שער הגלגולים 3

בענין הגלגול והיבום והעבור, וז"ל, וראיתי להרחיב יותר בדרוש זה של הגלגול והיבום והעבור. הנה בחי' העבור היא בחיים כנז"ל, ר"ל, כי לפעמים יזדמן ליד האדם איזו מצוה, ויעשנה כתקנה, ואז יזדמן לו נפש אחד, מן איזה צדיק קדמון, שעשה אותה המצוה עצמה כתקנה, וכיון שנתדמו יחד בענין מצוה זאת, יתעבר בו נפש הצדיק ההוא. ולא עוד, אלא שגם אפשר, שבהיות גם הצדיק ההוא נמצא עמו בזמנו בחייו, תתעבר בו נפשו לסבה הנז', כי כאשר האיש הזה יעשה איזו מצוה, או מצות המתייחסות אל הצדיק ההוא, כי גם הוא עשאם כמוהו כתקנם, אז תתעבר בו נפש הצדיק ההוא, עם היות שניהם ביחד בחיים. וז"ס פסוק ותדבק נפש דוד ביהונתן, כי בהיות שניהם יחד בחיים, נתעברה נפש דוד ביונתן. ואמנם בחי' הגלגול, צריך להרחיב מעט בענינה, ולכן נתחיל עניינה מאדם הראשון, לכשיובנו הדברים בנקל. (הגהה - אמר הכותב, נראה כי במצוה אחת כתקנה יספיק להמשיך התחלת העבור ולא יצטרך להישתלם בכל המצות עד כאן:

Hakdama 3 - Regarding Reincarnation, Yibbum, and Ibur. I saw fit to widen out this explanation of reincarnation, yibbum, and Ibur. Here, regarding Ibur, this [happens] during the life of a person (as explained in Hakdama 2). I wanted to say, that sometimes a person will merit through some mitzvah, and this makes a rectification. And through this rectification, he receives another Nefesh from an ancient Tzaddik (which already departed from the world). This Tzaddik [has a similarity to him in that he also] did the same mitzvah, and when the person does the mitzvah, the Nefesh of the Tzaddik enters into him (like a pregnancy or an additional soul added onto him). Not only this [that this happens from a Nefesh of a Tzaddik that already departed from this world], but it is also possible that this happens when the Tzaddik himself is alive and found with him within this person's lifetime. If this happens (that an Ibur of the Tzaddik happens when he is alive), the Ibur [of a spark of the Tzaddik's Nefesh] enters into him for the reasons we explained. So when this person does this mitzvah or mitzvot which are relevant to the Tzaddik that is with him in his lifetime, a spark of the Tzaddik's Nefesh enters into him, even though they are both alive at the same time. And this is the secret of the passuk, "Dovid's Nefesh connected to Yonoton." Even though the two of them were alive together, Dovid's Nefesh implanted (Ibur) into Yonoton. However, with regard to reincarnation ("Gilgul"), we need to widen out this concept a bit. Thus, we will begin the concept from Adam haRishon (another editor will fill in missing parts):

דע, כי כאשר חטא אדה"ר, נפגמו כל הנצוצות, של נפשו ורוחו ונשמתו. והענין הוא במה שנודע, כי כמו שגופו של אדם, כלול מכמה נצוצות, ברמ"ח איברים ושס"ה גידים, ויש כמה נצוצות בראשו, וכן בעיניו, וכן בכל אבר ואבר, כן הנפש ההיא. וכמו שדרשו במדרש תנחומא, ובמ"ר, בפרשת נשא על פסוק איפה היית ביסדי ארץ, מלמד שהיה אדה"ר מוטל גולם, וזה תלוי בראשו וכו'. וכדמיון זה, נחלק הרוח שבו. וכן הנשמה שבו. וכשחטא, אז נפגמו רוב הנצוצות של נפשו ורוחו ונשמתו ונתעבר בין הקליפות. וז"ס מ"ש בספר התקונים, בהקדמה על פסוק כצפור נודדת מקנה, כי כמו שהשכינה גלתה בין הקליפות, כן הצדיקים יגלו עמה, ואזלין מנדדין אבתרהא מדוך לדוך. וכפי בחינת הנצוצות, כך גלו במקום המכוון להם בתוך הקליפות, ראש בראש עין בעין וכו'. וז"ס ענין גלות הנשמות הנזכר שם. והנה גם קין והבל בניו, חטאו חטא אחר, זולתי חטא אדם אביהם, וגם הם נטבעו נצוצותיהם בעמקי הקליפות אח"כ:

Know, that when Adam haRishon sinned, he damaged all of the sparks ("nitzutzot") of his Nefesh, his Ruach, and his Neshama. The concept is what we already know, that just as the body of an Adam (a person) includes many sparks, (and these sparks comprise) the 248 limbs and 365 sinues of a body, [so too, each limb is subdivided into many parts], there are many sparks in his head, so too in his eyes, and so too in each and every limb. So too, his Nefesh [also comprised these], just as it was explained in Midrash Tanchuma and in the Midrash Rabbah in Parshat Tisa on the passuk "איפה היית ביסדי ארץ" (edit this, please, and add in missing parts.) And when Adam haRishon sinned, he damaged most of the sparks of his Nefesh, of his Ruach, and his Neshama, and they fell into the Klipot. This is the secret of what is written in the Sefer haTikkunim in the Hakdama on the passuk "כצפור נודדת מקנה" (a bird flying from one birdhouse to another). Because, just like the Shechina goes into the Klipot [to save a person], so too the Tzaddikim also release him (they "fish him out" from the klippot) -- they go into galut from place to place, and if there is a spark (of kedusha), the release it from its place [where it was trapped in the klipot]. "Head in head," [meaning, the sparks that were in the 'head' of kedusha fall to the 'head' of klipah], "eye in the eye," [same concept], etc. And this is the secret of the concept that both Kain and Hevel (his sons) sinned in different sins [notwithstanding the sin their father Adam did], so their sparks (nitzutzot) sunk into the depths of the klipah:

ואמנם בכל דור ודור, יוצאות קצת נצוצות ההם, ובאים בגלגול בעוה"ז, הכל כפי בחינת מחצב נשמות הדור ההוא, או מנצוצי הראש, או מנצוצי העין וכיוצא, ונתקנים בעוה"ז. ויש מי שאף גם שבא בגלגול להתקן, לא נזהר מן החטא, וחזר להשתקע עוד בתוך הקליפות כבראשונה, הוא וכל הנצוצות הנמשכות ממנו ותלויות בו, וזו היא בחינה בינונית, כוללות גלגול ועבור, כי כל נצוצי הנפש, אפילו אותם שנתקנו, באים בגלגול גמור, עם הנצוץ הפרטי המקולקל מעת שנולד, ואינם נפרדים כלל עד יום המיתה:

So in every generation, we take out some of the sparks [from the klipot], and we come into a gilgul (through reincarnation) into this world, and how we come is according to the level of our neshamot in our generation. Or, from the sparks in the head, or from the sparks of the eye, etc., we rectify these in this world. And there are those that come in a gilgul (who are reincarnated) to fix [a serious aveira] (requires further translating; I don't want to say this incorrectly). [When a gilgul or an Ibur happens, all of the 'sparks' of the Nefesh come with him into his new body, even 'sparks' [belonging to body parts] which were already rectified. The rectified 'sparks' come into the body of the one being reincarnated along with the 'sparks' that were spoiled (through the serious sin that he did in the previous life). All of these 'sparks' come with him from the moment that he is born, and they do not separate from him at all until the day that he dies. ...

אמנם הגלגול של הנצוצות המתוקנות, נקרא עבור, לפי שאינה נוטלת חלק בעבירות של זה הגוף, רק בזכיותיו בלבד. כדרך שנתבאר בנפשות הצדיקים שכבר מתו, ובאות בסוד עיבור ממש בחיים, ולא מיום שנולד. ונמצא, כי הניצוץ שלא נתקן כלל, ע"י קיום המצות המתייחסות לו, או שעבר עבירה מאותם שאין לו תחיה, הוא המתגלגל בגוף השני ונקרא על שמו. והנצוצות שנתקנו במצות, אלא שנפגמו בעבירה קלה, באים בעבור הנז', אע"פ שהוא ג"כ גלגול. אך הנצוצות שלא נפגמו בעבירה אחר שנתקנו במצות, אינם באים כלל, זולתי ע"י עבור בחיים, וגם זה אינו אלא אם יזכה:

However, the gilgul of the 'sparks' which were already rectified, they come into the body and have the status of an Ibur -- this means that they do not take part [or get affected by] any aveirot (sins) that this person does in this body; rather, the 'sparks' only take part in the merits (just like what happens with an Ibur of the Nefesh of a Tzaddik who has already passed on). We find that the sparks which were not rectified at all through the fulfillment of the mitzvot that are relevant to him, or through a serious aveira (sin) [the kind of sin where the person won't rise during techiyas hameisim] -- this person must reincarnate into a new body (which is now his body), and the sparks that he previously rectified through the mitzvot (even if they were damaged in a small sin) -- they come with him [into this new body], but with the status of an Ibur (meaning, they are not harmed by the aveiros he does in this new body, but they benefit from his mitzvot), even though the rectified sparks are coming into him in the form of a gilgul (meaning, they are joining him with his new body at the time of his birth). So just as the 'sparks' (of the tzaddikim which come in the form of an Ibur while they are still alive) are not damaged or blemished by an aveira (because the sparks of a Tzaddik do not require rectification or gilgul), so too when they (his sparks from a previous gilgul where they [the sparks] have been rectified) can come into his body while he is still alive (to help him). All of this only happens if the person merits getting a Nefesh or a spark of the Tzaddik through actions. [You can see I am confusing where R' Chaim Vital is referring to sparks of a Tzaddik entering into a body versus his own rectified sparks which enter his body either through birth, and I think also when someone rectifies an aveira that he did - I believe the text is saying that those sparks which previously fell into klipah re-enter his body during his lifetime if/when he does teshuva.]

העולה מזה הוא, כי כאשר הנפש מתגלגלת בעוה"ז, אין עיקר גולגולה, אלא באותו חלק הפרטי הפגום, המתייחס אל הגוף ההוא, ושאר חלקי הנפש שכבר באו בגופות אחרים ונתקנו שם, אינם באות שם אלא בבחינת עבור. ולכן כאשר החלק המתייחס אל הגוף ההוא, יעשה איזו מצוה בעוה"ז, גם שאר חלקי הנפש המתעברת בו, תטול חלקה במצוה ההיא, כי גם היא מסייעתו בעשותו המצוה הזאת, ע"ד הנז"ל בסוד העבור של איזה צדיק אחד. משא"כ כשחוטא זה החלק הפרטיי, כי אז אין לשאר הנפש חלק בענשו, יען כי היא מסייעתו להטיב, ולא להרע:

From this, we understand that when a Nefesh reincarnated into this world (and the rectified sparks come into the body, but in the status of an Ibur, but perhaps they can be benefitted because of a minor sin that was previously committed), the purpose of the gilgul of the Nefesh [is not for the sparks] but it is for the specific part of the Nefesh that he damaged (through a serious sin). So the sparks that come with him help the body and the other parts of the Nefesh (because they were already rectified in other bodies this person already had, and they were rectified then). Thus, the nitzutzim (sparks) do not enter the new body except with the status of an Ibur. Thus, when the part of the body [that was previously involved in a serious aveira in a previous body] does whatever mitzvah it needed to in this world (in this gilgul), so too, all the parts of the Nefesh that came into the body with the status of an Ibur also benefit from the mitzvot this person does in this body. Not only this, but the person in this new body also helps (through his other mitzvos) the nitzutzot which come into his body (since they can benefit from mitzvot which are not the reason he reincarnated into this body [just as the secret of an Ibur can help a tzaddik who enters into his body to help him in the form of an Ibur]). However, if he sins, these sparks or any other parts of his Nefesh that have already been rectified are not punished because they are only there to help him for good, and they are not affected by the bad he does: ...

ונמצא, כי בעת שנולד האדם בגלגול, כל הנפש בכללות חלקיה מתגלגלים שם, אבל עיקר הגלגול איננו, אלא לאותו החלק הפרטיי המתייחס אל הגוף ההוא, הבא ליתקן ממה שפגם בגוף הקודם, ובו תלוי השכר והעונש. אבל שארית חלקי הנפש, נוטלים חלק בשכר, ולא בעונש כנזכר. והנה, כיון שהנפש הזו בכללותה, סובלת עתה היסורין והעונשים, הבאים אל הגוף הזה בחייו, מלבד מה שסבלה כבר בגופים הראשונים, של שאר נצוצותיה, וגם סובלת צער המיתה הזאת, וצער שלאחר המיתה, עי"כ מתכפרים עונותיה הראשונים. ואמנם המצות שעשתה בגלגולים הראשונים, וגם המצות שעשה זה הנצוץ עתה, יש לה חלק בהם כנזכר, ועי"כ נשלמת תקוניה ושלימותה. ואמנם אם היתה נוטלת חלק גם בעבירות שעושה עתה זה הנצוץ, לא היה לעולם שום תקון אל הנפש, בכל הגלגולים שבעולם, כי לעולם האדם חוטא, ומוסיף פשעים על חטאיו הראשונים שקדמו לו בגלגולים אחרים, ואין קץ אליהם. אבל כיון ששאר חלקי הנפש אינם נוטלים חלק ברשעת הנצוץ הזה, אלא בזכיותיו, נמצא שהעבירות נשלמים להתכפר, ואינם נתוספים. והזכיות מתחדשים ונוספים בכל גלגול נצוץ ונצוץ, ועי"כ יש סיום אל בחי' הגלגול, ואל תקוני הנפש, והבן זה היטב. והנה עד"ז נשלמת הנפש בכל נצוצותיה, ע"י הגלגולים עד שיושלמו להתגלגל ולהתקן כל הנצוצות, מראש הנפש ועד רגליה, וכדין יסתיימין רגלין ליתיי משיחא, כנזכר בזוהר פרשת פקודי דף רנ"ח ובסוף פרשת ויקהל:

So we find, that from the time a person is born via a gilgul (because he required reincarnation), the entire Nefesh with all of its parts reincarnate with him there (into his new body). However, the purpose of the gilgul is not [to benefit the parts of the Nefesh that were already rectified but perhaps can still benefit from rectifying a minor aveira], but rather, [the rectified parts of the Nefesh] are only there to help the new body [to do the specific mitzvos] (with the purpose of rectifying those specific parts of the Nefesh that were blemished) from a serious aveira that was committed in a previous body (thus requiring gilgul). And, dependant on [whether he rectifies the specific serious aveira in this gilgul] determines whether he is rewarded or punished (in this life). However, the other rectified parts of the Nefesh (which came with him into this new body) do participate in the reward that he receives from his mitzvos, but they do not receive punishment from his aveiros in this new body (because they come into him having the status of an Ibur). So here, when this Nefesh (the person in this new body) suffers issurim (hardships) or punishments which come to him in this new body in this life (the 'theme' of his life and its hardships usually are related to the part of his Nefesh that needs fixing). So whatever hardships or tragedies he suffers in this body are related to what he did to his Nefesh or the sparks of his nefesh in the previous body [to cause him to require reincarnation]. Also, (it is possible that he was reincarnated only for death, because) death itself is a big 'tzar' (suffering), so too what happens after death is also a tzar. But through this tzar (or the hardships in his life), these atone for what he did in previous bodies (in previous gilgulim). At the same time, the mitzvos that he did in previous gilgulim, and also the sparks [which were created or previously elevated through mitzvot performed in a previous body], these sparks come with him and join him now in this gilgul, and he has these sparks (and the rectified parts of his Nefesh) which take part in his tikkun (of the serious aveiras he committed in a previous gilgul). However, if in this body he continues to sin, or if he increases in his aveiros and doubles and adds onto them, you might think that there will be no end to his needing reincarnation! But, since the rectified parts of his Nefesh that come with him, and the sparks from his previous gilgulim join him with the status of an Ibur, they are not affected by the aveiros he does in his life; they only are benefitted by him if or when he does any mitzvah in this body. So from one gilgul to another, to another, he eventually rectifies his Nefesh and the sparks one spark at a time. And through this, he eventually finishes the need to reincarnate, because he has completed the tikkun (rectification) of his Nefesh. So through this, he completes his Nefesh, and rectifies all of his netzitzut (sparks) through his reincarnations. This continues until he completes his gilgulim and he rectifies all of the nitzutzot (for each body part) from the head of the Nefesh to the feet of the Nefesh. And when he finishes the rectification of the sparks in his feet, then Moshiach will come to complete [I assume the entire body of] Israel, as is explained in the Zohar, Parshat Pikudei, page 258, and in the end of Parshat Vayakhel.

אמנם בבחי' היבום אינו כן, והטעם הוא, לפי שהמתגלגל לסבות אחרות, מחמת כל שאר העבירות שבתורה, יש לו תקנה על ידי היסורין שסובל בעוה"ז, או בגיהנם, ולכן כל חלקי הנפש אינם צריכים אל הגלגול, אלא בדרך עבור כנזכר, והנצוץ הפרטיי הוא המתגלגל. אבל מי שבא בסוד היבום, הוא לסבת שמת בלא בנים, והרי הוא כאלו לא הצליח כלל ועיקר, וכאלו לא היה בעולם, וגוף הראשון הוי כלא היה, כנזכר בפרשת וישב ולכן צריך שהנפש ההיא שהיה בגוף הראשון בכל חלקיה, חוזרת להתגלגל לגמרי עתה מחדש לצורך עצמה, וגוף השני זה הוא גופו העיקרי, וכשנתקן בו ויפטר מן העה"ז, הנה בעת תחית המתים לא תשוב הנפש כי אם בו, אבל בגוף הא' אינו נכנס בו רק ההוא רוחא דשבק באנתתיה, כנזכר בסבא דמשפטים. והרי נתבאר חלוק שיש, בין מי שמת בלא בנים ובא בסוד היבום, למי שמת לסבת שאר עבירות שבתורה שבא בגלגול כפי ההזדמן, ולא על ידי יבום. והנה גם כל הפרטים הנז', נוהגים ברוח ונשמה, ע"ד מה שביארנו בענין נצוצי הנפש:

However, it is not the same concerning [what happens in] 'Yibbum', and the reason for this is that reincarnation happens for reasons other than committing aveirot (sins) of the Torah. For aveirot, there is a rectification [for his sins] which come through hardships and suffering in this world or gehinom. [If the sins came through violating a certain negative mitzvah], then all of the [rectified] parts of his Nefesh do not require gilgul. Rather, they can come with him having the status of an Ibbur, as we already described. So too with the sparks [that were already rectified in a previous lifetime -- they can come with him having the status of an Ibbur]. However, one who comes through the secret of Yibbum, this happens because he died without children (he did not do the mitzvah of 'Pru u'rvu' of having children, which apparently is required in every lifetime). Thus, he is as if his efforts [in his previous lifetimes] were for nothing; it is as if he was never in this world, and it is as if his previous body never existed, as we learn in the Zohar, Parshat Vayeshev. Therefore, his Nefesh that was in the first body (which died without children), and all of its parts reincarnates completes now as if it is a completely new entity [referencing Ch.2, where a body is born with a Nefesh, Ruach, Neshama; and if he damages the Nefesh with a sin, the unblemished Ruach cannot rest on a damaged Nefesh, so the two cannot be together in this lifetime until he reincarnates and fixes the blemish in his Nefesh from whatever sin he did]. This [child born via Yibbum now can reset in this] second body; this second body becomes his primary body, and if he rectifies it [meaning, if he fixes the issue he created in the first body of dying without having children], then when he dies from this world, in the time [of Moshiach] when techias haMeisim happens, his Nefesh will return [not to the first body, which I assume did not have any serious aveiros which would require gilgul] but to this new second body [which he acquired through Yibbum]. However, the Ruach which was in his first body [has its own interaction between the original husband, his wife, and the new husband and his Ruach; this is not covered yet in the text], goes according to what is written in בסבא דמשפטים. So to explain this part, there is a difference between someone who dies without children, and comes into a new body via Yibbum, and someone who dies (having other aveirot of the Torah) that comes back via gilgul (reincarnation), and not via Yibbum. Also here, recall everything we discussed about a Ruach and a Neshama comes into a body through what we explained concerning 'sparks' (nitzutzei) of the Nefesh.

עוד יש חלוק אחר, בין היבום אל הגלגול, והוא, מה שנתבאר אצלינו בתחלת הדרוש הזה, כי הנה המתגלגל בסוד יבום, כיון שגופו הראשון נחשב כלא היה כלל כנזכר, אשר לסבה זו תבא הנפש בגלגול בכללות חלקיה כנזכר, ונמצא כי זהו בנין חדש ממש, ולכן יתגלגלו עמה גם הרוח והנשמה שלשתם ביחד, אמנם לא בפעם אחת, רק כאשר יזכה ויעשה מצות הראויות אל הרוח, יכנס בו הרוח. וכן בענין הנשמה. כדוגמת מה שביארנו למעלה בתחלת כל הדרוש, בענין תחילת ביאת האדם בעה"ז, בהיותו חדש ממש, אשר עליו נזכר בסבא דמשפטים זכה יתיר, יהבין ליה רוחא וכו', זכה יתיר, יהבין ליה נשמתא וכו'. משא"כ במגולגל, כמו שיתבאר. ולכן גם הבא בסוד היבום, שהוה דומה לבנין חדש, יכול להשיג שלשתם נר"ן יחד בפעם ההיא כפי מעשיו כנזכר:

There is another distinction, between the Yibbum and Gilgul, and this is what we described at the beginning of this explanation. And that is when a person is reincarnated via the secret of Yibbum (not via Gilgul), it is as if the first body never existed (because it died without having any children). So the Nefesh and all of its parts are born into the child created via Yibbum, as we already described. We find that this [child] is a new creation (a new 'building'), literally, and therefore it can have reincarnated into it [with the Nefesh] also the Ruach, and the Neshama, and all three of them can [immediately] be in one body [rather than having to come together through multiple gilgulim, one after the other]. However, this does not happen all at once; rather, [he gets the Nefesh at birth,] and when he merits it and does mitzvot which would merit a Ruach [e.g., when he becomes Bar Mitzvah], a Ruach enters into him, and so too with a Neshama, just as we explained above at the beginning of the entire explanation about the birth of an Adam (a person) in this world when he was literally new, just as is described in בסבא דמשפטים, that he merits a Ruach in the second reincarnation, and then the Neshama in the third reincarnation, etc. Therefore, in a birth resulting from the secret of Yibbum, he is like a brand new creation (his first life), and he is able to receive all three of his Nefesh, Ruach, and Neshama in one life, according to his actions as we already explained:

וז"ס פסוק אם ישים אליו לבו רוחו ונשמתו אליו יאסוף, הנדרש בענין הבא בסוד היבום, בסבא דמשפטים. וביאורו הוא כאמור, כי כמו שיש כח ביד היבם, להחזיר חלק הנפש של אביו בעה"ז ע"י היבום, כן יש כמ ביבום ההוא, להחזיר ולאסוף אליו כל הנפש ההיא, גם את רוחו ונשמתו יחד. אבל ע"י מעשים טובים, כמש"ה אם ישים אליו לבו:

And this is the secret of what is written in the passuk "אם ישים אליו לבו רוחו ונשמתו אליו יאסוף," this happens with the secret of Yibbum, according to בסבא דמשפטים. And our explanation is just as we said -- just as it is within the power of the Yavam (the brother of the deceased husband) to return a part of the Nefesh of his father* [*it appears to me as if I might have mistranslated; I believe the text meant to say his brother] into this world through Yibbum, so too with this Yibbum, he is able to return and add onto [the child created through Yibbum] all of his Nefesh, and also his Ruach, and his Neshama into one body. However, this happens only through [the child doing] good deeds [the child must earn them]:

אמנם הגלגול שלא ע"י יבום, אין כח בהם להמשיך שלשתם, רק אחד לאחד בלבד כנז"ל, כי בתחלה תתגלגל הנפש לבדה, עד אשר תתוקן לגמרי וימות. אח"כ יתגלגל הרוח לבדו בגוף אחר עד שיתוקן, ואמנם גם הנפש מתגלגלת עמו, אלא שהוא בסוד עבור בלבד, כיון שהיא מתוקנת, ואינה באה עמו אלא לעזרו להיטיב אליו, ולא להרע, ולכן לוקחת חלק במעשה הרוח הטובים, ולא ברעים ממש, ע"ד מש"ל בענין הנפש בעצמה, המתגלגלת כלה עם חלק אחד פרטיי שלה, ויושבת עמו בסוד עבור וכו'. וגם בזה יתבאר, איך יש סוף אל גלגולי הנפש, ויכולה להתתקן, כיון שאין לה חלק בעבירות הרוח כנזכר. ואח"כ ימות, ואח"כ תתגלגל הנשמה לתקן עצמה, ואז הנפש והרוח באים בו עמו בסוד עבור לבד כנזכר, עד שתזדכך. ואז אין עוד צורך לאיש ההוא להתגלגל בעה"ז כלל לצורך עצמו, אמנם אפשר שיבא בסוד עבור בעוה"ז, בעוד אדם אחר בחיים, לסייעו ולזכותו, וליטול חלק עמו, כנז"ל באורך:

However, in the Gilgul that takes place not through Yibbum [e.g., through a person blemishing his Nefesh via a certain serious aveira], he does not have the power or ability to bring down all three of them [the Nefesh, Ruach, and Neshama in one lifetime], but rather, one at a time [one more in each lifetime], just as we described. This is, in the first lifetime, he gets only the Nefesh until he completes it entirely and then he dies. Then, he is reincarnated with a Ruach alone in another body until he completes it and then he dies, and then the Nefesh can reincarnate with the Ruach. However, with the secret of Ibur, when a soul is completed, it comes into the body only to help it (it cannot be damaged itself by the sins the person commits). And, since it comes into the body having the status of an Ibur, it takes part in the good deeds that are done with the Ruach, and not the bad [it is not affected by the aveiras the body commits]. [Please add translation.] Also with this, we explained, how there is an ending to the reincarnations (gilgulim) of the Nefesh, and a person is able to perfect it, since it is not affected by the sins that are done by the person (who is working on perfecting the Ruach), as we explained. And then he dies, and then he reincarnates with his Neshama with the purpose of perfecting it, and the Nefesh and Ruach come with him but have the status of an Ibur, until the Neshama is perfected. Then, there is no more need for gilgulim in this world for the perfection of his soul. However, he is able to come with the secret of Ibur into this world again in another person who is living -- to help him in his merits, and to give a piece of himself, as we described at length (in Ch. 2):

ועתה נבאר מה שידענו למעלה בתחלת הדרוש לבאר, והוא, כי גם בסוד הגלגול, בדוחק גדול אפשר, שיזכה החדשה קצת להשיג שלשתם ביחד, נר"ן בפעם אחד, בגוף אחד, ולא יצטרך לגלגולים רבים, וישלים תקון שלשתם בגלגול אחד לבדו. והענין הוא, כי הנה כאשר נתגלגל הנפש לבדה בתחלה, אם נתקנה בתכלית הזכוך לגמרי, והנה אז אין הרוח יכול לבא עמה כנז"ל לפי שהיא שלימה, והוא חסר התקון, אמנם יש לו תקנה אחת, כיון שנתקן הנפש לגמרי כנז"ל, והוא, כאשר האדם ישן בלילה, ואז מפקיד נפשו בידו יתברך כנודע, אפשר שתשאר נפשו למעלה דבוקה בבאר העליון, בסוד מיין נוקבים, כמבואר אצלינו בשער התפלה בשכיבת הלילה וע"ש, וכאשר יעור משנתו בבקר, יכנס בו הרוח לבדו, והרי זה כאלו נתגלגל ממש פעם אחרת בגוף אחר, והולך ונתקן עד שיושלם לגמרי, ואז יכולה הנפש לחזור בגוף כבראשונה, כיון ששניהם נתקנים, ויתלבש הרוח בנפש, ותהיה הנפש מרכבה אליו. ואח"כ אם יזדכך הרוח לגמרי, אפשר כי גם יצאו הנפש והרוח בלילה בעת השינה בסוד פקדון כנזכר, וישארו שם למעלה, ואז בבקר בהקיצו משנתו, תכנס בו הנשמה, ותתקן בו. ואחרי שנשלם תקונה יחזרו לבא הנפש והרוח המתוקנים, ויתחברו שלשתם יחד בגוף הזה, ויעשה זה מרכבה לזה כנודע, ולא יצטרך עוד לגלגולים אחרים:

And now we will expound on what we explained at the beginning (of Hakdama 2). That [there is a way for a person can rectify all of his Nefesh, Ruach, and Neshama (NaRaN) even in one gilgul where he does not require another gilgul]. [Further translation required here.] Sometimes a person can reach all of his Nefesh, Ruach, and Neshama together at one time, in one body, and he does not require many gilgulim; he can complete all three [souls] in only one gilgul. The concept is that here, when a person is reincarnated [I assume this means after blemishing his Nefesh, Ruach, and Neshama that were together in one body, in his next gilgul], he is given only a Nefesh. If he merits to rectify it completely, the Ruach is unable to come join it [because only the Nefesh is rectified,] but the Ruach is missing rectification [because it was blemished]. There is one way to fix it, and that is when he fixes the Nefesh completely (as we described above), when that person sleeps at night, he gives away his Nefesh into the hands of Hashem, as we know, "B'yadecha, afkid Ruchi..." Thus, it is possible that his Nefesh can remain above in a sticking (clinging) to the "Be'er haElyon" in the secret of "Mayin Nukvin," as it was explained to us in Sha'ar haTefilah. When one lies down at night, [and the Nefesh returns above,] when he wakes from his sleep in the morning, [instead of his Nefesh returning and entering into him,] his Ruach alone can enter into him, and so it is like he is literally reincarnated again in another body [although he is still in the same body], and so he goes forth and fixes [his Ruach], until he rectifies it completely. Then, his Nefesh can return into that same body, since both [the Nefesh and now the Ruach] are both rectified. So the Ruach is clothed over the Nefesh, and the Nefesh becomes a Merkava (a chariot) to it. And afterward, if he merits to rectify the Ruach completely, both the Nefesh and the Ruach may leave the body at night at the time that he goes to sleep (in the secret of giving them away, as we described), and these souls will remain there above. Then in the morning when he wakes up from his sleep, his Neshama alone will enter into him. And when he rectifies it, and completes it, the Nefesh and the Ruach [that he already rectified] will return, and then all three will connect together in this same body, and [I assume the Nefesh and the Ruach] will become a Merkava (chariot) [for the Neshama], as is known, and this person will no longer require any additional gilgulim.

והנה ענין התקון הזה, נרמז בפסוק נפשי אויתיך בלילה אף רוחי בקרבי אשחרך. פירוש, כי הנה בחי' הנפש שלי, כאשר נזדככה בתכלית הזכוך, עד שתוכל להתדבק עמך, בסוד ולדבקה בו, אז אויתיך ונשתוקקתי מאד לדבקה בך, וענין תאוה וחשק הזה, הוא בלילה, בעת פקדון הנפשות, שעולות שם בסוד מיין נוקבים, לעורר זווג עליון. ומכח תאוה זו, כיון שהיא מזוככת, ויכולה להתדבק שם דבוק גמור, נשארת שם, ואינה יורדת. וכאשר הגיע השחר, עת ירידת הנפשות, היא אינה יורדת, אלא רוחי ירד ונכנס בקרבי אז בשחר. ולכן לא אשחרך בבחי' נפשי, אלא בבחי' רוחי הנכנס אז בקרבי להתקן כנזכר. ולכן ר"ת של תיבות 'בלילה 'אף 'רוחי, הוא באר, לרמוז אל הנז"ל, כי נפשי אויתיך לעלות אל בא"ר העליון כנזכר. ואמנם האדם היודע בעצמו שהשלים בחי' נפשו, נכון הוא לו שיאמר פסוק זה, של נפשי אויתיך בלילה וגו', בכל הכונה הנז"ל, כשישכב על מטתו, ועי"כ ישיג אל סוד הרוח, וכן אל הנשמה, ולא יצטרך עוד לגלגולים אחרים, והבן זה הסוד הנעלם, והזהר בו. ואמנם מה שאנו אומרים פסוק בידך אפקיד רוחי וגו', איננו מועיל אל הנזכר, כי אין כונתינו בו רק שיעלו נפשותינו בבחי' פקדון לבד, ויחזרו לירד בבקר. אבל פסוק נפשי אויתיך, הוא להשאיר הנפש למעלה, ולהוריד הרוח או הנשמה כנז"ל. (הגהה - אמר שמואל, ענין זה, של פסוק נפשי אויתיך נתבאר בש"ו שער הכונות ע"ש (לקמן הקדמה ו' אופן אחר):

Related to this concept of rectification, there is a "remez" (a hint) in the passuk, "נפשי אויתיך בלילה אף רוחי בקרבי אשחרך." The explanation is that with "my Nefesh," when he merits to completely purify it, until it is able to cling to You (Hashem), with the secret "לדבקה בך," (to cling to him), with this being a yearning and desire, he is "in the night" at the time that he deposits his Nefashot, and they go up [with the secret of Mayin Nukvin" to arouse the "zivug haElyon" (the connection with Hashem). And from the strength of this desire when he merits and is able to cling to Him there in a complete clinging, he will remain there and not come back down. And when the morning arrives, and the time for the coming down (returning) of the Nefashot, his Nefesh does not come down. Rather, "My Ruach" (his Ruach) comes down, and it enters "into me," in "the morning." Thus, [this requires a better translation,] his Nefesh does not come down, but rather, his Ruach [comes down] and enters into him [so that he can] rectify it, as we described. Therefore, the Roshei Teivot (first letters of each word of) " 'בלילה 'אף 'רוחי, הוא באר", ("Be'er," or the well), and this is a hint, that when my soul desires you and it elevates to the Be'er haElyon, as we described. But, when a person knows within himself that he has completed his Nefesh, it is appropriate for him to say this passuk, "נפשי אויתיך בלילה וגו'" with all of the kavanah (intention) as we described above. So that when he sleeps on his bed, through this, he can reach (receive instead) his Ruach, and so to [afterward] his Neshama, and he wouldn't need any more gilgulim [after this]. But understand this hidden secret, *but you must be careful with it* [warning]. The reason for this is that when we say the passuk, "בידך אפקיד רוחי וגו'" we don't mention it [the Nefesh], and our intention is only that our soul should rise in the way of a deposit ONLY. And it should return and come down [back] to us in the morning. But, the passuk, "נפשי אויתיך" is said [with the intention] that the Nefesh should stay above and that the Ruach or the Neshama should come down [instead of it], as we described above. Shmuel explained the concept of the passuk, "נפשי אויתיך" in Sha'ar 6 of Sha'ar haKavanot, page 131:1.