The Severity Of The Punishment Of Chibbut Ha-Kever Depends Upon The Level Of Each

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The Severity of the Punishment of Chibbut Ha-Kever Depends upon the Level of Each Person
Everyone is liable to the judgment of Chibbut Ha-Kever because of the blemish of Adam the first man’s sin. (Zekher David, First Discourse, p. 167b, beginning “Explanation of mana.”) But each individual suffers punishment in the beating of the grave according to the degree of his kelippah and the strength of its attachment. (Sha’ar HaGilgulim of the Ari, Introduction 23, beginning “As we have explained.”)
Therefore the righteous, who performed good deeds in their lifetimes and had already “beaten” themselves through the suffering and pain they endured during their lives, and through Torah which weakens a person’s body — see Sanhedrin 26b in the name of Rav Chanan — have already separated the kelippah from themselves, though not entirely, because it is impossible to separate it completely during life.
The Severity of the Punishment of Chibbut Ha-Kever Depends upon the Level of Each Person
Their judgment of Chibbut Ha-Kever then ends on the very day they were buried, and they ascend to the place appropriate for them. (Davar Be’ito, section Akeidat Yitzchak, p. 30.)
So too, ordinary people, even if they are not Torah scholars (Midrash Talpiyot, branch “Beating of the Grave,” beginning “Anyone who loves…”), if they love righteousness and rebuke, love acts of kindness, bring guests into their homes, and pray with intention, do not see the judgment of Chibbut Ha-Kever. (Chesed LeAvraham, Fifth Spring, River 3, beginning “We learned there,” from Masekhet Chibbut Ha-Kever, Chapter Three; Reishit Chokhmah, Gate of Fear, Chapter 12; Sefer Chasidim, section 32; Midrash Talpiyot.)
So too those who rejoice in what the blessed Holy One has granted them, who do not envy what belongs to others, and whose hearts and mouths are equal in blessing the seed of Israel with a good eye and a good heart, do not undergo Chibbut Ha-Kever. (Yesod Yosef by the teacher of the author of Kav HaYashar, Chapter 62, beginning “Therefore when one speaks…”; he writes that this is a received tradition.)
For those specific commandments separate the kelippot from such people without suffering after their deaths. (Sha’ar HaGilgulim of the Ari, Introduction 23.) Through them, the attribute of judgment is transformed for the person into the attribute of mercy; he cleaves to the blessed Holy One.
Compassion is then shown to him from Heaven, and what adhered to him from the Sitra Achra through the pleasures of this world is separated from him. The kelippah held in his soul from the sin of Adam the first man is also separated from him. (Midbar Kedemot by the Chida, system Chet, item 14; Kise David by the Chida, Discourse 13 for Shabbat Shuvah.)
For they did nothing during their lives to separate that kelippah from themselves. (Golel Or, letter Shin, p. 49a.)
Moreover, through all their pleasures in this world, they bound and strengthened the kelippah even more firmly in their bodies and souls. (Sha’ar HaGilgulim, Introduction 23.)
According to the degree to which they strengthened it, and the degree of its adhesion and binding within them, so they require a stronger beating and shaking in Chibbut Ha-Kever. (Sefer HaGilgulim of the Ari; Sha’ar Ma’amarei Razal of the Ari.)
Therefore the gravediggers should intend, at the time when they bury the dead, that all of the filth mingled within the souls of the dead through the sin of Adam the first man should decompose in the earth, and that the dead should remain clean of it. (Ta’amei HaMitzvot by Rabbi Chaim Vital, on Likutei Torah of the Ari, Parashat Vayechi, commandment

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The Severity of the Punishment of Chibbut Ha-Kever Depends upon the Level of Each Person Everyone is liable to the judgment of Chibbut Ha-Kever because of the blemish of Adam the first man’s sin. (Zekher David, First Discourse, p. 167b, beginning “Explanation of mana.”) But each individual suffers punishment in the beating of the grave according to the degree of his kelippah and the strength of its attachment. (Sha’ar HaGilgulim of the Ari, Introduction 23, beginning “As we have explained.”) Therefore the righteous, who performed good deeds in their lifetimes and had already “beaten” themselves through the suffering and pain they endured during their lives, and through Torah which weakens a person’s body — see Sanhedrin 26b in the name of Rav Chanan — have already separated the kelippah from themselves, though not entirely, because it is impossible to separate it completely during life. The Severity of the Punishment of Chibbut Ha-Kever Depends upon the Level of Each Person Their judgment of Chibbut Ha-Kever then ends on the very day they were buried, and they ascend to the place appropriate for them. (Davar Be’ito, section Akeidat Yitzchak, p. 30.) So too, ordinary people, even if they are not Torah scholars (Midrash Talpiyot, branch “Beating of the Grave,” beginning “Anyone who loves…”), if they love righteousness and rebuke, love acts of kindness, bring guests into their homes, and pray with intention, do not see the judgment of Chibbut Ha-Kever. (Chesed LeAvraham, Fifth Spring, River 3, beginning “We learned there,” from Masekhet Chibbut Ha-Kever, Chapter Three; Reishit Chokhmah, Gate of Fear, Chapter 12; Sefer Chasidim, section 32; Midrash Talpiyot.) So too those who rejoice in what the blessed Holy One has granted them, who do not envy what belongs to others, and whose hearts and mouths are equal in blessing the seed of Israel with a good eye and a good heart, do not undergo Chibbut Ha-Kever. (Yesod Yosef by the teacher of the author of Kav HaYashar, Chapter 62, beginning “Therefore when one speaks…”; he writes that this is a received tradition.) For those specific commandments separate the kelippot from such people without suffering after their deaths. (Sha’ar HaGilgulim of the Ari, Introduction 23.) Through them, the attribute of judgment is transformed for the person into the attribute of mercy; he cleaves to the blessed Holy One. Compassion is then shown to him from Heaven, and what adhered to him from the Sitra Achra through the pleasures of this world is separated from him. The kelippah held in his soul from the sin of Adam the first man is also separated from him. (Midbar Kedemot by the Chida, system Chet, item 14; Kise David by the Chida, Discourse 13 for Shabbat Shuvah.) For they did nothing during their lives to separate that kelippah from themselves. (Golel Or, letter Shin, p. 49a.) Moreover, through all their pleasures in this world, they bound and strengthened the kelippah even more firmly in their bodies and souls. (Sha’ar HaGilgulim, Introduction 23.) According to the degree to which they strengthened it, and the degree of its adhesion and binding within them, so they require a stronger beating and shaking in Chibbut Ha-Kever. (Sefer HaGilgulim of the Ari; Sha’ar Ma’amarei Razal of the Ari.) Therefore the gravediggers should intend, at the time when they bury the dead, that all of the filth mingled within the souls of the dead through the sin of Adam the first man should decompose in the earth, and that the dead should remain clean of it. (Ta’amei HaMitzvot by Rabbi Chaim Vital, on Likutei Torah of the Ari, Parashat Vayechi, commandment

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