The Judgment of Chibbut Ha-Kever | Carried Out Upon The Body With The Soul (Remastered)

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The Judgment of Chibbut Ha-Kever Is Carried Out upon the Body Together with the Soul, as the Person Was During Life
Before the judgment of Chibbut Ha-Kever begins, the person’s soul is returned into his body as it was during his lifetime. (Sha’ar Ma’amarei Razal of the Ari, selections of Rabbi Chaim Vital, beginning “And behold, all the filths.”)
This is because the kelippah is attached and bound both to the soul and to the body. (Sha’ar Ma’amarei Razal of the Ari; Sha’ar HaGilgulim of the Ari, Introduction 23, beginning “And by this you will understand the matter of the beating of the grave.”)
Then all the suffering done to the body in the grave is not done merely to the decaying and perishing body, which feels nothing, but to the spirit together with the body, while all sensations and vital powers exist within it. (Nishmat Chaim, Second Discourse, Chapter 24, beginning “Indeed, the Rashba in a responsum,” and “However, the Rashba whose heart…”)
This is what is said:
This is what is said:
“But his flesh upon him shall ache, and his soul within him shall mourn.” — Job 14:22
(Zohar Chadash, Midrash Ruth, p. 101a, beginning “Why do you call me…”)
Concerning this, our Rabbis also said:
“The worm is as painful to the dead as a needle in the flesh of the living.” — Avot 2:7
It says specifically “to the dead,” meaning his soul, and not only “to the dead flesh,” meaning his body.
They further said concerning this:
“Let not your inclination assure you that the grave is a refuge for you.” — Avot 4:22
That is: a person should not think that in the grave there is no judgment and no punishment for him. (Nishmat Chaim, Second Discourse, Chapter 24.)
Immediately afterward, four angels come and lower the ground of the grave, deepening it in the earth to the height of the person. (Sha’ar HaGilgulim of the Ari, Introduction 23; Chesed LeAvraham, Fifth Spring, River 2.)
Therefore it is proper, ideally, that the gravediggers should make the grave very, very deep. The deeper it is, the better, so that there will be ample space in which to beat him.
This is also the reason the judgment is called Chibbut Ha-Kever, because it is the beating performed upon the dead person inside the grave. (Sha’ar Ma’amarei Razal of the Ari; Sha’ar HaGilgulim of the Ari, Introduction 23.)
The angels seize that dead person, each one holding one end of him, and shake him and beat him with rods of iron, like a man who shakes out his garment and beats it in order to remove the dust adhering to it.
The Judgment of Chibbut Ha-Kever Is Carried Out upon the Body Together with the Soul, as the Person Was During Life
For this reason, it was ordained that these days should be days of weeping for the mourners of the dead, because during that time the judgment applies equally to body and soul. (Ta’amei HaMitzvot by the Radbaz.)
This is what is said:
The Judgment of Chibbut Ha-Kever Is Carried Out upon the Body Together with the Soul, as the Person Was During Life

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The Judgment of Chibbut Ha-Kever Is Carried Out upon the Body Together with the Soul, as the Person Was During Life Before the judgment of Chibbut Ha-Kever begins, the person’s soul is returned into his body as it was during his lifetime. (Sha’ar Ma’amarei Razal of the Ari, selections of Rabbi Chaim Vital, beginning “And behold, all the filths.”) This is because the kelippah is attached and bound both to the soul and to the body. (Sha’ar Ma’amarei Razal of the Ari; Sha’ar HaGilgulim of the Ari, Introduction 23, beginning “And by this you will understand the matter of the beating of the grave.”) Then all the suffering done to the body in the grave is not done merely to the decaying and perishing body, which feels nothing, but to the spirit together with the body, while all sensations and vital powers exist within it. (Nishmat Chaim, Second Discourse, Chapter 24, beginning “Indeed, the Rashba in a responsum,” and “However, the Rashba whose heart…”) This is what is said: This is what is said: “But his flesh upon him shall ache, and his soul within him shall mourn.” — Job 14:22 (Zohar Chadash, Midrash Ruth, p. 101a, beginning “Why do you call me…”) Concerning this, our Rabbis also said: “The worm is as painful to the dead as a needle in the flesh of the living.” — Avot 2:7 It says specifically “to the dead,” meaning his soul, and not only “to the dead flesh,” meaning his body. They further said concerning this: “Let not your inclination assure you that the grave is a refuge for you.” — Avot 4:22 That is: a person should not think that in the grave there is no judgment and no punishment for him. (Nishmat Chaim, Second Discourse, Chapter 24.) Immediately afterward, four angels come and lower the ground of the grave, deepening it in the earth to the height of the person. (Sha’ar HaGilgulim of the Ari, Introduction 23; Chesed LeAvraham, Fifth Spring, River 2.) Therefore it is proper, ideally, that the gravediggers should make the grave very, very deep. The deeper it is, the better, so that there will be ample space in which to beat him. This is also the reason the judgment is called Chibbut Ha-Kever, because it is the beating performed upon the dead person inside the grave. (Sha’ar Ma’amarei Razal of the Ari; Sha’ar HaGilgulim of the Ari, Introduction 23.) The angels seize that dead person, each one holding one end of him, and shake him and beat him with rods of iron, like a man who shakes out his garment and beats it in order to remove the dust adhering to it. The Judgment of Chibbut Ha-Kever Is Carried Out upon the Body Together with the Soul, as the Person Was During Life For this reason, it was ordained that these days should be days of weeping for the mourners of the dead, because during that time the judgment applies equally to body and soul. (Ta’amei HaMitzvot by the Radbaz.) This is what is said: The Judgment of Chibbut Ha-Kever Is Carried Out upon the Body Together with the Soul, as the Person Was During Life

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