כִּי־מ֣וֹת נָמ֔וּת וְכַמַּ֙יִם֙ הַנִּגָּרִ֣ים אַ֔רְצָה אֲשֶׁ֖ר לֹ֣א יֵאָסֵ֑פוּ וְלֹֽא־יִשָּׂ֤א אֱלֹהִים֙ נֶ֔פֶשׁ וְחָשַׁב֙ מַֽחֲשָׁב֔וֹת לְבִלְתִּ֛י יִדַּ֥ח מִמֶּ֖נּוּ נִדָּֽח׃
Car enfin nous sommes mortels, semblables à l’eau répandue à terre et qu’on ne peut recueillir; mais Dieu n’enlève pas la vie, et il combine ses desseins en vue de ne pas repousser à jamais celui qui est banni de sa présence.
Sha'ar HaGilgulim
And this is the secret ("sod") (Shmuel 2 14:14) "No Nefesh will be rejected from Hashem," etc. Because all of the thoughts he might think [in fear that the Klipot might grab hold of him] are at the level of Nefesh only (which is at the world of Asiyah), and at that level, there is a fear that maybe he will be pushed away from Hashem because the Klipot are there. However, from the rectifications that he does to his Nefesh, Hashem (Elokim) will not push it away. To recap, Hashem wouldn't raise up a person and give him another Nefesh higher than the one he originally had (at its source level). Because if he did this, the first Nefesh would need to remain below in its original place, and it would be pushed away, meaning -- it would be pushed away [from Hashem] because of the Klipot that are there. Therefore, we do not give him another Nefesh at a higher level -- only the first Nefesh itself rises higher to higher levels according to his actions, until it reaches Keter of Asiyah, and he is not given another higher Nefesh. However, in Yetzirah and the other worlds, [where he receives] his Ruach or his Neshama, these remain below in their source level, and he receives another higher Ruach when he rectifies his actions, as we already described. And this is the secret of "Kadma Nodaat" (Rambam citation); that each Adam (person) is able to reach the level of Moshe Rabbeinu alav haShalom. If he wants to purify his actions, he is able to take a higher level Ruach, and then another higher level Ruach until he reaches the top of Yetzirah, and then he can do the same thing with a Neshama, until he reaches the top of Beriah, etc. ...
Pardes Rimmonim
And also, will God rob a man [alluding to Malachi 3:9]? Granted that this evil man, from his evil impulse, questions the righteous deeds that he has done. However the poor pure soul that merited a little of the garment, why should it be stripped naked like the day it was born after it has received its punishment? As this is not the letter of the law. For it is actually the way of souls that this one completes a little, and this one completes a little until the soul is completed to be one man [from many] bodies. And this was the reason for reincarnation, that he that is banished be not an outcast from Him [alluding to II Samuel 14:14]. And this oppressed soul tasted the bitterness and impurity of that sinner, but did not see its good, since all his righteous deeds will not be remembered, and its strength and effort will end empty [alluding to Leviticus 26:6]? This is certainly [more severe] than the letter of the law!
Sefer HaBahir
Rabbi Rechumai said, "The light preceded the world since 'Cloud and fog surround Him' (Psalm 97:2), as it is said, 'And God said, ‘There will be light,’ and there was light' (Genesis 1:3). They said to Him, ‘Before the formation of Israel, your son, will You make him a crown?’ He responded ‘yes.’ To what parable is this comparable? To a king that yearned for a son and found a beautiful, richly-adorned, and exalted crown and rejoiced greatly. He said, 'This is for my son’s head, as it is beautiful for him!' They said to him, 'And you know that your son is worthy?' He replied 'Silence! Thusly, this arose in my mind, and it is known!' As it is said, 'And He thinks thoughts' (Samuel 2 14:14)."