Haazinu, the death of Moshe, gilgul ha-neshamot, resurrection and Idra Zuta
Does the Torah teach reincarnation? To answer this, we must first make an important distinction.
In academic language, “Reincarnation” is not necessarily an incorrect translation of Gilgul Ha-NeshamotIn fact, it is a common expression in contemporary Jewish studies and texts.
However, “transmigration of souls” This approach is more precise for explaining this concept within Kabbalah. In this way, we avoid automatically transferring categories such as samsara, karma, Pythagorean metempsychosis or modern theories about “past lives”.
The Hebrew term Incarnation — gilgul It comes from a root related to turning, rolling, or circulating. Within Kabbalah, it describes the return or new bodily connection of certain components of a neshamaThis process occurs under Hashem's rule and is related to the mitzvot, judgment, and the tikkún.
Therefore, the Gilgul Ha-Neshamot It doesn't simply mean that a person dies and then "returns" as someone else. Kabbalistic doctrine is much more complex.
Furthermore, we must make another fundamental distinction. Devarim 32:39 does not appear in Chazal as direct proof of the gilgulThe verse is used as proof of techiyat ha-metim, the resurrection of the dead.
Later on, the gilgul will be developed more clearly in the Bahir, the Zohar and medieval and Lurianic Kabbalah.
So the central question is not whether resurrection and gilgul mean the same thing. They don't.
The real question is this:
How can the resurrection of the dead and gilgul ha-neshamot coexist within the same Jewish conception of the soul?
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Haazinu: a chant uttered before death
Haazinu occupies an exceptional position in the Torah.
This is not simply another speech by Moses. In Deuteronomy 31, the Shira It appears as a testimony that will remain when Moses is no longer here. Then, Deuteronomy 32:1–43 contains the song. Finally, 32:44–52 returns the narrative to the death of Moses himself.
Therefore, Shira is born under the shadow of death.
The poem follows a clear development. First, Deuteronomy 32:1–6 invokes heaven and earth and proclaims the justice of God. Then, verses 7–14 recall the origins and election of Israel. Next, verses 15–18 describe the apostasy of Yeshurun after the period of prosperity.
Then, 19–25 present hester panim and judgment. Verses 26–35 introduce a limit to punishment and announce the judgment of enemies. Finally, 36–43 culminate with Hashem's sovereignty over vindication, death, life, wounding, healing, and atonement.
Once the song is finished, Deuteronomy 32:44–47 declares that the Torah is “your life.” Shortly afterward, 32:48–52 leads Moses to the mountain where he will die.
That's why Haazinu functions simultaneously as testimony, memory, accusation, prophecy, teaching, and song of survival.
Moreover, all of this is uttered by a man who knows he is about to die.
“I make die and I make live”: the key to Haazinu
The focus of this study is found in Devarim 32:39:
See now that I am he.
And there is no God standing before me.
I am faithful and I will live.
My heart is broken and I will heal.
And there is no one to save me.
“See now that I, I am He… I kill and I make alive; I wound and I heal; and no one can deliver out of My hand.”
The key construction is as follows:
I am true — Ani amit: I make people die.
And live — va’ajayeh: And I make life.
Rabbinic interpretation appears in Sanhedrín 91b.
The baraita presents a possibility: perhaps the verse simply states that God causes one person to die and gives life to another. In that case, it could refer to the normal course of generations.
However, the second half of the verse changes that reading. Just as “I wound and I heal” refers to the same subject, so too must “I put to death and I make alive” refer to the same subject.
Therefore, the Talmud concludes:
Hence the answer to those who say that there is no resurrection of the dead from the Torah.
“Here is an answer for those who say that the resurrection of the dead is not in the Torah.”
Consequently, classical rabbinic exegesis understands Devarim 32:39 as a reference to techiyat ha-metim.
This forces us to formulate precisely the relationship between Haazinu and the Gilgul Ha-Neshamot.
We shouldn't say:
“Haazinu 32:39 proves the gilgul.”
A more accurate formulation would be this:
Haazinu teaches that death does not have absolute power over a person. Hashem, who causes death, also retains sovereignty over the restoration of life. Later, within this same framework, Kabbalah would develop another, different mechanism: gilgul ha-neshamot.
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Techiyat ha-metim and gilgul ha-neshamot are not the same
The difference between the two doctrines is essential.
On the one hand, techiyat ha-metim It means that Hashem will resurrect the dead. There is continuity between the person who died and the person who comes back to life.
On the other hand, Gilgul Ha-Neshamot It describes the return of a dimension, spark, or root of the soul to a corporeal existence within a process of tikkún.
In other words, the first doctrine asks:
Can someone who has died come back to life?
The second raises another question:
Can a neshamah that has not yet completed its mission return to this world?
Lurianic Kabbalah accepts both doctrines. However, their coexistence presents a significant difficulty.
If the same root of the soul participated in several existences, With what body will he rise again?
The Sha'ar HaGilgulim It addresses this issue directly. The answer is not simply choosing "the last body."
According to the Ari, different bodies may have rectified different dimensions or sparks of the NéfeshTherefore, in the resurrection, each body can recover those spiritual parts related to the tikkun it performed during its existence.
This idea helps to understand why the word “reincarnation” may be insufficient.
We are not necessarily dealing with "the same self" passing intact from one body to another. Instead, Kabbalah speaks of concepts such as:
shoresh ha-neshamá, the root of the soul;
nitzotzot, the sparks;
Néfesh, Rúaj y Neshamá;
and different spiritual levels that can achieve their rectification at different times.
Therefore, the Gilgul Ha-Neshamot It belongs to a specifically Kabbalistic vision of the soul.
Where does the gilgul appear in the Torah?
To answer correctly, we must distinguish between peshat and sod.
The written Torah does not contain a verse that explicitly states:
“Souls will transmigrate to other bodies.”
For this reason, it would not be correct to state that the evident meaning of a given verse is necessarily the gilgul.
The doctrine appears, rather, through a reading esoteric Torah.
One of its main points of support is the yibbum, the levirate.
When a man dies without descendants, Deuteronomy 25 establishes certain family obligations intended to:
To establish a name for his brothers in Israel
“to raise up a name for his brother in Israel.”
Much earlier, Genesis 38 presents the story of Er, Onan, and Tamar. There, Judah commands Onan to perform iibbum and establish offspring for his brother.
Ramban detects a mystery here. The matter cannot be reduced simply to giving the son the name of the deceased.
That's why he writes:
But the matter is a greater secret than the secrets of the Torah in the history of man.
“But this matter is a great secret, one of the secrets of the Torah concerning the generation of man.”
Later, Kabbalistic literature would interpret this mystery in relation to the return and rectification of the deceased's soul.
Thus, the framework of gilgul It's not simply about talking about "past lives".
Its structure is different:
mitzvah → kinship → continuity → reparation → soul → covenant.
The Zohar and the “judgments of souls”
The explicit formulation appears in the Zóhar, Mishpatim, especially in the section known as Sabbath of Mishpatim.
The Torah says:
And these are the judgments which thou shalt set before them.
“And these are the judgments you will set before them.”
For its part, the Zohar develops an esoteric reading:
Alin Inon Sadurin Degalgula, Dinin Denshmetin
“These are the orders of Gilgul, the judgments of souls.”
This expression is fundamental.
In the Zoharic reading, the mishpatim They have a visible legal meaning. However, they also possess a hidden metaphysical meaning.
Thus, there are dinim that govern the trajectory of the neshamot.
The gilgul is din
This is one of the essential principles of the topic.
The Gilgul Ha-Neshamot It's not spiritual tourism. Nor is it about being curious about a supposed past identity.
Furthermore, it does not function as a cosmic mechanism independent of God. On the contrary, it is part of the mishpat, of divine judgment.
This idea brings us directly back to Haazinu:
The stone is blameless in its actions, for all its ways are justice.
“The Rock, His work is perfect, for all His ways are justice.”
If Mishpatim can be read by the Zohar as dynamic of the neshamotHaazinu then provides the theological principle that supports that reading:
All the ways of Hashem are mishpat.
Therefore, birth, death, suffering, reparation, and restoration are all under the same divine rule.
The Sefer HaBahir and the return of the soul
Before the full development of the Zohar, we find an important formulation in the Sefer ha-Bahir, one of the fundamental texts of medieval Kabbalah.
The Bahir It uses an agricultural parable. A landowner plants a vineyard, but the grapes turn out to be defective. For that reason, he replants it until it finally produces properly.
The image conveys a simple yet profound idea:
Existence can be repeated because the purpose has not yet been fulfilled.
We have not yet found the complete Ari system here. However, a basic principle already appears:
return to complete what has not yet been done.
The Ari and the gilgul as a process of tikkun
With Rabbi Yitzchak Luria, the Arizal, and the transmission of Rabbi Chaim Vital, the Gilgul Ha-Neshamot it becomes a developed system.
The Sha'ar HaGilgulim — The Gate of Incarnations, “Gate of the Gilgulim”, constitutes the great Lurian exposition on this doctrine.
From that moment on, the main question ceases to be:
“Does the soul return?”
Instead, a more precise question arises:
"Which part is returning, why is it returning, and what needs to be rectified?"
Within the Lurian system, a new existence may be necessary because some aspects of Néfesh They were not completed. Likewise, it can occur because a mitzvah was left unfinished or because damage requires tikkún.
Therefore, the popular interpretation of the issue changes radically.
The main question shouldn't be:
“Who was I?”
From Luria's perspective, the most important question is:
“What do I need to repair?”
Thus, the previous identity becomes secondary. present tikkun it becomes essential.
Gilgul, ibbur and yibbum: three different concepts
Not every presence of a previous soul can be called "reincarnation".
The Ari distinguishes several phenomena.
In a gilgula certain dimension of the soul is linked to the person from birth.
In contrast, in a ibbur — ibburA dimension of a tzaddik's neshamah can be incorporated later in life. Its function may be to assist the person in a mitzvah or in a particular tikkun.
Finally, the yibbum It constitutes a particular modality within this architecture and is related to the deceased brother without descendants.
For this reason, the word “reincarnation” can be too broad.
Kabbalah actually develops a taxonomy of the continuity of the soul.
Gilgul ha-neshamot is not samsara
Having reached this point, we can clarify the central thesis.
The Torah teaches transmigration of souls, not “reincarnation” understood through categories foreign to Judaism
This does not mean that translating gilgul as “reincarnation” is always incorrect.
The difference is, above all, conceptual.
There is no universal doctrine of reincarnation. Hinduism, Buddhism, Pythagoreanism, and various Western esoteric traditions do not teach exactly the same thing either.
The Kabbalistic conception, for its part, has its own framework.
Hashem governs the process. Furthermore, the soul possesses a spiritual root, and the mitzvot have consequences upon it.
Sin can produce they catchThat is, damage. In turn, the return can offer a new opportunity to tikkún.
There is also dinSimilarly, there is bejirahfree choice, along with moral responsibility.
Finally, tradition maintains the future resurrection.
Therefore, the ultimate goal is not to remain eternally trapped in a cycle of rebirth. Rather, the purpose is to complete that for which the neshamah descended.
Not all the jashamim accepted the gilgul
We must also avoid historical generalizations.
It would not be correct to state:
“All Jews have always believed in Gilgul.”
One of the most important testimonies is Rav Saadia Gaón.
In Emunot ve-DeotSaadia criticizes certain Jews who defended the ha'ataqahThat is, the transfer or transmigration of souls. He even mentions forms of that doctrine related to animals.
Therefore, Saadia rejects that teaching.
Later, however, Kabbalah transformed the Gilgul Ha-Neshamot in a much more developed doctrine.
The Zohar, the medieval Kabbalists, and especially the Ari school gave it an importance that it had not had in Gaonic rationalism.
Therefore, a historically accurate formulation would be this:
Gilgul ha-neshamot is a fundamental doctrine of important schools of Jewish Kabbalah, especially the Zoharic and Lurianic traditions. These schools base it on an esoteric reading of the Torah. However, it was not a doctrine uniformly accepted by all Jewish thinkers throughout history.
Haazinu: death, life, and divine sovereignty
Now we can return to Haazinu.
Israel receives life, but then forgets its origin. Abundance leads to apostasy, and it appears hester panimAs a consequence, judgment and death arrive.
However, the trial does not end in a definitive annihilation.
Then Hashem intervenes again and proclaims:
I am he
“I, I am He.”
I will die and live.
“I make people die and I make people live.”
I have broken and I will heal.
“I have wounded, and I will heal.”
The message is clear.
The apparent fragmentation of experience does not imply a multiplicity of powers.
There is no god of life opposed to a god of death. Nor is there an independent force of destruction opposed to the Creator.
However, Hashem Himself declares:
I cause death. I cause life. I wound. I heal.
Therefore, divine unity remains behind states that seem incompatible.
From here we can introduce the gilgul without converting it into the literal meaning of the verse.
If death does not destroy Hashem's sovereignty over the person, then it is not impossible for a neshamah to continue its tikkun after death.
The esoteric Torah will describe certain forms of that continuity through the Gilgul Ha-Neshamot.
The difference, however, must be maintained:
Haazinu contributes the theology of sovereignty over death and life. The Zohar and the Ari develop the mechanics of gilgul.
Moses sings about life before he dies
Literary architecture is especially significant.
Who pronounces:
“I make die and I make live”?
Moses.
What happens immediately after?
Hashem commands him to climb the mountain, contemplate the land, and die.
Therefore, Moses proclaims divine power over death and life precisely when He himself is approaching death.
The paradox is powerful.
The Shira He proclaims that death does not have the last word. However, he then leads his singer to his own grave.
Furthermore, the last chapter of the Torah will even conceal the exact location of that tomb.
Thus, the body disappears from the stage.
The Torah remains.
And the teaching continues.
Moses within the Gilgul system
The Sha'ar HaGilgulim develops another dimension of Moshe.
According to Lurian tradition, Moses is connected with Hevel — AbelThe Ari sets forth a sequence of roots and transmigrations that includes Hevel, Shet, Noah, Shem, and Moses.
However, this teaching must be understood within the complex Kabbalistic theory of the different parts and roots of the soul.
It does not mean that a complete psychological personality passes intact from one person to another.
Therefore, it is more accurate to speak of transmigration of roots or sparks of the soul.
Moses is not simply “Avel with another body”.
Rather, we are dealing with a structure made up of shore, spiritual parts and dimensions.
Moses and Rabbi Shimon bar Yochai
Mystical tradition establishes a very close relationship between Moshe Rabbeinu and Rashbi.
Moshe reveals the Torah, while Rashbi reveals its hidden dimensions.
Likewise, Moses ascends Mount Sinai. Rashbi, for his part, metaphorically penetrates the depths of sod.
Thus, Moses represents the paradigm of the revealed Torah. Rashbi becomes the great Zoharic paradigm of level of Oraita, the secrets of the Torah.
Later, mystical literature would link Rashbi with a spark from the root of Moses.
Even so, simply stating that "Moshe reincarnated as Rashbi" greatly reduces the Lurianic vision.
Therefore, the most accurate formulation is to speak of a root or spark of shared neshamá.
The Idra Zuta appears in the Zohar of Haazinu
Here we find one of the most important connections in the entire study.
The Idra Zuta, the “Minor Assembly”, appears in Zóhar III, 287b–296b, within the section corresponding to Haazinu.
Furthermore, the scene takes place in the last day of Rabbi Shimon bar Yochai's life.
The symmetry is remarkable:
Haazinu of the Torah: Moses' last teachings → revelation → death.
Haazinu of the Zohar: Rashbi's last teachings → revelation of secrets → death.
Therefore, the connection does not need to be forced.
It is inscribed in the very structure of the textual tradition.
Moses dies revealing; Rashbi dies revealing
The end of Moses is an act of transmission.
Before disappearing, hand over one Shira destined to accompany Israel for generations that he will never physically see.
Similarly, the death of Rashbi in the Idra Zuta It features a transmission structure.
On his last day, Rashbi gathers his companions. There he declares that there are still secrets he has not revealed. Therefore, he wishes to share them before leaving this world.
The scene is marked by fire, light, Shekhinah, and revelation.
Thus, we do not see a teacher who stops teaching because he is dying. On the contrary, we see a teacher whose death it becomes his final act of teaching.
In this sense, the Idra Zuta functions as a powerful mystical counterpart to the death of Moshe.
Death does not close the Torah.
The broadcast continues.
Rashbi's last word: חיים — life
A detail from the Idra Zuta occupies a central place in this reading.
Rabbi Abba writes down the teachings of Rashbi. Towards the end, Rashbi comes to the following:
Life — jayim — vida.
Then it stops.
Rabbi Abba waits, but he cannot lift his head because of the intensity of the light. Then he hears heavenly voices.
Finally, when the light and fire disappear, he discovers that Rashbi has died. He is lying on his right side, his face still smiling.
Therefore, the scene contains an extraordinary theological statement:
The boundary between Rashbi's earthly life and his death is marked by the word חיים — life
Now we can place both texts facing each other.
Moses proclaims:
I will die and live.
“I make people die and I make people live.”
For its part, Rashbi ends in:
life
"Life."
And then he dies.
This is the conceptual heart of the relationship between You don't know, gilgul ha-neshamot of Idra Zuta.
To die within a doctrine of life
In the peshatMoses is going to die.
In Jazal, however, Ani amit va’ajayeh It constitutes proof of the future resurrection of the dead.
For its part, the Zohar of Haazinu contains the story of another great master who reaches death while revealing secrets.
Finally, in Lurianic Kabbalah, a neshamah can continue its tikkun process through the Gilgul Ha-Neshamot.
In this way, Haazinu becomes a meeting point between four concepts:
biological death; survival of the neshamá; gilgul as a continuation of tikkun; and techiyat ha-metim as eschatological restoration.
These categories are not identical. However, they are not completely separate either.
They all respond to the same principle:
Death cannot definitively appropriate that whose source is in Hashem
What is the purpose of gilgul ha-neshamot?
Within the Ari system, this is the truly important question.
The question is not:
“Who was I in another life?”
Rather, we should ask:
“Why does a soul need to return?”
The general answer can be summed up in one word:
tikkún.
Some aspects of the soul may need to complete mitzvot that were left unfinished. Others, however, may require the repair of what was damaged.
For this reason, the gilgul leads to a fundamental conclusion:
Gilgul is a doctrine of responsibility, not of excuse.
The central question is not about speculating on a previous identity.
If I'm here, the important question is:
What is the tikkun that I have in front of me now?
Gilgul and free will
The Gilgul Ha-Neshamot nor does it eliminate the bejirah, free will.
A previous root cause may explain the need for a particular tikkun. However, the person remains responsible for the decisions they make in their present life.
Otherwise, the concept of mitzvah would lose coherence.
If current life were entirely determined by a previous existence, a true tikkun could not exist.
Therefore, The tikkun demands choice.
Gilgul in animals, plants, and matter
Nor should the doctrine be reduced to an exclusively human transmigration.
Some Lurianic sources speak of Gilgulim related to domem, tzomeaj, jai and medaber: inanimate, vegetable, animal and human.
Therefore, it would be incorrect to state that Judaism only contemplates transmigration from human to human.
Jewish mystical sources present a more complex system.
Thus, the essential difference is not necessarily found in what type of body intervenes. Rather, it's in the theological framework which explains the process:
din, tikkun, mitzvot, kedushá, reparation and divine sovereignty.
Gilgul, Olam HaBa and resurrection
If it exists gilgulDo Gan Eden, the judgment, or the resurrection disappear?
No.
The transmigration of souls It constitutes one of the possible processes within the trajectory of the neshamá. However, it does not represent the final destination of all reality.
The Sha'ar HaGilgulim It explicitly analyzes the relationship between the different bodies linked to the gilgulim and Techiyat HaMetim.
Therefore, within the Lurian system, both doctrines must be integrated.
They do not compete with each other.
Consequently, Ani amit va’ajayeh It is not replaced by Gilgul. The resurrection retains its own meaning.
Moses and Rashbi: two deaths, one transmission
Now we can formulate the main connection.
Moses reached the end of his life after transmitting the revealed Torah. Rashbi, on the other hand, reached the end of his after transmitting the Torah shaker, the secrets of the Torah.
Furthermore, Moshe pronounces Haazinu, while the Idra Zuta appears in the Zohar of Haazinu.
Moses speaks of:
death → life.
Rashbi, for his part, dies upon:
Jayim — life.
Moses does not physically enter the land, but his Torah enters. Rashbi physically abandons his disciples, though his secrets remain.
In both cases:
The master disappears; the revelation continues
Within a vision of gilgulThis continuity takes on another dimension.
The root of the neshamah Nor is it necessarily exhausted by the physical disappearance of a historical personality.
Was Rashbi the gilgul of Moshe?
In a popular exhibition, it could be formulated in that way.
However, for a more accurate study, it is advisable to avoid that simplification.
A better formulation would be:
Jewish mystical tradition establishes a root or spark continuity between Moses and Rashbi
Furthermore, it contemplates the presence of a mosaic aspect of the neshamah across different generations.
This formulation is better suited to the Lurian categories.
Within the Ari system, the identity of the soul is complex. The same root can manifest itself through different levels or sparks.
Therefore, the Moshe–Rashbi relationship should not be presented as a simple story of “past lives”.
It is, rather, a doctrine about the continuity of a root of Torah and neshamah.
“Because she is your life”
After the song, Moses declares:
For it is not only a word of you, but it is your life.
“It is not an empty thing for you, because it is your life.”
Devarim 32:47.
The progression is significant.
First, Hashem proclaims:
I will die and live.
“I make people die and I make people live.”
Then Moses says about the Torah:
Because he is your life.
“She is your life.”
Finally, in the Idra Zuta, Rashbi ends up in:
life
"Life."
This creates a clear structure:
Hashem is the source of life.
The Torah communicates life.
The tzadik adheres to that life.
Therefore, physical death does not have the final say.
This idea can be expressed through resurrection, spiritual continuity, or, within the sod Kabbalistic, through the Gilgul Ha-Neshamot.
A Kabbalistic Reading of Haazinu
From this perspective, the entire chant can be reread as a dynamic of tikkún.
Israel is chosen and receives abundance. However, it later goes astray and experiences concealment.
As a result, it suffers judgment, although it is not definitively destroyed.
Then Hashem intervenes, wounds, heals, causes death, brings life, and restores.
On a different scale, we find a similar pattern in the neshamah:
descent → bodily existence → choice → damage or rectification → death → judgment → new opportunity for tikkun when appropriate → perfection → eschatological destiny.
However, this does not mean that that is the historical-literary peshat de Devarim 32.
It is, rather, a structural reading from later categories of the sod.
Maintaining this methodological difference makes the argument more precise.
What does the transmigration of souls mean in Judaism?
We can formulate a clear definition:
Gilgul ha-neshamot is the process by which a root, level, or spark of the soul can be re-linked to a bodily existence to complete a tikkun under the providence and judgment of Hashem
This definition avoids several errors.
First of all, the gilgul It is not the same as resurrection.
Furthermore, it does not imply that the entire psychological personality reappears intact.
It also maintains responsibility and free will.
Finally, avoid transferring external religious categories to Judaism.
Above all, it transforms a popular question:
“Who was I?”
in another much more important one from a Kabbalistic perspective:
What did I come to rectify?
The final paradox of Moses
There is something especially significant about Moses uttering these words.
According to the Torah, he must die. However, according to the Talmud, his words contain proof that the dead will live again.
Furthermore, according to Kabbalah, his own neshamah belongs to a complex trajectory of roots and gilgulim.
Mystical tradition also affirms that something of the Mosaic root continues to manifest itself in later great masters.
To this is added another detail: within the Zohar of the same parashah that contains its last Shira Rashbi, another great Torah master, appears, uttering his last secrets before dying.
Moses ends up gazing at a land he cannot yet reach. Rashbi, on the other hand, ends up contemplating mysteries he can finally reveal.
One hands over the Torah that must outlive him. The other hands over the sod that must survive it.
They both die.
The Torah continues.
Conclusion: Gilgul, transmigration of souls, and Tikkun
The main mistake would be to reduce this entire study to a single sentence:
“Judaism also believes in reincarnation.”
That statement would lose much of what is specifically Jewish about the phenomenon.
The structure is much more precise.
Haazinu It teaches the absolute sovereignty of Hashem over history, judgment, death, and life.
For their part, Sanhedrín 91b interprets Ani amit va’ajayeh as a statement of Techiyat HaMetim.
Besides, Ramban identifies in the yibbum a “sod gadol misodot haTorah”a great secret related to human generation.
The Bahir It presents an early image of the return to complete that which has not yet achieved its purpose.
Later on, the Zóhar, Mishpatim talks about:
Sadorin Degalgula, Dinin Danshamtin
“Orders of Gilgul, judgments of souls.”
Then, the Ari, broadcast by Jaim Vital on Sha'ar HaGilgulim, develops a system of roots, sparks, Nefesh, Ruaj, Neshamá, gilgul, ibbur, yibbum and tikkún.
Finally, the Zohar of Haazinu presents the Idra Zutawhere Rashbi reveals his last secrets before leaving this world.
The story hangs suspended around a single word:
Life — VIDA
Therefore, the final thesis can be summarized as follows:
Jewish gilgul does not simply teach that "we are reborn." It teaches that a neshamah belongs to Hashem, possesses a root, receives a mission, and is subject to mishpat. When its tikkun has not been completed, Kabbalah contemplates the possibility of new bodily connections of certain dimensions or sparks of the soul.
However, the process is not autonomous nor does it constitute an endless cycle. It is subordinate to the Torah, the mitzvot, divine justice, and ultimately, the resurrection.
Haazinu provides the great theological statement:
“I make die and I make live.”
For their part, the Zohar and the Ari develop another dimension of the mystery. Between present life, death, and final resurrection, the journey of the neshamah may be more complex than the text reveals. peshat.
Moses dies after singing about life overcoming death.
In turn, Rashbi, mystically linked to the paradigm of Moshe, dies within the Zohar of Haazinu while revealing the Idra Zuta.
One leaves this world after “Ani amit va’ajayeh”.
The other one abandons him on “Jayim”.
In both cases, the body concludes its day.
The Torah continues to speak.
