{"id":2098,"date":"2026-09-14T04:00:00","date_gmt":"2026-09-14T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=2098"},"modified":"2026-09-24T17:27:58","modified_gmt":"2026-09-25T00:27:58","slug":"transmigracion-almas-tora-gilgul","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/transmigracion-almas-tora-gilgul\/","title":{"rendered":"Haazinu (VIDEO) \/ The Torah teaches the transmigration of souls, not reincarnation"},"content":{"rendered":"<h2 class=\"wp-block-heading has-text-align-center\">Haazinu, the death of Moshe, gilgul ha-neshamot, resurrection and Idra Zuta<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Does the Torah teach reincarnation? To answer this, we must first make an important distinction.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In academic language, <strong>\u201cReincarnation\u201d is not necessarily an incorrect translation of <em>Gilgul Ha-Neshamot<\/em><\/strong>In fact, it is a common expression in contemporary Jewish studies and texts.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, <strong>\u201ctransmigration of souls\u201d<\/strong> This approach is more precise for explaining this concept within Kabbalah. In this way, we avoid automatically transferring categories such as <em>samsara<\/em>, karma, Pythagorean metempsychosis or modern theories about \u201cpast lives\u201d.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Hebrew term <strong>Incarnation \u2014 gilgul<\/strong> 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 <em>neshama<\/em>This process occurs under Hashem's rule and is related to the mitzvot, judgment, and the <strong>tikk\u00fan<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, the <em>Gilgul Ha-Neshamot<\/em> It doesn't simply mean that a person dies and then \"returns\" as someone else. Kabbalistic doctrine is much more complex.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Furthermore, we must make another fundamental distinction. <strong>Devarim 32:39 does not appear in Chazal as direct proof of the gilgul<\/strong>The verse is used as proof of <strong>techiyat ha-metim<\/strong>, the resurrection of the dead.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Later on, the <em>gilgul<\/em> will be developed more clearly in the <em>Bahir<\/em>, the Zohar and medieval and Lurianic Kabbalah.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">So the central question is not whether resurrection and gilgul mean the same thing. They don't.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The real question is this:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>How can the resurrection of the dead and gilgul ha-neshamot coexist within the same Jewish conception of the soul?<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>WATCH THE VIDEO OF THIS CLASS IN SPANISH<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed aligncenter is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"Haazinu 2026 \/ It is not reincarnation, it is transmigration of souls\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/jLTqeVanpWc?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<h2 class=\"wp-block-heading\">Haazinu: a chant uttered before death<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Haazinu occupies an exceptional position in the Torah.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This is not simply another speech by Moses. In Deuteronomy 31, the <em>Shira<\/em> It appears as a testimony that will remain when Moses is no longer here. Then, Deuteronomy 32:1\u201343 contains the song. Finally, 32:44\u201352 returns the narrative to the death of Moses himself.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, <strong>Shira is born under the shadow of death<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The poem follows a clear development. First, Deuteronomy 32:1\u20136 invokes heaven and earth and proclaims the justice of God. Then, verses 7\u201314 recall the origins and election of Israel. Next, verses 15\u201318 describe the apostasy of Yeshurun \u200b\u200bafter the period of prosperity.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Then, 19\u201325 present <em>hester panim<\/em> and judgment. Verses 26\u201335 introduce a limit to punishment and announce the judgment of enemies. Finally, 36\u201343 culminate with Hashem's sovereignty over vindication, death, life, wounding, healing, and atonement.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Once the song is finished, Deuteronomy 32:44\u201347 declares that the Torah is \u201cyour life.\u201d Shortly afterward, 32:48\u201352 leads Moses to the mountain where he will die.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">That's why Haazinu functions simultaneously as <strong>testimony, memory, accusation, prophecy, teaching, and song of survival<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Moreover, all of this is uttered by a man who knows he is about to die.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">\u201cI make die and I make live\u201d: the key to Haazinu<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The focus of this study is found in Devarim 32:39:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>See now that I am he.<\/strong><br><strong>And there is no God standing before me.<\/strong><br><strong>I am faithful and I will live.<\/strong><br><strong>My heart is broken and I will heal.<\/strong><br><strong>And there is no one to save me.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cSee now that I, I am He\u2026 I kill and I make alive; I wound and I heal; and no one can deliver out of My hand.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The key construction is as follows:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>I am true \u2014 Ani amit:<\/strong> I make people die.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>And live \u2014 va\u2019ajayeh:<\/strong> And I make life.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Rabbinic interpretation appears in <strong>Sanhedr\u00edn 91b<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">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.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, the second half of the verse changes that reading. Just as \u201cI wound and I heal\u201d refers to the same subject, so too must \u201cI put to death and I make alive\u201d refer to the same subject.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, the Talmud concludes:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Hence the answer to those who say that there is no resurrection of the dead from the Torah.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cHere is an answer for those who say that the resurrection of the dead is not in the Torah.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Consequently, classical rabbinic exegesis understands Devarim 32:39 as a reference to <strong>techiyat ha-metim<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This forces us to formulate precisely the relationship between Haazinu and the <em>Gilgul Ha-Neshamot<\/em>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">We shouldn't say:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>\u201cHaazinu 32:39 proves the gilgul.\u201d<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A more accurate formulation would be this:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>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.<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>WATCH THE VIDEO OF THIS CLASS IN ENGLISH<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"Haazinu 2026 \/ It is not reincarnation; it is the transmigration of souls\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/j72TJvkXgrs?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<h2 class=\"wp-block-heading\">Techiyat ha-metim and gilgul ha-neshamot are not the same<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The difference between the two doctrines is essential.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">On the one hand, <strong>techiyat ha-metim<\/strong> It means that Hashem will resurrect the dead. There is continuity between the person who died and the person who comes back to life.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">On the other hand, <strong>Gilgul Ha-Neshamot<\/strong> It describes the return of a dimension, spark, or root of the soul to a corporeal existence within a process of <strong>tikk\u00fan<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In other words, the first doctrine asks:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Can someone who has died come back to life?<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The second raises another question:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Can a neshamah that has not yet completed its mission return to this world?<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Lurianic Kabbalah accepts both doctrines. However, their coexistence presents a significant difficulty.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If the same root of the soul participated in several existences, <strong>With what body will he rise again?<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The <em>Sha'ar HaGilgulim<\/em> It addresses this issue directly. The answer is not simply choosing \"the last body.\"<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">According to the Ari, different bodies may have rectified different dimensions or sparks of the <em>N\u00e9fesh<\/em>Therefore, in the resurrection, each body can recover those spiritual parts related to the tikkun it performed during its existence.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This idea helps to understand why the word \u201creincarnation\u201d may be insufficient.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">We are not necessarily dealing with \"the same self\" passing intact from one body to another. Instead, Kabbalah speaks of concepts such as:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>shoresh ha-nesham\u00e1<\/strong>, the root of the soul;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>nitzotzot<\/strong>, the sparks;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>N\u00e9fesh, R\u00faaj y Nesham\u00e1<\/strong>;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">and different spiritual levels that can achieve their rectification at different times.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, the <strong>Gilgul Ha-Neshamot<\/strong> It belongs to a specifically Kabbalistic vision of the soul.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Where does the gilgul appear in the Torah?<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">To answer correctly, we must distinguish between <strong>peshat<\/strong> and <strong>sod<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The written Torah does not contain a verse that explicitly states:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>\u201cSouls will transmigrate to other bodies.\u201d<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">For this reason, it would not be correct to state that the evident meaning of a given verse is necessarily the <em>gilgul<\/em>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The doctrine appears, rather, through a <strong>reading esoteric Torah<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">One of its main points of support is the <strong>yibbum<\/strong>, the levirate.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When a man dies without descendants, Deuteronomy 25 establishes certain family obligations intended to:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>To establish a name for his brothers in Israel<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cto raise up a name for his brother in Israel.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">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.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ramban detects a mystery here. The matter cannot be reduced simply to giving the son the name of the deceased.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">That's why he writes:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>But the matter is a greater secret than the secrets of the Torah in the history of man.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cBut this matter is a great secret, one of the secrets of the Torah concerning the generation of man.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Later, Kabbalistic literature would interpret this mystery in relation to the return and rectification of the deceased's soul.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thus, the framework of <em>gilgul<\/em> It's not simply about talking about \"past lives\".<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Its structure is different:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>mitzvah \u2192 kinship \u2192 continuity \u2192 reparation \u2192 soul \u2192 covenant.<\/strong><\/p>\n\n\n\n<h2 class=\"wp-block-heading\">The Zohar and the \u201cjudgments of souls\u201d<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The explicit formulation appears in the <strong>Z\u00f3har, Mishpatim<\/strong>, especially in the section known as <em>Sabbath of Mishpatim<\/em>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Torah says:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>And these are the judgments which thou shalt set before them.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cAnd these are the judgments you will set before them.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">For its part, the Zohar develops an esoteric reading:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Alin Inon Sadurin Degalgula, Dinin Denshmetin<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cThese are the orders of Gilgul, the judgments of souls.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This expression is fundamental.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In the Zoharic reading, the <em>mishpatim<\/em> They have a visible legal meaning. However, they also possess a hidden metaphysical meaning.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thus, there are <strong>dinim that govern the trajectory of the neshamot<\/strong>.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">The gilgul is din<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">This is one of the essential principles of the topic.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The <em>Gilgul Ha-Neshamot<\/em> It's not spiritual tourism. Nor is it about being curious about a supposed past identity.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Furthermore, it does not function as a cosmic mechanism independent of God. On the contrary, it is part of the <strong>mishpat<\/strong>, of divine judgment.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This idea brings us directly back to Haazinu:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>The stone is blameless in its actions, for all its ways are justice.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cThe Rock, His work is perfect, for all His ways are justice.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If Mishpatim can be read by the Zohar as <strong>dynamic of the neshamot<\/strong>Haazinu then provides the theological principle that supports that reading:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>All the ways of Hashem are mishpat.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, birth, death, suffering, reparation, and restoration are all under the same divine rule.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">The Sefer HaBahir and the return of the soul<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Before the full development of the Zohar, we find an important formulation in the <strong>Sefer ha-Bahir<\/strong>, one of the fundamental texts of medieval Kabbalah.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The <em>Bahir<\/em> 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.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The image conveys a simple yet profound idea:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Existence can be repeated because the purpose has not yet been fulfilled.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">We have not yet found the complete Ari system here. However, a basic principle already appears:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>return to complete what has not yet been done.<\/strong><\/p>\n\n\n\n<h2 class=\"wp-block-heading\">The Ari and the gilgul as a process of tikkun<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">With Rabbi Yitzchak Luria, the Arizal, and the transmission of Rabbi Chaim Vital, the <strong>Gilgul Ha-Neshamot<\/strong> it becomes a developed system.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The <strong>Sha'ar HaGilgulim \u2014 The Gate of Incarnations<\/strong>, \u201cGate of the Gilgulim\u201d, constitutes the great Lurian exposition on this doctrine.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From that moment on, the main question ceases to be:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>\u201cDoes the soul return?\u201d<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Instead, a more precise question arises:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>\"Which part is returning, why is it returning, and what needs to be rectified?\"<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Within the Lurian system, a new existence may be necessary because some aspects of <em>N\u00e9fesh<\/em> They were not completed. Likewise, it can occur because a mitzvah was left unfinished or because damage requires <strong>tikk\u00fan<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, the popular interpretation of the issue changes radically.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The main question shouldn't be:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>\u201cWho was I?\u201d<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From Luria's perspective, the most important question is:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>\u201cWhat do I need to repair?\u201d<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thus, the previous identity becomes secondary. <strong>present tikkun<\/strong> it becomes essential.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Gilgul, ibbur and yibbum: three different concepts<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Not every presence of a previous soul can be called \"reincarnation\".<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Ari distinguishes several phenomena.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In a <strong>gilgul<\/strong>a certain dimension of the soul is linked to the person from birth.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In contrast, in a <strong>ibbur \u2014 ibbur<\/strong>A 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.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Finally, the <strong>yibbum<\/strong> It constitutes a particular modality within this architecture and is related to the deceased brother without descendants.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">For this reason, the word \u201creincarnation\u201d can be too broad.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Kabbalah actually develops a <strong>taxonomy of the continuity of the soul<\/strong>.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Gilgul ha-neshamot is not samsara<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Having reached this point, we can clarify the central thesis.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">The Torah teaches transmigration of souls, not \u201creincarnation\u201d understood through categories foreign to Judaism<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">This does not mean that translating <em>gilgul<\/em> as \u201creincarnation\u201d is always incorrect.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The difference is, above all, <strong>conceptual<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">There is no universal doctrine of reincarnation. Hinduism, Buddhism, Pythagoreanism, and various Western esoteric traditions do not teach exactly the same thing either.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Kabbalistic conception, for its part, has its own framework.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hashem governs the process. Furthermore, the soul possesses a spiritual root, and the mitzvot have consequences upon it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Sin can produce <em>they catch<\/em>That is, damage. In turn, the return can offer a new opportunity to <em>tikk\u00fan<\/em>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">There is also <em>din<\/em>Similarly, there is <em>bejirah<\/em>free choice, along with moral responsibility.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Finally, tradition maintains the future resurrection.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, the ultimate goal is not to remain eternally trapped in a cycle of rebirth. Rather, the purpose is <strong>to complete that for which the neshamah descended<\/strong>.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Not all the jashamim accepted the gilgul<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">We must also avoid historical generalizations.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It would not be correct to state:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>\u201cAll Jews have always believed in Gilgul.\u201d<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">One of the most important testimonies is <strong>Rav Saadia Ga\u00f3n<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In <em>Emunot ve-Deot<\/em>Saadia criticizes certain Jews who defended the <em>ha'ataqah<\/em>That is, the transfer or transmigration of souls. He even mentions forms of that doctrine related to animals.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, Saadia rejects that teaching.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Later, however, Kabbalah transformed the <strong>Gilgul Ha-Neshamot<\/strong> in a much more developed doctrine.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Zohar, the medieval Kabbalists, and especially the Ari school gave it an importance that it had not had in Gaonic rationalism.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, a historically accurate formulation would be this:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\"><strong>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.<\/strong><\/p>\n<\/blockquote>\n\n\n\n<h2 class=\"wp-block-heading\">Haazinu: death, life, and divine sovereignty<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Now we can return to Haazinu.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Israel receives life, but then forgets its origin. Abundance leads to apostasy, and it appears <em>hester panim<\/em>As a consequence, judgment and death arrive.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, the trial does not end in a definitive annihilation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Then Hashem intervenes again and proclaims:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>I am he<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cI, I am He.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>I will die and live.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cI make people die and I make people live.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>I have broken and I will heal.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cI have wounded, and I will heal.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The message is clear.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The apparent fragmentation of experience <strong>does not imply a multiplicity of powers<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">There is no god of life opposed to a god of death. Nor is there an independent force of destruction opposed to the Creator.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, Hashem Himself declares:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>I cause death. I cause life. I wound. I heal.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, divine unity remains behind states that seem incompatible.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From here we can introduce the <em>gilgul<\/em> without converting it into the literal meaning of the verse.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">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.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The esoteric Torah will describe certain forms of that continuity through the <strong>Gilgul Ha-Neshamot<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The difference, however, must be maintained:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Haazinu contributes the theology of sovereignty over death and life. The Zohar and the Ari develop the mechanics of gilgul.<\/strong><\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Moses sings about life before he dies<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Literary architecture is especially significant.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Who pronounces:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>\u201cI make die and I make live\u201d?<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Moses.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">What happens immediately after?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hashem commands him to climb the mountain, contemplate the land, and die.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, Moses proclaims divine power over death and life precisely when <strong>He himself is approaching death<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The paradox is powerful.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The <em>Shira<\/em> He proclaims that death does not have the last word. However, he then leads his singer to his own grave.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Furthermore, the last chapter of the Torah will even conceal the exact location of that tomb.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thus, the body disappears from the stage.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>The Torah remains.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">And the teaching continues.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Moses within the Gilgul system<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The <em>Sha'ar HaGilgulim<\/em> develops another dimension of Moshe.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">According to Lurian tradition, Moses is connected with <strong>Hevel \u2014 Abel<\/strong>The Ari sets forth a sequence of roots and transmigrations that includes Hevel, Shet, Noah, Shem, and Moses.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, this teaching must be understood within the complex Kabbalistic theory of the different parts and roots of the soul.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It does not mean that a complete psychological personality passes intact from one person to another.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, it is more accurate to speak of <strong>transmigration of roots or sparks of the soul<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Moses is not simply \u201cAvel with another body\u201d.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Rather, we are dealing with a structure made up of <strong>shore<\/strong>, spiritual parts and dimensions.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Moses and Rabbi Shimon bar Yochai<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Mystical tradition establishes a very close relationship between <strong>Moshe Rabbeinu and Rashbi<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Moshe reveals the Torah, while Rashbi reveals its hidden dimensions.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Likewise, Moses ascends Mount Sinai. Rashbi, for his part, metaphorically penetrates the depths of <em>sod<\/em>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thus, Moses represents the paradigm of the revealed Torah. Rashbi becomes the great Zoharic paradigm of <strong>level of Oraita<\/strong>, the secrets of the Torah.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Later, mystical literature would link Rashbi with a <strong>spark from the root of Moses<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Even so, simply stating that \"Moshe reincarnated as Rashbi\" greatly reduces the Lurianic vision.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, the most accurate formulation is to speak of a <strong>root or spark of shared nesham\u00e1<\/strong>.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">The Idra Zuta appears in the Zohar of Haazinu<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Here we find one of the most important connections in the entire study.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The <strong>Idra Zuta<\/strong>, the \u201cMinor Assembly\u201d, appears in <strong>Z\u00f3har III, 287b\u2013296b<\/strong>, within the section corresponding to <strong>Haazinu<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Furthermore, the scene takes place in the <strong>last day of Rabbi Shimon bar Yochai's life<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The symmetry is remarkable:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Haazinu of the Torah:<\/strong> Moses' last teachings \u2192 revelation \u2192 death.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Haazinu of the Zohar:<\/strong> Rashbi's last teachings \u2192 revelation of secrets \u2192 death.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, the connection does not need to be forced.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is inscribed in the very structure of the textual tradition.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Moses dies revealing; Rashbi dies revealing<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The end of Moses is an act of transmission.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Before disappearing, hand over one <em>Shira<\/em> destined to accompany Israel for generations that he will never physically see.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Similarly, the death of Rashbi in the <strong>Idra Zuta<\/strong> It features a transmission structure.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">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.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The scene is marked by fire, light, Shekhinah, and revelation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thus, we do not see a teacher who stops teaching because he is dying. On the contrary, we see a teacher whose death <strong>it becomes his final act of teaching<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In this sense, the Idra Zuta functions as a powerful mystical counterpart to the death of Moshe.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Death does not close the Torah.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>The broadcast continues.<\/strong><\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Rashbi's last word: \u05d7\u05d9\u05d9\u05dd \u2014 life<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">A detail from the Idra Zuta occupies a central place in this reading.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Rabbi Abba writes down the teachings of Rashbi. Towards the end, Rashbi comes to the following:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Life \u2014 jayim \u2014 vida.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Then it stops.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Rabbi Abba waits, but he cannot lift his head because of the intensity of the light. Then he hears heavenly voices.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Finally, when the light and fire disappear, he discovers that Rashbi has died. He is lying on his right side, his face still smiling.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, the scene contains an extraordinary theological statement:<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">The boundary between Rashbi's earthly life and his death is marked by the word \u05d7\u05d9\u05d9\u05dd \u2014 life<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Now we can place both texts facing each other.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Moses proclaims:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>I will die and live.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cI make people die and I make people live.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">For its part, Rashbi ends in:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>life<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\"Life.\"<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">And then he dies.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This is the conceptual heart of the relationship between <strong>You don't know, gilgul ha-neshamot of Idra Zuta<\/strong>.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">To die within a doctrine of life<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">In the <em>peshat<\/em>Moses is going to die.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In Jazal, however, <em>Ani amit va\u2019ajayeh<\/em> It constitutes proof of the future <strong>resurrection of the dead<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">For its part, the Zohar of Haazinu contains the story of another great master who reaches death while revealing secrets.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Finally, in Lurianic Kabbalah, a neshamah can continue its tikkun process through the <strong>Gilgul Ha-Neshamot<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In this way, Haazinu becomes a meeting point between four concepts:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>biological death; survival of the nesham\u00e1; gilgul as a continuation of tikkun; and techiyat ha-metim as eschatological restoration.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">These categories are not identical. However, they are not completely separate either.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">They all respond to the same principle:<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">Death cannot definitively appropriate that whose source is in Hashem<\/h3>\n\n\n\n<h2 class=\"wp-block-heading\">What is the purpose of gilgul ha-neshamot?<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Within the Ari system, this is the truly important question.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The question is not:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>\u201cWho was I in another life?\u201d<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Rather, we should ask:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>\u201cWhy does a soul need to return?\u201d<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The general answer can be summed up in one word:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>tikk\u00fan<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Some aspects of the soul may need to complete mitzvot that were left unfinished. Others, however, may require the repair of what was damaged.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">For this reason, the gilgul leads to a fundamental conclusion:<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">Gilgul is a doctrine of responsibility, not of excuse.<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The central question is not about speculating on a previous identity.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If I'm here, the important question is:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>What is the tikkun that I have in front of me now?<\/strong><\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Gilgul and free will<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The <strong>Gilgul Ha-Neshamot<\/strong> nor does it eliminate the <em>bejirah<\/em>, free will.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">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.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Otherwise, the concept of mitzvah would lose coherence.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If current life were entirely determined by a previous existence, a true tikkun could not exist.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, <strong>The tikkun demands choice<\/strong>.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Gilgul in animals, plants, and matter<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Nor should the doctrine be reduced to an exclusively human transmigration.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Some Lurianic sources speak of <strong>Gilgulim related to domem, tzomeaj, jai and medaber<\/strong>: inanimate, vegetable, animal and human.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, it would be incorrect to state that Judaism only contemplates transmigration from human to human.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Jewish mystical sources present a more complex system.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thus, the essential difference is not necessarily found in <strong>what type of body<\/strong> intervenes. Rather, it's in the <strong>theological framework<\/strong> which explains the process:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>din, tikkun, mitzvot, kedush\u00e1, reparation and divine sovereignty.<\/strong><\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Gilgul, Olam HaBa and resurrection<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">If it exists <em>gilgul<\/em>Do Gan Eden, the judgment, or the resurrection disappear?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">No.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The <strong>transmigration of souls<\/strong> It constitutes one of the possible processes within the trajectory of the nesham\u00e1. However, it does not represent the final destination of all reality.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The <em>Sha'ar HaGilgulim<\/em> It explicitly analyzes the relationship between the different bodies linked to the gilgulim and <strong>Techiyat HaMetim<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, within the Lurian system, both doctrines must be integrated.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">They do not compete with each other.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Consequently, <strong>Ani amit va\u2019ajayeh<\/strong> It is not replaced by Gilgul. The resurrection retains its own meaning.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Moses and Rashbi: two deaths, one transmission<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Now we can formulate the main connection.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">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 <strong>Torah shaker<\/strong>, the secrets of the Torah.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Furthermore, Moshe pronounces Haazinu, while the Idra Zuta appears in the Zohar of Haazinu.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Moses speaks of:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>death \u2192 life.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Rashbi, for his part, dies upon:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Jayim \u2014 life.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Moses does not physically enter the land, but his Torah enters. Rashbi physically abandons his disciples, though his secrets remain.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In both cases:<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">The master disappears; the revelation continues<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Within a vision of <em>gilgul<\/em>This continuity takes on another dimension.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The <strong>root of the neshamah<\/strong> Nor is it necessarily exhausted by the physical disappearance of a historical personality.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Was Rashbi the gilgul of Moshe?<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">In a popular exhibition, it could be formulated in that way.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, for a more accurate study, it is advisable to avoid that simplification.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A better formulation would be:<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">Jewish mystical tradition establishes a root or spark continuity between Moses and Rashbi<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Furthermore, it contemplates the presence of a mosaic aspect of the neshamah across different generations.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This formulation is better suited to the Lurian categories.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Within the Ari system, the identity of the soul is complex. The same root can manifest itself through different levels or sparks.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, the Moshe\u2013Rashbi relationship should not be presented as a simple story of \u201cpast lives\u201d.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is, rather, a doctrine about the <strong>continuity of a root of Torah and neshamah<\/strong>.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">\u201cBecause she is your life\u201d<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">After the song, Moses declares:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>For it is not only a word of you, but it is your life.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cIt is not an empty thing for you, because it is your life.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Devarim 32:47.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The progression is significant.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">First, Hashem proclaims:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>I will die and live.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cI make people die and I make people live.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Then Moses says about the Torah:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Because he is your life.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cShe is your life.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Finally, in the Idra Zuta, Rashbi ends up in:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>life<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\"Life.\"<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This creates a clear structure:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Hashem is the source of life.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>The Torah communicates life.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>The tzadik adheres to that life.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, physical death does not have the final say.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This idea can be expressed through resurrection, spiritual continuity, or, within the <em>sod<\/em> Kabbalistic, through the <strong>Gilgul Ha-Neshamot<\/strong>.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">A Kabbalistic Reading of Haazinu<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">From this perspective, the entire chant can be reread as a dynamic of <strong>tikk\u00fan<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Israel is chosen and receives abundance. However, it later goes astray and experiences concealment.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">As a result, it suffers judgment, although it is not definitively destroyed.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Then Hashem intervenes, wounds, heals, causes death, brings life, and restores.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">On a different scale, we find a similar pattern in the neshamah:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>descent \u2192 bodily existence \u2192 choice \u2192 damage or rectification \u2192 death \u2192 judgment \u2192 new opportunity for tikkun when appropriate \u2192 perfection \u2192 eschatological destiny.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, this does not mean that that is the <strong>historical-literary peshat<\/strong> de Devarim 32.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is, rather, a <strong>structural reading from later categories of the sod<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Maintaining this methodological difference makes the argument more precise.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">What does the transmigration of souls mean in Judaism?<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">We can formulate a clear definition:<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">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<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">This definition avoids several errors.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">First of all, the <em>gilgul<\/em> It is not the same as resurrection.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Furthermore, it does not imply that the entire psychological personality reappears intact.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It also maintains responsibility and free will.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Finally, avoid transferring external religious categories to Judaism.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Above all, it transforms a popular question:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>\u201cWho was I?\u201d<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">in another much more important one from a Kabbalistic perspective:<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">What did I come to rectify?<\/h3>\n\n\n\n<h2 class=\"wp-block-heading\">The final paradox of Moses<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">There is something especially significant about Moses uttering these words.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">According to the Torah, he must die. However, according to the Talmud, his words contain proof that the dead will live again.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Furthermore, according to Kabbalah, his own neshamah belongs to a complex trajectory of roots and gilgulim.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Mystical tradition also affirms that something of the Mosaic root continues to manifest itself in later great masters.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">To this is added another detail: within the Zohar of the same parashah that contains its last <em>Shira<\/em> Rashbi, another great Torah master, appears, uttering his last secrets before dying.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Moses ends up gazing at a land he cannot yet reach. Rashbi, on the other hand, ends up contemplating mysteries he can finally reveal.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">One hands over the Torah that must outlive him. The other hands over the <em>sod<\/em> that must survive it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">They both die.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>The Torah continues.<\/strong><\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Conclusion: Gilgul, transmigration of souls, and Tikkun<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The main mistake would be to reduce this entire study to a single sentence:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>\u201cJudaism also believes in reincarnation.\u201d<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">That statement would lose much of what is specifically Jewish about the phenomenon.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The structure is much more precise.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Haazinu<\/strong> It teaches the absolute sovereignty of Hashem over history, judgment, death, and life.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">For their part, <strong>Sanhedr\u00edn 91b<\/strong> interprets <em>Ani amit va\u2019ajayeh<\/em> as a statement of <strong>Techiyat HaMetim<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Besides, <strong>Ramban<\/strong> identifies in the <em>yibbum<\/em> a <strong>\u201csod gadol misodot haTorah\u201d<\/strong>a great secret related to human generation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The <strong>Bahir<\/strong> It presents an early image of the return to complete that which has not yet achieved its purpose.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Later on, the <strong>Z\u00f3har, Mishpatim<\/strong> talks about:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Sadorin Degalgula, Dinin Danshamtin<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cOrders of Gilgul, judgments of souls.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Then, the <strong>Ari<\/strong>, broadcast by Jaim Vital on <em>Sha'ar HaGilgulim<\/em>, develops a system of roots, sparks, Nefesh, Ruaj, Nesham\u00e1, gilgul, ibbur, yibbum and tikk\u00fan.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Finally, the <strong>Zohar of Haazinu<\/strong> presents the <strong>Idra Zuta<\/strong>where Rashbi reveals his last secrets before leaving this world.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The story hangs suspended around a single word:<\/p>\n\n\n\n<h1 class=\"wp-block-heading\">Life \u2014 VIDA<\/h1>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, the final thesis can be summarized as follows:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\"><strong>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.<\/strong><\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">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.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Haazinu provides the great theological statement:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>\u201cI make die and I make live.\u201d<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">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. <em>peshat<\/em>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Moses dies after singing about life overcoming death.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In turn, Rashbi, mystically linked to the paradigm of Moshe, dies within the Zohar of Haazinu while revealing the Idra Zuta.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">One leaves this world after <strong>\u201cAni amit va\u2019ajayeh\u201d<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The other one abandons him on <strong>\u201cJayim\u201d<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In both cases, the body concludes its day.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>The Torah continues to speak.<\/strong><\/p>","protected":false},"excerpt":{"rendered":"<p>Transmigration of souls in the Torah: the gilgul<\/p>","protected":false},"author":1,"featured_media":2099,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[364],"tags":[972,968,969,306],"class_list":["post-2098","post","type-post","status-publish","format-standard","has-post-thumbnail","category-parasha","tag-guilgul","tag-haazinu","tag-parashat-haazinu","tag-reencarnacion"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v28.7 - 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