בהשקפה ישרה אין מקום בשכל להתנגד לגלגול הנשמות. למה לא תהיה התחברותה של הנשמה הרוחנית עם החומר למטרה של עיבוד, של לטישה והבלטה של אילו איכיות חדשות בתוך הראשונה. ועיבוד זה, למה לא יהיה חוזר ונשנה ונכפל כאשר עוד לא נגמרה פעולתו. לתמהון נוכל לחשב על בעלי שיקול הדעת, שנמצאו בהם אחדים אשר מיאנו בתיאוריה מושכלת זו. ומה שפועל תוכן התיאוריה של הגלגול לטובה על האמונה ועל המוסר, הזה נחשב לגירעון בשיטה עיונית? ואפילו הגלגולים הרחוקים, מדומם צומח חי מדבר מסוג לחבירו, במהלך הנורמלי בדרך עליה, ובמהלך הנפרע מפני כשלון הבחירה בדרך ירידה, איזו זרות יש כאן? אותן הטענות של שינוי האופי שבין הנפשות, הלא כמוץ יהיו נדפות מפני השקפה כללית על המציאות כולה.
"From a straightforward perspective, there is no reason for the intellect to oppose the reincarnation of souls. Why shouldn't the spiritual soul connect with matter for the purpose of processing, polishing, and highlighting certain new qualities within the former? And this processing—why shouldn't it be repeated and doubled when its action is not yet complete?
We might wonder at those thinkers who, despite their reasoning, found among themselves some who rejected this enlightened theory. Should the fact that the content of the theory of reincarnation acts for the good of faith and morality be considered a flaw in a theoretical system?
Even distant reincarnations—from inanimate, to plant, to animal, to speaking human—whether in a normal path of ascent or in a path of retribution due to a failure of choice—what strangeness is there here? Those arguments regarding the change of character between souls will be driven away like chaff before a general view of the entirety of reality."
מצד מצב הגלגול של הנשמות יכולים להיות חסרונות יסודיים בעצם הנפש, חוץ מאותן המגרעות שהגופניות ומזגיה גורמים, וגם זה אפשר להתרחש, שכל זמן שכחות הגויה הם איתנים, ותאות הגופניות סוערות והומיות הן, אין ההשפעה הנפשית הגרועה ניכרת, שאינה יכולה להשפיע משלה, מאחר שיש זרם אחר, ההומה וסואן בחיים, אבל אחרי השיקוט של המיית החיים הבשריים, אז מתעוררים החסרונות הנשמתיים, מתכונה הקודמת, ואז מגיע התור לעצם התיקון הנשמתי, מה שכל ההקדמות של ההדרכה המוסרית, המכוונת נגד הכחות הגופניים היו רק פרוזדור לעבודה יסודית זו. אמנם מהלך תיקון זה יוכל להיות אצילי ביותר, ואף על פי שיפגע לפעמים במעברים, הנראים כעיכובים חמריים, שורש התוכן איננו כי אם אצילי וציורי, והנצחון המוחלט מוכן הוא לפי התגבורת האצילית הנשמתית, שמתקנים על ידה את מערכות החיים גם אותן שכבר קדמו. דור לדור ישבח מעשיך, וחסידיך יברכוכה.
From the perspective of the state of soul reincarnation (gilgul neshamot), there can exist fundamental defects in the very essence of the soul itself—beyond those flaws caused by the body and its temperament. And this too can occur: as long as the bodily powers remain strong and vigorous, and the physical desires rage and roar tumultuously, the negative influence stemming from the soul itself is not noticeably felt. It cannot exert its own effect, because another current—the roaring, stormy torrent of physical life—overpowers it.
But after the stormy clamor of carnal life subsides, then the soul's deep-seated defects awaken—from a prior innate character—and the time arrives for the essential rectification of the soul itself. Everything that preceded—all the preliminary moral guidance directed against the physical powers—served only as an antechamber to this fundamental labor.
Indeed, this process of rectification can be supremely noble. Even though it may sometimes be injured during transitions that appear as material setbacks or delays, the root content is nothing but noble and formative/figurative (ideal and visionary). The complete victory is prepared according to the strengthening of this noble soul-force, through which the systems of life are rectified—even those that already preceded (in earlier incarnations).
“Generation to generation shall laud Your works, and Your pious ones shall bless You.” (Psalms 145:4,10)
1. The Status of the Body in Machsheves Yisrael
A fundamental yesod foundation in understanding Gilgul Neshamos requires clarifying the hashkafa regarding the body.
Rejection of Dualism: Unlike foreign philosophies that view the body as a prison for the soul, the Torah view is that the soul does not inherently seek to escape the physical.
Techiyas HaMeisim is the Tachlis: Following the shittas HaRamban and the Maharal, the ultimate tachlis is not a disembodied spiritual existence (Olam HaNeshamos), but rather Techiyas HaMeisim—the eternal chibbur of body and soul.
The Maskana regarding Gilgul: If the union of body and soul is the matzav hashalem, then a Neshamah returning to this world via gilgul is not a degradation. On the contrary, it is a return to the optimal vessel for Avodas Hashem and birurim. Death—the separation of soul and body—is the anomaly; the connection is the ideal state required for Shleimus.
2. The Birur of Identity: "Who Am I?"
This creates a difficult inquiry regarding personal identity: If a person was once Dovid HaMelech and in another gilgul a simple Jew, what is their true essence?
Etzem vs. Levushim: The "Ani"—the true self—is the Etzem HaNeshamah, which remains constant and unchangeable. The specific middos, physical appearance, kishronos, and life circumstances of a specific gilgul are merely levushim—tools tailored specifically for that generation’s tikkun.
The Ruach and Bechirah: Identity in the distinct lifetime is anchored in the Ruach, the level of the soul associated with bechirah chofshis. While the Neshamah carries the eternal continuity (Nitzchiyus), the Ruach is the ba'al habechirah for the current nisyonos.
Reshimo (Imprint): The soul retains the roshem of all previous incarnations. While conscious zikaron is removed so that bechirah remains valid, the spiritual kinyanim and refined character traits from previous lives are embedded in the soul's subconscious (b'he'elem). This facilitates a higher starting point in Avodas Hashem in subsequent lives.
3. Yeridah l'Tzorech Aliyah: The Purpose of Transmigration
The general trajectory of gilgul is one of Aliyah. However, there is also a concept found in Kisvei HaAri regarding transmigration into lower forms—Domen (inanimate), Tzomeach (vegetative), or Chai (animal).
Tikkun through Restriction: Even a descent into a lower life form is teleological—it is for a specific tikkun. For example, if a person was pogem their koach hadibbur or intellect, being restricted to a mute existence as a rock serves as a therapeutic "silence" (ta'anis dibbur on a cosmic scale), allowing the soul to correct that specific distortion before returning to the human level.
The Derech towards Shleimus: The entire process is a march toward Gmar Tikkun, where the gashmiyus (physicality) of the world is fully refined and illuminated by the ruchniyus.
4. Developmental Stages: From Guf to Etzem
These metaphysical concepts can be applied to the psychological stages of a person’s life:
Yemei HaNe'urim (The Outer Layers): In the early stages of life (paralleling early, less refined gilgulim), the avoda is with "external" issues: survival, taavos, kaas, and kavod. These are the "klipos" or rough layers of the material world that must be subdued (iskafia).
Yemei HaZikna (The Essential Work): Once the stormy physical passions of the body are quieted (often in maturity), the real work begins. This is the Tikkun HaEtzem—the essential repair of the soul's intrinsic character.
The Shoresh of Struggle: One might ask why a person who is a yarei shamayim still faces deep internal conflicts. It is explained that these persistent struggles are often the "residue" (p'soless) of previous lifetimes—specific unrectified aspects that are the primary sibah for the current incarnation. The previous "external" battles were just the corridor to reach this essential point of tikkun.
