Gilgulim – Part 1 – JewishClarity.

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What Is Gilgul?

The Hebrew term for “reincarnation” is “gilgul,” like the word “galgal,” which means “wheel.” A soul
in a body can go from birth to death, and to birth again, through a cycle involving reincarnation.
Reincarnation allows a person to accomplish a degree of rectification in his next life which he
failed to achieve in his previous one. If one dies before reaching his highest level of soul possible,
he can continuously reincarnate to complete his tikun until he succeeds, or Mashiach comes.
(Rabbi Pinchas Winston — Fundamentals of Reincarnation, pg. 55; Reincarnation Clarified, pg.3)

The Ramchal discussed this in Derech Hashem (2:3-10):

There is an important principle in terms of how Hashem supervises this world, and which is
arranged by the upper wisdom to increase our likelihood of success. A single soul can come to
this world a number of times in different bodies. It will then be able to repair [in its current
existence] what had been damaged in its previous one, or to perfect whatever had not been
rectified [previously]. The soul will then be evaluated after these different gilgulim, and its
judgment will be based on everything which occurred with all of the gilgulim. It is possible that
what occurs to a person that reincarnated will be the result of what his soul did in its previous
existence. There are many details in the concept of gilgulim, as to how one is judged in one
gilgul, and how this judgment depends upon previous gilgulim. The essential point, however, is
that everything is true and straight.

Some Famous Reincarnations

Hevel reincarnated into several important historical individuals. First his soul reincarnated into
Sheis, Adam's and Chava's third son, 130 years later (Bereshit 4:25), and then into Moshe
Rabbeinu an additional 2,238 years later. (Sha'ar HaGilgulim, chap. 29).

There is a tradition that the Messianic Era will not begin until all of the reincarnations of Hevel are
complete. This means that Moshe Rabbeinu will reincarnate in every generation to remove souls
from their impurity. And the soul of Moshe Rabbeinu himself will [ultimately] reincarnate into the
body of Moshiach. (Drushei Olam HaTohu, Drush Aitz HaDa'at 11).

A part of Kayin's soul went to the Egyptian who was killed by Moshe Rabbeinu. This rectified it
and caused it to go to Yitro, who converted that very day. Besides Yitro, Kayin's soul also
reincarnated into Korach, who later rebelled against Moshe Rabbeinu (Bamidbar 15:1).

Terach, Avraham's father, reincarnated into and was rectified through the afflictions of Iyov. (Rabbi
Winston, Reincarnation clarified, pp.15,16).

Why should one learn about gilgulim?

Rabbi Pinchas Winston, the translator of Sha'ar HaGilgulim, explained: The most important
point in life is personal tikun, or rectification. There is really nothing else that matters, and this will
become crystal clear to every one of us on our final day of judgment.

Too many people are unaware of this. They simply live from day to day, without any clear purpose
or understanding of what the opportunity of life actually is. Consequently, people are born and
later die, having accomplished very little in terms of personal rectification. Many do not even think
in such terms and avoid situations which are spiritually challenging, thinking that nothing has
been lost. This is tragically incorrect. (Rabbi Winston, Fundamentals of Reincarnation – 213, 214)

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Being aware of the principles of gilgulim (reincarnation) will help us to live more meaningful lives,
and to achieve personal rectification. In addition, they put the events of history, past and present,
personal and national, into perspective, allowing people to learn from past mistakes and to be
better prepared for the future. It also helps us to better appreciate other people, and how they act.

King David, however, points out an essential prerequisite for the topic of gilgulim — “Sod Hashem
lirei'av — The secrets of G-d [are] to those who fear Him.” While learning secular subjects
requires only accessing information and trying to comprehend its meaning, to know the “secrets
of G-d,” which are the basis of the topic of gilgulim, one must also have fear of G-d. (Rabbi
Winston, Introduction to Sha'ar HaGilgulim).

The Pele Yo'etz (Gilgul) wrote: Emunat hagilgul (belief in reincarnation) will awaken a person
who wants to pay attention to yirat Hashem (fear of G-d) and to [have] yirat ha'onesh (fear of
consequences).

We need to be concerned that perhaps in the previous gilgul there was much impurity and wrong-
doing, and we will need to fix what was corrupted. We should, therefore, do a lot of mitzvot,
ma'asim tovim (good deeds), and actions to atone for this.

And particularly in these generations, in which the Mekubalim have revealed to us that most
people are from previous gilgulim, it is only a tiny number that are brand-new souls that are
coming to this world for the very first time. For this reason, it is fitting for us to humble our hearts
since we are so lacking, and we don't know what we really are, and what we are coming to repair,
as it was previously, in the time of the Arizal.

When we look into the Sifrei HaMekubalim (books of Kabalah), which speak about the matters of
gilgulim, with discerning eyes and hearts that understand, we will declare — “Mah rabu
ma'asecha Hashem — How great are Your works, Hashem!” How wondrous is Your love towards
us, where You have arranged that no one should ever be pushed away.

Rabbi David Zauderer explains: The concept of reincarnation is the key to understanding many
of the events that happen in our lives, and many of the people with whom we cross paths during
our soul’s journey here on earth. [Of course,] if we knew exactly the things which we had done in
a previous incarnation, then we would better understand the things that are happening to us in
this life.

While we are not privy to the knowledge of what we went through in previous lives, to know
[specifically] what it is that we need to rectify this time around, just the knowledge that our soul
was here before, albeit in a different body — and that we came back to this world to fix
something, is an important piece of information that can have a great impact on what we do
during our time here on earth. (http://www.torchweb.org/torah_detail.php?id=249, Parshas Ki
Tisa (Parah) 5773 Come Again? Reincarnation in Judaism).

The Ramban discussed this in Sha'ar HaGemul (# 81, 83, 84, 85, 124, 125):

Although there are principles [in terms of how Hashem runs the world] which we can understand
…there are still tzadikim gemurim (completely righteous people) who [seem to be] afflicted not
according to these principles, and there are resha'im gemurim (completely evil people) who
[seem to be] sitting in peace and quiet in the world… How is it possible that Hashem would allow
this?

There is no real answer to this matter in terms of the understanding of people, but only according
to Hashem… The matter is hidden, and can be understood only by Hashem Himself. Even so,

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and with all that is hidden with this issue, there is still the secret that was passed down to the men
of Torah and the Kabalah. It is hinted at in the words of our Rabbis and included in the Sod
HaIbur (concept of gilgul) which the Sages passed down to their students who were worthy.

One may ask — “Since aspects of justice are hidden and [therefore] we [ultimately] need to
believe that G-d is the true Judge Who only does justice, why do we need to bother, and why
should we learn the various explanations and secrets that were hinted at? Why can't we simply
rely entirely on the final conclusion [that some aspects of yissurim will always be beyond our
understanding] and that G-d will never deviate or ignore any aspect of the judgment?

This is the claim of fools who despise wisdom. We benefit enormously from this learning which
gives us wisdom and an understanding of G-d and His ways. And whether we end up gaining
clarity or find that it is hidden from us, this will help our emunah (belief) and bitachon (trust) in G-d
much more than those who never even tried. We will come to appreciate the hidden aspects of
the judgment and recognize that they are all correct and just.

This attempt to know and understand the truth and justice of G-d's judgments as best we can, will
settle our mind, and is the obligation of everyone who wants to serve G-d with love and fear…
And certainly with the secret factor [of gilgul neshamot] no questions will remain, and there will be
no doubts at all. And if one wants to place his complete understanding on this [secret of gilgul], he
can, since this approach is sufficient for [appreciating] how the creation operates.

Rabbi Winston points out that the actual text of Sha'ar HaGilgulim is not that long, relatively
speaking. The Hebrew version of Sha'ar HaGilgulim is less than 200 pages. It's somewhat
straightforward approach to a not-so-straightforward topic can be very deceiving. Perhaps this is
why the Arizal refers to the various sections of Sha'ar HaGilgulim as hakdamot (introductions),
and not chapters. Apparently, whatever he wrote there is only a small introduction to a much
longer discussion. (Rabbi Winston — Fundamentals of Reincarnation, pp. 213– 214; Introduction
to Sha'ar HaGilgulim).

Is gilgul an accepted Torah concept?

The Gaon HaMaharahlbach, Chief Rabbi of Jerusalem, wrote that there were two groups in his
time (1483–1545) when it came to the topic of gilgulim. The philosophers, whose belief was
based on their intellect alone, had a difficulty with accepting the concept of gilgulim.

But there was a second very large group [of scholars] that did believe in gilgulim. They all wrote
that this was true and addressed the classical question of tzadik v'ra lo (the appearance of the
righteous that suffer). He wrote that we must follow this latter group with no objections or doubts
at all. (Mishnat HaGilgulim, Rav Boaz Shalom, pg. 32).

While there are many hints to gilgulim, there is nothing explicit in the Torah, Talmud, Medrash, or
early Ma'amrei Chazal (writings of our Sages of blessed memory).

Two verses in Kohelet strongly hint at gilgulim: “Dor holeich v'dor ba — A generation goes and a
generation comes (i.e., in gilgulim)” (1:4), and “Mah sh'haya hu sh'yiheyeh, u'mah she'na'asah
hu sh'yei'aseh — What was is what will be, and what happened is what will happen” (i.e.,
through gilgulim)” (1:9).

There are, however, a number of Medrashim in the Sefer HaBahir, attributed to the first-century
sage, Rebbe Nechunya ben HaKaneh, which speak about gilgulim explictly. (Bahir 122, 155, 184,
185, and 195).

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Reincarnation is cited by many of the most authoritative classical biblical commentators,
including the Ramban (Bereshit 38:8, Iyov 33:30), Ohr HaChayim (Bereshit 1:26), Recanti
(Bereshit 34:1), Rabbeinu Bachya (Bereshit 4:25, Bereshit Chap. 38, Devarim 33:6), and the
Malbym (Rut 3:4, 4:15), as well as the Maharsha (Niddah 30b), the Baal Shem Tov, the Vilna
Gaon, (Sefer Yonah, and many other places), the Ohr Somayach (Hilchot Teshuva 5), the
Chafetz Chaim (Mishnah Berurah 23:5, Sha'ar HaTzion 622:6), and the Steipler Gaon (Chayei
Olam). (Rabbi Yaakov Astor, Soul Searchng, Targum Press).

Rav Yaakov Emden, in his commentary on the siddur (prayer book), addressed the question of
how we can say the sections of the viduy on Yom Kippur where we are certain we didn't violate
those particular aveirot (transgressions). One of the answers he gives is: “al derech sod (in terms
of the secret), our kavana (intention) is also to include our previous gilgulim.”

Reincarnation is, of course, mentioned in numerous places throughout the classical texts of
Jewish mysticism, particularly the Zohar (I:131a, 186b, 2:94a, 97a, 2:99b, 100a, 105b, 106a,
3:88b, 215a, 216a; Tikunei Zohar 6 (22b, 23b), 21 (56a), 26 (72a), 31 (76b), 32 (76b), 40 (81a),
69 (100b, 103a, 111a, 114b, 115a, 116b), 70 (124b, 126a, 133a, 134a, 137b, 138b); Zohar
Chadash 33c, 59a–c, 107a; Ruth 89a) (Rabbi Yaakov Astor, Soul Searching).

The Chayei Adam speaks about gilgulim within his exhortation to be very careful to avoid sheim
Shamayim l'vatalah (taking G-d's Name in vain) (Chelek Aleph, Klal Hei, S'eif Aleph), and also
within his explanations of the viduy of Yom Kippur. (Hilchot Shabbat u'Moadim, Klal Kuf Mem
Gimel).

The Chafetz Chaim speaks about gilgulim in the Mishnah Berurah (23:5) when discussing the
issur (prohibition) of lo'eg l'rash (mocking the dead) — A man should tuck his tzitzit in so they
won't be visible when walking within four amos of a kever (grave) — “even with the kever of a
katan (young child) because of lo'eg l'rash (mocking the dead), perhaps this is the soul of an
adult.”

Even many of the great minds of the Western world acknowledged and/or espoused some form
of belief in reincarnation — Plato, Pythagorus, Voltaire (“After all, it is no more surprising to be
born twice than it is to be born once”), Benjamin Franklin, Schopenhauer, Dostoevsky, Tolstoy,
Thoreau, Emerson, Walt Whitman, and Mark Twain. (Reincarnation & Jewish Tradition, aish.com,
Rabbi Yaakov Astor).

On the other side of this debate, there were some early authorities who held that
gilgul was not an accepted Torah concept.

Rav Sa'adia Gaon (10th century) rejected the concept of gilgulim. He had received no tradition to
support it, and was not convinced by the arguments for it — “I have found some people called
Jews who believe in gilgul… They think that Reuven's spirit could enter Shimon, and then Levi,
and then Yehudah. Some, or perhaps most of them, believe that a human soul may enter an
animal, or the spirit of an animal could enter a human. There is much foolishness and confusion
with this.” (Emunot v'Deyot 6:8).

Rav Chasdai Crescas (14th century) and Rav Yosef Albo (15th century) both also argued
against reincarnation. (Or Hashem 4:7; Sefer Ha'Ikarim 4:29) (What’s the Jewish View on
Reincarnation and Past Views? Rabbi Gil Student, December 21, 2016).

The Rashash wrote a short, six word, comment suggesting that a Gemara in Baba Metziah
(107a) was a slight contradiction to those who believe in gilgul: “M'kan stirah k'tzat l'ba'alei
de'ah hagilgul — From here there is a slight contradiction to the believers in gilgul.” (HaGa'hot
v'Chidushei HaRaShash).

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Rav Moshe Shternbuch wrote that many scholars strongly disagreed with him, and held that we
should not argue on the secret of gilgul, since it was accepted from the Arizal, the Gra, and all
those who studied the Kabalah. (Ta'am v'Da'at, Ki Tavo, Amud Kuf Pei Aleph).

Rav Chaim Kanievsky even suggested that this particular comment may not actually have been
written by the Rashash. (Derech Sicha, Ki Tavo, Amud Taf Reish Vav).

Gilgul Is a Tremendous Chessed

Gilgul gives us the chance to fix all that was either damaged or not completed in our previous
existence or existences. And whatever we were able to rectify beforehand is protected from being
damaged again. Very appropriately, the gematria of gilgul, which is 72, is the same as for
chessed. (Megillat Amukot, Parshat Pinchas, Drush Hei).

This should be l'zechut ul'iluy nishmat Ruchama Rivka, a''h, bat Asher Zevulun