542) Zoharic Kabbalah as mystical resistance to Christianity

 Introduction

This article—drawing extensively on the research of Professor Hartley Lachter[1]—examines how Medieval Kabbalists constructed a theology of resistance in response to negative Christian portrayals of (particularly) the male Jewish body, as flawed, inferior and weak. In response, the Kabbalists advanced a counter-narrative that framed Jewish bodies as sacred, resilient and transcendent of time. This Kabbalistic interpretation also allowed Jews to see themselves as instrumental in a redemptive history, turning accusations of faithlessness by rejecting Jesus into affirmations of faithfulness to divine mystery. They were no longer inferior, but— through Kabbalah—indeed superior. 

153) A MYSTICAL SIDE TO R. YOSEF KARO:

INTRODUCTION:

R. Yosef Karo (1488- 1575) is well recognised as the great codifier of Jewish law who was responsible for the Shulchan Aruch.

Many are familiar with the logical and methodical nature of this legal code. For practical purposes today, he is widely regarded as the last of the great codifiers if not the codifier par excellence.

However, not many are aware of an extremely mystical component to his makeup, which may seem rather surprising for someone so steeped in the pragmatism of legal codes.

He kept a diary in which he recorded some of the teachings he had acquired from an apparent spiritual or angelic being, known as a Maggid.

These were later published under the title Maggid Meisharim.

R. YOSEF KARO’S BACKGROUND:  

     

R. Yosef Karo was born in Toledo, Spain in 1488. At the age of four, as a consequence of the Alhambra Decree, he was forced to flee to Portugal – only to be expelled from there in 1497. He then settled in Nikopolis in the Ottoman Empire (now Bulgaria), after the Ottomans had opened their doors to the fleeing Jews. In 1535, after some time in Salonika and Istanbul, he moved to Safed, then also under the Ottomans.

HIS WORKS:

R. Yosef Karo wrote a commentary on legal work Arba’ah Turim - composed by Yaakov ben Asher (1270-1340) – which became known as the Beit Yosef. This then served as the basis for his magnum opus the Shulchan Aruch which he completed in 1555. In this sense, he effectively authored two codes.

Although there was some opposition to the Shulchan Aruch[1], after a century or so it became almost universally accepted as the most authoritative compendium of Jewish law – and still retains that status today.

He further penned a commentary to Rambam’s legal code, the Mishneh Torah, which became known as the Kesef Mishneh.  In it, he provided source references which were omitted in the Rambam’s original text.[2]

MAGGID MEISHARIM: 

As clearly evident, R. Karo wrote extremely technical and legalistic works and codes. It is, therefore, most unusual to see his only openly Kabbalistic writing, the Maggid Meisharim, which comes in the form of a diary he kept of apparent heavenly visitations by Maggid, over a period spanning about fifty years. This diary was published in two parts (in 1646[3] and 1654).

What is most astonishing about Maggid Meisharim is not just the theoretical, but the explicit mystical nature of the writing which include topics like: ‘secrets of creation’, the ‘revelation of Eliyahu haNavi’, ‘resurrection of the dead’, ‘reincarnation’ and ‘dream interpretation’.

Interestingly, Maggid Meisharim appears to have not been officially edited, and it seems as if R. Karo never intended for these copious writings to be published.

SOME EXAMPLES FROM HIS MYSTICAL DIARY:

THE MAGGID BECOMES THE ‘PERSONIFIED MISHNA’:

“Know that I am the Mishna that speaks in your mouth. When you will be expert in the six orders of the Mishna you will be elevated to the highest levels. The conduits of true wisdom will be open before you, for I am the Mishna and within me is true wisdom.”

“Therefore take care from today not to let your mind wander from the Mishna as you have done in the past, for although you occupy yourself with Halachic decisions, nevertheless, studying the Mishna will raise you to a higher level.”[4]  

ASCENSION OF THE MISHNA:

The Mishna was completed at the end of the 200’s and became the major legal text which formed the basis of the Talmud. It was always referenced and used as legal precedent by the Sages.

However, in the 1500’s it assumed a new role, where instead of just being used as a primary legal text to be studied, it began to be recited. This recitation turned the Mishna into a technique for receiving ‘revelation’ which was often achieved through the agency of a Maggid.

HOW TO SEE ELIYAHU HANAVI:

After elaborating on various calculations (including the Atbash code)[5] involving the letters in the name Eliyahu, together with other techniques including allusions to the Ten Sefirot and Partzufim, we read:

“...With this secret of the final hei [of the Ineffable Name, which receives from the previous three letters, and] is therefore comparable to the body [that receives the soul], Eliyahu becomes clothed in a physical body and appears in this world.

Therefore, when you desire that Eliyahu appear to you, meditate on these matters when you go to sleep, and then he will appear to you.”[6]

“I shall grant you (permission) to see Elijah, for the Ancient of Days will be clothed in white garments and will sit facing you and will speak to you as a man speaks unto his friend... and although your wife and other men and women will be in your house, he will speak with you and you shall see him but they shall not.”[7]

BURNED ON THE ALTAR:

According to Maggid Meisharim (pp. 15, 145 and 100.) R. Yosef Karo's Maggid repeatedly promises him a great privilege - to be burned on the Altar. His ashes will be gathered on the Altar of the Beit haMikdash and will rise like the fragrance of the ketoret or incense, when the words of his scholarship are recited in public. (This may be a reference to Shlomo Molcho whose burning by the church was envied by R. Karo).

HIS WRITINGS RECEIVE ‘SANCTION’ FROM THE EARLY RABBIS AND FROM G-D:

The Maggid informs R. Karo (who lived in the 1500’s) that R. Yehudah haNasi (Compiler of the Mishna, who lived in the 200’s) as well as Rambam (who lived in the 1100’s), all endorse his work.[8]

Then the Maggid assures R. Yosef Karo that his Halachic writings are also endorsed by the ‘Heavenly Yeshiva’:

חזק ואמץ אל תירא ואל תחת כי כל אשר אתה עושה ה, מצליח וכל אשר עשית והורית עד היום הזה ה’ מצליח בידך וכן מסכימים במתיבתא דרקיעא חי ה’ כי פסק זה אמת ויציב הלכה למשה מסיני הלכה כוותך … לכן חזק ואמץ אל תירא כי כל אשר עשית והורית עד היום הזה ה’ מצליח ומסכים בו וכן כל מה שתעשה ותורה מכאן והלאה הב”ה

“Be strong and do not fear because G-d will make you successful in all that you are doing...and the Heavenly academy agrees with your (rulings) up to this time. As G-d lives, these (rulings) are true...are like laws from Moshe at Sinai. And all that you do from now on will be successful and sanctioned by G-d.”[9]

           

R. YOSEF KARO AS REINCARNATION OF MOSHE:

R. Karo believed he was a reincarnation of Moshe Rabbeinu and he, therefore, paralleled Moshe’s legislating prowess and his ability to prophecy (which R. Karo achieved through the Maggid).     

THE MYSTICAL STORY OF HIS WIVES:

R. Yosef Karo had three (according to some perhaps five) wives. Their names are not mentioned - only their father’s names are recorded.

His first wife was the daughter of R. Yitzchak Saba. They were married around 1522 and settled in Salonika.  A few years later, she and three (or possibly four) of their children died of the plague, while still in Salonika.

A year later, he married his second wife, the daughter of R. Chaim Al-Balage of Nicopol, and they moved to Safed. She appears to have been the mother of his son Shlomo.

Around 1565, after his second wife died in Safed, he married his third wife, the daughter of R. Zecharia Vernek. She was the mother his youngest son, Yehudah who was born to R. Karo when he was 82 years old.

This story so far would have passed as relatively normal had we not been privy to Maggid Meisharim which paints a very unusual picture:

The Maggid warned R. Karo not to “write in an accessible way for (other) people to comprehend”, so he wrote some of the sensitive issues in code.

R. Karo believed strongly in reincarnation – and he believed he knew some of the secrets of who was reincarnated into whom. When, for example, it came to his second wife, she was said to have been someone previously known as ‘Shahaktecha’[10]. When using the Atbash code, it translates as ‘Betzalel’.

Interestingly Betzalel was a male and was the Biblical architect and builder of the Sanctuary in the desert.

But the Maggid also predicted that R. Karo’s second wife would be ‘nashim kefulot’[11] or ‘multiple women’ – meaning that she would have had two separate incarnations, and therefore possess two souls.

The first soul was from Betzalel and the second, also a male, was from the Sage of Mishnaic times, R. Tarfon.[12]

The Maggid Meisharim describes the nature of the two souls:

“And I shall give you from this modest and worthy woman (the first wife) another son, for she deserves it because of all she has suffered … and when she departs this life you will marry (your second wife), one after the other, two married/multiple women … and from these (women) you will have gifted sons, knowing His name and studying His Torah.”[13]

R. Tarfon, however, was known to have been rather miserly. He did not want to give money to charity nor did he want to share his knowledge with others. As a punishment, he was to be reincarnated into a woman’s body!

The Maggid Meisharim records the Maggid speaking to R. Karo:

“Hence, you witness her charitable behaviour. She does a lot of charity, and she also loves you very much because you let Torah stream by writing books to teach others...and those activities are her ‘tikkun’ (spiritual rectification); therefore she loves you.”[14]

It continues:

 “And when you find out who (he) was in the first incarnation you will be in awe and you will treat her with great respect and you will be ashamed to have marital relations.”[15]

This prediction apparently began while R. Karo was still married to his first wife and while they were still living in Salonika.

RE-ESTABLISHING THE SANHEDRIN AND THE SMICHA ORDINATION:

R. Karo was intent on re-establishing the Sanhedrin of old and reinstituting the traditional practice of rabbinical ordination which had been abolished.

Here is an extract from Maggid Meisharim referring to the semicha program:

“Indeed I am the Mishnah speaking from your mouth...I shall elevate you to be a minister and chancellor on the entire diaspora of Israel in the kingdom of Arabistan, since you have dedicated yourself to cause the return of the ordination (semicha) to its former glory, you will merit to be ordained by all the sages of the land of Israel and by the sages abroad, and by you I shall return ordination to its former glory and I shall cause that you will finish your book.”[16]

The Maggid also encouraged R. Karo to finish his book as soon as possible, before a ‘certain’ Rabbi in Krakow would finish his. This rabbi was R. Moshe Isserless (1530 -1572) who wrote a parallel work for Askenazim, which corresponded to R. Karo’s work which was created for Sephardim. According to this account, there appears to have been some rivalry between the two.

ASCETICISM:

The Maggid would frequently rebuke R. Karo and insist he practised a rather ascetic lifestyle:

“Regard yourself as standing before the King, King of kings, the Holy One blessed be He, whose Shechinah hovers over you and continuously accompanies you. Accordingly, be wary of taking pleasure in eating, drinking, or marital relations, as I have taught you; such pleasures should be repugnant to you and you should not crave them.”[17]

The Maggid also admonished R. Karo for drinking more than one glass of wine as well as for eating meat.

One wonders how much of this asceticism was later to weave its way into his legal writings.

COMPOSER OF ‘LECHA DODI’ ENDORSES ‘MAGGID’S’ VISITATIONS:

R. Shlomo Alkabetz, the Kabbalist who composed Lecha Dodi, wrote that he was once present at one of these spiritual visitations by R. Karo’s Maggid, which took place one Shavuot evening:

“I have been granted the merit of hearing the voice speaking to the Chassid (R. Yosef Karo); an intense clear voice, and all neighbours heard this and did not comprehend; the revelation was pleasant and the voice became stronger and more powerful, and we fell on our faces and lost consciousness out of reverence and awe”.

KABBALISTIC INFLUENCES ON HALACHIC MATTERS?

Going by what is written in Maggid Meisharim, it is clear that R. Yosef Karo was deeply involved in matters mystical. The question is how much of that mysticism was allowed to spill over into his Halachic writings, which in principle, are not supposed to be practically influenced by Kabbalah.

While it is generally contended that Kabbalah was never allowed to interfere with his Halachik process, opinion is divided on the matter:

NO INFLUENCE?

According to R. J. Zwi Werblowsky[18], R. Karo was known to have displayed a: “well-known unwillingness to allow kabbalistic considerations or mystical experiences to influence halachic decisions, which, he felt, should be arrived at exclusively by the traditional methods of rabbinic dialectic.”[19]

As a support, he mentions R. Shmuel Vital who also stresses that R. Karo relied solely on regular rabbinical ‘pshat’ not allowing for any mystical considerations at all.

INFLUENCE?

However, Jacob Katz maintains that R. Karo did indeed infuse some considerable amounts of mysticism into his Halacha.

As a support, he shows how R. Karo, in his introduction to the Beit Yosef, clearly admits to using the Zohar as one of his sources of reference.

An example is the hand washing ritual performed in the mornings: The earlier Rishonim were divided as to whether it was a spiritually cleansing ritual (Rashba) or simply a hygienic morning ablution (Rosh). Yet R. Karo chose to follow the less legal and the more mystical approach by requiring the water to be poured into another vessel and not directly onto the ground because of ‘spiritual contamination’. He also prescribed (the Kabbalistic tradition) that the water is first to be poured over the right hand and then the left.

Other examples are the Levi’im pouring water over the hands of Cohanim before the priestly blessings[20] and the notion that women should not attend funerals[21], which have their basis in Kabbalah.

Furthermore, R. Karo wrote that as long as the Zohar does not contradict a Talmudic text, it can ‘gain precedence over other poskim (Halachic decisors)’. This view ‘empowers the kabbalistic text with legal significance.’

In another example, R. Karo states his position that “the Zohar cannot override a Talmudic ruling but can take primacy in medieval debates.”[22]

Reference to the Zohar takes place, according to R. Brody, ‘dozens of times. The inclusion of the Zohar in his writings significantly impacted the influence of Kabbalistic teachings for centuries (to come)’.

He often (although not exclusively) introduces Kabbalistic practices with terms like: ‘some say’, ‘the preferred custom’ or ‘it’s good to be stringent’.

It is significant that at around this time, many Sephardim (such as R. David Ibn Zimra[23] and Yaakov Ibn Chaviv[24]) began to openly quote the Zohar in relation to Halachic matters.

On the other hand, in Eastern Europe, where the Zohar was less known, the Halachic decisors did not defer to it.

In the words of the Maggid Meisharim itself, there is no doubt that R. Karo merged Kabbalah with Halacha:                                                       

“Because you have combined (the Law and Kabbalah) all together, all the celestial beings have your interests at heart...”[25]

DIFFERENCE BETWEEN ‘GUIDE FOR THE PERPLEXED’ AND ‘MAGGID MEISHARIM’:

The two great codifiers, Rambam and R. Karo, wrote non-legal texts as well. To highlight the significant difference between Rambam’s Guide for the Perplexed and R. Karo’s Maggid Meisharim, R. Brody poignantly points out how two approaches towards Halachic thought developed:

                                                                                                                                                                    

“In Moreh Nevukhim, rabbinic Judaism confronted medieval philosophy, and a rationalistic divine law emerged.  In Magid Mesharim, the scholarly Karo confronts the magid’s world of symbolism and reveals a rich and learned Kabbalistic halakha.”[26]

These words need to be taken in context as there is no doubt that the vast majority of R. Karo’s Shulchan Aruch is clearly and undisputedly based on the accepted principles of Halachic derivation.

So while the content is generally similar the approaches may be different.

ANALYSIS:

As we have seen, the Maggid Meisharim paints a very different, picture of R. Yosef Karo, compared to the popular image he has as the sober codifier par excellence.

Perhaps if we remember the period of Jewish history in which R. Yosef Karo lived – the1500’s - when the Zohar was exerting much influence on rabbinic thinking, it is understandable that these mystical tendencies would have deeply touched him as well.

I remember walking around with huge and heavy tomes of Shulchan Aruch when I was studying for semicha – and yet I had no idea that there was such a mystical angle to its author.

Neither did anyone else I knew.

For some, this revelation is too much to bear and, understandably, there have been attempts to discredit the authenticity of the Maggid Meisharim.

Marvin J. Heller writes:

“Caro’s authorship has been disputed. A number of writers, particularly those who did not wish to attribute a mystical work to a leading halachic authority, questioned Caro’s authorship.”

However: “Contemporary evidence comes from R. Solomon Alkabez, who wrote that he and others heard the maggid speak on Shavuot night; R. Hayyim Vital refers to the maggid in Sefer ha-Gilgilim; and R. Moses Cordovero has a quote in Pardes Rimonim (1591) found in Maggid Mesharim...Caro’s children never expressed any doubt as to his authorship.”[27]

It is further interesting to note that although the Maggid foretold that R. Karo would die a martyrs death and that he would be able to restore the semicha ordination to its former status – none of these were actualized. Had the work been a forgery, it is hard to imagine why they would have discredited it by referencing predictions that did not transpire in reality.

We do know that, according to the Chida[28], the publications of Maggid Meisharim as we have them, represent only a fiftieth of the original mystical work.

This means that there must have been so much more material of perhaps even more mystical nature, which we shall never see.

It is fascinating to see how the man responsible for most of our official, sober and technical jurisprudence, may have had a side to himself many could ever have imagined.

---

[1] The Maharshal, for example, opposed the inclusion of the Shulchan Aruch in the canon of Halachic literature. He said:  “Codes generate commentaries, since human language and intellect cannot produce a work of eternal, unambiguous meaning.” (Introduction to Bava Kama)

[2] After R. Karo’s passing his following works were published: Bedek haBayit (additions and correction to his original Beit Yosef). Kelalei haTalmud (a work on Talmudic methodology).  Avkat Rochel (response). Derashot (a collection of speeches). He also wrote commentary to the Mishna as well as supercommentaries to Rashi and Ramban which are no longer extant.

[3]This edition was brought to print by R. Yitzchak Binga in Lublin (1646). The first complete publication of both sets was in Amsterdam 1708. The work was originally titled Sefer haMaggid but was later changed to Maggid Meisharim (after Isaiah 45:19 “I declare that things are right”).

[4] Maggid Meisharim, Bereishit. (Some of these translations are from R. Moshe Miller.)

[5] Atbash is where the first letter of the Hebrew alphabet (alef) becomes the last letter (tav)  - and the second letter (bet) becomes the second-last letter (shin) – making the acronym Atbash.

[6]Maggid Meisharim, Bereishit.

[7] Maggid Meisharim p. 185.

[8] Maggid Meisharim 7.

[9] Maggid Meisharim 381.

[10] Some editions leave this out while other manuscripts by certain copyists record this name.

[11] Some editions use ‘nashim beulot’ or previously married women.[12] See “Revealing the Secret of His Wives” - R. Joseph Karo’s Concept of Reincarnation and Mystical Conception, By Mor Altshuler.

[13] Maggid Meisharim p. 5 and 6.

[14] Magid Meisharim p. 38.

[15] Maggid Meisharim p. 38. We do see, nevertheless, that he was also told that ‘from this woman (his second wife) you will have gifted sons...”

[16] Maggid Meisharim p. 211.

[17] Maggid Meisharim p. 138.

[18] Cited in Halakha and Kabbalah: Rabbi Joseph Karo’s Shulchan Aruch and Magid Mesharim by Shlomo Brody.

[19] Joseph Karo:  Lawyer and Mystic, JPS, 1977, by R.J. Zvi Werblowsky. 

[20] Orach Chaim 128.[21] Yoreh Deah 359.

[22] This is with regard to wearing teffilin on chol hamoed where he rules against some Rishonim and sides with the Zohar’s proscription from wearing teffilin.

[23] Also known as Radbaz.

[24] Author of Ein Yaakov.

[25] Maggid Meisharim 258.

[26] Emphasis mine.

[27] The Seventeenth Century Hebrew Books (2Vols), by Marvin J. Heller. p. 665. (I did, however, come across a reference that R. Karo’s son Yehudah, did not list the work on his list of his father’s writings. Perhaps some of the confusion stems from the fact that R. Karo, evidently, didn’t want Maggid Meisharim to ever be published.)

4 R. Chaim David Azulai (1724-1806).

107) REINCARNATION - AN AUTHENTIC OR FOREIGN CONCEPT?

R. Saadia Gaon's writing on Hilchot Shechita. From  the Mosseri Collection

INTRODUCTION:

In this essay we are going to explore the sources in an attempt at determining whether the gilgul or reincarnation concept is (relatively) new or ancient, and whether it is unanimously accepted by our rabbis as an absolute definitive model of Torah theology.

TANACH:

There are no direct references to gilgulim anywhere in the Scriptures. However later interpretations do read in allegoric allusions to some verses. 

An example of this is the verse: “Not with you only do I make this covenant...but...also with him that is not here with us today.”[1] This is taken to imply that there is a ‘you’ that is not here today, but will manifest at a later stage.

Another example is: “One generation passes away and another comes.”[2] This was similarly taken to mean that a generation which has passed away, will again return in subsequent generations.

TALMUDIC PERIOD (0-500CE):

There are similarly no direct references to gilgulim found in either the Mishna or the Gemara. And again, later interpretations were to find allusions to the idea, hidden within the Talmudic texts.

KARAITES:

Perhaps the first reference to reincarnation is ironically found in Karaite sources. [See KOTZK BLOG 63.] The founder of the Karaite sect, Anan ben David (715 – 795) wrote that reincarnation was already an established principle in existing cultures. He appears to have been referring to the Gnostic, early Christian factions and possibly some mystical Islamic sects.[3]

Interestingly, it appears as though the Karaites as a whole, rejected the notion of reincarnation, probably because of its lack of Scriptural references.

However, many Jews may have been influenced by some of these early Islamic sects[4] and may have adopted their doctrine of reincarnation. If this is true, it points to an interesting and highly controversial possible influence for the reincarnation concept.

BAHIR:

One of the first clear references to the reincarnation model, within mainstream Torah sources, is to be found in the kabbalistic work known as the Sefer haBahir. This is where things get even more interesting, because its date and authorship are strenuously disputed. 

According to the kabbalists it was written around the year 100 CE by R. Nechunya ben haKanah. 

Others believe it to have been authored by the son of Raavad, Yitzchak the Blind as late as the 1200’s.[5]

According to Sefer haBahir:

“Why is there (one type of righteous person who has it good and (another) righteous person who has it bad? – This is because the second righteous person was wicked previously (i.e. in a previous life) and is now punished.”[6]

Title page of first edition of the Zohar, Mantua, 1558

ZOHAR:

There are also numerous references to reincarnation which are found in the primary kabbalistic work, the Zohar. And yet again the date and authorship are subject to a similar dispute. 

The mystics claim it was written by R. Shimon bar Yochai (80-160 CE). 

Others counter that it only first appeared in Spain in the 1200’s and was written by R. Moshe de Leon (1240-1305). [See KOTZK BLOG 87.]

The Zohar says:

“As long as a person is unsuccessful in his purpose in this world, the Holy One, blessed be He, uproots him and replants him over and over again”.[7]

The Zohar is the first work to mention the actual term ‘gilgul’, or reincarnation.

RAPID SPREAD OF THE KABBALISTIC DOCTRINE OF GILGUL:

However we choose to date the Bahir and Zohar, it is clear that during the 1200’s the doctrine of gilgul began to enjoy widespread popularity.

RAMBAN (1194-1270):

Although initially, some Spanish kabbalists like Ramban were reluctant to mention the concept overtly and only did so by ‘hints and allusions’[8], it didn’t take long for the concept to gain popular acceptance. 

Ramban wrote that the concept of gilgul is vital to understanding and making sense of the stories of the Torah. This is because it offers a whole new perspective to the biblical personalities that we would otherwise never have been privy to. We can understand just why they acted the way they did because we know who they really were in their previous incarnations.[9]

ARI ZAL (1534-1572):    

During the time of R. Yitzchak Luria, also known as the Ari Zal, the concept began to really flourish. This was particularly because of his work Shaar haGilgulim, or Gates of Reincarnation, which explain amongst other ideas, the spiritual roots of many of our great sages.[10]

From that moment on, the concept of reincarnation was fixed within the collective psyche of the Jewish people as an apparent fundamental tenet of belief, and there it has remained to this day.

SHALOH (1555-1628):

Rabbi Yeshaya HaLevi Hurwitz[11] wrote:

“There are some sins for which the cleansing in the spiritual realm alone does not suffice...they are forced to undergo a second cycle in this world as rehabilitation...which generally occurs when the soul is faced with the same challenge to which it succumbed in its pervious life.”

MENASHE BEN YISRAEL (1604-1657):

R. Menashe ben Yisrael[12], author of Nishmat Chaim (a work on reincarnation)[13], wrote that Adam was taught the doctrine of reincarnation but that it was later forgotten. Then, Pythagoras (who according to this source was a Jew) received it again through the prophet Ezekiel. 

This is a fascinating reference because it regards reincarnation as entering into the belief system of mankind from the very outset, and of Judaism as early as the 6^th Century BCE.

He wrote:

‘The majority of the sages of Israel believe [in reincarnation], and they wrote that it is a true belief and one of the fundamental principles of the Torah. It solves the problem of a righteous person who suffers. We are obligated to heed the words of these authorities, and have this belief without any doubt or wavering whatsoever...’[14]

POPULARITY WITHIN THE CHASSIDIC MOVEMENT:

The gilgul principle was embraced and embellished by the Baal Shem Tov and his followers, with many Chassidic rebbes claiming to be aware of their pervious personalities.

Some examples:

The Baal Shem Tov (1700-1760) was said to be a gilgul of Rav Saadia Gaon (882-942).[15]

R. Nachman was the soul of Saul, R. Shimon bar Yochai and R. Nachman of the Talmud.

The Chozeh of Lublin once said to his friend R. Zelka of Grodzisk that the reason they were such good friends was because they were father and son in a previous existence.

R. Avraham Yehoshua Heschel said he was in his third ‘cycle’, having being both a Nasi and Reish Galuta in the past lives.

R. Menachem Mendel of Ruzhin said he had been reincarnated one hundred times and that this was his last time.

R. Bertzi Leifer of Nadworna, who perished in the holocaust, said he had been reincarnated three times. -First as the head of a tribe in the biblical generation during the desert wanderings (Kemuel ben Shiftan). –Then as a farmer (arendar) and he visited his own gravesite. – His third incarnation was before the war. (Interestingly, he mentioned that he was most satisfied when he assumed the role of the farmer!)

HUMAN SOULS TRAPPED IN ANIMALS:

There are some stories about Chassidic rebbes declaring slaughtered animals that other rabbis had disqualified, to be kosher! This was because the human soul that had been trapped within it needed to be released. They cited the halachik expediency of ruling leniently with regard to some aspects of kashrut – known as hefsed merubah or great (usually financial) loss. This they interpreted as a “great spiritual loss” to the soul which had to be housed in an animal body. Therefore every effort had to be made to ‘release’ it.

One such story is recorded in the name of the Chozeh of Lublin, who said of a chicken his wife had been told was slaughtered incorrectly; “Know that the poor soul transmigrated in this chicken has already been waiting many years, and now it pleads we eat this chicken this Shabbat to affect its correction.”

Another story records how a goose was declared non-kosher by a disqualified slaughtering process, and the tzadik of Alsk took some of its fat and made Chanuka candles out of it. The blessing he recited over the candles ‘released’ the soul trapped within.

R. Naftali Bachrach writes: “Our teacher the Ari Zal said; ‘When you see people who are arrogant and have no shame, know that they were transmigrated in an impure beast, animal or fowl. Just as those have no shame - so these have no shame.’”[16]

REINCARNATION AND GENDER:

As a general rule the souls of men transmigrate to other men, and similarly those of females go to females. However there are exceptions such as when the soul of a man goes to a woman. In such an instance the woman is barren. This was the case with Tamar, who had the soul of a man. Her soul was later transferred to Ruth and therefore she could not bear children until she was given aspects of another female soul.

Another exception was Yehudah, Yaakov’s son, who had a part-female soul.

OPPOSITION TO THE REINCARNATION THEORY:

In light of all the above, it may come as a surprise to many that the theory of reincarnation is not unanimously adopted by all our Torah sages:

RAV SAADIA GAON (882-942):

At about the time that the reincarnation concept was penetrating the Jewish world[17], Rav Saadia Gaon was quick to step in and express his total unacceptance of the new idea.

He wrote:

“ Yet I must say that I have found certain people, who call themselves Jews, professing the doctrine of reincarnation...what they mean is that the soul of one person is transferred to another and then again to another. Many of them would go so far as to assert that the spirit of a human being might enter into the body of a beat – or that of a beast into the body of a human being – and other such nonsense and stupidities.”[18]

He explained that that well authenticated concept of resurrection precludes a the theory of reincarnation because, in his view, the body and soul were a ‘composite’ and the soul could only return to its ‘own’ body and not to that of another.

RAMBAM (1135-1204) AND HIS SON:

It is surprising to note that Rambam is unusually silent on the issue of reincarnation. He is generally outspoken on so many fundamental issues of Torah theology that one must wonder why he was silent on this essential issue that so many others, especially at that time, were very vocal about[19].

His son, Avraham ben haRambam, however did express his opposition to the belief in reincarnation.

R. YOSEF ALBO (1380-1444):

The Albo similarly rejected the reincarnation theory. He wrote:

“There are those...(who assert that) it is possible that the soul that has already served in a human body will return to dwell again in a body. But this is not correct.”

His view is that a soul does not have freedom of choice before it is born into a human body. It is born ‘against its will’. But only after uniting with the body does it acquire it freedom of choice.

This freedom of choice that the soul attains is so valuable that even “the angels erred...and asked to bow down to man...as the angels themselves do not have free will.”

Once the soul has become an agent of free will; “why would it return to the body? And why would a potential body be prepared to receive the soul that already served in another body rather than receive a (new and original) soul?”

He goes on to say that the only thing more absurd than reincarnation into another human form would be the notion that a soul can also “transmigrate into the bodies of animals.”

He ends with an expression of total exasperation by adding ‘and G-d knows.”[20]

RASHASH (1794-1872):

Rabbi Samuel Strashun in his famous commentary to the Talmud points out an apparent Talmudic proof against gilgulim.[21]

R. SHIMSHON REFAEL HIRSCH (1808-1888):

Rabbi Shimshon Raphael Hirsch wrote that belief in reincarnation was one of the major distinctions that set Judaism aside from the religion of Ancient Egyptians as reincarnation was central tenet of the Egyptian Faith.

OTHERS:

Included in the list of those opposing reincarnation are Seforno[22], Avraham ibn Daud,[23] Avraham ben Chiya (Ibn Ezra’s teacher)[24], Leon de Modena[25], R.Yedaya Bershidi, R. David Kimchi and Chasdai Crescas.

ANALYSIS:

Although the common perception today is clearly biased towards the belief in gilgullim, it is interesting to discover that based on an overview of sources from across the board, it must be said that the ‘theological jury’ is still out.

This does not mean that one’s personal belief system should be compromised one way or another. Faith values are by their very nature highly subjective, emotional and must remain one’s religious prerogative.

What is clear, however, is that one cannot claim with honesty and integrity that there is only one definitive hashkafic approach to the question of reincarnation.

REFERENCES:

Transmigration of Souls, Part One, by Gedalya Nigal. An Excerpt from Magic, Mysticism and Hasidism.

Journey to Heaven, by Dr. Leah Bronner.

Saadia Gaon: “The Book of Beliefs and Opinions”, “Refutation of Reincarnation”, Yale Judaica Series, Vol. I “The Soul”, ch. VIII pp 259.

Renaissance and Rebirth: Reincarnation in Early Modern Italian Kabbalah, by Brian Ogen.

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[1] Devarim 29: 14 This is one of the Scriptural ‘proofs’ that Rav Saadia Gaon refutes.

[2] Kohelet 1:4

[3] See JewishEncyclopedia.com, Transmigration of Souls.

[4] See Rambam, Guide to the Perplexed, Book 1, ch. 73-76. (NOTE: Rambam writes about some Gaonim being influenced by aspects of the Islamic Kalam. Although the Mutazila sect were rationalist and not mystics -see following post- this source does show that there was some cross-influence taking place during the 700’s and 800’s CE)

[5] R. Yitzchak the Blind(1160-1235). The title ‘The Blind’ was a euphemism for having excellent eyesight.

[6] Sefer haBahir, Part 1, p.195

[7] Zohar 1, 186b

[8] See A Journey to Heaven, by Dr Leah Bronner, p.136

[9] See Ramban’s commentary to Iyov 33:40.

[10] The book was finally put together by the Ari’s foremost student, R. Chaim Vital, and edited by his son R. Shmuel Vital. It borrows much from the Zohar, portion Mishpatim, where these ideas are discussed.

[11] author of the work Shnei Luchot HaBrit

[12] He was originally known as Manoel Dias Soeiro.

[13] The book was published his son Samuel six years before they both died.

[14] Nishmat Chaim 154b

[15] Ironically, as we shall see later, Rav Saadia Gaon was an outspoken critic of the theory of reincarnation. That did not deter the Chassidim from saying that the Baal Shem Tov performed a ‘rectification’ on his (Rav Saadia’s) soul.

[16] See Eimek haMelech ch. 31. 20a

[17] Unless one goes with the mystical view that the Bahir and Zohar were written in around 100 and 160 CE, respectively.

[18] Saadia Gaon, Emunot veDeot (Beliefs and Opinions), 6, 8

[19] R. Yehudah haLevi was also silent on the issue of reincarnation.

[20] Sefer haIkarim 4:29

[21] In summary: The Torah says; “Blessed are you when you arrive and blessed are you when you leave.” This is taken as meaning that just like one’s arrival to this world is without sin, so should one’s exit be without sin.  Based on this, one’s arrival to this world is taken for granted as being without sin. This would preclude reincarnation whose very premise is to return to the world and make right previous sins.  (See Bava Metzia 107a) 

[22] Devarim 30:15,19

[23]Emunah Rabbah Vol. 1, ch.7

[24] Megilat haMegaleh, 50-51

[25] R. Moshe de Modena writes that for the same effort, G-d could just extent the lives of humans so the same person could live longer and atone directly for his own sins.