Reincarnation in Judaism

(26) And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’

(1) And God said, "let us make man, etc.": The intention of this is that God did not create man like the creation of the swarms of the waters and the swarms of the earth, [meaning] that He spoke to the waters and they brought forth the swarms and he spoke to the earth and it put forth [creatures], but rather He, the Creator said that He would make man. And He said, "let us make," since He is the source of humility; for this reason, He spoke in the plural form, since this is how a humble individual speaks. And He did not get concerned with giving room for error [that there are other powers besides God which helped in the creation of man], since He preceded [it] by stating, "And God said," [which is in the] singular: the Lord, He is God, He, Himself in His glory - as if it were possible - molded the dirt and blew the spirit of life into it. Its stating "let us make" in the plural form also wants [to teach] that the attributes of God are many; the thirteen attributes of mercy and the name, Elohim, which is the attribute of judgment, agreed together to create man. And [about] its stating, "in our image, in our likeness," it is possible that the intention is to say that there should be a side of mercy and a side of judgment in [man], to implement the ways of judgment and the ways of mercy in what they set up; and understand [it]. And that is the secret in its stating (Genesis 2:7), "And the Lord, God formed, etc." And its stating, "and let them have dominion" is in agreement with our explanation: given that the creation resembles the Creator with respect to the attributes of mercy and judgment, it follows logically that [man] should rule [over] the creations, since he has the attribute of mercy for that which it is fitting and for those that require it, and the [capability] to kill those that are guilty in judgment. And He made him govern everything; and even if it does not mention governance over the waters, it is hinted by its stating, "over the fish of the sea" - behold, it mentions the sea among those governed. And by way of hinting, its using the expression of descent (yeridah) [through the word vayirdu (let them have dominion)] hints by way of what they, of blessed memory, informed us (Zohar, Shemot 94b) that through the actions of man, he descends in his elevation, from the level of man to the level of fish to the level of birds to the level of animals to the level of swarming creatures. According to the severity of the sin, man goes down from the level of his elevation until he descends lower and lower - may God save us - and this is what is hinted here at the time of the creation: the different levels of descent by which he will receive his punishment and also, through which, He will return to his roots. And it began speaking [about] the descent of the soul of man to the level of the fish, since the descent that is designated for the high souls when they sin is that their souls should be reincarnated as fish. And for this reason, the verse attributed to them [that their death be by way of] gathering in their place, as they do not have to suffer the pain of slaughtering with the sword, but rather their being gathered permits them [to be eaten] (Chullin 27b). And afterwards, a descent that is lower than it, and that is the reincarnation of the soul as a bird, and this requires greater pain than fish, and God, may He be blessed, commanded it to be half slaughtered, like that which we learned (Ibid.), [the requirement to render it permissible to eat is the cutting of] the majority of one [of either the esophagus or the trachea] with birds. And afterwards, it stated the descent into animals, which is an aspect that is worse than it, and the pain of which is great, like that which we learned (Ibid.), [the requirement to render it permissible to eat is the cutting of] the majority of two (of both the esophagus and the trachea) with animals. And afterwards, it stated the descent into the inanimate and plants, and that is its stating, "and over all the earth:" the word, the earth, speaks about the inanimate and the word, over all, hints within it to the plants. And all of these descents of souls are those that have the hope of returning to their previous [state], since from the inanimate it goes up to the plant and from the plant it enters the dumb animal and from the dumb animal, it goes up to the animal that speaks (the human being). And there is a descent that is lower, and it is an end that has no hope after it, and it is the descent to the level of 'disgusting and crawling animals,' such that it has lost its hope; and this is the level of the evildoers that exchange their faith - the sinners of Israel that have acted unusually.

What is the meaning of "generation to generation"? Rabbi Papias said: "A generation goes and a generation comes (Kohelet 1:4)." Rabbi Akiva said: "the generation came" - it already came.

What is this like? A king had slaves, and he dressed them with garments of silk and satin according to his ability. The relationship broke down, and he cast them out, repelled them, and took his garments away from them. They then went on their own way. The king took the garments, and washed them well until there was not a single spot on them. He placed them with his storekeepers, bought other slaves, and dressed them with the same garments. He did not know whether or not the slaves were good, but they were [at least] worthy of garments that he already had and which had been previously worn. [The verse continues] (Kohelet 1:4), "But the earth stands forever." This is the same as (Kohelet 12:6), "the dust returns to the earth as it was, but the spirit returns to God who gave it."

The seventh on is the east of the world. It is from where the Seed of Israel comes. The spinal cord originates in man's brain and extends to the [sexual] organ, where the seed is. It is therefore written (Isaiah 43:5), "From the east I will bring your seed, [and from the west I will gather you]." When Israel is good, then this is the place from which I will bring your seed, and new seed will be granted to you. But when Israel is wicked, [then I will bring] seed that has already been in the world. It is thus written (Kohelet 1:4), "A generation goes and a generation comes," teaching us that it has already come.

Come and see: If another woman he takes for him (Exodus 21:10). How great and supernal the cycles revolving in this verse! For all souls enter a cycle, and human beings do not know the ways of the blessed Holy One: how the scales stand, how humans are judged every day at all times, and how souls stand in judgment both before they enter this world and after leaving this world.

How many revolutions, how many concealed actions does the blessed Holy One perform with souls! How many naked spirits roam the world, not entering the curtain of the King! How overturned by them is world, overturned by countless sealed wonders! And human beings do not know or notice - and how souls whirl like a stone in a sling, as is said: The soul of your enemies He will sling from the hollow of a sling (1 Samuel 25:29).

(29) Lo, all these things doth God work, Twice, yea thrice, with a man,