Do Jewish People Believe in Reincarnation?
In the 1970s we encountered a variety of Jewish people who believed souls of the departed can return in embodied form. In each case, those who anticipated a chance for being recast in life’s play at some point in the future were secular Jews who were influenced by New Age or Eastern religions.[1]
Such concepts, of course, are contrary to the clear teaching of Scripture: “And just as it is destined for people to die once, and after this comes judgment" (Hebrews 9:27).[2]
So it came as a shock to learn reincarnation is taught in major streams of Orthodox Judaism. While some may wish to source ALL Jewish tradition back to ancient times,[3] the historical record indicates otherwise. Gilgul hanefesh,[4] the concept of transmigration of souls, is found in Judaism’s mystical writings. In one of the earliest, Sefer HaBahir,[5] we find “Why does a person sometimes come into the world lame or blind? ... Because of what his soul did in a previous existence” (Bahir, section 195).
The Zohar is among the most influential of the mystical works in Judaism. Though attributed to the second-century scholar Rabbi Shimon bar Yochai (a.k.a. Rashbi), Rabbi Moses de Leon (13th century Spain) is the likely author/compiler. Zohar Vayeshev 16 states, “And so long as a man is unsuccessful in his purpose in this world, the Holy One, blessed be He, uproots him and replants him over and over again.”
The purpose for reincarnation is closely connected with the kabbalistic[6] view of tikkun olam (reparation of the world).[7] Deceased souls are given another chance so they can “get it right” the next time around – or further subsequent transmigrations. As well, failures in a past life may result in being “transplanted” into a body with a physical defect.
The influence of mysticism among Judaism’s haredim (ultra-Orthodox) is such that gilgul hanefesh is widely accepted as factual and a common (re)occurrence; but it is held as “secret knowledge” unknown to the masses. “All souls are subject to reincarnation; and people do not know the ways of the Holy One, blessed be He. They do not know that they are brought before the Supreme King for judgment, and they return to this world many times, without knowing the secrets of the Upper Wisdom” (Zohar I, 186b; Parashat Mishpatim).
Although transmigration may be repeated many times, it need not be endless. “Souls must return to the world until they are perfected. When a soul is perfected, it ascends and does not return again.... But if it is not perfected, it is cast back to the world, time and again” (Zohar I, 187a).
Note that this system is seen as divinely instituted. “When the soul departs from this world, it is brought before the Supernal Court, and if it is worthy, it is crowned and ascends. If not, it returns and is clothed again in a body, to correct what it spoiled” (Zohar II, 94b; Mishpatim).
Those who are inclined to view Judaism primarily as “Old Testament faith” will be surprised to learn how much it has been influenced by gnostic and mystical teaching foreign to biblical truth. Ministry colleague Brian Crawford states in his masterful book The Scandal of a Divine Messiah, “… while the word ‘Judaism’ was used in the first century – including in the NT (Acts 13:43; Gal 1:13–14) – Jewish academics today have difficulty defining the word in relation to the Second Temple period. This skepticism of a normative Judaism in antiquity may be carried through to other eras, such as the contemporary moment, where Haredi and Reconstructionist Jews each lay claim to ‘Judaism’ but vary widely in their beliefs and practices.”[8]
Among Crawford’s significant contributions to our understanding of the “morphing” of Judaism over the centuries is his extensive treatment of the influences of ancient Greek philosophies on mystical Jewish thought:[9] first-century Neopythagoreanism; second- to fourth-century Gnosticism; and third-century Neoplatonism.[10]
As noted above, the “secret” of reincarnation is clearly taught in the Zohar by the 13th century. “The souls of the righteous return and are clothed in new bodies, generation after generation. This is a great secret of the Torah: that the same soul may be found in many people, in many times” (Zohar Chadash, Ruth 88b).
By the 16th century, the center of kabbalistic Jewish mysticism was in Safed (a.k.a. Tzfat) in northern Israel. Rabbi Isaac Luria (the Ari) and his followers more fully expanded the teachings on soul transmigration. Rabbi Chaim Vital, Luria’s primary disciple, published the Ari’s views in Sha'ar HaGilgulim ("Gate of Reincarnations"). He wrote, “There is no generation that does not include the souls of earlier generations” (Sha’ar HaGilgulim, Intro. §1). Beyond one’s soul returning in another human body, animals and inanimate objects[11] are possible options for reincarnation.
Vital also wrote of shoresh hanefesh, or “the root of the soul,” the idea that the same soul can be found in a series of biblical characters. Examples include:
Abel (killed by Cain) reincarnates as Seth and then as Moses (Sha'ar HaGilgulim, Introduction 31).
Cain’s soul splits into a positive gilgul in Jethro (Moses’ Midianite father-in-law who comes to believe in Israel’s God) and the negative Korah, who rebelled against Moses (Sha'ar HaGilgulim, Intro 33–34).
Jacob reincarnates as Moses’ father Amram (Sha'ar HaGilgulim, Intro 33–34).[12]
The souls of Nadab and Abihu partially transmigrate into Pinchas, who later comes back to merge as a second soul into Elijah (ibbur,[13] not gilgul) to help accomplish the prophet’s mission (Zohar I, 219a; Sha’ar HaGilgulim, Intro 32).
When Elijah revives the son of the widow of Zarephath (1 Kings 17), the soul of Jonah is what comes to life (Sha'ar HaGilgulim, 32 Section 4).
Tamar transmigrates to Ruth (Zohar Chadash, Ruth 88b).
To answer the question, then, “Do Jewish people believe in reincarnation?” we must say with regret, “Sadly, many do.” We have noted the influence in the modern era of Eastern religions on secular Jews who believe they have lived before or will return in another body. In adopting the mystical views of the kabbalists, mainline ultra-Orthodox Judaism also has held similar beliefs for centuries.
While believing one can come back to life to “try harder to do better” may be an incentive to live a moral life in the present, such thinking misapprehends the reality that we are unable to perfect ourselves. The core of the wonderful message of the gospel is that what sinful man could not do the sinless Savior did: make us righteous.
4 But when the kindness of God our Savior and His love for mankind appeared, 5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, 6 whom He poured out upon us richly through Messiah Jesus our Savior, 7 so that being justified by His grace we would be made heirs according to the hope of eternal life (Titus 3:4–7).
And because of Yeshua’s (Jesus’) finished work, all who place their trust in Him need not worry about “recycling” their souls. Rather than reincarnation, the believer’s hope beyond the grave is resurrection!
50 Now I say this, brothers and sisters, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable. 51 Behold, I am telling you a mystery; we will not all sleep, but we will all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. 53 For this perishable must put on the imperishable, and this mortal must put on immortality. 54 But when this perishable puts on the imperishable, and this mortal puts on immortality, then will come about the saying that is written: “Death is swallowed up in victory. 55 Where, O Death, is your victory? Where, O Death, is your sting?” 56 The sting of death is sin, and the power of sin is the Law; 57 but thanks be to God, who gives us the victory through our Lord Jesus the Messiah. 58 Therefore, my beloved brothers and sisters, be firm, immovable, always excelling in the work of the Lord, knowing that your labor is not in vain in the Lord (1 Corinthians 15:50–58).
Written by Wes, Life in Messiah Global Ambassador
What aspect of the influences on Judaism was most striking or surprising as you read this blog?
To what degree do you think culture, philosophy, or other factors have influenced how Christians “do church” or live out our faith today?
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Endnotes:
[1] Perhaps as many as one-third of non-Asian Americans who embrace Buddhism are Jewish according to Emily Sigalow (American JewBu, 2019). The term “JewBu” is found in The Jew in the Lotus (Rodger Kamenetz, 1994).
[2] Samuel’s appearance to the witch of Endor (1 Samuel 28) has been debated. That the medium was shocked by the vision of the “actual Samuel” indicates this was not the expected result of necromancy (i.e., a fake or demonic poser). In any event, Samuel appeared in a vision and was unseen by Saul.
In the New Testament, Moses and Elijah are visible to Peter, James, and John on the Mount of Transfiguration (Matthew 17:1–9; Mark 9:2–8; Luke 9:28–36). Jesus Himself is seen in an unveiled glorified form; if the two Old Testament prophets showed up in physical bodies (not just in a vision), they were not “reincarnated” but recognizable as themselves: Moses and Elijah.
[3] For example, "Abraham our father fulfilled the entire Torah before it was given, as it is stated: ‘Because that Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws’ (Genesis 26:5)" (cited from Yoma 28b in the Babylonian Talmud). Rav (a leading third-century amora/teacher), extended Abraham’s obedience to include much later rabbinic rulings on minute details such as festival meal preparation. The Gemara cited in this passage states: “… Abraham … was an elder and sat and studied Torah in a yeshiva.” Abraham is thus credited with keeping the laws of both the written and oral Torahs generations before Moses received God’s instructions at Sinai or subsequent rabbis “built fences” around it through oral tradition.
[4] Gilgul hanefesh (גִּלְגוּל הַנֶּפֶשׁ) is the common Hebrew term for soul transmigration or reincarnation. It literally means “the turning/cycling of the soul.”
[5] Date uncertain; attributed to the first to second centuries, but not published until the 12th century.
[6] Kabbalah is the Hebrew word for “receiving.” It refers to the “hidden” teachings of Judaism which began to be developed in the 12th century regarding the mysteries of God, the universe’s creation and fragmentation, and the soul’s purpose and structure. In some Haredi (ultra-Orthodox) sects, study of such writings is restricted to men over 40.
[7] The (third century) Mishnaic concept of “repairing the world” (tikkun olam) had the sense of restoring/maintaining social order, e.g., through just administration of law (see Gittin 2:4–6 for an early reference). Lurianic mysticism (16th century) developed a whole new cosmology with “shattered vessels” and scattered divine sparks that must be restored. In this context, gilgul hanefesh is seen as one of the needed tikkun processes to elevate the sparks and make the vessels whole again.
[8] Brian J. Crawford, The Scandal of a Divine Messiah: A Reassessment of Maimonidean and Kabbalistic Challenges to the Incarnation (Eugene, OR: Wipf & Stock, 2024), 23–24.
[9] Crawford also deals extensively with the very non-mystical Aristotelian philosophical viewpoint of Rabbi Moses ben Maimonides (a.k.a. Rambam, 12th century Spain), whose codification of halakah in Mishneh Torah as well as Guide to the Perplexed and “13 Principles of Jewish Faith” continue to have marked influence across the wide spectrum of “Judaisms” today.
[10] Crawford, The Scandal of a Divine Messiah, 218.
[11] Hinduism also teaches that human souls may return as animals; Buddhism’s reincarnation is more the preservation of karmic spirit than an eternal soul.
[12] Of interest to those who know of Judaism’s concept of Mashiach ben Yosef (Messiah son of Joseph), he will have portions of Jacob’s spirit according to Rabbi Rivlin in Kol haTor; the Zohar has a similar idea (Parashat Veyechi 222b).
[13] Kabbalistic Judaism adds ibbur (temporary attachment of a second soul to a living human for a positive purpose) and dybuk (a tortured disembodied soul that torments another person) to the list of gilgul possibilities.