Pemikiran Yahudi 1 Samuel 3:12: HaEmunot veHaDeot

And I agree to acknowledge these matters, recalling the disputes among those who disagree about the essence of the soul and what it is. Some have said it is more fitting to consider it as a physical substance, and I found those who said it is an accident, and all of them think that it dissolves, decays, and perishes. However, those who said it is of a spiritual nature, either originating solely from its Creator, or from Him and another entity, or from two primordial sources, all believe that it returns to its source, from which it was hewn. I have already clarified the flaws and refuted all these views. But I say that among those who are called Jews, I found some who speak of reincarnation and call it ha’ataka (transference). Its meaning to them is that the soul of Reuben returns into Shimon, and afterwards into Levi, and afterwards into Judah. And many of them even say that sometimes the soul of a human enters an animal, and the soul of an animal enters a human, along with many other aspects of this delusion and confusion. I have investigated the reasoning that led them to this view and found four errors, which I see fit to mention and to respond to. The first is that they adhere to the notion of spiritual entities and the three other opinions. And they do not realize that those who believe in reincarnation derived it from the ideas of dualism and spiritualism. I have already presented the refutations of all these and mentioned them. The second error is that they observed the traits of many human beings and found them similar to the traits of animals. For example, they see someone meek like sheep, or ferocious like wild animals, or gluttonous like a dog, or swift like a bird, and similar things. Because of these observations, they concluded that these traits did not exist in humans unless there were animal souls within them. This—may God have mercy on you—shows the depth of their ignorance, for they believe that the human body transforms the soul from its essence, making it the soul of a human after it was the soul of an animal. Furthermore, they claim that the soul transforms the body from its essence, altering its traits to resemble those of animals, even though its form remains human. It was not enough for them to claim that the essence of the soul transforms and does not maintain its true essence; they also contradicted themselves by asserting that it transforms the body and changes it, while the body, in turn, transforms and changes the soul. This is a departure from rationality.

And the third, who bring their words by way of argument, and say that since the Creator judges justly, He would not bring torment on the wrongdoers, but for a sin that their souls committed, while they were in the body that preceded their body, and there are many answers to this, beginning with the fact that they forgot the gate of recompense that we remembered. Furthermore, because we will ask them about the first issue, do you want to say the beginning of the creation of the soul, if the Creator commanded it to work from the works, if not? And if they say it was not a commandment, the punishments are all nullified, because there was no starting commandment. And if they accept the mitzvah, the soul at that time neither received nor died, and they already admitted that the person will command the future not only the passing, and they will return to our articles in return and leave their agreement, that there is no suffering except for what has passed, and the fourth that they are hung with doubts from the Bible, I saw to remember a few of them and say that they are my words Moshe (Deuteronomy 29:14) For what we slept here with us stands today. And they said this indicates that the spirits of the last are the spirits of the first and therefore they are the ones that are and they are the ones that are not. And the verse simply cancels out what they thought, because it says that what is found is apart from what is not found, and its meaning is that it is obligatory for those to whom the words of Moses come, to accept them as accepted by those who are with him. And of them (Psalms 1:1) blessed is the man who did not follow the counsel of the wicked, and they said that because he said he would not go and did not say he would not go, we learned that the punishment for something his soul did was in the first person. And this is the purpose of the error, because the scriptures do not oblige Ashari to be remembered except after he did not go, and they did not oblige him before he did not go. And we see from the scriptures an answer for them, and these were as they said, the reward was for the future victories, not for the passing ones, because they said after him and in his teachings, he would come, and he did not say he came, when they charged the punishment for the past seasons and not for the coming ones, his article did not go and did not say that he will not go. And of them they said (Job 38:14) It shall be turned like sealing clay and they shall stand like a garment, and they believed that they said it shall be turned upon the soul, and they said that this is a teaching that it is always turning in man and beast, and the fools did not understand that he did not say that it was on the earth, because he preceded him to take hold of the wings The earth, and on it he said that it is turned over by the wicked like sealing clay, and they burn it as if it were their clothing, they will not be able to copy from it until God's decree is fulfilled in them. And what are the words of the prophet (Psalms 23:3) My soul will be mischievous. And they thought it was a return from body to body, and the fools did not understand that it is rest and calmness and the silence is from sorrow that was in him, and there is no return after departure, and this is clearly explained in the language of our ancestors, what they said about Samson when he was thirsty And the Creator watered him with water, and his spirit returned and he lived (Judges 15:19) and it no longer went out. And they said about the Egyptian when he was hungry and they fed David, and his spirit returned (1 Samuel 3:12). And they said of the messenger, he is faithful, a messenger is faithful to his senders, and the soul of his master will return (Proverbs 25:13). And they said wisely, the Torah 10 Tamim' restores a soul (Psalms 19:8). And I bear the words of their lightness, and their arrogance reduces them, if I had not feared the sheaah. And at the end of their words they say, "From four spirits in the island of the wind, and I cast away those who are outcasts, and they will live" (Ezekiel 37 ninth'). And says, isn't there something foreign about it? Because he did not say this, but because the winds are quiet above and below, and in this island there is a place where it will come from both sides and from the four winds, which the Creator calls to it, as the pious said (Job 13:22) and he called and I will answer: