이사야 1:21의 Musar

Similarly, before Israel received the gift of the Holy Land, they underwent a period of tiresome wandering in the desert dependent on the largess of G–d on a daily basis. The desert experience was a sample of the sanctity of ארץ ישראל. Our sages said that the Tabernacle itself was also called מקדש, Temple (Eruvin 2a). This may account for the fact that whenever the Israelites sinned, punishment followed at once. In line with this is the statement that no one was allowed to spend the night in Jerusalem while in a state of sin, i.e. his sin had to be atoned for before nightfall through immediate יסורים, afflictions of some kind (Bamidbar Rabbah 21). Isaiah 1,21, says of Jerusalem: "צדק ילין בה," righteousness would spend the night there. What is meant is "justice and righteousness" should prevail there, but G–d collected His debt only in installments, a little at a time in order to fulfill His promise of רק אתכם ידעתי מכל משפחות האדמה, על כן אפקוד עליכם על כל עונותיכם, "Only you I have singled out from all the families of the earth; therefore I will call you to account for all your iniquities" (Amos 3,2).

We will explain part of the mystical dimension of the concept of reincarnation, in order to clarify the concepts זווג ראשון and זווג שני which are mentioned in Sotah 2a. Once we understand these concepts we will also understand the deeper meaning of the יבום and חליצה legislation. The Zohar, commenting on the reason why the corpse of a person hung after execution (21,23) [and the same applies to anyone who dies from natural causes Ed.] must be buried within less than 24 hours, writes as follows: Rabbi Yehudah derives from this law that if a body were allowed to remain unburied for a period of 24 hours this would cause a deterioration in the שאברי המרכבה. [I believe the term refers to man's distinction as compared to the animal to serve as the carrier of the entourage of the Divine Presence, שכינה. Ed.] Non-burial would reduce man to the level of the animals as per Psalms 49,13 that "man must not be allowed to remain unburied overnight, lest he be like an animal." All of this is connected to the fact that man was created in G–d's image and form. Were this deterioration to occur it would on occasion prevent G–d from assigning the soul of that body to transmigrate to another body He had singled out for it. The soul of the departed must appear before the Heavenly Tribunal before it can be transferred to another body. Until the body that this soul inhabited has come to burial, the soul does not appear before the Heavenly Tribunal. The Rekanati connects the subject of transmigration to the mystical dimension of man's creation and hence his burial. He writes that one must not imagine that G–d sets out to create a human being and has great plans for such a human being only in order to forsake it. The very reason that G–d ordered the prompt burial of a human being is so that He need not delay carrying out His decrees. Transmigration of the soul of the departed to another body is impossible as long as burial has not taken place. The matter is similar to a husband whose wife has died and who would not remarry until his first wife had been interred. The urgency of the burial is determined by the possibility that G–d has another body on hand waiting to receive the soul of the person recently departed. Rekanati finds support for his theory in the fact that immediately after the passage requiring the burial of the corpse of a legally executed sinner the Torah legislates the concern that must be shown for an animal that has lost its way home (22,1). The passage has an allegorical meaning above and beyond the immediate legislation. If G–d is concerned with restoring lost animals or objects to their owner, it follows that G–d is at least as concerned in providing an opportunity for even a sinner who had to be executed to "find" his way back and cleave to G–d and His commandments. This can be accomplished by גלגול נשמות. The aforementioned helps us to understand the expression נדחים, "outcast," which the Torah uses in our verse, in contradistinction to the end of the passage (verse 3) where the Torah simply refers to אבדה, "a lost object." Rekanati concludes by referring to his own comment in this vein on the סוד העבור on Ruth 4,7.