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24:13). And the ancient parable refers to the Torah, period before the Tabernacle’s official dedication. During that time
which is the parable of God, who is the Ancient One of he wore one plain white robe.
the world. But where does it say in the Torah that “from Rabbi Yitzchak Ginsburgh teaches that when added together the
evil ones comes evil?” It is implied in the words “and number of garments used by Moses, the High Priest, and the ordinary
God had caused it to come into his hand.” And what is cohen – one, eight, and four – have the same numerical value as the
this verse speaking about? This is case of two men: one three letters of the Hebrew word “echad” (one). The oneness the
man had killed accidentally and the other on purpose, Tabernacle was intended to manifest was not only symbolized by
and there were no witnesses to either act. Therefore, the its physical construction and the garments worn by the priests, but
one who killed with premeditation was not sentenced to more importantly by those who wore them. From this we learn that
death, while the accidental killer did not have to flee to a the cohanim represented God’s oneness in the world. Since with the
city of refuge. What did God do? He arranged for both Temple’s destruction, each person has taken the place of the cohanim,
men to arrive at the same inn. The one who killed on every Jew must see him or herself as God’s personal representative
purpose sat under a ladder while the man who killed by in the world. This insight provides quite a literal explanation for the
accident climbed up on that same ladder, fell down onto verse describing the Jewish people as a “nation of cohanim” (Exodus
the one who killed on purpose and killed him. This time, 19:6). This declaration of the nation of Israel’s potential, uttered
though, there were witnesses and so the one who fell off by God in preparation for the Giving of the Torah at Mount Sinai,
the ladder had to go to a city of refuge. Therefore, the encapsulated Israel’s national mission statement then and remains
one who killed by accident was exiled and the one who an apt description of it until the task is completed.
killed on purpose was killed. (Makkot 10b)

Although Rashi’s comment need not allude to reincarnation, as this
parable can certainly be understood as highlighting the way God
apportions justice in the world within one lifetime; nonetheless, this
parable is eerily reminiscent of the dynamics of reincarnation, for
reincarnation is founded on the principles of “measure for measure”
and Divine judgment, both of which form the philosophical basis
for Rashi’s comment, as well as for the Zohar’s understanding of the
judgments in this portion containing the secrets of reincarnation.
Of course, these fundamental concepts are also manifest within one
lifetime. However, their manifestation over the course of a number
of lifetimes is particularly powerful and striking, for then nothing is
ever really lost or unaccounted for, everything is eventually weighed
on the Divine scales and justice is served.

Another comment by Rashi at the very beginning of the portion
throws further light on this subject. The first verse begins with the
letter vav (meaning “and”) – “And these are the judgments.” Rashi
explains that when a portion or new topic in the Torah begins with

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