tagged: Lurianic • the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ

תפילה קודם לימוד הקבלה | Prayer Before Studying Ḳabbalah, by Rabbi Yitsḥaq Luria (translated by Aharon Varady)

Yitsḥak Luria — Mon, 13 Oct 2014 03:46:46 +0000

Source (Hebrew)	Translation (English)
רִבּוֹן הָעוֹלָמִים וַאֲדוֹנֵי הָאֲדוֹנִים, אַב הָרָחֲמִים וְהָסְּלִיחוֹת, מוֹדִים אֲנַחְנוּ לְפָנֶיךָ ה׳ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, בְּקִידָּה וּבְהִשְׁתַּחֲוָיָה, שֶׁקֵּרַבְתָּנוּ לְתוֹרָתֶךָ וְלַעֲבוֹדָתֶךָ עֲבוֹדַת הַקֹדֶשׁ, וְנָתַתָּ לָנוּ חֵלֶק בְּסוֹדוֹת תּוֹרָתֶךָ הַקְּדוֹשָׁה.‏	Master of the worlds and Lord of lords, Father of Compassion and Forgiveness, we give thanks before you YHVH our elo’ah, and elo’ah of our ancestors, bowing and in prostration, for drawing us close to your Torah and to your service [in] the holy mission, and for granting us a portion in the hidden insights of your holy Torah.
מָה אֲנוּ וּמָה חַיֵּינוּ אֲשֶר עָשִׂיתָ עִמָּנוּ חֶסֶד גָּדוֹל כָּזֶה?‏	What are we and what is our life that you should have made for us this immense ḥesed?
עַל כֵּן אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ, שֶׁתִּמְחוֹל וְתִסְלַח לְכָל חַטֹּאתֵינוּ וְעֲווֹנוֹתֵינוּ, וְאַל יִהְיוּ עֲווֹנוֹתֵינוּ מַבְדִּילִים בֵּינֵנוּ לְבֵינֶךָ.‏	Therefore we cast our supplications before you, requesting that you forgive and pardon all our sins and transgressions, and that our sins shall not alienate us from you.
וּבְכֵן יְהִי רָצוֹן מִלְפָנֶיךָ ה׳ אֱלֹהֵינוּ וְאֱלֹהֵי אֲבוֹתֵינוּ, שֶׁתְּכוֹנֵן אֶת לְבָבֵינוּ לְיִרְאָתֶךָ וּלְאַהֲבָתֶךָ, וְתַקְשִׁיב אַזְנֶיךָ לִדְבָרֵינוּ אֵלֶה, וְתִפְתַּח לְבָבֵנוּ הֶעָרֵל בּסוֹדוֹת תּוֹרָתֶךָ, וְיִהְיֶה לִמּוּדֵינוּ זֶה נַחַת רוּחַ לִפְנֵי כִסֵּא כְבוֹדֶךָ כְּרֵיחַ נִיחוֹחַ, וְתַאֲצִיל עֲלֵינוּ אוֹר מְקוֹר נִשְׁמָתֵנוּ בְּכָל בְּחִינָתֵנוּ, וְשֶׁיִּתְנוֹצְצוּ נִיצוֹצוֹת עֲבָדֶיךָ הַקְּדוֹשִׁים אֲשֶׁר עַל יָדָם גִּלִּיתָ דְבָרֶיךָ אֵלֶה בָּעוֹלָם.‏	Therefore may it be your will, YHVH our elo’ah, and elo’ah of our ancestors, that you attune our minds^[1] Until the modern period, the heart was understood as the locus of the intellect, and thus translated here as mind, not literally as heart. to your fearsomeness and your lovingness, and let your ears hear our speech, and open our closed^[2] Here I interpret, he’aral, literally “uncircumcised,” as closed, i.e., unprepared, immature. minds with the secrets of your Torah, and let our study be pleasing before your Resplendent Cathedra as the redolence of honeyed incense, and emanate upon us light from the source of our souls to [illuminate] all facets of our inner being, and let the nitsotsot (primordial sparks) [contained within] your holy servants, through whom you have revealed your words in this Age, shine forth!
וּזְכוּתָם וּזְכוּת אֲבוֹתָם וּזְכוּת תּוֹרָתָם וּתְמִימוּתָם וּקְדוּשָתָם יַעֲמוֹד לָנוּ לְבַל נִכָּשֵׁל בִּדְבָרִים אֵלוּ,‏	May their merit, and the merit of their ancestors, and the merit of their Torah, of their perfection, and of their sanctity support us so that we should not stumble in our study.
וּבִזְכוּתָם תָּאִיר עֵינֵינוּ בַּמֶּה שֶׁאָנוּ לוֹמְדִים, כְּמַאֲמַר נְעִים זְמִירוֹת יִשְׂרָאֵל: ”גַּל־עֵינַ֥י וְאַבִּ֑יטָה נִ֝פְלָא֗וֹת מִתּוֹרָתֶֽךָ“ (תהלים קיט׃יח) ”כִּֽי־יְ֭הוָה יִתֵּ֣ן חָכְמָ֑ה מִ֝פִּ֗יו דַּ֣עַת וּתְבוּנָֽה׃“ (משלי ב׃ו)	And may their merit illuminate our eyes in what we are studying, in the words of the enchanting singer of Yisra’el: “Open my eyes and I will perceive the wonders of your Torah”^[3] Psalms 119:18 , “for YHVH grants wisdom; out of Their mouth, knowledge and discernment emanate.”^[4] Proverbs 2:6
”יִֽהְי֥וּ לְרָצ֨וֹן׀ אִמְרֵי־פִ֡י וְהֶגְי֣וֹן לִבִּ֣י לְפָנֶ֑יךָ יְ֝הוָ֗ה צוּרִ֥י וְגֹאֲלִֽי׃“ (תהלים יט׃טו)	“May the words of my mouth and the meditations of my heart find favor before you, YHVH, my fortress and my redeemer.” (Psalms 19:15)

Thanks to Judy Barret for offering pointed text as reference for this transcription. Translated for my 40th birthday in love and honor of my mother and father.

In the Zohar discussion group on Facebook, Judy Barret writes, “There is a custom of prefacing each study session of the Zohar with this prayer.” This prayer commonly appears at the beginning of many works of Kaballah. (See for example, here.)

Source

Prayer before learning kaballah (Yitsḥak Luria, ca. 16th c.)

Notes

Notes
1	Until the modern period, the heart was understood as the locus of the intellect, and thus translated here as mind, not literally as heart.
2	Here I interpret, he’aral, literally “uncircumcised,” as closed, i.e., unprepared, immature.
3	Psalms 119:18
4	Proverbs 2:6

רבון כל העולמים | Master of the Cosmos, a teḥinah for entering Shabbat by Rabbi Yitsḥaq Luria (circa 16th c.)

Paltiel Birnbaum (translation) — Sat, 11 Feb 2017 22:13:38 +0000

Source (Hebrew)	Translation (English)
רִבּוֹן כָּל הָעוֹלָמִים אֲדוֹן כָּל הַנְּשָׁמוֹת אֲדוֹן הַשָּׁלוֹם. מֶלֶךְ אַבִּיר מֶלֶךְ בָּרוּךְ מֶלֶךְ גָּדוֹל מֶלֶךְ דּוֹבֵר שָׁלוֹם מֶלֶךְ הָדוּר מֶלֶךְ וָתִיק מֶלֶךְ זָךְ מֶלֶךְ חֵי הָעוֹלָמִים מֶלֶךְ טוֹב וּמֵטִיב מֶלֶךְ יָחִיד וּמְיוּחָד מֶלֶךְ כַּבִּיר מֶלֶךְ לוֹבֵשׁ רַחֲמִים מֶלֶךְ מַלְכֵי הַמְּלָכִים מֶלֶךְ נִשְׂגָּב מֶלֶךְ סוֹמֵךְ נוֹפְלִים מֶלֶךְ עֹשֶׂה מַעֲשֵׂה בְרֵאשִׁית מֶלֶךְ פּוֹדֶה וּמַצִּיל מֶלֶךְ צַח וְאָדוֹם מֶלֶךְ קָדוֹשׁ מֶלֶךְ רָם וְנִשָּׂא מֶלֶךְ שׁוֹמֵעַ תְּפִלָּה מֶלֶךְ תָּמִים דַּרְכּוֹ:	Lord of all worlds, Master of all souls, Master of peace: you are the life of the universe, the Only One, the beneficent and merciful King of kings, who supports all who fall; you are the Creator, the holy and most exalted King, who hears prayer, redeems and delivers; you are the King whose way is perfect.
מוֹדֶה אֲנִי לְפָנֶיךָ יְיָ אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי עַל כָּל הַחֶסֶד אֲשֶׁר עָשִׂיתָ עִמָּדִי וַאֲשֶׁר אַתָּה עָתִיד לַעֲשׂוֹת עִמִּי וְעִם כָּל בְּנֵי בֵיתִי וְעִם כָּל בְּרִיוֹתֶיךָ בְּנֵי בְרִיתִי. וּבְרוּכִים הֵם מַלְאָכֶיךָ הַקְּדוֹשִׁים וְהַטְּהוֹרִים שֶׁעֹשִׂים רְצוֹנֶךָ:	I am grateful to you, YHVH our elo’ah and elo’ah of our forefathers, for all the kindness that you have shown me and are ready to show me and my family and my friends, your creatures. Blessed be your holy angels who perform your will.
אֲדוֹן הַשָּׁלוֹם מֶלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ. בָּרְכֵנִי בַשָּׁלוֹם וְתִפְקוֹד אוֹתִי וְאֶת כָּל בְּנֵי בֵיתִי וְכָל עַמְּךָ בֵּית יִשְֹרָאֵל לְחַיִּים טוֹבִים וּלְשָׁלוֹם:	Master of peace, bless me with peace. Remember me and my family, and all your people the house of Yisra’el, for a happy and peaceful life.
מֶלֶךְ עֶלְיוֹן עַל כָּל צְבָא מָרוֹם יוֹצְרֵנוּ יוֹצֵר בְּרֵאשִׁית. אֲחַלֶּה פָנֶיךָ הַמְּאִירִים שֶׁתְּזַכֶּה אוֹתִי וְאֶת כָּל בְּנֵי בֵיתִי לִמְצֹא חֵן וְשֵׂכֶל טוֹב בְּעֵינֶיךָ וּבְעֵינֵי כָל בְּנֵי אָדָם (וְחַוָּה) וּבְעֵינֵי כָל רוֹאֵינוּ לַעֲבוֹדָתֶךָ. וְזַכֵּנוּ לְקַבֵּל שַׁבָּתוֹת מִתּוֹךְ רוֹב שִׂמְחָה וּמִתּוֹךְ עֹשֶׁר וְכָבוֹד וּמִתּוֹךְ מִעוּט עֲוֹנוֹת. וְהָסֵר מִמֶּנִּי וּמִכָּל בְּנֵי בֵיתִי וּמִכָּל עַמְּךָ בֵּית יִשְֹרָאֵל כָּל מִינֵי חוֹלִי וְכָל מִינֵי מַדְוֶה וְכָל מִינֵי דַלּוּת וַעֲנִיּוּת וְאֶבְיוֹנוּת. וְתֶן בָּנוּ יֵצֶר טוֹב לְעָבְדְּךָ בֶּאֱמֶת וּבְיִרְאָה וּבְאַהֲבָה. וְנִהְיֶה מְכֻבָּדִים בְּעֵינֶיךָ וּבְעֵינֵי כָל רוֹאֵינוּ. כִּי אַתָּה הוּא מֶלֶךְ הַכָּבוֹד כִּי לְךָ נָאֶה כִּי לְךָ יָאֶה:	Majestic Elyon, our Creator and Creator of the universe, grant that I and my family find favor in your sight and in the sight of the people we meet. Enable us to welcome the Shabbat amid wealth, honor and sinlessness. Remove all sickness and suffering and poverty from me and my family and all your people, the house of Israel. Inspire us to serve you sincerely, reverently and eagerly. May we be distinguished in your sight and in the sight of the people we meet. You are indeed the resplendent king, for all kavod is yours.
אָנָּא מֶלֶךְ מַלְכֵי הַמְּלָכִים צַוֵּה לְמַלְאָכֶיךָ מַלְאֲכֵי הַשָּׁרֵת מְשָׁרְתֵי עֶלְיוֹן שֶׁיִפְקְדוּנִי בְּרַחֲמִים וִיבָרְכוּנִי בְּבוֹאָם לְבֵיתִי בְּיוֹם קָדְשֵׁנוּ. כִּי הִדְלַקְתִּי נֵרוֹתַי וְהִצַּעְתִּי מִטָּתִי וְהֶחֱלַפְתִּי שִׂמְלוֹתַי לִכְבוֹד יוֹם הַשַּׁבָּת. וּבָאתִי לְבֵיתְךָ לְהַפִּיל תְּחִנָּתִי לְפָנֶיךָ שֶׁתַּעֲבִיר אַנְחָתִי וָאָעִיד אֲשֶׁר בָּרָאתָ בְּשִׁשָּׁה יָמִים כָּל הַיְּצוּר. וְאֶשְׁנֶה וַאֲשַׁלֵּשׁ עוֹד לְהָעִיד עַל כּוֹסִי בְּתוֹךְ שִׂמְחָתִי כַּאֲשֶׁר צִוִּיתַנִי לְזָכְרוֹ וּלְהִתְעַנֵּג בְּיֶתֶר נִשְׁמָתִי אֲשֶׁר נָתַתָּ בִּי: בּוֹ אֶשְׁבּוֹת כַּאֲשֶׁר צִוִּיתַנִי לְשָׁרְתֶךָ וְכֵן אַגִּיד גְּדֻלָּתְךָ בְּרִנָּה. וְשִׁוִּיתִי יְיָ לִקְרָאתִי שֶׁתְּרַחֲמֵנִי עוֹד בְּגָלוּתִי לְגָאֲלֵנִי וּלְעוֹרֵר לִבִּי לְאַהֲבָתֶךָ. וְאָז אֶשְׁמוֹר פִּקֻּדֶיךָ וְחֻקֶּיךָ בְּלִי עֶצֶב וְאֶתְפַּלֵּל כַּדָּת כָּרָאוּי וּכְנָכוֹן:	Please majestic King of kings, command the heavenly angels to visit my house in mercy and to bless me on our holy day. I kindled my lights, arranged my bed and changed my garments in honor of the Shabbat, and I entered your house to petition you to remove my sighing. I affirmed that you did create the universe in six days; twice again will I affirm this over my cup while I celebrate, as you have commanded me to remember the Shabbat and to enjoy it with all my soul, which you have placed within me. I will rest on the Shabbat, as you have commanded me, and I will sing your greatness. I am mindful of your presence, YHVH; have mercy on me while I am still in captivity; set me free, and stir my heart to love you. Without discomfort will I then keep your ordinances and your statutes, and worship you properly and correctly.
מַלְאֲכֵי הַשָּׁלוֹם בּוֹאֲכֶם לְשָׁלוֹם בָּרְכוּנִי לְשָׁלוֹם וְאִמְרוּ בָּרוּךְ לְשֻׁלְחָנִי הֶעָרוּךְ. וְצֵאתְכֶם לְשָׁלוֹם מֵעַתָּה וְעַד עוֹלָם. אָמֵן סֶלָה:	Angels of peace, may your coming be in peace; bless me with peace, and bless my prepared table. May your departure be in peace, henceforth in the cosmos. Amen.
כִּ֣י מַ֭לְאָכָיו יְצַוֶּה־לָּ֑ךְ לִ֝שְׁמָרְךָ֗ בְּכָל־דְּרָכֶֽיךָ׃ (תהילים צא:יא)	For Hashem will order their angels to guard you wherever you go. (Psalms 91:11)
יְֽהוָ֗ה יִשְׁמָר־צֵאתְךָ֥ וּבוֹאֶ֑ךָ מֵֽ֝עַתָּ֗ה וְעַד־עוֹלָֽם׃ (תהילים קכא:ח)	YHVH will guard your going and coming now and forever. (Psalms 121:8)

Ribon Kol Ha-Olamim is a teḥinah (supplication) for entering the Shabbat that can be found in many siddurim following after the custom of the school of Rabbi Yitsḥak Luria. In his Ha-Siddur Ha-Shalem, Paltiel (Philip) Birnbaum includes it, commenting as follows: “Ribon kol Ha’Olamim is attributed to Rabbi Joseph of Rashkow, Posen, who lived towards the end of the eighteenth century. The adjectives in the first paragraph are in alphabetic order.” This can’t be correct however as a copy of Ribon Kol Ha-Olamim can be seen in the siddur Tikunei Shabbat from 1614 (see below for source images). Google Books attributes Tikunei Shabbat to Rabbi Yitsḥak Luria (1534-1572), which is the attribution we have followed, although as a posthumously published work we wonder whether it might be more properly attributed to “the School of Rabbi Isaac Luria.” Please comment below if you know of another attribution. The English translation is that of Paltiel (Philip) Birnbaum, with some minor changes that I have made to divine names and appelations.– Aharon Varady

Sources

תפילה לפני שחיטה | Prayer before Kosher Slaughter, by Eliyah ben Shlomo Avraham haKohen (Sefer Shevet Musar, 1712)

Eliyah ben Shlomo Avraham haKohen — Wed, 21 Feb 2018 06:51:49 +0000

Source (Hebrew)	Translation (English)
יְהִי רָצוֹן מִלְפָנֶיךָ ה׳ אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי, בַּעַל הָרַחֲמִים כֻּלָם, חָפֵץ בְּתִּיקוּן כָּל נֶפֶשׁ הַחוֹטֵאת לְבִּלְתִּי יִדָח, אַף עַל פִּי שֶׁהִרְבָּה לְהַכְעִיסֶךָ.	May it be your will, YHVH my elo’ah and elo’ah of my ancestors, the most Merciful of all, the One who desires the repair of every nefesh (being/spirit) that has transgressed without exception, even those who have angered you many times —
וְאִם שׁוֹלַחַת בְּרֶשֶׁת לְרַגְלָהּ שֶׁתִּלָכֵּד בְּתּוֹךְ גוּף בְּהֵמָה, חַיָה, אוֹ עוֹף שֶׁאֲנִי שוֹחֵט, שֶׁתִּתַּתְקֵן עַל יְדֵי בְּרָכָה שֶּׁבֵּרַכְתִי עַל שְׁחִיטָתָהּ וְעַל יְדֵי הֶכְשֵׁר הַסַכִּין, כַּאֲשֶׁר צִוִתָה לַעֲשוֹת.	If she is delivered (for slaughter) trapped as a gilgul nefesh,^[1] lit. l’raglah “by her leg,” (unclear). A reference to a human soul transmigrated into an animal body caught within the body of a domesticated animal, wild animal, or bird that I am slaughtering, then may (her spirit) be repaired by the blessing that I have said over her slaughter and (over) the kashrut of the knife, as you have commanded it.
וְאַף עַל פִּי שֶׁאֵינִי כְּדַי וְהָגוּן שֶׁתִּתַּקֵן עַל יָדִי, קִיּוּם דְּבָרֶיךָ שֶׁאֲנִי מְקַיֵים, לְבָרֵךְ וְלִשְׁחוֹט בְּסַכִּין מְתוּקָּן, יְתַקֵן אוֹתָהּ לְהוֹצִיאָהּ מִכַּאן, אִם יֶשְׁנָהּ, וּלְהַחֲזִירָהּ מַדְרֵגַת אָדָם כְּבַתְּחִילָה,	Even though I am not worthy to make such a tikkun (spiritual repair) myself, may the fulfillment of your commandments that I am fulfilling through blessing and slaughtering with a proper knife be a tikkun for her (the gilgul nefesh) to bring her out of here,^[2] i.e., the animal in which she is trapped if she is here,^[3] if there is such a gilgul here in the animal (in order) to return her to the spiritual rank of human being as at the beginning,
כִּי אֵינְךָ חָפֵץ בְּמוֹת הָרָשָׁע מִיתַה תַּכְלִית, כִּי אִם לְבַקֵשׁ לָהּ תִּיקוּן לְטַהֵר אוֹתָהּ, עַד יָשׁוּב לְעוֹבְדֶךָ וּלְקַיֵים תּוֹרָה וּמִצְוֺת, כְּדֵי לְהַנְחִיל גַן עֵדֶן, וּלְהַרְבּוֹת בִּשְׂכָרָהּ.	For you do not wish for the complete death of the wicked person, but wish for the repair of their (spirit) to purify them, until they return to you and to the fulfillment of your mitsvot, so as to inherit the Garden of Eden, and to be abundant in merit.
וְכִּיוָן שֶׁכַּוָונָתְךָ זוּ, רִבּוֹן הָעוֹלָמִים, אַל תַּבֵּט בְּמַעֲשַׂי הָרָעִים אִם יֶשׁ בִּי בְּשָׁעָה זוּ שֶׁאֲנִי שׁוֹחֵט, כְּדַי שֶׁיִהְיֶה תִּקוּן מַה יִקָּרֵא עַל שְׁמִי, כְּדַי לְזַכּוֹת אֶת נִשְׁמָתִי שֶׁנָתַתָּ בִּי, כְּדַי שֶּׁתָּבַע שְׁתֵּצֵא מִמֶנִי אַל תֵּצֵא עֲרוּמָה מִזְכֻיוֹת,	And because of this, Master of the Cosmos, may you not look upon my wicked deeds – if there are any in me at this time at which I am slaughtering – so that there will be a tikkun (repair) that will be attributed to my name, so that the soul that you have placed in me be made virtuous, so that the demand to leave through me (by my slaughtering) will not be devoid of merit.
לָכֵן מַפִּיל אֲנִי תְּחִנָּתִי לִפְנֵי כִסֵא כְבוֹדֶךָ שֶׁתַּעֲלִים וְתְּכַסֶה חֲטָאַי וַעֲוֺנוֹתַי וּפְּשָׁעַי בְּעֵת וּבְעוֹנָה הַזֹאת, כְּדֵי שֶׁיִתַּתְקֵן עַל יְדֵי אֵיזֶה נִיצוֹץ שֶׁל קְדוּשָׁה אִם יֵשׁ בִּבְהֵמָה אוֹ חַיָה אוֹ עוֹף שֶׁאֲנִי שׁוֹחֵט.	Therefore I am presenting my plea before your Throne of Kavod: that you will eradicate and cover my sins and transgressions and crimes in this time and season so that she (the gilgul) will be repaired by a spark of holiness if there are any in the domesticated animal, wild animal, or bird that I am slaughtering.
כִּי בַּעַל הָרַחֲמִים אַתָּה, חָפֵץ לְזַכּוֹת הַנְשָׁמוֹת, בָּרוּךְ הַמְטַהֵר וְהַמְתַקֵן וְהַמְזַכֶּה נַפְשוֹת עַמוֹ יִשְׂרָאֵל׃	For you are the Most Merciful, who desires making souls virtuous. Blessed is the One who purifies and repairs and brings merit to the souls of their people Yisra’el.

This prayer to be recited prior to the blessing over sheḥitah first appeared in ספר שבט מוסר Sefer Shevet Mussar (Constantinople, 1712), chapter 36, by Eliyah ben Shlomo Avraham ha-Kohen (1650-1729). Shevet Mussar, on ethics, is divided into fifty-two chapters corresponding to the weeks of the year, and taken for the most part from the Or Ḳadmon of Eliyah’s contemporary, Moshe Ḥagis, as well as earlier works: the Tokaḥot of the Spanish poets, the Orḥot Ḥayyim, and the Roḳeaḥ of Eleazar of Worms. Chapter 36 concerns sheḥitah and the reincarnation of souls.

The process of kosher slaughter involves the shoḥet making a blessing over the slaughter at the beginning of their shift. The concern of this prayer, to be said before the blessing, is whether there may be a transmigrated soul (gilgul nefesh) in one of the animals slated for slaughter. This prayer then transforms the activity of slaughter into a ritual for potentially releasing and repairing the spiritual journey of souls that had been placed in animal bodies in order that they be rectified of past misdeeds.

Many thanks to Yedidyah Greenberg of the Jewish Initiative for Animals, in helping to identify this prayer, and with incredible gratitude to Devora Steinmetz for her corrections to our initial translation.

Source

Sefer Shevet Mussar (Constantinople, 1722)

This source appears with some small variations in the Sefaria database.

Notes

Notes
1	lit. l’raglah “by her leg,” (unclear). A reference to a human soul transmigrated into an animal body
2	i.e., the animal in which she is trapped
3	if there is such a gilgul here in the animal