Ramban’s final suggestion is the most esoteric and elusive, but perhaps the most all-encompassing as well. Ramban notes that in addition to the previous three explanations for tzadik v’ra lo, there are instances of inexplicable yisurin suffered by a tzadik gamur which are attributable not to his actions in this lifetime, nor to the actions of his ancestors, but rather to the actions of his soul in a previous lifetime.((Shaar HaGemul, #85. Though it is somewhat vague, we are assuming that this final suggestion – sod ha’ibur – is separate and distinct from the previous one – ta’am ne’elam. It may be that Ramban is suggesting that sod ha’ibur accounts for those cases whose reason is hidden, but my understanding of his words is that he presents them independently.))
Ramban refers the reader to the concept of “sod ha’ibur,” colloquially referred to as “gilgul neshamah,” wherein the soul transmigrates and inhabits different bodies throughout history.((Ramban initially notes and subsequently expands on how this explanation is contained within the cryptic soliloquy of Elihu in Sefer Iyov. A fuller treatment of this complex analysis is beyond the parameters of this essay and requires careful study of both Shaar HaGemul and Ramban’s extensive commentary on Sefer Iyov.)) Since one’s neshamah may be the reincarnation of a now deceased individual’s neshamah, it is always possible that one’s suffering is not due to his sins during his current lifetime, but rather retribution for the transgressions committed by his soul in a previous lifetime.
This answer is especially necessary for the tragic cases of the suffering and untimely deaths of babies, young children, or pure tzadikim.((Ramban comments that this reason accounts for the still more common case of rasha v’tov lo, as well.)) Though rare, Ramban notes that we do witness such events occurring.((Shaar HaGemul, #131)) It is impossible to argue that an infant is being punished for his transgressions.((See Michtav Me’Eliyahu Vol. 2, p. 225)) The only humanly fathomable reason – should one exist – must be the concept of sod ha’ibur.
Ramban is noticeably secretive about the sod ha’ibur, unwilling to divulge its truths and explain the matter publicly.((It is worth noting that later authorities – among them, successors to the Ramban’s school of thought and learning – were more open about discussions of gilgul neshamah. These thinkers include, but are not limited to, Rabeinu Bechayeh and Arizal.)) More than once, he claims that only one who has a clear, authoritative tradition on the concept should study it intimately. It very well may be that Ramban felt this was a part of sisrei Torah – the secrets of an esoteric Kabbalistic tradition which are not meant to be engaged in by the masses. He is thusly discouraging pursuit of a topic beyond the reach of popular readership.
R. Netanel Wiederblank suggests another reasonable explanation for Ramban’s concealment.((This is found in R. Wiederblank’s hitherto unpublished third volume of “Illuminating Jewish Thought.”)) One natural byproduct of knowing the sod ha’ibur is that a person might jump to absolve himself of guilt. If one’s afflictions might be attributable not to their own actions but to the actions of some now deceased previous version of their soul, there is little to no accountability nor demand for repentance on the sufferer’s part. Ramban is secretive and terse in discussing this explanation, because he is telegraphing that it is a last resort answer, in the quite rare instance in which a person has absolutely no sins whatsoever. Hiding the truth of this secret encourages the individual to focus on introspection and not blame his troubles on others.
