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The Zohar interprets the verses relating to the laws of slaves as teaching about the nature of reincarnation. Certain souls, from the intermediate level of the spiritual worlds which correspond to the six weekdays, are given six opportunities, i.e. reincarnations, to rectify any blemishes.

The five levels of the soul, in ascending order, are nefesh (active soul), ruach (emotional "wind" or "spirit"), neshama ("breath" of life), chaya ("living being"), and yechida ("unique one"). These are levels of consciousness of G-d and the relationship with G-d that results from this consciousness, associated with the five worlds of Asiya, Yetzira, Beriya, Atzilut, and the keter of Atzilut, respectively.

The Torah repeats the prohibition against mixing meat and milk - two perfectly permissible items - three times, as it is difficult for us to understand that joining two permitted substances into one is harmful to the condition of G-d's universe.

Likewise, as long as there is an evil force at work in our world, G-d and His Name are not one and the same. These two types of holiness are still apart and do not mix.

The Zohar comments: "These are the cycles of reincarnation..." on verses dealing with monetary laws, explaining that at times the law may seem quite unjust.

However, the Creator of the world and of all souls knows what occurred between individuals in previous lives, and directs His world accordingly, with love and compassion, with righteousness and true justice.

Despite the fact that Torah and its mitzvot are intended for the body's own spiritual and physical benefit as well as for the soul, we nevertheless tend to view them as a burden. When a person realizes that the Torah and mitzvot that he must fulfill are the very source of life itself then he can truly be successful and comfortable with his task.

A thief does not become a thief from the opportunity to steal, but only if he does in fact steal. Likewise, having the opportunity to study does not make a person a scholar; it is the act of studying that brings the name.

The same is true of a chasid, one who seeks to live his life in a G-dly manner, even above the letter of the law. Being a potentially good person is not enough. To be called a chasid, a person has to actually live in a manner befitting the title.