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...what is taking rebirth is not a soul, not the unreal ego, but neither "only" a impersonal sum of actions....

Sandell

Objectively, following ultimate truth, all karma is impersonal, all karma is emptiness. It is merely the manifestation of natural mental elements. The Buddha taught all things without exception are not-self.

But subjectively, most karma is personal because, generally, human beings are doing karma out of self-view, self-interest & self-cherishing.

For example, when a person or mind gets angry, it is the "me" or "I" in the mind that expresses or acts upon that anger.

This expressing or acting upon anger is a new becoming and a new birth.

The Buddha taught craving leads to 'new becoming' (ponobhavika) or becoming again (punabhava) because the sense of "I am", of "me" and "mine", is born again in the mind.

What is born again is an underlying tendency (anusaya).

"'The origination of self-identification, the origination of self-identification,' it is said, lady. Which origination of self-identification is described by the Blessed One?"

"The craving that makes for new becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming: This, friend Visakha, is the origination of self-identification described by the Blessed One."

"'The cessation of self-identification, the cessation of self-identification,' it is said, lady. Which cessation of self-identification is described by the Blessed One?"

"The remainderless fading & cessation, renunciation, relinquishment, release & letting go of that very craving: This, friend Visakha, is the cessation of self-identification described by the Blessed One."

Culavedalla Sutta "Dependent on the eye & forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain.

If, when touched by a feeling of pleasure, one relishes it, welcomes it or remains fastened to it, then one's underlying tendency to lust gets obsessed.

If, when touched by a feeling of pain, one sorrows, grieves & laments, beats one's breast, becomes distraught, then one's underlying tendency to aversion gets obsessed.

If, when touched by a feeling of neither pleasure nor pain, one does not discern, as it actually is present, the origination, passing away, allure, drawback, or escape from that feeling, then one's underlying tendency to ignorance gets obsessed.

That a person — without abandoning the underlying tendency to lust with regard to a feeling of pleasure, without abolishing the underlying tendency to aversion with regard to a feeling of pain, without uprooting the underlying tendency to ignorance with regard to a feeling of neither pleasure nor pain, without abandoning ignorance and giving rise to true knowledge — would put an end to suffering & stress in the here & now: such a thing isn't possible.

Chachakka Sutta