Although they are confined to cycles and to impermanence, the Earth and plants donāt get reborn (plants donāt have consciousness or kamma).
If one understands the validity of rebirth, it affects choices in this life, as even after one dies, there are positive or negative results/consequences from those actions.
We are not the people we were when we were 7 year old. We had a very different personality back then, and for all intensive purposes, we were different people from who we are now.
This means that gradually things changed -and we turned into someone elseā¦ However we stayed within the same general āstreamā of physical and mental āturnoverā. This of course can only mean that we are changing from one person to the next moment to moment -if we breakdown the sequence of change, into ever microscopic portions. It then becomes clear that there cannot be a Self wandering through these string of sequences and that we āinventedā a Self to get a handle on a rapidly changing and complex phenomena [needless to say we liked it enough to call it our Self, and hang around]. So in some ways there is birth, change and death in every moment. However that is not to say change of the rebirth kind isnāt present or wasnāt mentioned in the EBTs. It abundantly was, as was arising and passing away of the aggregates [that which we mistakenly consider to be Self]. In any case, this is my view on thisā¦
The application of rebirth to every moment (or to oneself) is a MahÄyÄna concept. The arising and passing away of all phenomena is based on the characteristic of impermanence (annica) and not on rebirth (jÄti). Although, you can see it this way; itās not wrong per se.
For a moment -to -moment approach to rebirth, I recommend reading the section āDependent Origination - the Source Codeā in Ajahn Amaroās " Theravada Buddhism in a Nutshell":