Lehavin Inyan Techiyas Hameisim - Part III

[This leads to the conclusion] that there are two aspects to the revelation that will characterize the Era of Resurrection of the Dead:

a) the reward for the observance of mitzvos (“your people are all righteous”) — at that time, the Divine energy that is drawn down through the Jews’ observance of the mitzvos in the present era will be revealed.

b) (Afterwards,1) they will ascend to a higher level, the revelation of the inherent virtue in [every] Jew, that [every Jew] is “the branch of My planting, the work of My hands, in which to take pride.” This is an even higher level than [the revelation of] the Divine-energy drawn down through the observance of mitzvos.

[This second aspect] represents the primary new dimension of the Resurrection of the Dead. For the revelation of the Divine energy drawn down through the observance of mitzvos will exist during the Era of Mashiach as well (which will precede the Resurrection).

As explained in Tanya,2 through our [positive] actions and Divine service at present, we draw the Or Ein Sof (G-d’s infinite light) into our world. The revelation of this Divine-energy will be in the Era of Mashiach and in the Era of Resurrection. ([More particularly,] in the Era of Resurrection, this revelation will be on a higher plane.3) Thus the primary new dimen­sion and the true ascent of the Era of Resurrection will be the revelation of the source of the Jewish people, the dimension which is rooted in G-d’s very Essence.4

We may say that the explanation found in many discourses (and mentioned above), that the Divine energy that is drawn down through the observance of mitzvos will be revealed in the Era of Resurrection [focuses on only one aspect of the Era of Resurrection]. [These discourses] speak of the reward that Jews will receive in the World to Come as a result of their Divine service in the observance of the Torah and its mitzvos in the present age.5 The most complete form of reward [for this obser­vance] is [the Torah and mitzvos themselves, i.e.,] that the Divine energy that the Jews draw forth through the observance of mitzvos will be revealed to them. [And this will be manifest in the Era of Resurrection.]

These discourses, therefore, [contrast this reward with] the reward received by the souls in Gan Eden, which is the compre­hension of the G-dliness enclothed in the Torah that they studied in this world. The Torah is G-d’s wisdom, the Divine illumination of memaleh [kol almin, G-d’s immanent light, the G-dliness that enclothes itself in all the worlds, and relates to every particular level of existence].

In the Era of Resurrection, [we will receive a more sublime] reward. Our eyes will behold the infinite Divine light6 that is drawn down through the observance of the mitzvos, [the level of] Divine will (that transcends Divine wisdom). This refers to the light of sovev [kol almin, G-d’s encompassing light which tran­scends the entire framework of limited existence].

This, reflects, however, only the reward received by the Jew­ish people for their divine service of observing the Torah and its mitzvos.7 The primary new dimension of the World to Come, however, is [a more elevated quality,] the revelation of the innate virtue of the Jewish people themselves, that they are “the branch of My planting, the work of My hands, in which to take pride.”