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Book Title Anticipating the Redemption
From the talks of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson
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Kol Yisrael Part II

The above [question] can be resolved through a broader explanation of the concept that the revelation that will characterize the Era of Resurrection will far surpass the revelations of Gan Eden.

Seemingly, [the opposite should be true]. Gan Eden refers to the world of the souls (where the soul’s perception is not limited by a physical body). In the Era of Resurrection, by contrast, the souls will [again] be clothed in bodies. Why then will there be an even greater degree of revelation in the Era of Resurrection, when souls will be clothed in bodies, than there is in Gan Eden?

It is true that in the Era of Resurrection, the body will be purified to the utmost, to the extent that it will resemble the body of [the first man], Adam HaRishon, ([who was] formed1 by G-d’s own hands)2 [and whose refinement was so great] that [he] “obscured the orb of the sun.”3 Indeed, in the Era of Resurrection, the body will attain a state of perfection greater even than that of Adam HaRishon.4

[The extreme level of refinement that will characterize the body] can explain why in the Era of Resurrection, the souls vested in bodies will be fit vessels to receive a degree of revelation that is higher than the level which is presently received by souls in an incorporate state [in the spiritual realms]. This, however, does not explain why the revelation in the Era of Resurrection will be appreciated by souls as they are clothed within bodies. [Seemingly, since the body restricts the extent of the revelation the soul can perceive, it would be preferable for the souls to receive these revelations without being encumbered by the body.]

Even in the Era of Resurrection, when the body will attain a state of absolute perfection, it will still be a physical body — and the inherent limitations of a physical entity are greater than that of a spiritual entity.5 These include the limitations of time and space, characteristics that apply (primarily) to physical entities.6 Nevertheless, in order for the soul to be able to receive the reve­lation of the Era of Resurrection, it must again be vested within a physical body.

[Indeed, there is a fundamental difference in the approach taken to receive the revelations of Gan Eden and the approach taken to the revelation that will characterize the Era of Resurrection]: In order to receive the revelations of Gan Eden, the soul must first divest itself of [all] material consciousness. [This implies a departure of the soul from the body, i.e., death. Afterwards,] the soul must immerse itself in the River Dinur,7 in order that it be unable to recall any images of this world.8

{Similarly, in regard to the subsequent ascents [of the soul] within Gan Eden itself: As the soul ascends to a higher level, it must forget the [framework of] reference and the pleasure it experienced on the lower level.}9

[In contrast to this thrust to ascent,] an opposite movement is necessary [for the soul] to receive the revelation of the Era of Resurrection. [The soul descends and] enclothes itself within a physical body.


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FOOTNOTES
1. See Bereishis Rabbah 24:5; Koheles Rabbah 3:11 (2).
2. See at length in Sefer HaMaamarim 5679 p. 415; Sefer HaMaamarim 5711 p. 209. [These sources explain] that since [in the Era of Resurrection] the body will be formed by G-d through the “dew of resurrection,” the body will be on a level com­parable to the body of Adam HaRishon, which was formed by G-d’s own hands.
3. Vayikra Rabbah 20:2; conclusion of Midrash Mishlei. See also Introduction of Tikkunei Zohar (10b). Examine also Bava Basra 58a.
Sefer HaMaamarim 5679 and 5711, loc. cit., states: “His body was as refined and pure as light ... his body was like matter to form, i.e., the soul, for they were compa­rable one to another.”
4. See Sefer HaMaamarim 5679 and 5711, loc. cit.
5. Also noteworthy is the description, cited above in fn. 12, that Adam HaRishon’s body (and so, too, the body in the Era of Resurrection) was as “matter to form.” We understand from this that even when the body is totally refined, “form” is still loftier than “matter.”
6. Spiritual entities are also subject to [the limitations of] time and space [as these characteristics exist in a spiritual sense. These limitations, however,] stem from the fact that such entities can be considered as “physical” in comparison to absolute spirituality. It is worth noting Tanya ch. 48 (p. 67b): “In spiritual matters, the characteristic of space is in no way applicable.” And there the intent is space as it exists in spiritual terms.
7. [An Aramaic term meaning “river of fire.” By immersing itself in this river, the soul burns away all vestiges of material consciousness.]
8. Zohar I, 201a; see also Ki Yishalcha 5679, sec. 1 (Sefer HaMaamarim, ibid., p. 352; Ki Yishalcha 5700, sec. 1 (Sefer HaMaamarim, ibid., p. 45). See also, Lehavin Inyan Techiyas HaMeisim 5746, sec. 5 (Sefer HaMaamarim Meluket III, p. 36) and the sources cited there. [Publisher’s Note: The latter maamar is translated beginning on page 15 of this volume.]
9. . Ibid.

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From the talks of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson; translated by Eli Touger

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Maamar Kol Yisrael Yesh La'Hem Cheilek L'Olam HaBah
Part I
Part II
Part III
Part IV
Part V

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Anticipating the Redemption
  Awakening the desire for the Redemption can only be accomplished through learning about it. The Rebbe details different aspects of the Redemption, the role of Moshiach, and how we can prepare ourselves for this new era.

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