This, then,1 is the meaning of the teaching “Every
Jew has a share in the World to Come.” Although the revelations in the World to
Come (the Era of Resurrection) are vastly superior to the revelations of Gan
Eden, nevertheless, this [loftier degree of] revelation will be [revealed]
to all Jews.
By way of explanation: [The revelations of] Gan Eden reflect [merely]
the Torah that one has studied in this world. The revelation in the World to
Come, by contrast, will be the result of the mitzvos that are presently
performed. Since, as explained previously, the observance of mitzvos
relates to all Jews, “Every Jew has a share in the World to Come.”
This [also] explains why the revelations of the Era of Resurrection will be
appreciated by souls as they are clothed within bodies. For the performance of
mitzvos is primarily related to the body, as explained above.
[The fact that the revelation of the Era of Resurrection will relate
primarily to our bodies, for they are associated with the actual observance of
the mitzvos, is not to the exclusion of our souls. On the contrary,] it
is possible to explain that the revelation of the Era of Resurrection will be
appreciated by the souls as well (as they vest themselves within bodies).
To cite a parallel concept: Our sages state, “Great is Torah study, for it
leads to deed.”2 The fact that Torah study leads to deed amplifies the
greatness of the study itself. {[This relates to a concept] explained in the
series of discourses [entitled Yom Tov Shel Rosh HaShanah]
5666:3 When a person’s Torah study is
directed to discovering a ruling pertaining to the actual performance of a
mitzvah, the person will toil to a greater extent. Accordingly, he will
obtain a deeper understanding of the Torah concepts he is studying.}
[To apply this concept to the analogue: Since the soul’s Torah study leads to
the body’s performance of mitzvos, the soul will also enjoy the benefits
that will be appreciated by the body — the revelation of the World to Come.]
Similarly, the Torah of the World to Come, the Torah of Mashiach, will
be characterized by two dimensions: The Torah in and of itself will reach a
level of completeness. In addition, we will appreciate the superior quality of
Torah that results from its connection to the mitzvos.
[A similar concepts applies in regard to the soul in the Era of
Resurrection.] At that time, the source of all the souls will be revealed. In
addition, the soul will also receive the revelation that is associated with the
body ([that result from] G-d’s essential choice of the body).
May it be G-d’s will, that as a result of our deeds and divine service,
especially through the service of “spreading forth your wellsprings
outward,”4 we will merit to study the Torah of
Mashiach, from Mashiach’s mouth, in the immediate future.
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