Chapter III

Of all things created by G-d, man is the most important.1 G-d desires that all the heavenly worlds as well as this physical world be sustained by the spiritual service of Torah, mitzvos and good character traits.

In the section of Zohar2 called Midrash HaNeh'elam on the Torah portion of Chaye Sarah, we find that Avraham and Sarah are symbolic of man's body and soul. Rabbi Yehudah says all the good and evil deeds we do are inscribed in heaven, and that each person will have to account for his or her every act.

This is in accord with Rav's comment on the verse:3 "Your eyes have beheld my boorishness," concerning which Rav said that all deeds done by a boor one who does not think about the World to Come are observed in heaven.

Even the words we speak are recorded, and the good words are counted as a merit. We will reap the fruit of our good words in this world, while our principal reward remains for the World to Come.4 [The great reward for a kind word is emphasized] with regard to the mitzvah of tzedakah, concerning which our sages tell us:5 "When one gives charity to a poor person he is blessed by G-d with six blessings. When he consoles him with kind words he merits eleven blessings." These eleven blessings are but the fruit we reap in this world; the principal reward for tzedakah is received in the World to Come.

[With regard to the reward for the performance of mitzvos, the following verse is cited:] "Wealth and prosperity are in his home, and his righteousness will last forever."6 "His home," refers both to this world and the World to Come, both being considered a Jew's abode, since "every Jew has a portion in the World to Come."7

The verse can be interpreted thus: "Wealth and prosperity will be found in his home," refers to the compensation for Torah study and the performance of mitzvos; these are rewarded both in this world and the next. But when a person performs mitzvos with inner life and deep satisfaction, with complete and utter devotion, then "his righteousness will last eternally," and there is no limit [to the amount of his reward; it will be spiritually superior even to the World to Come].

The Alter Rebbe8 offers the following interpretation of the verse: "Wealth and prosperity are in his home...." The wealth [of Torah and mitzvos] accumulated by a soul during its sojourn in this world illuminates "his home" the spiritual worlds of Beriah, Yetzirah and Asiyah and also rises to the Supernal world of Atzilus. The soul's reward emanates from the illuminations of these three worlds. However, when one's service of Torah and mitzvos is characterized by the total renunciation of one's personal will and complete dedication to G-d's will, then "it shall last forever," since the Divine illumination rises to the world of Atzilus, from whence an everlasting reward descends even unto this world. The Divine illumination emanating from the worlds of Beriah, Yetzirah and Asiyah is also very lofty. However, these worlds are all bounded, while Atzilus is relatively boundless. [Since the reward emanates from Atzilus], it is therefore without limit [and everlasting].

Evil thoughts and speech are also entered in the heavenly ledger, and each will receive the appropriate punishment. After a person's demise he is subject to the punishment of chibut hakever, " pounding on the grave," and kaf hakele, the "hollow of the sling."9 The first is a punishment for the body and the latter for the soul. Kaf hakeleh means that the soul is flung from place to place, with the intention of ridding it of the idle words spoken in life. It is similar to a stained garment; before the garment is washed with either hot or cold water, it is first thoroughly shaken out. Prior to the punishment of snow or fire in gehinnom comes the punishment of chibut hakever. The way to exempt oneself from this punishment is by saying letters of Torah. So too with regard to our other deeds; heavenly judgment is rendered on body and soul for every action.

In summary: Everything man does, whether good or evil (even seemingly insignificant conversation), is recorded in heaven. For good speech, man is rewarded in this world and in the World to Come. For Jews, "his home" refers to this world and the World to Come; "his righteousness" without limitation. "His home" the worlds of Beriah, Yetzirah and Asiyah; "everlasting" the world of Atzilus. For evil speech, an individual is punished with chibut hakever and kaf hakele.