Igeret HaKodesh: Epistle 17 - Part 3

As taught in ch. 45 of Part I, this does not refer to Av Harachaman, the limited level of compassion that derives from the measured evolvement of the worlds but to the level of Divine compassion (Av Harachamim) that transcends all limitations.

The Alter Rebbe goes on to explain that “fruits in this world” refers not only to physical blessings but also to the insights and spiritual delights of Gan Eden (lit., “the Garden of Eden”), for even Gan Eden is termed “this world” in relation to the World to Come at the time of the Revival of the Dead.

It is true that in relation to our present physical world, Gan Eden is called the World to Come because it follows and rewards the good deeds performed in this world.3 Nevertheless, when compared to the actual World to Come, all worlds—including the spiritual worlds, of which Gan Eden is one—are termed “this world.”

This is because all worlds can aspire (even now) to comprehension (“this” being a word denoting revelation)4; by contrast, as the Alter Rebbe will soon explain,5 the perceptions of Divinity in the World to Come at the time of the Revival of the Dead will transcend all levels of comprehension.

All these gifts, both spiritual and material, are deemed to be mere “fruits,” for just as fruits are not of the essence of a tree but fall and are replaced, so, too, does this flow of benevolence undergo a transformation from world to world.

This would be the case if the verse simply meant to say that the commandments in general are without end.

A more commonly expected term might have been “great,” “immense,” “lofty,” or the like.

It is thus clear that this revelation will transcend by far the degree of revelation that can be attained in the Higher Gan Eden so that it is worthwhile for souls which are so loftily situated to descend and enclothe themselves in physical bodies in order to be able to receive it.

This revelation is purely an act of tzedakah and gratuitous kindness on G‑d’s part, for man’s arousal from below is in no way intense enough to draw down such an immense degree of revelation; his spiritual service serves only as a vessel which enables him to receive it.

The Alter Rebbe now goes on to explain what exactly it is about the revelation attainable in the World to Come that makes the revelation attainable even in the Higher Gan Eden pale in comparison.

I.e., chochmah descends and vests itself in all the worlds in order to continuously create and animate them,

While the life-force that emanates from chochmah is concealed from all other worlds, it is manifest in Gan Eden so that the souls there are able to apprehend the Essence of Divinity.

The Zohar speaks there about the various heavenly “academies,” such as “Moses’ Academy” and the “Heavenly Academy,” and so, too, an academy in which Miriam teaches righteous women.

The Gemara describes a legal debate between G‑d and the Heavenly Academy regarding ritual purity in a situation where it is doubtful whether “the baheret preceded the appearance of a white hair or whether the white hair preceded the baheret.” It was agreed that Rabbah bar Nachmani would render the decisive opinion because of his singular knowledge in the field of Nega’im and Ohalot. In Likkutei Torah, Parashat Tazria,20 the Alter Rebbe explains this specific dispute as well as the concept of the Heavenly Academy in general.

At any rate, the revelation attainable in Gan Eden is that of memalei kol almin, in which only a limited degree of light filters through.

This refers to an illumination that neither contracts nor adapts itself so that it can be vested in varying degrees within created beings; rather, it descends to the worlds23 and encompasses them all equally.

Atarah is thus a crown worn on the head25 while keter means (as well) the crown atop a column.

Since the illumination of light from the sefirah of keter that will be revealed in the World to Come results from the performance of the mitzvot that are likened to 620 (תר"ך) columns of light (corresponding to the 613 Torah commandments and seven Rabbinic commandments, numerically equal to the word כתר),26 the Alter Rebbe also explains the term “crown” as it applies to a column.

The Emanator is infinite while the emanated beings—which are within a world, and even the loftiest of worlds is bound by limitation—are finite. There must therefore be an intermediary between the two. It is the sefirah of keter that serves as this intermediary, for its internal dimension is related to the Emanator, and its external dimension is related to the emanated beings. It is thus through the sefirah of keter that the [infinite] Ein Sof-light is drawn into the World of Atzilut and to the emanated beings which populate it.

This transcendent degree of Divine light will thus be revealed to the entire Jewish people.

Accordingly, the illumination that presently is received only by those beings that inhabit the World of Atzilut will radiate in the World to Come to this physical world as well. For unlike the indwelling illumination of Gan Eden that is dependent upon the level and comprehension of each recipient, this revelation is an encompassing light from the sefirah of keter, which does not undergo contraction but radiates to all equally.

This results in a state of total revelation, whereby the very Essence of Divinity is visually perceived (re’iyat hamahut), as it is written, “The glory of G‑d shall be revealed, and together all flesh shall see….”30

The Alter Rebbe now goes on to explain why in Gan Eden, when the soul is not encumbered by a body, the light of keter cannot be manifest, whereas—paradoxically—this revelation becomes possible only in the World to Come at the time of the Resurrection, when the soul is once again invested within a body.

(For, as is well known,34 the determining opinion is that of the Ramban,35 who states that the ultimate reward will be specifically at the time of the Resurrection, when the soul will again be found within a body.)

This is explained in the teachings of Chasidut37 as follows: “Beginning” refers to a level of Divinity that utterly transcends the evolvement of any created worlds. This level of Divinity is wedged in the last level preceding the creation of the evolving worlds, the sefirah of keter. Keter is revealed only in the “end” of all worlds—i.e., within this physical world—during the time of the Resurrection. Gan Eden, by contrast, is incapable of receiving this transcendent level of revelation in an internalized manner.

Thus, while the lesser radiance that is muted to match the respective limitations of the evolving worlds can be absorbed by the soul (in Gan Eden) in its disembodied state, the transcendent radiance issuing from keter is revealed to the soul only when it is clothed within a body.

Thought and creation both have aspects that are “first” and “last”; the “last” (i.e., lowest) level of creation, which is this world, is rooted in the “beginning” (i.e., in the highest level) of the Divine thought.

This is why specifically the deeds performed in this “last” world of creation, while the soul is clothed in a physical body, are able to elicit and draw down the radiance of keter. As explained here by the Alter Rebbe, this refers to the mitzvah of tzedakah, as well as to mitzvot in general, all of which are termed “tzedakah.”39

For it is the performance of physical mitzvot in this material world that arose first in G‑d’s thought and will, at the level of the Divine keter, for the physical mitzvot are the ultimate purpose of creation.

Returning to the earlier discussion: It is now clear why in future time, the righteous (and “Your people are all righteous”) will be lauded as holy: they will all have revealed to them that Divine radiance that is “holy” in the sense that it transcends apprehension. Moreover, they will become so unified with this revelation that the term “holy” will apply to them as well.

For, as explained earlier, the lesser Divine light that radiates in Gan Eden is received by each soul according to its own particular degree.

The verse upon which our Sages base this teaching reads: “Your dead shall be resurrected…; those who lie in the dust shall awaken and sing joyful praises, for the Dew of Lights shall be your dew….”43 It is thus clear that the revival effected by “the dew of the Torah” refers to the Resurrection of the Dead.

In order to attain the level of sovev kol almin at the time of the Resurrection, the soul must first be in Gan Eden and apprehend supernal chochmah according to its particular degree and level. For though in Gan Eden, the soul apprehends no higher than the lesser, permeating Divine light called memalei kol almin, its perception is nevertheless augmented by the light of keter, which also illumines it. The soul indeed apprehends the latter enlightenment only to the extent of yediat hametziut (lit., “a knowledge of its existence”; i.e., by the “encompassing” perception known as makif), rather than with the penetrating revelation of hasagat hamahut (lit., “an understanding of its essence”).46 Nevertheless, this added illumination enables the soul at the time of the Resurrection to comprehend the essence of the revelation of sovev kol almin.

Since, as stated above, the soul in Gan Eden apprehends indwelling lights, its experience of Gan Eden consists of the revelation of the Torah within the soul, so to speak, for the Torah is likened to “food” (as in the verse, “for Your Torah is within my inward parts”47)—i.e., something that affects one from within, as explained at length above, in Part I, ch. 5. However, Gan Eden is also illumined by a glimmering of the radiance that results from the performance of mitzvot, and these act as “garments” and “encompassing lights” for the soul in Gan Eden, as mentioned in the above letter.

At the time of the World to Come, at the time of the Resurrection, the superior light of sovev kol almin will be revealed chiefly as a result of one’s present performance of mitzvot. This comes about through and together with the “dew of the Torah” that “revives him” and “causes [him] to speak.”

The Alter Rebbe now returns to the above-quoted verse, “Your commandment is very wide.” Having earlier explained that “Your commandment” (in the singular) refers to G‑d’s own commandment, viz., tzedakah, he now goes on to explain the words “is very wide”: the mitzvah of tzedakah is a vessel so capacious that it can contain the revelation of G‑d’s infinite light at the time of the Resurrection.

As mentioned above, even when this Divine revelation is granted in response to an arousal from below, it is still considered “gratuitous kindness,” for it is granted out of all proportion to man’s actions; man’s tzedakah is no more than a vessel which enables him to receive the benevolence of this Divine revelation.

Likkutei Levi Yitzchak, authored by the father of the Rebbe, explains how “end,” “limit,” and “contraction” respectively refer to three kinds of illumination that radiate within Gan Eden. It also explains why the verse chooses to use the word “end” rather than “limit” or “contraction.”

At that time, there will be revealed a radiance from G‑d’s Essence that utterly transcends levels; elevation from level to level will thus be not only impossible but also unnecessary. At that time, mortal souls will finally find repose as they delight in the radiance of G‑d’s Essence.