A lengthy treatise concerning the concept of Resurrection, discussing many issues in detail - Letter No. 200:

This letter was published in Kovetz Lubavitch. From the letters that were published together with it, it appears that it was written in the summer of 5705. In this instance as well, the Rebbe restates the query posed by the questioner.

Please explain: a) The particular dimensions of the Resurrection. It is a fundamental concept in the Jewish faith, and yet, the particular dimensions involving it are not explained as completely as necessary.

b) We can understand the general concept concerning the Resurrection: that the soul remains and continues to exist. Since the soul is spiritual, “an actual part of G‑d from above,”1 the part resembles the whole, [and is thus eternal as He is]. What however forces us to say that the soul will be resurrected in a physical body and what is the advantage in that?

Mr. Elchonan Cohen, New York

Reply: We have seen this topic discussed and researched by our leading Sages, but these concepts are scattered in several sources. I will present some of our Sages’ statements concerning this matter with additional explanations as is necessary to reply to your questions. Nevertheless, it is first necessary to resolve the question of those who protest: Why are these matters discussed at all? Why cannot we suffice with the declaration made everyday: “Behold I believe with complete faith that there will be a resurrection of the dead”? They support their complaint with Rambam’s statements (in his interpretation of the mishnah:2 “All Israel have a share in the World to Come”):

You will find few... who contemplate what is meant by this term [the World to Come], [questioning]: “Is it the ultimate good?”... or who differentiate between the ultimate good and a means that leads to this purpose. Instead, the entire people, the masses, and the men of understanding ask: “Will the dead arise naked or clothed?... Will there be wealthy people and indigent?”

Certainly, Rambam is not complaining that people ask such questions. For we find several places in the Talmud and the Midrashim of our Sages that these matters are discussed by our leading Sages. Instead, his objection is that people are not trying to understand the core of the concept of the World to Come and the Resurrection and instead, content themselves with asking about matters like those mentioned above. Based on Rambam’s statements at the beginning of his Iggeres Techiyas HaMeisim, it appears that his intent in his commentary to the mishnah cited above is that people discuss only [the superficial dimensions of] the Resurrection — “Will they arise naked?” — but they forget entirely about the World to Come (which according to Rambam comes after the Resurrection). Therefore I will answer these questions according to my humble capacity, beginning in the order of importance, with the second question, and proceeding to the first.

* * *

I) What forces us to say that the soul will be resurrected in a physical body and what is the advantage in that?3

[The resolution of this question] can be understood through the preface of the explanation of the concept of the Resurrection. On this basis, it will be apparent why the Resurrection will involve the soul being enclothed in a body.

[To explain:] There are two dimensions of the Resurrection as it affects a person’s life:

a) it is an attainment in the perfection of the human species;

b) it is an attainment in [man’s] acceptance of reward for conducting himself according to the will of his Creator.

* * *

In truth, these two points are identical. For a person (and similarly, every other particular element of creation) was brought into being in a manner that enables him to ascend rung after rung on the ladder of fulfillment and perfection. [Indeed,] we have been commanded to commit ourselves to this endeavor (through [our Divine service in] the Torah and its mitzvos, as will be explained). When a person comes as close as possible to fulfillment on his own initiative, he is given assistance from above that surpasses his own capacity, as alluded to in our Sages’ statement (Yoma 39a): “When a person sanctifies himself slightly through his own initiative in this world, he is sanctified greatly from above in the World to Come.”

[To explain the above in the mystic terminology of] the Zohar, as explained by the teachings of Chassidus Chabad: There is an arousal from above which awakens the arousal from below, then there is the arousal from below, and then an arousal from above that follows the arousal from below.

Giving a reward involves giving the recipient something that brings benefit to him. Accordingly, it is understood that the greatness and the true nature of the reward can be measured through the good that comes about as a result.

For example, a worker receives bread to eat and clothing to wear4 as his wages. A student attends to his teacher, and his teacher instructs him with knowledge as a reward. [Or on a higher plane,] a student attends to his teacher, and his teacher shows him the purpose for his existence and the path to follow for that purpose to be realized.

Spiritual possessions are on a higher level than material possessions. And eternal happiness is higher than both of them. Thus it is understood that teaching wisdom is a greater reward than food, and an even greater reward is instruction in a way to live [that leads to] eternal life.

There are many levels of good, some of which can be comprehended by us, and some of which we cannot comprehend.5 The common denominator among them is that either the body or the soul derives pleasure from them or through them. Since both the body and the soul are limited creations, the pleasure they receive is limited. Thus the reward is of a limited nature.

Above all of this is a man’s fulfillment of the mitzvos of his Creator which enable him to become more refined and more fulfilled. His observance of the mitzvos connects him to the Commander who ordered the observance of the mitzvos, the Creator who is without limit or boundary. And there is no greater good than the connection and the bond between a mortal, a created being, and his Creator. Thus the observance of a mitzvah itself is the greatest possible reward, as evident from the interpretation of our Sages’ statement:6 “The reward of a mitzvah is a mitzvah.”

* * *

In G‑d’s great kindness to man, He showed him and explained in detail the path man should follow to attain perfection. This path is given us and explained by the Torah [whose name means] “instruction” and which encompasses a person’s entire life, from his first moment onward. For the perfection of every entity is dependent on the extent to which it strives and adapts itself toward the purpose for which it was created.

The rationale and the purpose for the creation of the world as a whole7 and man in particular is that the Holy One, blessed be He, desires to have a dwelling in the lower realms.8 These realms are “lower” with regard to their spiritual level and rung, for with regard to G‑d it is not proper to speak of things being higher or lower physically. [The intent is that although they are] yesh, material entities with a conception of self, they will be butel. Through this, G‑d’s infinite light will rest upon them and be revealed through them.

This bittul is the ultimate purpose and the foundation of the Torah and its mitzvos, as it is written (Devarim 6:24): “And G‑d commanded us to perform all these statutes to fear G‑d.”9 The Torah and its mitzvos were given on the material plane, involving material entities and the soul as it is enclothed in a physical body to transform the yesh into ayin, making them mediums for G‑dliness.

A person was commanded to carry out his observance according to his powers and potentials, [proceeding] slowly, from easier objectives to more difficult ones. Just as the levels which he attains, rising from strength to strength, climbing from one level to another, [follow a pattern of gradual ascent]; so, too, the reward given him [comes in stages]. He is given the power to receive his reward, i.e., he is refined and trained step by step to receive spiritual light and G‑dly revelation — for this is the true reward — in a continually increasing pattern.

Occasionally, we find exceptions to this pattern, unique events where there was a revelation of light that surpassed the capacity [of the recipients], e.g., the Exodus from Egypt, the Giving of the Torah, or the like. [The general pattern, however, is one of gradual revelation.]

The rationale [for this sequentional pattern] is that the fundamental dimension of the creation at large is continually proceeding to refinement and fulfillment. (At the present time, the lowest levels of the creation — the feet and the heels — are being refined. And thus our Sages commented — Shabbos 112b — “If [the Sages] of the early generation were like angels, we are like men.”)

There may be portions of the creation that fall from their level from time to time. This is particularly true in situations where man, who possesses free choice, is involved. For he has the potential to choose evil, in which instance he and the portion of the world designated for him and dependent on his Divine service fall from their level. [This continues] until he turns to G‑d in teshuvah at which time he elevates himself and everything dependent on him to the previous level, and indeed higher. [This process of refinement] is however concealed. In the Future Era, this will be revealed.

In general, there are three eras [in this sequence]: the present era, the era of Mashiach, and the era of the Resurrection. The present era is a time of conflict between the yesh and the spiritual, the good and the bad. “The might shall pass from one to the other.”10 Sometimes, the side of good will be victorious and sometimes....

The era of Mashiach will take place after the Jewish people will have completed this conflict, having refined the good from the bad, separated the bad from the good, and departed from exile.11 They will then reach the perfection of man’s [potential], as man existed before the Sin of the Tree of Knowledge.12 Then the Jewish people will no longer be under the dominion of the Tree of Good and Evil. Nevertheless, the sitra achra13willstill exist in the world, in the “mixed multitude.” It is understood that, as a consequence, the perfection of the Jewish people will also be lacking. Therefore all those who are alive in the era of Mashiach will die and only afterwards, be resurrected, as will be explained.

It is possible to explain that this level of perfection can be attained by a person by virtue of his own Divine service and through the reward that is given him which is correspondent to that Divine service.

Throughout the era of Mashiach, through their Divine service, the Jewish people will continue to ascend the ladder of perfection. Therefore, the era of Mashiach will still follow the motif “Today to observe them,”14 [i.e., to practice the Torah and its mitzvos].15 On the contrary, it is the fundamental time for this observance and the era when it will reach its ultimate perfection.16

The era of the Resurrection will be characterized by additional [refinement]. The spirit of impurity will be removed entirely from the earth,17 and there will be no sin or death in the world. For “the Holy One, blessed be He, will slaughter the evil inclination,”18 which is “the angel of death.”19 Then man will reach his ultimate state of perfection, a level not at all proportionate to his Divine service or the reward for it. Instead, it is endowed from above. Therefore the mitzvos will be nullified in the era of the Resurrection.20 “The righteous will sit with their crowns on their heads and luxuriate in the radiance of the Divine presence.”21 For after mankind has reached the ultimate level of perfection, it will receive an exalted reward that surpasses our conception entirely. This is alluded to by the expression “with their crowns on their heads and luxuriate in the radiance of the Divine presence.” (In other sources,22 the meaning of this allusion has been explained, but it is not of great relevance to the present discussion.) This reward will be given to the soul as it is enclothed in the body. For that era will represent the ultimate perfection of the creation of this world, the purpose for which it was created at the outset: to be a dwelling for G‑d on this lowly plane.

* * *

The above concludes the explanation of the era of Mashiach and the era of the Resurrection with regard to the perfection of humanity as a whole. With regard to [the distinction between] their levels with regard to the knowledge of G‑d, the revelation of G‑dly light, comprehending it and feeling it, an explanation can be given23 based on the preface of the verse (Iyov 19:26): “From my flesh, I perceive G‑dliness.” As our Sages state (Berachos 10a): “Just as the Holy One, blessed be He, fills the world; so, too, the soul fills the body.”

[To develop that analogy:] There are two elements of the soul’s life energy which fills the body: a) One which undergoes changes according to the nature of the body’s limbs. It enclothes itself within them as an internal light, limited according to [the makeup of] each limb, from the power of intellect in the head until the potential to walk in the legs.

b) [The second corresponds to] the power of will which exists in the entire body, but does not undergo change according to [the nature of] the different parts of the body to enclothe itself within them as an internal light according to their makeup. Instead, it rests within them as an encompassing light.

Above both these [expressions of the soul] is the soul itself, a single, simple, spiritual essence.24

Man, because of the material nature of his physical body that conceals, is unable to grasp the nature of spirituality. This includes even the spiritual qualities that are actually enclothed within him, i.e., the soul and its powers, even those which are internalized. Nevertheless, through their effects, he can appreciate that they exist.

Similar concepts apply to the analogue, the Infinite One, blessed be He. He:

a) fills all the worlds; this refers to the Divine presence which actually enclothes itself in the inner dimension of the worlds and undergoes change according to their different levels;

b) encompasses all the worlds; this light is actually within the worlds, but it does not undergo change according to their different levels, but instead rests upon them as an encompassing light.

And above both these levels is G‑d’s essence which is not with the framework of worlds at all.

Each of the above levels itself subdivides into many different levels. I have made a general statement touching only on what is necessary for the matter at hand.

Just as with regard to the analogy, [similarly, with regard to the analogue,] it is impossible for us to grasp the nature of the G‑dly light in this material world. This applies even to the light that fills the worlds. Nevertheless, through its effects, one can appreciate and feel that it exists. As it is written (Yeshayahu 40:6): “Lift your eyes upward and see who created these.”

There is increased [awareness] in Gan Eden, i.e., the afterlife of the souls where there is no physical body to conceal; we grasp the nature of the light which fills the worlds.

There will be even greater [awareness] in the era of Mashiach when the material nature [of the world] will be refined. The image of G‑d will shine within man as it did before the Sin [of the Tree of Knowledge]. Moreover, there will be revelations of the light which encompasses all the worlds.

Surpassing all the above will be the era of the Resurrection, [the World to Come]. It will represent the ultimate perfection of this world. The essence of G‑d, the Ein Sof, blessed be He, itself will be revealed.

Having explained the concept of the Resurrection of the Dead in general, I will proceed to explain its particulars based on the statements of our Sages.

* * *

II) The particular dimensions of the Resurrection of the Dead:

Its Time: “It has been taught: [The building of] the Beis HaMikdash will precede the ingathering of the exiles25 and the ingathering of the exiles will precede the resurrection of the dead.... It has been taught: The ingathering of the exiles will precede the resurrection of the dead by 40 years” (Zohar, Vol. I, p. 139a; see also p. 134a).

Its Place: Both the souls of the dead buried in Eretz Yisrael and the souls of those buried in the Diaspora will return to their bodies in Eretz Yisrael.

What is the source for this? Kesuvos 111a states:

Rabbi Elazar states: “The dead in the Diaspora will not be resurrected, as it is written:26 ‘I will bestow splendor on the land of life.’ In the land where My splendor is [manifest], the dead will be resurrected. Where My splendor is not [manifest], the dead will not be resurrected.”...

According to Rabbi Elazar, will the righteous in the Diaspora not be resurrected? Rabbi Ila’a states: [They will be resurrected] through turning. (Their bones will turn over until they reach Eretz Yisrael and then they will be resurrected there.)27

Turning over will be painful for the righteous?

Abbaye responds: “Pathways will be made for them in the earth (in which they will proceed to Eretz Yisrael.28 There they will burst through the ground and emerge).25

Since even the righteous buried in the Diaspora will be resurrected, we are forced to say that, according to the Talmud’s conclusion, Rabbi Elazar’s interpretation of the verse: “I will bestow splendor...” applies not to the place where the death and the burial took place, but rather [underscores that] the place of resurrection will be Eretz Yisrael alone. Even those who will come to Eretz Yisrael through the underground pathways are called “the dead of Eretz Yisrael,” for the soul will not be bestowed upon their bodies until they emerge in Eretz Yisrael, as will be explained.

Based on the above, there is no necessity or proof that the place where a person is buried is relevant to the resurrection of the dead. If so, it is possible to explain that Rabbi Elazar also agrees that those buried in the Diaspora will be resurrected. Indeed, one can understand simply the interpretation given by the Shaloh (Shaar HaOsios, the conclusion of Os Kuf): “Rabbi Elazar states: ‘The dead in the Diaspora will be resurrected only after [their bones] turn over [and are brought to Eretz Yisrael].’” The righteous will merit the underground passageways and will not undergo the pain of [their bones] turning over until [they are brought to] Eretz Yisrael. Others who are not as righteous [will undergo this ordeal]. All, however, will ultimately come to Eretz Yisrael — and they will then be considered “the dead of Eretz Yisrael” and they will be resurrected.29

This [explanation] enables even Rabbi Elazar to accept the simple interpretation of the mishnah (Sanhedrin 90a): “All Israel have a portion in the World to Come.” It also resolves the question raised by Tosafos, Sotah 5a, s.v. Kol.

Rav Abba bar Mamal differs with Rabbi Elazar (Kesuvos, loc. cit.) and maintains that the dead in the Diaspora will also be resurrected. Nevertheless, since several Amoraim mentioned in that passage either agree with Rabbi Elazar or engage in debate based on his thesis, we can conclude that it is accepted as halachah,30 as is well known with regard to the general principles [used to derive halachah from] the Talmud.31

Who will arise in the Resurrection of the Dead? “All Israel have a portion in the World to Come (i.e., the Resurrection of the Dead).... These are the ones who do not have a portion in the World to Come: One who states that the Resurrection of the Dead does not have Scriptural basis” (Sanhedrin 90a). Rambam elaborates on this concept in his Mishneh Torah, Hilchos Teshuvah, ch. 3.

I discussed this subject at length in the section Teshuvos U’Biurim in this Kovetz, Issues 6 and 7.32 [There is no need to] repeat those statements here.33

Souls Which Already Existed in the World and Their Bodies:

Rav Chizkiyah asked: “If you say that all the bodies of the world will be resurrected and arise from the dust, what will be with those bodies in which a soul was implanted (i.e., a soul was incarnated in one body and then reincarnated in a second body)?”

Rabbi Yossi replied: “Those bodies [that did not merit and did not succeed will be as if they never existed]” (Zohar, Vol. I, p. 131a; Tikkunei Zohar, Tikkun 40).

The AriZal explains these statements (Shaar HaGilgulim, Introduction 4):

If during one’s first lifetime,... he did not merit to perfect the soul entirely [before] he died... at the time of the Resurrection, that body will receive only that particular portion of the soul that it perfected during its lifetime. Therefore when the soul is reincarnated a second time to complete its perfection... the dimensions of the soul that were perfected in this second body... will be [manifest] in the second body at the time of the resurrection.... This parallels the concepts explained with regard to the elder sage in Parshas Mishpatim (Zohar, Vol. II, p. 100a) or with regard to the concept of yibbum.34

One should not question the AriZal’s explanation, noting that if so, there will be some people who will have only a portion of a soul and not an entire soul. For this [concept] should be made known: Every portion of the soul includes within it all the other portions and thus every element is itself an entire structure. Nevertheless, because it is part of a soul that is more encompassing, it is only one element.35

We see an even greater concept. It is explained that all of the souls as they exist as a general entity were in fact one soul, the soul of Adam the first man. This is alluded to by our Sages’ statement (Shmos Rabbah 40:3): “While Adam the first man was lying as a lifeless entity, the Holy One, blessed be He, showed him each and every righteous man who would descend from him. There were those dependent on his head; others, on his hair.” See also Tanya, chs. 2 and 37, Iggeres HaKodesh, Epistle 7, et al.

The Manner [of the Resurrection]: “In the manner in which a person departed, he will return. If he departed blind, he will return blind. If he departed deaf, he will return deaf. If he departed dumb, he will return dumb. Just as he departed clothed, he will return clothed. The Holy One, blessed be He, says: ‘They shall arise as they departed, and then I will heal them’” (Bereishis Rabbah 95:1; Zohar, Vol. III, p. 91a; see also Vol. II, p. 199b).

What is meant by “he departed clothed”? “It is taught in the name of Rabbi Nassan: ‘The garment that descended to the grave with a person ascends together with him’” (Talmud Yerushalmi, Kesuvos 12:3; this is also apparent from Niddah 61b). According to the text favored by Tosafos (Kesuvos 111b), there is a difference of opinion concerning this matter, and according to Rabbi [Yehudah HaNasi] they will ascend with the clothes they would ordinarily wear during their lifetime.36

The Zohar (Vol. I, p. 203b) states: “At the time Israel will arise from the dust, there will be many limp and blind individuals. And then the Holy One, blessed be He, will shine the sun upon them to heal them.” This [parallels] our Sages’ statement (Nedarim 8b): “The Holy One, blessed be He, will remove the sun from its shield and the righteous will be healed by it.”

The Order [of Resurrection]: The dead of Eretz Yisrael will be resurrected first and afterwards,37 the dead of the Diaspora (Talmud Yerushalmi, Kilayim 9:3; Kesuvos, loc. cit.). Afterwards, the generation which journeyed through the desert,38 and, according to some, the Patriarchs. “Rabbi Shimon states: ‘The dead of Eretz Yisrael will arise first, then the dead of the Diaspora, and then those who sleep in Chevron”39 (Zohar, Vol. I, p. 113a). Avkas Rochel (Vol. II, sec. IV) explains the rationale: “So that [the Patriarchs] will awake and arise in happiness, seeing that their descendants have arisen from their graves and the land is filled with many righteous and pious men.”

“The righteous will arise first and afterwards, other people” (Zohar, Vol. I, p. 140a); “The masters of Torah and then the masters of mitzvos (ibid., p. 182a and Biurei HaZohar). The Midrash states (quoted in Oheiv Yisrael, Parshas Berachah) that [the dead] will arise and be called by name according to alphabetical order, but those who are characterized by the attribute of humility will arise first.

The People Who Will Exist in the Era of the Resurrection: Rabbeinu Saadia Gaon writes (Emunos VeDeos, the conclusion of discourse 7): “Since this matter is not spoken about in the Tanach and our Sages did not receive an explicit tradition concerning it, differences of opinion arose.”

Now however we have merited the revelation of the Zohar which speaks about this subject (Vol. II, p. 108b):

Until this time [the Resurrection], death was brought about by the sitra achra.40From this time onward, “I will put to death and I will bring to life.”41 At that time, all those who have not tasted death will be given death by Me and will immediately be resurrected. Why? So that the impurity [ordinarily brought about by death] will not at all remain in the world. Instead, there will be a new world, the handicraft of the Holy One, blessed be He.42

The Particulars Involving the Resurrection of the Body: The same body [which died] will itself be resurrected, as implied by the verse:43 “Your dead shall be resurrected.” It does not say they will be recreated. For one bone44 will remain from the body. “At the time of the resurrection, G‑d will soften it with the Dew of Resurrection. The bone will become like yeast to dough and the entire body will be built from it” (Zohar, Vol. II, p. 28b; see also Vol. III, p. 169a).

Will There Be a Day of Judgment After the Resurrection?: There are three opinions regarding this matter:

a) After the Resurrection, there will be one great day of judgment when every person will be judged according to his deeds (Ramban, Shaar HaG’mul, et al).

b) Every person is judged immediately after his death. Thus there is no place for another judgment after the resurrection. Although sometimes, we find the expression “the day of judgment” used in reference to the time after the resurrection, the intent is the day [when judgment is executed] and punishment and retribution [are meted out] (R. Yitzchak Abarbanel, Sefer Mayonei HaYeshua, Maayan 8, Tamar 7).

c) The AriZal’s perspective, as quoted in his name in Nishmas Chayim, Discourse 1, ch. 17: “If you will ask: when a soul has already experienced Yom Kippur, suffering which cleanses... and reincarnation, why should it be judged again on ‘the day of great judgment’? It is possible to explain that ‘the day of great judgment’ is only for the other nations.”

Nishmas Chayim adds to this:

What is there to say with regard to those who will die close to the era of the Resurrection and will not have received the punishment due them through suffering and reincarnation?... I will reply that their judgment is that instead of a prolonged period of judgment, they will receive such an awesome and unique punishment in a short time so that the intensity of the punishment will compensate for the shortness of the time so that they will merit the life of the World to Come. These matters are, however, closed and sealed. Blessed be he who knows.

Nishmas Chayim elaborates, bringing proofs for each of these opinions and arguments against them. (A summary of his statements is found in Midrash Talpios, Anaf Yom HaDin.)

[The Nature of] Life After the Resurrection: “The World to Come (which follows the Resurrection45) will not have eating, drinking, or reproduction, nor commercial activity, nor hatred, nor competition. Instead, the righteous will sit with their crowns on their heads and delight in the radiance of the Divine presence (Berachos 17a). They will never return to dust (Sanhedrin 92b), but instead, continue to exist for all time.46

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Footnotes

[Cf. Iyov 31:2; Tanya, ch. 2.]

[Commentary to the Mishnah, Sanhedrin, ch. 10.]

There are sources that explain that the resurrection will take place in a physical body, because the soul and the body carried out the Divine service of the observance of the Torah and its mitzvos together. For this makes free choice possible. Hence both [the body and the soul] together receive the reward and punishment [for that Divine service or the lack of it], as our Sages state (Sanhedrin 91a).

This, however, resolves only a secondary dimension of the question: Why, when speaking of receiving reward for our Divine service, do we speak of giving reward to the body and the soul together? Still unanswered remains the essence of the question: Why is the ultimate good and highest peak achieved while the soul is enclothed in the body?

[Cf. Bereishis 28:20.]

See Rambam’s Commentary to the Mishnah, loc. cit., which elaborates on this concept.

Avos 4:2. See the explanation of this concept in the letter of my revered father-in-law, the Rebbe Shlita, which is published in HaTamim, Vol. I, p. 25 [reprinted in Igros Kodesh of the Rebbe Rayatz,Vol. X, Letter No. 3720. See also Likkutei Sichos, Vol. VII, p. 30, where similar concepts are explained.]

See Tanya, ch. 36. The Zohar (Vol. II, p. 42b) and the Etz Chayim [offer other rationales]. See the maamar entitled Shokav Amudei Sheish, 5702, [where these concepts are explained. See also Likkutei Sichos, Vol. VI, p. 13ff.].

Midrash Tanchuma, Parshas Nasso, sec. 16.

See the elaboration on this concept in sec. 3 of the maamar entitled Es Shabsosei Tishmoru in Likkutei Torah. [Fear is an approach of bittul, self-constraint. A person restrains his self-expression because of his fear and/or awe of a greater entity.]

10.

[Cf. Bereishis 25:23.]

11.

[This Aramaic phrase and many of the subsequent concepts are borrowed from Raya Mehemna, Zohar, Vol. III, p. 124b-125a. See Tanya, Iggeres HaKodesh, Epistle 26.]

12.

See Bereishis Rabbah 12:6 and Avodas HaKodesh, Vol. II, ch. 38.

13.

[Literally, “the other side,” the kabbalistic term for the forces of unholiness.]

14.

[Devarim 7:11, as interpreted by Eruvin 22a.]

15.

See all the proofs supplied by the Alter Rebbe in Tanya, Iggeres HaKodesh, Epistle 26, [that emphasize that in the era of Mashiach, theJews will carry out their Divine service for the sake of their refinement and the refinement of the world at large].

I have not been able to comprehend the statements [concerning this made by] Ramban in his Commentary to the Torah (Devarim 30:6).* Also, [a question arises], for according to his explanation, Adam the first man did not receive a reward for the observance of the six mitzvos for which he was commanded before the sin. The support he brings from our Sages’ statement (Shabbos 151b)** [is not conclusive], for it can be interpreted in the same manner as Rashi does. (See also the notes of the Yaavetz.)

Perhaps it is possible to explain Ramban’s statement, for the era of the Resurrection is sometimes also referred to as the era of Mashiach, [and it is to the era of the Resurrection] that Ramban refers. [Admittedly, this interpretation is] forced.

* [There Ramban writes that in the era of Mashiach, man will no longer have any negative tendencies and there will be no choice between good and evil.]

** [In that source, our Sages interpret the phrase “days which I do not desire” (Koheles 12:1) as referring to the era of Mashiach.]

16.

See the explanation of this concept in the maamar entitled Osiri L’Gefen in Torah Or and the series of maamarim entitled VeKachah, 5637 (Toras Shmuel, Shaar IV), ch. 17ff. This also appears to be the intent of Rambam’s statements (Mishneh Torah, Hilchos Teshuvah, the conclusion of ch. 9, and the conclusion of Hilchos Melachim). Rambam, however, follows his previously stated conceptual approach which maintains that “There is no difference between the present age and the era of Mashiach except [our] subjugation to [gentile] kingdoms.” This approach differs with the quote from our Sages referred to in the previous note. This is not the place for extended discussion of the issue.

17.

[Cf. Zechariah 13:2.]

18.

[Sukkah 52a.]

19.

[Bava Basra 16a.]

20.

Niddah 61a, as explained by the gloss of Tosafos; Tanya, Iggeres HaKodesh, the conclusion of Epistle 26. (Some clarification is necessary based on a comparison to the note in Tanya, ch. 36. It is possible to state that the explanations there and in the maamar entitled VeHayah BaYom HaHu in Likkutei Torah follow the conceptual approach of Rashba and Ran cited by the gloss of Sidrei Taharah to the above passage in Niddah which maintains that mitzvos will not be nullified in the era of the Resurrection.) See also the Mitteler Rebbe’s Shaarei Teshuvah, ch. 32, which discusses this issue.

This distinction — that the observance of mitzvos will be nullified in the era of the Resurrection, but not in the era of Mashiach — can be used to resolve several of the difficulties cited by the Maharitz Chayos in his commentary to the above passage in Niddah.

21.

[Berachos 17a.]

22.

See Rambam, Mishneh Torah, Hilchos Teshuvah 8:2; Tanya, Iggeres HaKodesh, Epistle 17; the maamar entitled Ani Havayah Elokeichem; Likkutei Torah, Parshas Shelach; HeiShiv Moshe, Responsum 1.

23.

The concepts explained from this point onward are based on the explanations of Chabad Chassidus. See the maamarim entitled Ein Aroch Lecha, 5652 and Vayeishev Yaakov, 5675, et al.

24.

[See Tanya, ch. 51.]

25.

See Berachos 49a; Midrash Tanchuma, Parshas Noach, sec. 11; Rambam, Mishneh Torah, Hilchos Melachim, ch. 11; the [renowned] letter of the Rebbe Rashab, Kovetz Michtavim, p. 23 [Igros Kodesh of the Rebbe Rashab,Vol. I, Letter No. 130].

26.

[Yechezkel 26:20.]

27.

[Rashi, Kesuvos, loc. cit.]

28.

“Who will bring the body to Eretz Yisrael?... Rabbi Yitzchak states: ‘[The angel] Gavriel will bring it’” (Zohar, Vol. I, p. 128b).

29.

The reason [why the dead must be brought to Eretz Yisrael] is explained by the Zohar, Vol. I, p. 114a:

Rabbi Yehudah bar Elazar asked Rabbi Chizkiyah: “Why does the Holy One, blessed be He, not endow the dead whom He will ultimately resurrect with their souls in the place where they are buried and then bring them to life in Eretz Yisrael?”

He answered him: “The Holy One, blessed be He, swore to the daughters of Jerusalem that [the rebuilt city] will never be destroyed.... Therefore [the Jews] will receive their souls only in a place that will exist forever, so that the soul will abide in the body forever.”

All of Eretz Yisrael is considered as Jerusalem in this context, as the passage which immediately precedes this one in the Zohar states.

30.

Noda BeYehudah (Vol. II, Yoreh Deah, Responsa 205-206) writes — without citing a source — that the halachah follows Rav Abba’s view. This most certainly raises questions, for Rav Abba’s view is that of only one authority, while [the Sages] who accept Rabbi Elazar’s view are Karna, Rabbi Chanina, and Rabbah’s brother. Moreover, it appears that Rabbah and Ilfa accept Rabbi Elazar’s view. And Rabbi Ila’a and Abbaye engage in debate based on his thesis.

Similarly, the Talmud Yerushalmi (Kilayim and Kesuvos), Bereishis Rabbah (ch. 96; see the sources mentioned there), and several passages in the Zohar indicate that the souls of those buried in the Diaspora will return to their bodies only after they come to Eretz Yisrael as maintained by Rabbi Elazar in contrast to Rav Abba.

{It must be noted that Ramaz, in his gloss to the Zohar, Vol. I, p. 134b, writes: “At the outset, they will be resurrected in their place, with the same soul with which they existed in this world. Afterwards, they will turn through the underground pathways which will bring them pain.... Afterwards, they will ascend to Eretz Yisrael, and there they will be given their soul, i.e., the wondrous crown, the new soul.”

This interpretation is, however, difficult to accept. For the author of the statement which Ramaz interprets, Rabbi Yitzchak, [features in] a related passage in the Zohar (Vol. I, p. 128b): “The body will arise in Eretz Yisrael and there, its soul will enter it. Rabbi Yossi asks: ‘Who brings the body to Eretz Yisrael?’ Rabbi Yitzchak replies: ‘The angel Gavriel.’” And p. 131a states: “Those from the Diaspora, their bodies will be recreated and they will arise as a body without a soul... until they reach Eretz Yisrael. There they will receive their souls.” It appears that this is the conclusion of Rabbi Yitzchak’s statement. [Thus Ramaz’s interpretation that the body is given a soul in the Diaspora is problematic.]}

To conclude: For an individual on my level, the words of Noda BeYehudah require clarification.

Also, in those responsa, Noda BeYehudah cites the question: Why did the authors of the Tosafos not make aliyah to Eretz Yisrael since the resurrection of the dead appears to be dependent on [one’s presence there]? He answers, in the name of his son, that Tosafos follow their approach (Kesuvos 110b) that there is no mitzvah in the present era to dwell in Eretz Yisrael, because it is impossible to be precise in [the observance of] the mitzvos [dependent on the land].

I also have not merited to understand this, for the fact that only the dead of Eretz Yisrael will be resurrected is not dependent on the fact that it is a mitzvah to live in Eretz Yisrael at present, but on whether one merits to be in Eretz Yisrael at the time of the Resurrection. Clear proof of this can be taken from Yaakov and Yosef who caused others difficulty to have them buried in Eretz Yisrael.

It is possible to explain that Noda BeYehudah’s intent is that because it is impossible to be precise in [the observance of] the mitzvos [dependent on the land], the authors of the Tosafos did not wish to make aliyah to Eretz Yisrael. And [as support], he explains that we find that Tosafos use that reason with regard to the mitzvah of dwelling in Eretz Yisrael. The [Noda BeYehudah’s] wording does not, however, support this [interpretation].

31.

There are those who maintain that the general principles [used to derive halachah] from the Talmud apply only with regard to matters practiced in their time (Maharik, Responsum 165, quoted by Tosafos Yom Tov, Keilim 3:2; see also Melo HaRoiim, Vol. II, Os Shin, sec. 21).

[This explanation, however, is untenable.] Firstly, as [Maharik] concludes, to whatever extent we can follow the accepted general principle, we should. Moreover, it appears obvious that his statement applies to general principles such as “When there is a difference of opinion between so and so and so and so, the halachah follows so and so,” and the like. The rationale for such general principles is that it was known that one Sage was of greater stature and more knowledgeable than the other in the type of laws referred to. (See also Bava Basra 65a.)* For that reason, we find that with regard to certain pairs of Sages, in one area, the halachah follows one and in another area, the other. For example, with regard to Rav Sheshes and Rav Nachman, the halachah follows Rav Sheshes with regard to questions involving prohibitions and Rav Nachman with regard to questions of business law (Tosafos, s.v. Rabbi Shimon, Eruvin 32a; see Yad Malachi, sec. 162). And with regard to Rav and Shmuel, the halachah follows Rav with regard to questions involving prohibitions and Shmuel with regard to questions of business law. Rosh explains (Bava Kamma 4:4) that “the Sages knew that Shmuel would frequently rule on questions of business law. Therefore he would be precise with regard to them, plumb their depths, and conceive the truth of all matters. Similarly, Rav would frequently rule concerning matters involving prohibitions. Therefore his rulings were relied upon with regard to questions concerning these matters.”

Accordingly, there is room to say that the general principles apply only with regard to matters practiced in their time. With regard to general principles dictated by logic — e.g., when there is a difference of opinion between one authority and many others, the halachah follows the majority, and the like — logic dictates that this general principle should be followed even with regard to matters that were not practiced in the Sages’ time. [Hence one can conclude that the halachah follows Rabbi Elazar’s approach.]

* [There Rashi states that the halachah follows Rav Nachman’s understanding, because he frequently observed the adjudication of cases in court.]

32.

[See Vol. I, Letter No. 85. There the Rebbe elaborates on the concept that every Jew, even those whom our Sages explicitly stated do not have a portion in the World to Come will in some way share in the resurrection.]

33.

I just saw a statement in the Midrash Talpios, Anaf Chelek L’Olam HaBo’oh, which quotes Rabbeinu Bachaye and Rikante, saying: “The statement ‘They do not have a portion in the World to Come’ means that they do not have a distinct portion of their own. They will, however, delight and derive sustenance from several treasure stores of charity hidden away for those who will not merit.”

34.

In his gloss to this passage of the Zohar, Ramaz quotes the words of the AriZal and states that Rabbi Yitzchak differs with Rabbi Yossi, maintaining that when a person perfected only a certain portion of his soul, in the era of the Resurrection, the Holy One, blessed be He, will grant him a soul as an act of kindness. Perhaps he will perform a mitzvah at that time and then he will continue to exist in the world by virtue of that soul. If he does not perform a mitzvah, he will become dust under the soles of the feet of the righteous.

From the fact that the AriZal quotes only Rabbi Yossi’s opinions, it appears that he accepts his perspective.

35.

This is not the place to describe this concept at length. I will limit myself to an example. Let us take a person who excels in the observance of the mitzvah: “And you shall love G‑d your L‑rd” and perfected the dimension of his soul related to this [mitzvah]. When his body will be resurrected, only this particular dimension [of the soul] will be manifest [within the body]. Nevertheless, all of the other elements of the soul will also exist within that [body]. His soul will meditate on the greatness of G‑d to fulfill the mitzvah of knowing Him and will also possess the attribute of awe.... All of this will happen because [the soul] loves G‑d and accordingly, desires to fulfill His will. Or from a more inward perspective: Because of his love, he desires to know the greatness of the Loved One and he fears to be separate from the Loved One. As our Sages comment (Sotah 31a): The quality of being “G‑d-fearing” used to describe Avraham (Bereishis 22:12) was an outgrowth of love, as it is written (Yeshayahu 41:8): “The seed of Avraham who loved Me.” See sec. 2 of the second maamar entitled Eleh Maasei in Likkutei Torah.

36.

See the analysis of this issue by Radal in his gloss to Pirkei D’Rabbi Eliezer, ch. 33, sec. 77.

37.

There remains a difference of opinion among the sages how much time there will be between one resurrection and the other {Avkas Rochel (Vol. II, sec. IV)}. See Zohar, Vol. I, p. 139b; the commentary of Ibn Ezra to Daniel 12:2; the Responsa of Radbaz, Vol. III, Responsum 644 in the name of Ritba, quoted in Ikrei HaDat, at the conclusion of Yoreh Deah.

38.

This is the opinion of Rabbi Yochanan. The Zohar, Vol. III, p. 68b, by contrast, maintains that the generation which wandered through the desert will be resurrected first, as implied by the verse (Yeshayahu 26:19 ): “Your dead will be resurrected.” In doing so, it differs with both the Talmud Bavli and the Talmud Yerushalmi which interpret “Your dead will be resurrected” as referring to the dead of Eretz Yisrael. According to both opinions, both in Vol. I and in Vol. III of the Zohar, the generation which wandered through the desert will receive a portion in the World to Come. This follows the approach of Rabbi Eliezer (Sanhedrin 110b; see Tosafos, Bava Basra 73b, s.v. vidamu).

39.

Avkas Rochel (loc. cit.) also quotes the opinion of Rabbi Yehoshua ben Menasia who interprets “Your dead shall be resurrected” as applying to those who sleep in Chevron. They will be resurrected first, then the dead of Eretz Yisrael, and then the dead in the Diaspora. This view does not agree with any of those cited previously.

Parenthetically, it should be noted that I have not found the name Yehoshua ben Menasia cited as the name of a Tanna in any other source. Perhaps the intent is Rabbi Shimon ben Menasia. (Rabbi Yehudah ben Menasia who is mentioned in Berachos 10a appears to be an Amora and not a Tanna.)

40.

[The Kabbalistic term for the forces of unholiness.]

41.

[Devarim 32:39.]

42.

See Maavar Yabok, Vol. III, ch. 3, that raises questions concerning this. See also Sefer HaSichos, Toras Shalom, p. 223 (in the present printing, p. 211). Clarification is still necessary.

43.

[Yeshayahu 26:19.]

44.

Another source (Pirkei D’Rabbi Eliezer, ch. 34) states that “a spoonful of decomposed matter” will remain. From Avkas Rochel (loc. cit.) and Avodas HaKodesh, Vol. II, ch. 40, it appears that the intent is the same in both sources.

With regard to this bone and its location: From Bereishis Rabbah 28:3, it appears that it is in the spine. There are those who say that it is located at the place the knot of the tefillin should be positioned, [i.e., the place where the spine enters the skull] (Likkutei Nach LehaAriZal, Shoftim; see also Likkutei Shas, Tractate Rosh HaShanah). Others identify it as the lowest vertebra in the spine (Aruch, maareches luz; Avodas HaKodesh, loc. cit., and Avkas Rochel, loc. cit.).

45.

[This interpretation of the term the “World to Come” in that mishnah] is advanced by R. Saadia Gaon (Emunos VeDeos, discourses7 and 9), Raavad, Ramban, R. Meir ben Tudros Halevi, Avodas HaKodesh (Vol. II, ch. 41), Shaloh (Introduction to the sec. entitled Beis David),the Alter Rebbe (Likkutei Torah, sec. 2 of the maamar entitled Sheshis Yomim, the explanation of the maamar entitled Shuvah Yisrael). In this, they differ with Rambam (Mishneh Torah, Hilchos Teshuvah 8:2) who interprets this statement of our Sages as referring to the soul’s afterlife in the spiritual realms.

[A question can be raised.] Since, on the surface, there will be no eating or drinking in the era of the Resurrection, [what is meant by] our Sages’ statement (Pesachim 119b, Bava Basra 74b) that “In the Future Era, the Holy One, blessed be He, will make a feast for the righteous”?

The overwhelming majority of commentaries interpret this statement of our Sages simply: there will be a meal in a physical sense. See R. Saadia Gaon, as quoted in Shivilei Emunah, Nativ 10, ch. 2; Rashba, gloss to Bava Basra, loc. cit.; Ramban, Commentary to Bereishis 1:21; Rabbeinu Bachaya, Bereishis, loc. cit., Kad HaKemach, Os 8; Raban in Maamar HaSechel; Ibn Ezra, commentary to Daniel 12:3; Raavad, gloss to Hilchos Teshuvah 8:4; Avodas HaKodesh, Vol. II, ch. 41; Maharsha, Chiddushei Aggados to Bava Basra, loc. cit., Likkutei Torah, Parshas Tzav, et al.

Rambam’s opinion, as stated in Hilchos Teshuvah, loc. cit., is that with this statement, our Sages employed an analogy. Apparently, however, he does not negate the possibility of it being understood simply. As Ramban writes in his Letter of Justification for Moreh Nevuchim: “In truth, we have heard that our great master (Rambam) accepted the Midrashim of our Sages and their homiletic teachings, maintaining that all of these matters will be manifest in a physical way in the Feast of the Future: the aged wine, the leviathan....” This also resolves the objections of Raavad to the Mishneh Torah, loc. cit. See also Zohar, Vol. I, p. 135a ff., and the note to Avodas HaKodesh, loc. cit.

This feast will be held in the era of Mashiach (R. Avraham, Rambam’s son in Milchemos HaShem) or in the beginning of the era of the Resurrection (Rashba, Rabbeinu Bachaya, loc. cit.; see also Ibn Ezra. loc. cit.). This resolves the protest raised by Kessef Mishneh to Raavad’s gloss to Hilchos Teshuvah, loc. cit. [These explanations resolve the seeming contradiction through chronology; the feast will take place at one point in time. Afterwards, there will be an era when there is no eating or drinking.]

Clarification is still required, for Likkutei Torah, loc. cit., appears to imply that the feast will take place during the era when “their crowns will be on their heads,” i.e., the time when our Sages said that there will be no eating [or drinking].

Therefore, it appears to me, [that a different resolution should be offered]. Our Sages statement that there will not be eating or drinking in the World to Come is intended to teach us that a different gestalt will prevail in the World to Come than that which prevails in the present era. In the present era, the body is maintained and connected with its soul only through eating and drinking. In the World to Come , by contrast, [this connection and nurture] will come from [the soul’s] delight in the radiance of the Divine presence. This will provide sustenance for the physical body as well. (See Teshuvos U’Biurim, Kovetz Lubavitch, Vol. III [Igros Kodesh, Vol. I, Letter No. 163]). In addition, there will be eating and drinking in a physical feast for the righteous for a purpose other than maintaining the body (see Likkutei Torah, loc. cit.).