Part Four * The Mishna “Cheilek” refers to the resurrection of both souls and bodies together. Regarding this phenomenon the Mishna says that Yaravam and the others will not rise, for their bodies will be eradicated [forever]. The Yerushalmi, on the other hand, refers to their souls, which will live again in the era of T’chiyas HaMeisim – but in different bodies.
Translated by Boruch Merkur
(Continued from last issue)
Footnote 5: The latter position – that even the infamous sinners, such as Yaravam, etc., will merit to be resurrected in T’chiyas HaMeisim – cannot be refuted with the claim that this Yerushalmi is not in line with halacha, which follows the opposing view in our Shas [the Talmud Bavli]. In Talmud Bavli’s Meseches Rosh HaShana (17a) it states that “the minim … who sinned and caused the masses to sin, such as Yaravam ben Navat and his ilk, descend to Gehinom and justice is meted out upon them forever.” (See below for further discussion on the matter.) The Bavli does not necessarily contradict the view of the Yerushalmi. It could be that here the Talmud Bavli is just providing an example [of such minim] but not indicating that specifically they will not merit Olam HaBa. They are actually exceptional cases, for they end up suffering at the hand of G-d’s Attribute of Severity [and are thereby atoned].
Sanhedrin 104b states that “The interpreters of Scripture would say: ‘All of them will gain entry to Olam HaBa (even Yaravam and the others [enumerated in the Mishna (Sanhedrin 10:2), excluding Bilam (BaMidbar Rabba 14:1)]).’” The context of this Talmudic passage suggests that its approach differs from the Mishna. However, it does not appear to me that the Amoraim in the discussion in the Yerushalmi follow the opinion of the “interpreters of Scripture” and argue with the Mishna that says that they have no portion in Olam HaBa, for the Yerushalmi makes no reference to the Mishna of “Cheilek,” suggesting that it presents no difficulty. The reason is as above – that after time, punishment was meted out against them. In virtue of that suffering, the Mishna “Cheilek” agrees that they are admitted to Olam HaBa. The question and doubt that does arise in the Yerushalmi is only if the punishment and merit suffice.
Another distinction can be made between the Mishna and the Yerushalmi: The Mishna “Cheilek” refers to the resurrection of both souls and bodies together. Regarding this phenomenon the Mishna says that Yaravam and the others will not rise, for their bodies will be eradicated [forever]. The Yerushalmi, on the other hand, refers to their souls, which will live again in the era of T’chiyas HaMeisim – but in different bodies. This notion resembles what is written in Seifer HaGilgulim Ch. 5 and Shaar HaGilgulim Preface 11, which appear later in Section 4. See there.
The notion that the Mishna “Three kings … have no portion in Olam HaBa … Yaravam, etc.” does not refer to their souls is supported by the following Mishna in that perek (10:3), which addresses this topic. It says there (107b) that “the generation of the Haflaga (when the nations “dispersed” from Bavel) has no portion in Olam HaBa.” The difficulty is noted on this (Toras Shmuel of the Rebbe Maharash, nishmaso Eden, shaar 6, Ch. 14, also in the drush of Shabbos Parshas Tzav 5639) on what is written in Pri Eitz Chayim (Shaar Chag HaMatzos Ch. 1) – that the Jewish people in Mitzrayim were a reincarnation of the generation of the Haflaga [and of course, “All Jews have a portion in Olam HaBa”]. The answer is that the Mishna means that their bodies will never be corrected but their souls [reincarnated as Jews] were cleansed in the subjugation of Mitzrayim [and their new bodies will be resurrected with their souls].
We must respond in a similar way to the opinion of Rebbi Akiva (in Mishna 10:3) that “the generation of the Midbar (who were redeemed from Egypt and lived in the desert for forty years) has no portion in Olam HaBa,” by citing what is written (in Shaar HaLikkutim Shmos 3:4 and Shaar HaGilgulim preface 20) – that the generation of the Midbar will be reincarnated in the final generation (dara basraa). Also see Seifer Asara Maamaros, maamer Chikur Din Vol. 2, Ch. 8, whose author interprets the opinion of Rebbi Akiva in a different manner.
I also came across the interpretation of the Zohar (Vol. 3 276a) on this Mishna (ibid): “‘The Meraglim have no portion in Olam HaBa’ – They were smitten with their bodies u’misas garmayhu misu.” The Mikdash Melech on these words explains: “‘Misas garmayhu’ is what is meant when the Mishna says that they have no portion in Olam HaBa. Namely, their bodies will not rise in the Resurrection but their souls will be reincarnated.” (Accordingly, the difficulty of the Nitzutzei Oros is resolved there.)
And in Megaleh Amukos ofen 158 (quoted in Yalkut Chadash mayin Docd, end): “Even Yaravam will be corrected in the Future Era … his spark is of holiness.” The meaning here we can assume is referring only to his soul.
However, the simple understanding of the passage in Yerushalmi implies that Yaravam and the others will rise even with their bodies in T’chiyas HaMeisim. See there.
However the Yerushalmi is interpreted, the categories enumerated by the Sages of those who have no portion in Olam HaBa refer to their bodies being eradicated but their souls shall still rise in T’chiyas HaMeisim, as above Seifer HaGilgulim and Shaar HaGilgulim.
(To be continued be”H)
(From a letter dated Monday, the 16th of Tammuz 5703; Igros Kodesh Vol. 1, pg. 141 ff.)