Current Issue

 

Share

Search
BeisMoshiach.org
Web
Tags
#1000 #1001 #1002 #1003 #1004 #1005 #1006 #1007 #1008 #1009 #1010 #1011 #1012 #1013 #1014 #1015 #1016 #1017 #1018 #1019 #1020 #1021 #1022 #1023 #1024 #1025 #1026 #1027 #1028 #1029 #1030 #1031 #1032 #1033 #1034 #1035 #1036 #1037 #1038 #1039 #1040 #1041 #1042 #1043 #1044 #1045 #1046 #1047 #1048 #1049 #1050 #1051 #1052 #1053 #1054 #1055 #1056 #1057 #1058 #1059 #1060 #1061 #1062 #1063 #1064 #1065 #1066 #1067 #1068 #1069 #1070 #1071 #1072 #1073 #1074 #1075 #1076 #1077 #1078 #1079 #1080 #1081 #1082 #1083 #1084 #1085 #1086 #1088 #1089 #1090 #1091 #1092 #1093 #1094 #1095 #1096 #1097 #1098 #1099 #1100 #1101 #1102 #1103 #1104 #1106 #1107 #1108 #1109 #1110 #1111 #1112 #1113 #1114 #1115 #1116 #1117 #1118 #1119 #1120 #1121 #1122 #1123 #1124 #1125 #1126 #1127 #1128 #1129 #1130 #1131 #1132 #1134 #1135 #1136 #318 #319 #350 #383 #390 #550 #560 #594 #629 #642 #776 #777 #778 #779 #780 #781 #782 #783 #784 #785 #786 #787 #820 #823 #824 #825 #826 #827 #828 #829 #830 #831 #832 #833 #834 #835 #836 #837 #838 #839 #840 #841 #842 #843 #844 #845 #846 #847 #848 #849 #850 #851 #852 #853 #854 #855 #856 #857 #858 #859 #860 #861 #862 #863 #864 #865 #866 #867 #868 #869 #870 #871 #872 #873 #874 #875 #876 #876 #877 #878 #879 #880 #881 #882 #883 #884 #885 #886 #887 #888 #889 #890 #891 #892 #893 #894 #895 #896 #897 #898 #899 #900 #901 #902 #903 #904 #905 #906 #907 #908 #909 #910 #911 #912 #913 #914 #915 #916 #917 #918 #919 #920 #921 #922 #923 #924 #925 #926 #927 #928 #929 #930 #931 #932 #933 #934 #935 #936 #937 #938 #939 #940 #941 #942 #943 #944 #945 #946 #947 #948 #949 #950 #951 #952 #953 #954 #955 #956 #957 #958 #959 #960 #961 #962 #963 #964 #965 #966 #967 #968 #969 #970 #971 #972 #973 #974 #975 #976 #977 #978 #979 #980 #981 #982 #983 #984 #985 #986 #987 #988 #989 #990 #991 #992 #993 #994 #995 #996 #997 #998 #999 1 Kislev 10 Kislev 10 Shvat 10 Shvat 10 Teives 11 11 Nissan 112 Tammuz 12 Tammuz 13 Iyar 13 Tishrei 14 Kislev 15 Elul 15 Menachem-Av 15 Shvat 17 Tammuz 18 Elul 19 Kislev 2 Iyar 20 Av 20 Mar-Cheshvan 20 Menachem-Av 20 Teives 22 Shvat 24 Teives 25 Adar 27 Adar 28 Nissan 28 Teives 29 Elul 3 Tammuz 33 Tammuz 352 5 Teives 6 Tishrei 7 Adar 770 864 865 881 9 Adar 9 Av 9 Kislev 903 Acharei-K'doshim Achdus Adar Ahavas Yisroel Alef-Beis Alter Rebbe Amalek Argentina Arizal army Artwork Aseres HaDibros Australia Avoda Zara B’Chukosai B’Shalach Baal Shem Tov baal t'shuva Baba Sali Balak BaMidbar bar mitzva Basi L'Gani B'Chukosai be Bein HaMeitzarim Beis HaMikdash Beis Nissan Beth Rivkah B'Haalos'cha B'Har B'Har-B'Chukosai Birthday Bitachon Blindness Bo B'rachos Brazil brit milah Brussels B'Shalach chai v'kayam Chanuka Chassidic Rabbis Chayei Sara Chernobil Chevron children chinuch Chitas Choshen Chukas Churban controversy convert Dan Diary of the late R’ Saadya Maatuf Dollars dreams D''varim Editor's Corner Eikev Elul Emor Europe fire France free choice Gaza Gentiles Georgia Gulf War Gush Katif Haazinu Hakhel HaYom Yom Hebron hiskashrus Holy Temple Honoring Parents Hospitality IDF Igrot Kodesh India Intermarriage Internet Iran Iron Curtain Israel Japan Jewish Refugee Crisis Kabbala K'doshim Kfar Chabad Ki Savo Ki Seitzei Ki Sisa KIDDUSH LEVANA Kiryat Gat Kislev kKi Sisa Kohen Gadol Korach korbanos KOS SHEL BRACHA Krias Shma K'vutza Lag B'Omer lashon ha'ra Lech Lecha letter Litvishe maamer Machatzis HaShekel mahn Mar-Cheshvan marriage Massei Matot Mattos Mattos-Massei Menachem Av Menora Metzora Mexico Miami MiKeitz MIkvah Mishkan Mishpatim Mitteler Rebbe Mitzva Tank Mitzvah Tanks Mivtza Kashrus MIvtza Neshek Mivtza T’fillin Mivtza Tefilin Morocco Moshe Rabbeinu Moshiach & Geula Moshiach Seuda music Napoleon Naso niggunim Nissan Nitzavim Nitzavim-VaYeilech Noach Noachide North Africa olive oil painting Parshas Parah parshas re'eh Parshas Zachor Pesach Pesach Sheini Pinchas Pirkei Avos P'kudei Poland prayer Prison Purim R’ Avrohom Schneersohn Rabbi Hillel Zaltzman Rabbi Levi Yitzchok Rabbi Mordechai Eliyahu Rabbi Shlomo Galperin Rambam Ramban Rashbi Rashi Rebbe Rebbe Maharash Rebbe Rashab Rebbe Rayatz Rebbe Rayatz & Joint Rebbetzin Chana Rebbetzin Chaya Muska Rebbetzin Rivka Red Heifer R'ei Rishon L'Tzion Rosh Chodesh Rosh HaShana Russia S’firas HaOmer Samarkand seifer Torah s'firas ha'omer Shabbos Shabbos Chazon Shabbos Hagadol Shabbos Nachamu shalom bayis Shavuos Shekalim shiduchim Shlach shleimus ha'Aretz shliach shlichus Shmini Shmita Shmos Shoftim shtus Shvat simcha Simchas Torah South Africa Sukkos summer tahalucha Talmud Torah Tanya Tazria-Metzora te Tehilim Teives Terror teshuva Tetzaveh t'fillin the omer the soul tisha b'av Tishrei Toldos Tomchei T'mimim Truma t'shuva tTruma Tzanz Tzav Tzedaka Tzemach Tzedek Tzfas tzimtzum Tzitzis Ukraine Upsherinish VaEira VaEs'chanan VaYakhel VaYakhel-P’kudei VaYechi VaYeilech VaYeira VaYeishev VaYeitzei VaYigash VaYikra VaYishlach Vocational Schools Winter women Yechidus Yerushalayim Yeshiva Yisro Yom Kippur Yom Tov Zohar Zos HaBracha. B'Reishis סיביר
Visitor Feed
Wednesday
Aug012018

ALL JEWS SHALL RISE IN OLAM HA’T’CHIYA * Part 8

It would seem then that those who do not fit in that category will not rise in Tchiyas HaMeisim. In fact, the maamerLhavin biur inyan haAvosstates explicitly that all Jews have a portion in Olam HaBa except those whom our Sages have specified

Translated by Boruch Merkur - Continued from last issue

4. To summarize our conclusions: a) it is possible that every single Jew, without exception, will merit T’chiyas HaMeisim; b) there are even a number of sources that specify that it will in fact be that way; c) it must be that way.

Now we shall seek to resolve seeming contradictions to these conclusions that arise from the teachings of our Sages.

Here we will focus on individual teachings of our Sages, and thereby determine how they are to be understood in light of our findings:

a) The Mishna teaches (Sanhedrin 90a): “All Jews have a portion in Olam HaBa … And those who do not have a portion, etc.”

In Section 1 we explained how the souls of the wicked can still merit Olam HaBa – namely, through t’shuva (repentance), retribution exacted upon the body of the deceased, prayer on his or her behalf, and the like. It would seem then that those who do not fit in that category – that is, those who did not repent in their lifetime, nor did their bodies suffer post-mortem retribution, and no one prayed on their behalf – will not rise in T’chiyas HaMeisim. In fact, the maamerL’havin biur inyan ha’Avos” (cited in Section 1) states explicitly that all Jews have a portion in Olam HaBa except those whom our Sages have specified.

This contradicts what was explained above, in Section 3, that every soul is eternal by definition and cannot be eradicated; each soul is “the branch of My planting, etc.,” destined to be counted among the tzaddikim. Just as there is no soul that is not “the branch of My planting, etc.,” G-d forbid, so too it is impossible for there to be even a single soul that will be lost and not rise in T’chiyas HaMeisim.

Our Sages have said (Sanhedrin 71a) about certain matters – Torah concepts that are explained at length in Scripture and by the Talmud – that they never transpired nor will they* [such as Ben Sorer U’Moreh and Ir HaNidachas]. It is a very weak claim, however, to say that someone who has no portion in Olam HaBa – someone who has not been subjected to post-mortem retribution nor does his soul merit to have another person pray on its behalf, etc. – is included in this category of Torah concepts that never was and never will be.

Notwithstanding the technical possibility for there to be one who has no portion in Olam HaBa, there is still no contradiction to our conclusions, for T’chiyas HaMeisim, the resurrection of the dead, always refers to the soul together with the body, as above in the beginning of the maamer.

And those enumerated by our Sages as having no portion in Olam HaBa refers to their bodies being eradicated and lost, but the soul of such a person, which is “the branch of My planting, etc.,” will arise in a different body.* This matter is elucidated in Shaar HaGilgulim, Preface 11, and in Seifer HaGilgulim Ch. 5, where it states: “If a spark (an individual soul) … transgressed, a sin that is punishable by the eradication of the body, G-d forbid, and lost, and it has no T’chiyas HaMeisim –  since that body has been eradicated, its spark … reincarnates in a different body and it rises in T’chiyas HaMeisim with all aspects of the [original G-dly] spark, but the first body is indeed eradicated and cut off.**

NOTES;

*Footnote 7: According to this explanation, the passage, “And those who do not have a portion, etc.,” does not outright contradict the first part of the Mishna, “All Jews have a portion,” because even those who do not have a portion in Olam HaBa, with respect to their souls they too have a portion. Thus, the Mishna is being precise when it says “All Jews have … “And those who do not have, etc.,” rather than the Mishna’s common expression to indicate exception to a rule or list – and it is more concise and brief – the phrase: “All … other than – Kol … chutz.”

We cannot say that the Mishna, having interrupted its statement to bring proof for the general rule, “All Jews, etc.” (the proof being, “as it is said, Your nation is entirely tzaddikim, etc.”) returns to the topic and specifies, “And those who do not have a portion in Olam HaBa,” for there is precedent to the contrary. The Mishna in the beginning of Z’vachim as well as Menachos interrupt between the general principle and the exception to the rule in exploring the laws of the general principle (see also Yevamos 2:5), and yet they conclude with “chutz other than, etc.” Also, we cannot say that this phraseology is on account of the lengthy list of “And these are those who do not have a portion in Olam HaBa,” for so is the case in the Mishna at the beginning of Chagiga (as well as Z’vachim and Menachos mentioned above), and in each instance it says “other than, etc.”

Rather, the reason is because the term “chutz” means “other than or outside,” a total exception to the general principle, which is not the case with the word “V’eilu – And those who, etc.”

 

**Footnote 8: In Shaar Maamarei Razal of the Arizal (Sanhedrin 90a) and in Shaar HaGilgulim, Preface 24, it explains the distinction between the souls of Jews that have a portion in Olam HaBa and those enumerated by the Sages who do not have a portion. This is not contradicted by what is explained inside the text proper that the souls of all Jews, without exception, shall merit T’chiyas HaMeisim.

For these works of the Arizal speak about the reward of souls, and “Olam HaBa” refers to the reward at the time of and immediately following their demise, for this too is included in the term “Olam HaBa,” as above in the maamerL’havin biur inyan ha’Avos.” Thus, these statements do not at all refer to Olam HaT’chiya and the reward souls will experience in bodies. (Also see Rambam’s “Laws of Repentance” 8:8. His remarks reflect what is written in Midrash Rebbi Nechunia ben HaKana taken from Seifer HaBahir and quoted in Hashmatos HaZohar Vol. 1 265a. They are cited in Ramban Shaar HaG’mul and in Ikarim, as well as Seifer Avodas HaKodesh there, Cheilek Avoda Zara, yet this requires further investigation.)

(To be continued be”H)

(From a letter dated Monday, the 16th of Tammuz 5703; Igros Kodesh Vol. 1, pg. 141 ff.)

 

Reader Comments

There are no comments for this journal entry. To create a new comment, use the form below.

PostPost a New Comment

Enter your information below to add a new comment.

My response is on my own website »
Author Email (optional):
Author URL (optional):
Post:
 
All HTML will be escaped. Hyperlinks will be created for URLs automatically.