I. The Starting Point: A Puzzling Mishnah
1. The Mishnah: The Ma’amar begins by quoting a famous Mishnah (a foundational text of Jewish oral law) from Tractate Sanhedrin: “All Israel have a share in the World to Come (Olam HaBa).”
2. What is “Olam HaBa”? The term “Olam HaBa” can be tricky because it’s used in different contexts. Sometimes it refers to Gan Eden (the Garden of Eden, the spiritual paradise where souls go after death). However, the Rebbe clarifies that in this specific Mishnah, “Olam HaBa” means Techiyas HaMeisim — the Resurrection of the Dead.
3. How Do We Know? The proof comes from the continuation of the Mishnah itself, which lists those who don’t have a share in Olam HaBa. One category is “someone who says there is no Resurrection of the Dead derived from the Torah.” The Talmud (Gemara) explains this is a case of “measure for measure”: since they denied the Resurrection, they lose their share in it. This link clearly shows the Mishnah’s “Olam HaBa” refers to the Resurrection.
4. The Contrast with Gan Eden: The Ma’amar points out a difference. Gan Eden (which sometimes is also called Olam HaBa, especially because it comes after our work in this world is done) has prerequisites. The Psalms (24:3-4) ask, “Who may ascend the mountain of Hashem?... He who has clean hands and a pure heart...” This implies you need certain merits and spiritual refinement to enter Gan Eden.
5. The Big Question: Here’s the core puzzle the Rebbe raises:
1) We know that Techiyas HaMeisim is a far greater and higher spiritual revelation than Gan Eden. It’s even higher than the revelations expected during Yemos HaMoshiach (the Messianic Era).
2) There’s a hierarchy often mentioned (based on a prayer text): This World < Gan Eden < Yemos HaMoshiach < Techiyas HaMeisim. Each stage represents a progressively deeper revelation of Godliness.
3) So, why is it that Gan Eden, the lower level of revelation, requires specific merits (“clean hands and a pure heart”), while Techiyas HaMeisim, the highest level, is guaranteed to all Jews (“All Israel have a share...”)? It seems counterintuitive — shouldn’t the highest reward demand the strictest conditions?
II. A Standard Explanation and a New Wrinkle
1. The Soul/Body Distinction: The Rebbe introduces a wellknown Chassidic explanation:
1) Gan Eden: This is primarily the reward for Torah study. Since Torah is intellectual and spiritual, its reward (Gan Eden) is primarily experienced by the soul (without the body).
2) Techiyas HaMeisim: This is primarily the reward for Mitzvah observance (performing God’s commandments). Since Mitzvos are often performed using the physical body, the reward (Techiyas HaMeisim) involves the soul reunited with the body.
2. Why This Explains Universal Access: This distinction helps answer the question. While achieving high levels in Torah study might be limited, all Jews perform Mitzvos. There’s a famous saying: “Even the ’sinners’ [or less learned] among Israel are as full of Mitzvos as a pomegranate [is full of seeds].” Therefore, since everyone participates in Mitzvos to some degree, everyone earns a share in the reward for Mitzvos — Techiyas HaMeisim.
3. Connecting to the Proof Text: The Mishnah supports its statement (“All Israel have a share...”) with a verse from Isaiah (60:21): “And Your people, all of them righteous, shall inherit the land forever...”
The Ma’amar explains: “Righteous” (Tzaddikim) here doesn’t necessarily mean perfectly righteous, but rather those who perform Mitzvos (as Mitzvos are sometimes called “Tzedakah” — righteousness or charity). Since “Your people are all righteous” in this sense (everyone does Mitzvos), they “shall inherit the land forever.” “The land” here is interpreted as the “Land of the Living,” a term for the era of Resurrection.
4. The New Question Arising from the Verse: But the verse continues: “...the shoot of My planting (Netzer Matayai), the work of My hands, in which to take pride (Lehispa’er).” This part of the verse doesn’t seem to be about actions (Mitzvos). It describes the inherent nature and preciousness of the Jewish people themselves — they are God’s own planting, God’s handiwork, a source of God’s pride.
The Rebbe asks: Why does the Mishnah quote this entire verse, including the part about the Jews’ inherent quality (“Netzer Matayai...”), if the reason for getting Techiyas HaMeisim is only based on performing Mitzvos (“Tzaddikim”)? The inclusion of the second part suggests that our inherent nature also plays a role in meriting the Resurrection.
III. Refining the Understanding: Two Levels of Revelation in Techiyas HaMeisim
1. Two Aspects: The Rebbe proposes that the revelation during Techiyas HaMeisim will actually have two distinct aspects or stages:
Level 1: Reward for Mitzvos: This is related to the first part of the verse, “Your people are all righteous.” The spiritual energy and Godliness drawn down into the world through the Mitzvos performed by Jews throughout history will become fully revealed and experienced. This is the reward aspect discussed earlier.
Level 2: Revelation of Intrinsic Essence: Through experiencing Level 1, the Jewish people will then be elevated to an even higher state. Here, their intrinsic nature — as “the shoot of My planting, the work of My hands” — will be revealed. This level relates to the second part of the verse. This revelation of who Jews are in their essential connection to God is even higher than the revelation connected to their actions (Mitzvos).
2. The Main Novelty (Chiddush): The Rebbe emphasizes that the true innovation and highest point of Techiyas HaMeisim is Level 2 — the revelation of the essential nature of the Jewish soul and its root in God.
3. Connection to Yemos HaMoshiach: Why is Level 2 the main novelty? Because the revelation associated with the power of Mitzvos (Level 1) will actually begin during Yemos HaMoshiach, before Techiyas HaMeisim. The Rebbe quotes Tanya (Chapter 37), which explains that our actions now draw down God’s Infinite Light (Ohr Ein Sof), and this will be revealed in Yemos HaMoshiach and Techiyas HaMeisim. While the revelation in Techiyas HaMeisim will be even greater, the unique and defining feature of Techiyas HaMeisim is the revelation of the Jew’s essential root in God’s very Essence (Atzmus).
4. Clarifying Previous Explanations: The Rebbe addresses why many Chassidic texts only mention Techiyas HaMeisim as the reward for Mitzvos. He explains that those texts are focusing specifically on the reward for our service (Torah and Mitzvos).
In that context: Gan Eden (reward for Torah/Wisdom) relates to grasping God’s Immanent Light (Or HaMemalei — the light that fills and defines creation). Techiyas HaMeisim (reward for Mitzvos/Will) relates to experiencing God’s Transcendent Light (Or HaSovev — the light that surrounds and is beyond creation, connected to God’s Will, which is higher than His Wisdom).
However, the Rebbe points out that this reward aspect, while true, isn’t the ultimate point. The absolute peak of Techiyas HaMeisim goes beyond reward for actions and touches the revelation of the Jew’s intrinsic being (“Netzer Matayai...”).
IV. Connecting to “Eden” and God’s Ultimate Pleasure
1. The Unseen Realm: The Rebbe brings a Talmudic passage discussing the verse (Isaiah 64:3): “No eye has seen, O God, besides You, what He will do for him who waits for Him.” The Talmud explains: “All the prophets only prophesied concerning the days of the Messiah (Yemos HaMoshiach), but as for the World to Come (Olam HaBa, meaning Techiyas HaMeisim here), ’no eye has seen...’”
2. Identifying the “Unseen”: Eden: What is this “unseen” realm of Techiyas HaMeisim? The Talmud identifies it as Eden, a level distinct from and higher than Gan (the Garden). So, the unique revelation of Techiyas HaMeisim, surpassing even Yemos HaMoshiach, is the revelation of Eden.
3. Eden as God’s Essential Pleasure: In Chassidus, Eden represents God’s ultimate, essential pleasure and delight (Taanug HaAtzmi).
4. Where is God’s Ultimate Pleasure? Since the revelation tied to Mitzvos (generally associated with Or HaSovev) will already be present in Yemos HaMoshiach (which the prophets did see), the unique “unseen” revelation of Eden in Techiyas HaMeisim must be something even higher. The Rebbe concludes that this ultimate Eden, this core Divine Pleasure, is God’s delight in the Jewish people themselves — in their very essence (“Netzer Matayai”). This pleasure is even deeper than the pleasure God derives from the performance of Torah and Mitzvos.
5. A Nuance Regarding Mitzvos and Eden: The Rebbe acknowledges that Chassidus does generally link Mitzvos (God’s Will) with Eden (Essential Pleasure), while Torah (God’s Wisdom) is linked with Gan (a reflection or outflow of that pleasure). This is illustrated by the verse “A river flows from Eden to water the Garden” — Gan Eden receives a limited stream from the source, Eden. So, one might think Techiyas HaMeisim (reward for Mitzvos) is the full revelation of Eden.
6. Resolution: However, since the Mitzvah-related revelation largely begins in Yemos HaMoshiach (which is not the ultimate “unseen” level), the Rebbe maintains that the core of the “unseen” Eden revealed only in Techiyas HaMeisim must be God’s essential pleasure in the intrinsic being of the Jewish people, which transcends even the pleasure derived from their Mitzvos.
V. Understanding the Progression: Gan Eden vs. Yemos HaMoshiach
To better grasp the uniqueness of Techiyas HaMeisim, the Rebbe contrasts Gan Eden and Yemos HaMoshiach, focusing on the nature of spiritual ascent in each:
1. Gan Eden:
Realm: Primarily for souls without bodies.
Revelation: Or HaMemalei (Immanent Light), which is inherently limited and tailored to each level of creation. This is why it doesn’t fully permeate the physical world.
Ascent: Souls constantly ascend “from strength to
strength” (MeChayil el Choyil). This ascent requires effort (Avodah) and involves a negation (Bitul) of the previous, lower level. It’s described as having “no rest” (Ein Lahem Menucha).
Mechanics of Ascent: This negation happens in two ways:
1) Forgetting the lower level (likened to dipping in the mythical fiery “River Dinur”). This is a self-nullification from below.
2) Being overwhelmed by the light of the higher level (likened to ascending via a “pillar” connecting levels). This is nullification forced by the higher revelation.
Analogy to Earthly Service: This process mirrors our spiritual work (Avodah, related to “working hides” — refinement) in this world, which involves “turning from evil” (Sur MeRa — like the River Dinur’s negation) and “doing good” (Aseh Tov — like the positive ascent via the pillar).
2. Yemos HaMoshiach:
Realm: Revelation extends fully into the physical world (e. g., “the land will produce ready-made cakes”).
Revelation: Or HaSovev / Ohr Ein Sof (Transcendent / Infinite Light), which is unlimited and can permeate even the lowest levels.
Ascent: While there will still be ascent, it will be different. One will be able to reach higher levels without having to completely negate or “leave” the previous state. (The Rebbe adds a note here, “etz’e,” meaning this specific point requires further contemplation, but the general contrast holds).
VI. Why the Difference in Ascent?
1. The Nature of Or HaMemalei (Gan Eden): This Immanent Light works through Hishtalshelus — a step-by-step, chain-like process of descent. To create lower worlds, the light has to be progressively concealed, clothed in “garments” or “parables” (like King Solomon’s 3000 parables, hinting at levels of concealment). Therefore, to ascend back up through this system, one must shed these garments, negating the lower level to reach the higher one.
Example: The Rebbe uses a fascinating interpretation: Even the Patriarchs and Moses, after ascending for “more than 3000 years” in the highest Gan Eden (symbolically shedding the “garments” or limitations of the lower spiritual worlds — Briah, Yetzirah, Asiyah, hinted at by the 3000 parables/years), will still need to come back into bodies for Techiyas HaMeisim. This shows that the revelation of Techiyas HaMeisim is fundamentally higher than anything achievable even through millennia of ascent within the Or HaMemalei system of Gan Eden.
2. The Nature of Or HaSovev/Ein Sof (Yemos HaMoshiach): This Transcendent/Infinite Light is not bound by the chain-like descent (Hishtalshelus). It encompasses and permeates all levels simultaneously. Therefore, ascent within this revelation doesn’t require abandoning the previous state.
VII. The Ultimate Level: Techiyas HaMeisim and God’s Essence
1. Beyond Levels: Even Yemos HaMoshiach, with its revelation of Or HaSovev, will still have distinctions and levels (Chilukei Madregos).
2. Techiyas HaMeisim’s Uniqueness: The revelation of Techiyas HaMeisim, however, will be the revelation of Atzmus Ohr Ein Sof — the very Essence of God’s Infinite Light. God’s Essence is absolutely simple and beyond any division or limitation.
3. Equality for All: Because it’s a revelation of the indivisible Essence, it will be experienced (in its fundamental aspect) equally by all Jews, regardless of their individual levels achieved through Torah and Mitzvos. This finally explains the Mishnah: “All Israel have a share...” because the core revelation transcends individual merit.
4. The Two Aspects Revisited: Within this ultimate revelation of Essence, the two aspects discussed earlier find their place:
First: The revelation of God’s Essence as it was drawn down through the performance of Mitzvos throughout history.
Second (The Peak): Through this, Israel will be elevated to experience the revelation of their own essential nature (“Netzer Matayai...”). This is the revelation that the Jewish soul (and even the body, which is also considered God’s essential choice — Bechiras HaAtzmus) is intrinsically rooted in God’s very Essence — a connection that exists prior to and deeper than the connection forged through Torah and Mitzvos.
In Summary:
The Ma’amar starts with a question: Why is the highest future revelation (Techiyas HaMeisim) universally accessible to Jews, while a lower one (Gan Eden) has prerequisites?
The Rebbe explains:
Gan Eden is the soul’s reward for Torah (intellect, Or HaMemalei). Ascent requires effort and negation.
Yemos HaMoshiach involves the body, reveals Or HaSovev (Transcendent Light), and allows ascent without negation. It reveals the power of Mitzvos.
Techiyas HaMeisim is the ultimate revelation of God’s Essence (Atzmus).
This revelation has two stages:
1. Experiencing God’s Essence as drawn down by Mitzvos (connecting to the reward aspect, which begins in Yemos HaMoshiach but peaks here).
2. Experiencing the Jew’s intrinsic, essential root in God’s Essence (“Netzer Matayai...”). This is the unique, unparalleled core of Techiyas HaMeisim, the level of “Eden” / “No eye has seen.”
Because this core revelation relates to the Jew’s inherent being connected to God’s indivisible Essence, it is beyond individual merit based on actions and is therefore the inheritance of all Jews. This explains the Mishnah’s universal promise.
The Ma’amar thus reframes Techiyas HaMeisim not just as a reward, but as the ultimate revelation of the fundamental, essential bond between God and every single Jew, a bond rooted in God’s very Essence.