Editing Techiyat HaMeytim - Resurrection of the Dead (section)

== Those Who Merit to Rise ==
This chapter requires rewriting. You are invited to contribute to ChabadPedia and rewrite it.

==== "And Your People Are All Righteous" ====
<blockquote>All Israel have a portion in the World to Come, as it is said, "And Your people are all righteous, they shall inherit the land forever; they are the branch of My planting, the work of My hands, in which to take pride." — Sanhedrin, Chapter 10, Mishnah 1</blockquote>The reason for this is because every soul is literally a part of G-d from above, and it is impossible that a part of Him, blessed be He, should be destroyed.

And what is explained later in the Mishnah that there are wicked people who have no portion in the World (and in Rambam's writings he adds more), this means only that the body will not rise at the resurrection, but the soul will merit the World to Come and will stand in another body, after being cleansed in Gehinom and reaching the level of a tzaddik (righteous person) also in a revealed way, for "no one will be cast away from Him." This is also ruled in halacha that "a person should always study Torah even if not for its own sake," even though he draws the life-force of Torah and mitzvot to the kelipos (impure spiritual forces), since he will certainly eventually repent in this reincarnation or in another, and the life-force will ascend to holiness.

The body also has a remedy through repentance at the end of their days, or through punishment (of the body) from Heaven after death (and perhaps also through others' efforts on their behalf, especially when a son makes efforts for his father).

==== The Great Wicked Ones ====
Even regarding the spiritual excision for idolatry and similar sins, about which our Sages said, "The soul shall surely be cut off—cut off in this world and cut off in the World to Come" (and similarly for heretics, informers, and apostates who "descend to Gehinom and are judged there for all generations... Gehinom ceases but they do not cease"), this means: 1) Only the part of the soul that clothes itself in the body; 2) They will ultimately merit to ascend as explained in the note.

And what is written in the Zohar that after the wicked person is reincarnated three times there is no remedy for him, it is explained in Shelah and in Asarah Maamarot that this means he is not reincarnated in human beings, but he still has a remedy through reincarnation in animals and the like until he is rectified.

==== Treasuries of Charity Hidden for Those Who Did Not Merit ====
Initially, the Rebbe proved that all souls will rise in the resurrection, but in a letter the Rebbe wrote later, he referenced the first letter and added, "I have just seen in Midrash Talpiot, section on 'Portion in the World to Come,' quoting Rabbi Bachya and Recanati: 'What we learned that "these have no portion in the World to Come" means they have no specific portion of their own, but they benefit and are sustained from several treasuries of charity hidden for those who did not merit.'" Some have learned from this Midrash that even the bodies will rise, and at the very least we see the possibility that the bodies will also rise (without contradicting "those who have no portion, etc.") according to the simple interpretation of "All Israel have a portion, etc."—soul in body.

==== The Body Will Also Rise ====
The simple interpretation of "All Israel have a portion in the World to Come" is souls in bodies, and so have some commentators on the Mishnah explained the reason "as it is said, 'And Your people are all righteous... the work of My hands, in which to take pride,'" that the repetition of "branch of My planting" and "work of My hands" refers to the soul and the body.

The explanation based on what is taught is that the Essence's choice is specifically in the body and not in the soul, and this is the reason why all Israel will rise, even those who did not merit Gan Eden (Paradise), as will be explained.

Nevertheless, there is a deficiency in the body in that its essential connection is not inherent to the body itself but comes from the Essence, and therefore as long as this is not revealed through Torah and mitzvot, it is not manifest in the body. In contrast, the soul's connection is revealed, like a son who has a revealed connection with his father. Therefore, specifically regarding Jewish souls, we say that ultimately "no one will be cast away from Him." Based on this, the Rebbe explains, "According to the above, that the revelation of the Divine choice in the body is specifically through the soul, perhaps this explains why those who have no portion in the World to Come in the Mishnah there means that 'their body perishes,'" and the Rebbe references the previous letter and note 5 there.

Finally, he references the talk from Parshat Chukat (notes 52 and 58), where the opposite is explained—that through the soul's activity in the body, the body also becomes eternal. He innovates that "based on this, it can be said that 'no one will be cast away from Him' is (also) due to the body," and adds, "See also Likutei Sichos vol. 6 and what is referenced there, that because of G-d's choice of the body, the body itself becomes eternal, and this is a Mishnah: 'All Israel have a portion in the World to Come—souls in bodies.'"

In any case, the belief in the resurrection of the dead is not that the body will rise, but that the soul will rise in a body, though it does not necessarily have to be in this body.

See above in the entry "Resurrection of the Dead—Part of the Body's Design" and below in the entry "All Israel in the World to Come But Not in Gan Eden."

==== Souls that Have Already Been in the World in Reincarnation ====
Souls that have already been in the world in reincarnation will be clothed in separate bodies with a spark of the soul from the time it was reincarnated in the world.

Although a soul can only clothe and enliven one body alone (and regarding Eliyahu HaNavi who is found in two bodies at circumcision ceremonies - only a spark is clothed in the body and not the entire soul).

The Zohar explains that the soul will be clothed in the most refined (last) body.

Some have interpreted this literally, that only one body will arise, but according to most commentators, each body will arise with the part of the soul that it refined, since each part of the soul has a complete essence (as we find that at the beginning of each person's creation, they live only from the Nefesh part of the soul without the other four parts, and only when they merit are they given Ruach, and if they merit further they are also given Neshamah, and just as the Nefesh alone can enliven a complete person, so too in every mitzvah there is a complete part and a complete essence of the soul that can enliven a complete body).

As the Zohar explains elsewhere, we must say that every body will arise since "the Holy One, blessed be He, does not withhold the reward of any creature," and it is also explained in the writings of the Arizal that souls that have come in reincarnation to this world several times, each body will receive the part of the soul that was rectified through it. However, this doesn't mean that each one will have only a particular "part," since each part includes all the parts. (For example: a person who rectified the attribute of love of G-d in his soul. He will also fear G-d, but because he fears being separated from the beloved, and this is the reason he will also have knowledge of G-d - because he wants to know about the beloved, etc.).

Therefore, the Rebbe explains the above words of the Zohar: In a case where in two reincarnations the person dealt with the same mitzvah and refined the same part of the soul, in which body will this part of the soul be clothed, and to this the answer of the Zohar is that the same part of the soul will be clothed in the body that accomplished the main refinement.

==== All Israel to the World to Come, Which is Not the Case with Gan Eden ====
All Israel will arise in the resurrection, which is not the case with Gan Eden where there are several conditions (even to enter the lower Gan Eden) because Gan Eden is a reward for Torah study (the soul's part in Torah) which is primarily related to the Neshamah of a person, and in the soul, which is a matter of revelations, there can be deficiencies, but the fulfillment of mitzvot is related to the body, which is the choice of the Essence, therefore it applies to all Israel, as our Sages said, "Even the sinners of Israel are as full of mitzvot as a pomegranate," and it is explained in Chassidut that the mitzvah that a Jew performs fills his entire existence, and through this he will merit the resurrection of the dead "and through this they will be elevated (afterwards) to a higher level where the virtue of Israel will be revealed from their own essence, that they are 'a branch of My planting, the work of My hands, in which to take pride,' which is even higher than the drawing down that is drawn through the fulfillment of mitzvot."

Elsewhere, the Rebbe says that Gan Eden depends on a person's service, and there are several conditions to merit Gan Eden, whereas the World of Resurrection belongs to each and every one of Israel, "All Israel have a portion in the World to Come," regardless of their status and condition in divine service.

And regarding those who did not fulfill mitzvot?

The Rebbe says: First of all - such a reality does not exist, as our Sages said, "Even the empty ones among you (the sinners of Israel) are as full of mitzvot as a pomegranate."

Moreover: It is stated in the Gemara, "From when does a minor come to the World to Come? From the time he is born, as it is said, 'They shall come and declare His righteousness to a people that shall be born, for He has done it'" [and there is an opinion "from the time he is conceived (even if his mother miscarried and he was dissolved), as it is written, 'A seed shall serve Him'"] - although "at the time of birth" he is not yet capable of fulfilling mitzvot, and we must conclude that the matter of the resurrection of the dead is due to the very existence of the body of the Israelite person itself.

==== All Israel Will Leave, Which is Not the Case with the Exodus from Egypt ====
In the Exodus from Egypt, not all Israel merited to leave, as explained by our Sages on the verse "I will be what I will be" that only "with the many I will be (I will reign over them) against their will," but individuals who choose to cast off My yoke, I will not be their G-d against their will (and as explained in the Midrash that those wicked who did not want to leave Egypt died during the plague of darkness), but in the future redemption even individuals will leave, as explicitly stated in Rashi's commentary on the verse "And the Lord your G-d will return, etc." that this refers to each and every one individually, and as explained in Chassidut on the verse "A great shofar will be blown, and those who were lost... and those who were cast away will come," which includes even those who will not want to leave.

The reason for this is that before the Giving of the Torah, the Children of Israel were only "children" ("Israel is My firstborn son"), and in a "son," his desire for G-dliness is natural, and therefore it is possible through free choice that transcends the soul's desire to oppose (similar to what we find on Yom Kippur, that if one transgressed on Yom Kippur, where by his choice he opposed the "essence of the day," the essential connection revealed on Yom Kippur does not atone (even according to Rabbi who does not require repentance) as explained by the Rogatchover).

But after the Giving of the Torah, when "You have chosen us" (where true choice is that from His will and nature, so to speak, there is no reason to choose one over the other, and therefore it is rooted in the very Essence), through which it became ingrained in Jewish souls that (in their innermost) they have (not only a desire for G-dliness as "children of the Omnipresent") but also the quality of "servants," our connection to the Holy One, blessed be He, became like that of a "servant" who "of himself and by his own power connects, etc." Through this, the (inner) desire for G-dliness also comes from the essence (the power of choice), and since the connection is from the essence, therefore ultimately it will be revealed (at least in general matters, such as when "a great shofar will be blown" in the future).

==== The Nations of the World ====
The righteous among the nations will arise in the resurrection, and even some of the revelations that will be bestowed upon the Children of Israel in the redemption depend on the refinement of the nations that will occur in the redemption.