Igrot Kodesh · Letter 85 — The Fate of Jewish Souls: Gehinnom, Reincarnation, and the World to Come

By the grace of Hashem [1],

Monday, 16 Tammuz 5703,

To the honorable Rav, who fears the Word of Hashem,

Rav D. HaLevi [2]

I greet you and bless you,

You have expressed your astonishment regarding what I said at the conclusion of the Mishnah learned by heart [3]. I explained, indeed, that one must not despair of any Jew, whoever he may be, even if he has truly been a wicked person throughout his life, which Hashem forbid, for in the end, of his own free will or under celestial compulsion, in his lifetime or after his death, he will be removed from the gates of impurity in which he was mired, he will be led through several stages of purification and elevation, at the conclusion of which he too will be able to reintegrate his source, the Infinite Light of Hashem.

You tell me that all this seems very surprising to you and you have noted, in my words, several contradictions.

I will therefore reproduce here several statements of our Sages that were the reference for my words and that will allow one to answer the questions that could be raised.

Here is the reproduction of your question:

"I heard you say that, according to Chassidus*, one must not despair of any Jew, whoever he may be, even if he has truly been a wicked person throughout his life, which Hashem forbid, for in the end, of his own free will or under celestial compulsion, in his lifetime or after his death, he will be removed from the gates of impurity in which he was mired, he will be led through several stages of purification and elevation, at the conclusion of which he too will be able to reintegrate the source, His Infinite Light of Hashem.

This affirmation is particularly surprising and it goes against verses of the Torah and statements of our Sages.

Rav David Shtockhammer,

Shochet* in Newark, New Jersey"

Here is my response. This affirmation is explained by various texts, of which I will cite a few:

The Rebbe [4] explained, in 5661 [5]: "Every Jew will have a share in the World to Come*, that is to say, in the Resurrection. For various conditions must be fulfilled to access Gan Eden*. And some have access only to the Lower Gan Eden, but not to the Upper Gan Eden. Likewise, the celestial revelations there are reserved for souls and exclude bodies. In contrast, it is said that all Jews will live again. Certainly, there will first be a judgment, much more severe than that which permits access to Gan Eden. For all that, the revelation will indeed be accorded to the soul and the body together."

A discourse of the Alter Rebbe specifies this idea: "The commentators [6] explain what Gan Eden and the Resurrection of the dead are. According to the Ramban*, the reward of the World to Come will be marked essentially during the Resurrection, which will transcend even the Upper Gan Eden. Indeed, in the latter, the souls of the Righteous are devoid of bodies, whereas they will regain them during the Resurrection. And it is said that the wicked of Israel are themselves filled with Mitzvos, like a pomegranate with seeds. This is why all Jews will live again, with the exception of those who have been clearly designated by the Sages" (...).

Some statements of our Sages contradict, in appearance, what has just been said. I will therefore reproduce here those which, in my humble opinion, served as reference for the affirmations of Chassidus. We will then see the questions that can be posed on this subject.

* * *

1. First of all, the Talmud and the Decisors allow one to establish that the most perfidious wicked will indeed have a share in the Resurrection of the dead, even if they do not access Gan Eden:

A) Tractate Sanhedrin* says: "Every Jew will have a share in the World to Come, with the exception of Yerovam, Achav and Menasheh." The Rambam rules: "Every Jew will have a share in the World to Come, even if he has committed sins, unless he died without achieving Teshuvah. One who repents, on the other hand, will indeed have a share in the World to Come, even if he rejected everything during his life and repented only at the point of death."

He further specifies that the wicked and the heretics who did Teshuvah in secret, but in appearance seemed to continue their misdeeds, can also be accepted.

B) At a lower level, what of one who did not regret his evil actions and who died without Teshuvah?

Tractate Sanhedrin says that a son can confer merit upon his father. Thus, a son who is righteous leads his father toward the World to Come, even if the latter has already died and should have been deprived of it. Moreover, the son need not even pray to Hashem that this be so, for through prayer, the father too can confer merit upon his son.

Furthermore, the prayer and efforts of other people, who are not close relatives, are also effective. Thus Rabbi Yochanan* brought Elisha Ben Avuyah, "the Other," into Gan Eden, although he was neither his close relative nor his teacher [7].

Nevertheless, the prayer of others cannot be compared to that of the father and the son. One must indeed take into account the quality of the man who prays, the place in which this prayer is pronounced and other conditions still.

A second fact, reported by the Sifri*, also proves that the prayer of others is useful even after death. It is said, indeed, that all those who left Egypt and died in the desert obtained pardon, once the elders of the court of any city slaughtered a heifer, even a single time.

One could say that this case is different, because in such a case, the elders act as emissaries of the entire city in which the crime was committed. They therefore have, in this way, the possibility of redeeming the sin committed by those who had sent them away from Egypt.

But this interpretation is not exact, since the Sifri deduces from this episode that it is appropriate to give a donation to Tzedakah* for the dead, and Jewish custom dictates that this be done also for those who are not close relatives.

In any case, this situation is not truly comparable to the one that is the subject of our discussion. In the case of the Sifri, the dead were Righteous and there is therefore every reason to think that, if they were still alive, they would themselves have given Tzedakah. Nothing of the sort is true for the wicked.

C) At a lower level, one who belongs to a category having no share in the World to Come, who did not repent, for whom no one prayed or gave Tzedakah, has no share in the World to Come only if he was not punished after his death. On the other hand, if he underwent this punishment, he will be saved.

Our Sages affirm, in Tractate Sanhedrin, that this punishment inflicted on a dead person is a good sign for him. And Rashi explains that it redeems his sins. This is also true for the most wicked. Thus, the same tractate emphasizes that Yehoyakim could have been mentioned in the previously cited Mishnah with Yerovam, Achav and Menasheh. Moreover, his actions were even more grave than those of Menasheh. However, he was humiliated after his death and his sin was thus redeemed.

Furthermore, the Yerushalmi* affirms that Yerovam and his companions, who were defined as having no share in the World to Come, underwent judgment when their bodies were burned many years after their death. Thus, the merit of the land coming to their aid, they too will have a share in the Resurrection [8].

Then, why does the Mishnah say that Yerovam and his companions will not have a share in the World to Come, although they were subsequently redeemed, while it does not mention Yehoyakim? Because the punishment of the latter, particularly severe, was already decided during his lifetime and was inflicted upon him personally, whereas Yerovam and his companions were burned during the conflagration of the land, which occurred many years later. Their bodies were consumed only because they were buried there. Until this conflagration, they were therefore indeed deprived of the World to Come.

* * *

2. We have just demonstrated that these men can have a share in the World to Come. We must now establish that this will indeed be the case, that every Jew, whoever he may be, will find his source again, in the end.

We have seen that Teshuvah is effective for all and, according to the expression of our Sages, "the Torah has already given the assurance that at the end of their exile, the Jews will do Teshuvah."

One can consider that, in these references, the Torah envisions the majority situation, as it does in many other domains, but that it does not intend to affirm that every Jew, including the most malintentioned wicked, will indeed access Teshuvah. Nevertheless, Tractate Eruvin* says: "The perfect Righteous are comparable to good figs and the most perfidious wicked, to bad figs. But one must not think that, for the latter, all hope is lost. It is said that 'the jasmines have a good fragrance.' Indeed, from both will emanate a good fragrance."

One could think that they will remain without life, but will not, however, experience evil. The fact that fragrance is mentioned here permits affirming the contrary, and Rashi explains elsewhere: "The wicked of Israel also implore Hashem and affirm that they must be rewarded for having accomplished many Mitzvos."

Tractate Eruvin further specifies that the fire burning the wicked of other nations will be perpetual. The wicked of Israel, on the other hand, will be in Gehinnom* only momentarily, from which our father Avraham will come to free them. He will have their condemnation annulled and will even reserve a warm welcome for them. He will not be able, however, to do so for a Jew who had relations with a non-Jewish woman. But the Tosafos* explain that the latter will merely be deprived of an immediate elevation. On the other hand, he will be able to experience it after twelve months.

However, the Tosafos, at the end of Tractate Chagigah, say that these considerations do not apply to those who committed physical sins, and one can question their affirmation. In any case, the verse (Shmuel II, 14:14) clearly affirms that "none shall be cast away" and the Alter Rebbe, in his Shulchan Aruch*, specifies: "A wicked person will do Teshuvah, in his life or in a subsequent life, as it is said: none shall be cast away." He adds in the Tanya*: "It is a certainty that in the end he will do Teshuvah, in his life or in a subsequent life, for none shall be cast away."

One can, nevertheless, raise an objection based on the affirmation of the Ramban, according to which the terms of this verse do not apply to one who was removed from judgment and who will therefore be definitively lost.

* * *

3. In fact, it suffices to ask why one can affirm that all will have a share in the World to Come to acquire the certainty that it will indeed be so.

I will reproduce, first, the Emek HaMelech, which is a book difficult to obtain: "Listen to me, my children, and I will teach you to fear Hashem, Who marks His love for our people. Now, why does He make so many efforts toward the wicked who rebel, at every instant, against Him? One can give two answers to this question. The first is the observation that the wicked also carry within them a particle of holiness. They are the work of the Hands of Hashem and the spark of Divinity that animates them is eternal. The souls bear the trace of His Essence, which is at the origin of their existence. Moreover, the Jews are the work of Hashem, of which He is proud. Now, His action is eternal and cannot disappear.

The second answer is the following. Our father Avraham implored Hashem, Who presented to him Gehinnom and subjugation to the nations, both capable of assuring the purification of these wicked, for His beneficence is without limits."

He further says: "None shall be cast away. Why is this? Because Hashem Himself constructed worlds and destroyed them, so that good and evil would exist, that evil would be the strongest here below and that one would incur Gehinnom. Being at the origin of this process, Hashem will Himself free those who are in this Gehinnom and will allow their progressive elevation, until they become perfect Righteous."

The Midrash Shmuel explains: "The World to Come of which it is here spoken is that of the Resurrection and Hashem will wait until the souls have been truly purified, then He will place them with those of the Righteous. It will be thus until they all receive the elevation. This is the meaning of the verse 'all Your people are Righteous,' emphasizing that ultimately all will indeed be defined as such, since, according to His decision, none shall be cast away." The Alshich* is of the same opinion.

The Ari Zal*, in the Likutei HaShas, explains why this is so: "Every Jew will have a share in the World to Come. But one will arrive there very quickly, while for another, a longer period of time will be necessary. Then, in the end, all will be considered Righteous. Why does Hashem make so many efforts to transform such wicked? Because they are the fruit of His plantings, which are eternal. They carry within them the trace of a Light emanating from the Essence of Himself."

The Ramban also says: "The soul issues from a superior stage and it cannot disappear or be lost."

* * *

4. We have just explained, in the first chapter, that it is possible for every Jew to have a share in the Resurrection; in the second, that it will indeed be so; and in the third, that it cannot be otherwise.

We will now cite the statements of our Sages that seem to contradict what has just been said. We will explain some and what is said can be applied to the others:

A) Tractate Sanhedrin says: "All Jews will have a share in the World to Come with the exception of..."

We have seen that Teshuvah, punishment after death or prayer allow obtaining the World to Come for those presented as exceptions, which means that those who did not access Teshuvah, were not punished and for whom no one prayed, will have no share in the Resurrection. One could conclude, as was said before, that all will live again with the exception of those mentioned by the Sages.

Now, we have said that every soul is, by nature, eternal, that it cannot disappear, for it is "the fruit of My plantings" and that in the end it will figure among the Righteous. This can be said for every soul in particular. All will therefore indeed be present during the Resurrection.

It is difficult, however, to consider that one who has no share in the World to Come, who was not punished and for whom no one prayed, would disappear completely, even if the Talmud seems to indicate that this is so [9].

But in reality, there is no contradiction here. The Resurrection of the dead concerns both the soul and the body, as we have specified.

Thus, the body of those who, according to our Sages, will not have a share in the World to Come, will disappear. Their soul, on the other hand, fruit of the plantings of Hashem, will live again in another body [10]. On this subject, the Shaar HaGilgulim* says: "If a soul commits a sin capable of causing the disappearance of the body and has no share in the Resurrection, it will live again in another body that will indeed have a share in this Resurrection and only its first body will disappear" [11].

B) Tractate Taanis says: "Rabbi Abahu teaches: a day of rain is more important than that of the Resurrection, for the latter is reserved for the Righteous, whereas rain falls for the Righteous as for the wicked." Rav Yosef then expresses his disagreement with this affirmation, but the Rambam rules the Halacha according to the opinion of Rabbi Abahu [12]. Then, how can one say that every Jew will have a share in the World to Come?

Moreover, according to another version, Tractate Taanis says: "the latter is reserved for the perfect Righteous." Now, the Tanya describes the immense elevation of a perfect Righteous and it is regarding him that Rabbi Shimon Bar Yochai said: "I have been able to verify that those who are capable of experiencing the elevation are few in number." And the Tanya specifies that "their existence prefigures the World to Come."

Nevertheless, one can note that Rabbi Abahu contradicts the previously cited Mishnah of Tractate Sanhedrin, according to which "all Jews will have a share in the World to Come." For this Mishnah excludes only one who claims that the Resurrection of the dead has no reference in the Torah.

One must conclude that the Righteous of whom Rabbi Abahu speaks are, in fact, all Jews, as in the Mishnah of Tractate Avos*, with the exception of those clearly excluded. Indeed, various commentators emphasize that all Jews are Righteous [13].

Moreover, we have seen previously that every Jew will receive the elevation until he can, in the end, be considered a Righteous. At the time of the Resurrection, he will therefore be a perfect Righteous, whose existence, according to the expression of the Tanya, "prefigures the World to Come." This allows one to understand the words of Rabbi Abahu.

C) Our Sages say, in Tractate Sanhedrin, of one who committed an idolatrous act, that "his soul will be cut off, in this world and in the World to Come." The Rambam specifies: "The wicked will be cut off and will die. They will be cut off in their wickedness and will die like animals. Such is the meaning of this cutting off."

The Ramban is not of the same opinion and explains: "The soul is superior and therefore cannot disappear. It cannot become animal and blend with the four fundamental elements of matter. On the contrary, it will continue its elevation. Indeed, such is the desire of every soul, but the obstacle erected by sin prevents it from satisfying it. The cutting off therefore separates the soul from its origin."

He adds, however: "Certain wicked, of particular malice, receive a condemnation that is pronounced for all generations." He thus alludes to the heretics, of whom our Sages say: "They descend to Gehinnom, in which they remain for all generations. Even when Gehinnom will disappear, they will still be there."

The Ari Zal specifies: "The cutting off bears only upon the lowest part of the soul. The higher stages, on the other hand, do not experience it."

The Asarah Maamaros* defines six groups of souls that will be constituted on the Day of Judgment. It classifies these wicked in the sixth and concludes: "Gehinnom will close before them and they will be condemned there for all generations. Then, perhaps the hidden Wisdom of Hashem will cause Him to question Himself about them, for none shall be cast away. This is the meaning of the expression 'even when Gehinnom will disappear, they will still be there,' which we interpret as the Sages understood the verse 'I will finish My arrows against them.' These arrows indeed impose the most terrible suffering [14]. Likewise, the disappearance of Gehinnom is indeed the most severe punishment. As long as Hashem is angry with Israel, there will therefore be arrows and a Gehinnom. But in the end, the souls will experience elevation and will not disappear. Indeed, only that which belongs to good is eternal, but not sufferings and Gehinnom."

Evoking the most cruel wicked, the Emek HaMelech also says: "They are cast away, until Hashem sends His Word and, in His immense goodness, acts so that none shall be cast away. When this hour arrives, Hashem elevates and purifies them, little by little. This is the meaning of this cutting off. Can one imagine that this soul disappears completely? This is not at all the case. It is merely separated from its source and must reincarnate."

He further says: "After the coming of Moshiach*, the Holy One, blessed be He, will renew the world, will purify and sanctify the place of Gehinnom, which will be integrated into Gan Eden, with the unbelievers and the wicked who are found there. The arrows of Gehinnom will disappear and will be purified by the holiness of Gan Eden, in which the Holy One, blessed be He, will dance in a circle with the Righteous."

D) Tractate Pesachim says: "The light that Hashem created on the second day will never be His, if one can so express it." Rashi explains that this alludes to the light of Gehinnom. This affirmation seems to contradict what has just been said.

Nevertheless, the Asarah Maamaros explains: "To say that the light of Gehinnom will never belong to Hashem does not mean that it will always exist. It will remain as long as this world exists, then Hashem will destroy this world and He will suppress evil. Then it will be Shabbos and rest for eternity. From then on, Gehinnom will also disappear."

E) Tractate Rosh Hashanah says: "Twelve months after their death, the body of the wicked is destroyed and their soul is burned, then the wind scatters their ashes under the feet of the Righteous."

This seems to indicate that their soul will not live again.

But the Ramban explains: "Their soul is burned and transformed into ashes. It will thus lose its original form and the wind will place these ashes under the feet of the Righteous, that is to say at a level inferior to that of the pleasure and rest of the Righteous."

The Asarah Maamaros also says: "There is here a marvelous promise, a true beneficence for all the wicked, who will thus access holiness and, in relation to the Righteous who are more elevated than they, they will be considered as dust under their feet."

* * *

5. A few clarifications must still be given regarding the possibility of this elevation.

We have seen that the most malevolent wicked receive it by reincarnating. The Reishis Chochmah* specifies that reincarnation purifies and allows obtaining what Gehinnom cannot give.

Now, our Sages limit to three the possibilities of reincarnation and, in the Zohar Chadash, Rabbi Shimon says: "Those who, after three times, have not obtained purification, cannot receive it thereafter. Their soul is then cut off."

Certainly, this restriction to three times is imposed only on the wicked, whereas the Righteous can reincarnate a greater number of times, as it is said "He does good by thousands for those who love Him." On the other hand, all hope seems lost for the most wicked who, after three lives, have still not received elevation.

But the Shnei Luchos HaBris* says: "Those who, after three lives, have not done a perfect Teshuvah, will be able to live again in the body of animals, wild or domestic, pure or impure. They will first experience a lighter situation, then a heavier second one. Some did not understand what Rabbi Shimon meant and they thought he was thereby rejecting such people. In reality, he was seeking a means to permit their return" and one should consult what he says in the Zohar on this subject.

And the Asarah Maamaros writes: "One who can no longer reincarnate and wander on earth will live again in the form of a mineral, a vegetable, an animal, another man, or even a demon. There is here a cutting off of the soul from the source of its life and terrible punishments, much more severe than Gehinnom, are thus inflicted upon it, which does not prevent it from spending twelve months in this Gehinnom. But such a soul can have good hope of experiencing elevation after having received the punishment, for the goodness of Hashem toward His creatures is infinite."

* * *

I will conclude by citing the Emek HaMelech: "Blessed be Hashem, the L-rd of Avraham, man of kindness, Who does not suppress His kindness and His truth toward His people, Israel, so that none shall be cast away. He bestows His beneficence upon all His creatures, as it is said: He has mercy on all His works. Consequently, every Jew will have a share in the World to Come, as it is said: All Jews are Righteous. They will receive this land as an eternal inheritance. They are the fruit of My plantings, the work of My hands, of which I am proud."

With my blessing of immediate Teshuvah, immediate redemption,

Rav Menachem Schneerson,

Director of the executive committee

ב״ה ,ב׳ כסלו ,ה׳תשכ״ח
ברוקלין ,נ.י.
מר מנחם מענדל שי׳ ומרת אסתר רחל תחי׳
שלום וברכה!
נדבתכם לצדקה נתקבלה ,ובטח ניתנה בשמחה ובטוב לבב ,שזה
מגדיל את המצוה עוד.
בטח מיותר להדגיש את גדולתה של צדקה בכלל ,ובפרט צדקה
הקשורה עם גמילות חסדים ובחלקה גם עם חינון בנות ישראל שעם
הזמן כל אחת מהתלמידות תהיה עקרת-הבית של בית יהודי ומשפחה
יהודית ,ובחלקה גם עם מבצע תפילין ,שכפי שהגמרא מספרת ,כשיהודי
מניח תפילין זה ״משתקף״ בתפילין של הקדוש ברוך הוא ,שם הפרשיות
מדברות בשבחן של ישראל ,ובכך נמשכות ברכות וסגולות מיוחדות לבני
ישראל.
השם יתברך יברכם שגם להבא יוכלו לפעול בעניני תורה ומצוות
בכלל ,ובצדקה בפרט ,לאורך ימים ושנים טובות בשמחה ובבריאות.
בברכה בכל המצטרך בגשמיות וברוחניות.
ט׳תב
מר מנחם מענדל:איידלמן.
מגדיל עוד יותר את המצוה :ראה בבא בתרא ט ,ב.
עקרת-הבית :ראה בראשית־רבה פרשה עא ,ב .זוהר חלק א קנד ,א .אור התורה נ״ך כרך ב
עמור תתעא ,ושם עמור תתנה ואילך.
מבצע תפילין :ראה גם אגרות קודש כרך כה עמוד כג ,ובנסמן בהערות שם.
הגמרא :ברכות ו ,א .וראה גם אגרות קודש כרך כד עמוד שצג.
77 תשב״ ו -תשל״ה