ALL ISRAEL HAVE A SHARE IN THE WORLD TO COME, AS IT IS STATED:[1]
"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." [2]


           All Israel have a share in the World to Come

Within the Talmudic writings, there are two interpretations of
the phrase "the World to Come":

a) Gan Eden  the spiritual realm of souls, the afterlife;
b) The Era of the Resurrection.

In this mishnah, the term obviously refers to the Era of the
Resurrection, [3] for in its source, [2] the mishnah continues:
"And these individuals do not have a portion in the World to
Come. He who denies that the concept of the resurrection has a
source in the Torah...."

Our Sages explain: [4] "He denied the resurrection of the dead;
he therefore will not have a share in this resurrection measure
for measure." [5]

Moreover, our Rabbis explain [6] that, with regard to this
mishnah, no other interpretation is appropriate. Entry to Gan
Eden  the spiritual world of the souls is restricted, as it is
written: [7]  "Who may ascend the mount of the Lord? He who has
clean hands and a pure heart."

For a person's position in the afterlife is a direct result of
his conduct in this world; one who has not refined himself will
not be found worthy of a portion in the afterlife.

Although the revelations of the Era of the Resurrection will be
vastly superior to those of the afterlife, every Jew will receive
a portion.

Why? Because the Jews are...


         THE BRANCH OF MY PLANTING, THE WORK OF MY HANDS

Every Jew's soul is an actual part of G-d. [8] Therefore, in
the Era of the Resurrection when the essential G-dliness that
pervades every dimension of our existence will be revealed, this
holiness  the fundamental vitality present in every Jew will
emerge.

The prooftext uses material entities "the branch," "the work" as
analogies to highlight the fact that the Resurrection the return
of the body to this material plane represents the ultimate
reward. [9]

For our material world will then be G-d's dwelling. [10]  Just as
a person reveals the innermost dimensions of his personality only
in his own home, so too the essence of G-dliness those dimensions
of His Being that transcend even spiritual existence will be
revealed in our material world.

(Maamar, Kol Yisrael Yesh La'hem Cheilek L'olam Habah, 5733;
 Likkutei Sichos, Vol. XVII, p. 343ff.)


                      IN WHICH TO TAKE PRIDE

Since every Jew's soul is an actual part of G-d, each and every
Jew  man, woman, and child praises G-d by virtue of his very
existence. [11] As our Sages tell us "Even the sinners of Israel
are filled with mitzvos as a pomegranate is filled with seeds."
[12]


This teaching serves as an introduction to each chapter of Pirkei
Avos because Pirkei Avos focuses on ethical development and
personal refinement.

When one becomes aware of the essential G-dly core of every
individual, one appreciates:

      a) the necessity to refine oneself so that this essential
         quality can be expressed, and

      b) that every individual, regardless of his present level
         of development, has the potential to achieve such
         refinement. [13]

(Sichos Shabbos Parshas Vayikra, 5750)


Footnotes to Kol Yisrael


1.  Yeshayahu 60:21.
2.  Sanhedrin 10:1.
3.  R. Ovadiah of Bartenura (and others) on Sanhedrin, ibid.,
    Midrash Shmuel, beginning of Pirkei Avos.
4.  Sanhedrin, ibid., (90a).
5.  See Igros Kodesh of the Rebbe Shlita, Vol. I, p. 148ff, which
    explains that the mishnah's statement that these individuals
    will not receive a portion in the World to Come refers only
    to their bodies; they will not be resurrected. Their souls,
    however, will be resurrected and live in another body, for
    every soul is "an actual part of G-d" (Tanya, ch. 2), or to
    refer to the wording of this mishnah, "the branch of My
    planting, the work of My hands."
6.  See the discourse Ki Yishalcha (Sefer HaMaamarim 5700 end of
    p.  44ff). See also Chagigah 15b which states that were it
    not for the prayers of R. Meir, Achar would not have entered
    Gan Eden (i.e., even the lower level of Gan Eden).
7.  Tehillim 24:3-4.
8.  Tanya, ch. 2.
9.  See Ramban, conclusion of Shaar HaGemul, Likkutei Torah,
    Tzav 15c.
10. Midrash Tanchuma, Parshas Bechukosai, sec. 3; see Tanya, chs.
    33 and 36.
11. See Sichos Shabbos Mevorchim Nissan, 5750.
12. The conclusion of the Tractate of Chagigah.
13. One of the reasons Pirkei Avos is studied is to prepare us
    to relive the experience of the giving of the Torah on
    the holiday of Shavuos.  Ahavas Yisrael was a necessary
    prerequisite for the giving of the Torah, as Rashi comments
    on the verse (Shmos 19:2): "And Israel camped before
    the mountain," "as one man, with one heart." Similarly, every
    year, we must prepare for the giving of the Torah with an
    emphasis on Ahavas Yisrael. (See Likkutei Sichos, Vol. I, p.
    262.)