Mitzvos in the World to Come

Our Gemara discusses the concept of “dichui”, a disqualification in eligibility, and how it affects prohibitions. The concept of “dichui” is more commonly used throughout the Talmud in regards to sacrifices and positive Commandments. That is, if a dedicated sacrifice becomes ineligible for whatever reason and then reverts back to eligibility, is it still able to be offered as a sacrifice. The possible problem is that there was a period in time where it was ineligible, and perhaps that degrades its sanctity. It also is discussed in regard to objects of mitzvah (see Avodah Zara 47a and Succah 33a), such as if one of the four species were rendered unfit due to being cut at the tip and then it regrew.

Our Gemara discusses a situation of something that was prohibited, became permissible, and reverted back to its prohibition. Does the prohibition resume or once it was removed it remains null. Our Gemara concludes that by prohibitions, there is no “dichui”, and thus even if neutralized but the prohibition returns, it becomes active again.

There are two puzzling midrashim regarding mitzvos in the world to come. In Niddah (61b), Rav Yosef declares that the mitzvos will no longer be binding in the world to come, after the resurrection of the dead (see Tosafos).

Various Jewish thinkers grapple with this teaching, trying to make sense of it. Is this an allegory? Does it refer to a particular moment in time? Could it really be true that the Torah, which represents the absolute will of God, won’t be eternal in this manner?

Pardes Yosef (Vayikra 11:7) discusses this issue at length and uses the rules of “dichui” to explain this idea about mitzvos in the world to come. Since we hold there is “dichui” by positive Commandments but not by prohibitions, we could understand the Midrash as follows. In the messianic future world after the resurrection of the dead, prohibitions will remain but positive commandments will not. This will not represent a changing of the Torah, but rather a function of the Torah. If the person died at that moment, he was free from mitzvah obligations, so when he gets revived, they are subject to the rules of “dichui”.

If we understand such a future world in a technical  sense, we also should try to make sense of it philosophically. What does it really mean, to live in a world where the prohibitions still exist but the positive Commandments do not? On a simple level, a negative prohibition is not an expression of devotion to God, but rather a red line, something harmful and immoral that the Torah is protecting us from. Having said that, it makes sense that once prohibited it should always be prohibited, even a society or our relation to God dramatically changes. Morality, especially in the sense of abstaining, should be relatively constant. However, the forms of devotion and service of God, which are represented in the positive Commandments could vary greatly depending on the spiritual level. Perhaps at that point, in a state of constant attachment and devotion to God, commandments will not be needed in the same way.

Our Gemara on Amud Aleph discusses the extent of the prohibition of chametz in the Mincha offering. Even after the kometz portion is offered on the altar, the remainder is still prohibited to have chametz. The proof text is:

“It shall not be baked with leaven. I have given it as their portion of My offerings made by fire” (Vayikra 6:10). This section of the verse can be read as a single sentence, to indicate: Even their portion of meal offerings, i.e., the remainder eaten by priests after the removal of the handful to be burned on the altar, shall not be baked with leaven.

The Be’er Mayim Chaim (in Siduro Shel Shabbos, I, Shoresh V:1) understands this verse allegorically as well. Chametz often symbolizes the evil inclination because of its internal fermenting nature, and that it arises spontaneously if the dough is left unsupervised – similar to character flaws that bubble up without self-awareness. However, the emphasis here is that even on your own portion, there also is a prohibition against Chametz. The Be’er Mayim Chaim says this represents a different kind of awareness. It is not enough to devote time towards God and spiritual endeavors. But, even in “your portion“, there must be devotion to God. That means the regular everyday activities are to be spent with some sense of connection and service. This is the meaning of the prohibition against Chametz in your portion of the sacrifice.

To attain this level is at once difficult, but also easy. The Torah is asking of us not to devote moments of time toward worship but to live and walk with God. This is difficult in one way because it requires a constant sense of mindfulness and even humility to consistently subordinate our own wishes and desires, and see ourselves as acting and walking in the way of God. On the other hand, it makes life kind of simple. The investment of Time and Energy in our worldly pursuits can be less frustrating and less disappointing when we see ourselves partnering with God. When you have a powerful and wealthy business partner, it’s a lot easier to bear the ups and downs in the marketplace. Similarly, if one truly believes that he is walking in the ways of God and God is supporting and guiding him, events are experienced differently. Disappointments are momentary and can be seen as redirections and reassessments and not catastrophic. This is why Torah life which offers a constant state of observance and commandments, may seem daunting, but really offer a pleasant and healthy lifestyle.

Don’t Discount Symbolic Value

Our Gemara on this daf discusses the requirement of certain sacrifices to be slaughtered on the north side of the courtyard in the Temple.

Meshech Chochma (Vayikra 1:10-13) notes that the Torah explicitly states the requirement of slaughtering on the north side (tzafon) in regard to the sacrifice brought from sheep and goats (Hebrew “tzoan”), even though through scriptural derivations, it was required in many sacrifices. Meshech Chochma answers based on a Midrash (Vayikra Rabbah 2:10) that the north (tzafon) hints at the Akeida whose ashes remain hidden and stored away (Hebrew tzafoon) as they bring merit to the future generations. He adds, the Hebrew word for North (tzafon) is of the same root as hidden (tzafoon), because it is the one area of the sky that the sun does not manifest. This represents an openness without any blockage. Avraham’s sacrifice was turning to God and offering everything without reservation. That is like the open horizon without anything or any heavenly body interfering.

All of this might seem excessive. Is that really the function of sacrifices? Can these rules about location truly be effective in arousing these heavenly responses and spiritual states? In some ways, it would be more satisfying if the commentaries simply said “We don’t know what God wanted here and all we know is that He asks of us to do it, and so it must be a good thing.” In some ways that would be easier to digest than these fine-tuned, subtle symbolic ideas.

After going through many laws and requirements in different kinds of sacrifices, and offering explanations of their symbolic meaning, the Rambam in the Guide for the Perplexed (III:46) raises a similar question. His response is to not underestimate how human nature works. Symbolism is highly impactful on human consciousness.

Most of the Torah, e.g. shofar, tefilin, mezuzah, matzah, Succah etc are symbolic acts. Indeed, human expression through artistic actions such as song and painting are continuous and constant in every culture, primitive or complex. There are paintings in the darkest of caves that go back to cultures and civilizations long extinct, with no technology to speak of. They did not have plumbing, skyscrapers or modern medicine, but needed to paint their homes with murals expressing their deepest feelings. This is human nature and unavoidable, and not to be avoided or disparaged, rather to be respected and harnessed.

The actions performed in the service of the sacrifices are often psychologically, and spiritually symbolic or reminiscent of desired states. We discussed many times throughout Zevachim and Menachos what various laws and actions symbolize. In a general sense as per the Ralbag at the beginning of Vayikra as well as the Toras HaOlah throughout the sefer, the person observing and bringing the sacrifice via the shock of witnessing the slaughtering and evisceration of the beast can enter into a meditative state – almost a prophetic trance. He reflects about himself, his vulnerability, and the dichotomy between the physical and spiritual natures of human existence.

Slaughtering on the north side through linguistic similarity, “reminds God” — which really means it is reminding us – of a spiritual peak of devotion and self sacrifice our ancestor achieved, and energizes us today.

© The Times of Israel (Blogs)