Time in the Teachings of Rabbi Shneur Zalman of Liadi

sovev 
and 
memale
(the 
transcendent and immanent aspects of divinity) will shine equally to everyone, there 
being no difference between light and darkness.
40
Thus, as Rashaz writes in 
Tanya
, 
“death will be swallowed up for ever” [
yevula ha-mavet
; see Is 25:8], and the 
“unclean spirit” will pass out of the earth [see Zec 13:2], namely, the 
sitra ahara 
and 
the husks will be annihilated.
41
For in the messianic days preceding the resurrection, 
evil will exist in
potentia
, not 
in actu
, in a state of being subjugated by good 
[
itkafia
], whereas the resurrection entails its actual transformation into good 
[
ithapkha
].
The cessation of eating and drinking after the resurrection results from the 
transformation of the world by the transcendent light of 
sovev
. Only the divine soul, 
which is “the portion of God from above” [
helek Elohah mi-ma'al
, Jb 31:2]
42
is 
sustained by the vitality that comes directly from the light of 
Ein Sof
, whereas the 
animal soul receives the vitality that is mediated by the order of concatenation. As 
nowadays the revelation of the vitality comes about mostly through the immanent 
light of 
memale
, the animal soul must sustain itself by the vitality concealed in 
material food. In the future, however, when the light of 
sovev 
will shine through 
memale
, materiality will not conceal the vitality and the animal soul will sustain 
5564
, 138, discussed in Schwartz, 
Mahashevet Habad
, 278, where Rashaz states that bodies after the 
resurrection will not be sustained by food but by hunger and thirst, namely hunger and thirst for God.
39
See for example T1, 36:46b; TO 22c, 76d; LT 
Shabat shuvah 
66a, 
Shir ha-shirim 
7b; 
Seder tefilot 
19b.
40
See for example TO 54c; LT 
Re’eh 
28a-b, 
Rosh ha-shanah
90a; MAHZ 
5566
, i, 382; 
5569
, 42-45, 
and Schwartz, 
Mahashevet Habad
, 279. See also LT 
Shir ha-shirim 
41a, where the unification of 
sovev 
and 
memale
, or 
Kudsha Berikh Hu 
and His 
Shekhinah
,
 
is described as God’s dwelling place in 
the lower worlds [
dirah ba-tahtonim
]. 
41
See for example T1, 7:12a, T4, 25:139b. 
42
See for example T1, 2:6a, 35:44a, 41:65b, T4, 15:123a; TO 24a, 84b; LT 
Va-yikra
2d, 6a, 39d, 
Va-
yikra hosafot
51c, 
Ba-midbar 
1b, 
Hukat 
61d, 
Mas’ei 
91, 28c, 34a c, 
‘Ekev
13d, 
Tetse 
37d, 
Rosh ha-
shanah 
62c, 
Ha’azinu
74c, 77c, 
Shir ha-shirim
2b, 5c. 

---

126 
itself directly by the light of 
Ein Sof
, just like the divine soul.
43
Moreover, because of 
the revelation of the radiance of 
Ein Sof
, all the Jews will have a share in the world-
to-come after the resurrection,
44
which is not the case in Paradise, where only the 
souls of the righteous enjoy the radiance of 
Shekhinah
, which comes from the 
revelation of the divine light through the order of concatenation.
45
Finally, different 
classes of Jews will share in the elevation of the entire world to a higher status at the 
redemption: the Levites of today will be reborn as priests [