Time in the Teachings of Rabbi Shneur Zalman of Liadi

Likutei Torah, 
Shemot
, 
122. 
179
See for example LT 
Devarim
1b, 
Yom ha-kipurim
70a. See also LT 
Re’eh 
23c, where Rashaz states 
that three things were given to Israel by God through sufferings: the world-to-come, Torah, and the 
Land of Israel [see 
b
Berakhot 5a]. 

---

160 
beautiful metaphor, Rashaz compares the fire of 
Gehinom 
to the fire of the crucible: 
just as the latter, in the process of smelting ore, separates silver from waste matter 
and slag, so the former separates good from evil, thus enabling the soul to ascend to 
the Garden of Eden.
180
The sufferings of 
Gehinom
are worth enduring, as they lead 
to the ultimate delight,
181
and since they are much more grave than any suffering 
experienced in this world, it is much better to suffer for one's sins in this world (for 
example by self-mortification – fasts, etc.), than in the world-to-come.
182 
Gehinom 
and the River of Fire play similar but distinct roles. Just as passing 
through the fire of 
Gehinom
purifies the soul before it enters the lower Garden Eden, 
so immersion in the River of Fire is necessary before ascension to the upper Garden 
of Eden.
183
In some places, Rashaz even goes on to discern more than two Gardens 
of Eden in the world-to-come, which are distinguished from one another by the level 
of delight experienced in each one.
184
In contrast to the static image presented 
above,
185
whereby, the hierarchy of beings in the world-to-come is fixed once and 
for all, the world-to-come, according to Rashaz, can also be in permanent motion, 
with the righteous constantly ascending from the lower to the higher levels of the 
Garden of Eden.
186
This is in line with the classical rabbinic statement that the 
180
See TO 49a. 
181
See for example TO 49a-b; LT 
Be-shalah 
1d, 
Be-ha'alotekha 
33b, 
Va-yikra hosafot 
52b, 
Hukat 
62b, 
Shir ha-shirim 
4b. 
182
See LT 
Re'eh
23d. See also T3, 12:101a, where Rashaz links his position that it is preferable to 
suffer in this world than in the world-to-come to the idea that this world was built with the attribute of 
Kindness [
Hesed
], while the world-to-come was built with the attribute of Judgement [
Din
]. See also 
LT 
Pinhas
76c. On the significance of fasts and other mortifications, see T3, 1-12:91a-93a, 7:97a. In 
some places, Rashaz states that to confront all the obstacles, sufferings and labours of this world 
would result in a higher elevation in the world-to-come. This is also the reason why, according to 
Rashaz, Abraham preferred the enslavement of Israel by other nations [
shi’abud malkhuyot
] to the 
sufferings of 
Gehinom
[see 
Bereshit rabah 
44:21]: from the lowest level of Exile one can ascend to 
the highest levels of the world-to-come. See TO 8b. 
183
See for example TO 31a, 69c, 96a; LT 
Be-shalah 
1d 
Be-ha’alotekha 
33d, 
Va-yikra hosafot 
52b, 
Shemini ‘atseret
84d-85a; 
Seder tefilot
, 10; MAHZ, 
Ethalekh
, 168. See also 
Z
ii 211b. 
184
See TO 49a, 98b, and LT 
Be-har 
41b, where Rashaz reasons that only these two where revealed to 
us, which is why the sources mention only them out of the whole range of different Gardens of Eden. 
185
See section 2.1 above in the present chapter. 
186
See for example TO 32d, 49a, 81d, 98b; LT