Rabbi Elazar Of Modin Said: "When A Person Profanes Sacred Things, Degrades The Festivals, Publicly Humiliates His Colleague, Abrogates The Covenant Of Our Father Avraham, Or Interprets The Torah In A Manner Contradictory To Its True Intent, Even Though He May Possess Torah And Good Deeds, He Has No Share In The World To Come."

When A Person Who Profanes Sacred Things, ... Has No Share In The World To Come

A Jew has the power to make the mundane holy, to imbue every dimension of worldly experience with G-dliness. In the World to Come, the Era of the Resurrection, the ultimate worth of these efforts will be revealed, for then the barrier separating the spiritual from the physical will be dissolved.

All the acts mentioned by the mishnah involve making the sacred profane. A person who conducts himself in this manner acts in direct opposition to the intent of the World to Come. Therefore he will not be granted a share in this revelation.

More specifically, the different sacred entities mentioned by the mishnah refer to holiness brought about through man's efforts. "Sacred things" refers to animals or other objects consecrated for the altar. By and large, it is man who consecrates such offerings. "The festivals" are also consecrated through the divine service of the Jewish people. Thus in our holiday prayers,[44] we praise G-d who "sanctifies Israel and the festive seasons." For as our Sages comment,[45] G-d sanctifies Israel, and Israel in turn consecrates the festive seasons.[46]

With regard to one who publicly humiliates his colleague, it can be explained that although all Jews share a fundamental unity, the fact that a person is one's colleague, i.e., that these inner bonds have been given outward expression, is a result of human activity. By publicly humiliating his colleague, a person betrays the bonds of friendship that have been established.

The covenant of our father Avraham was originally established by human activity - Avraham's act of circumcision - and is renewed by man's deeds. Similarly, the interpretation of Torah law and its application in our lives is an area in which man is granted the potential for achievement. When, however, a person interprets the Torah in a manner contradictory to its true intent, he misuses this potential and profanes the sanctity of a Torah lifestyle.

It must, however, be emphasized that the mishnah's statement applies only to a person who has not turned to G-d in teshuvah. Teshuvah has the potential not only to erase the negative effects of a person's conduct, but to actually transform his sins into merits,[47] and assure him a full portion in the World to Come.

(Sichos Shabbos Parshas Shelach, 5738)

Even Though He May Possess Torah And Good Deeds

The literal meaning of the Hebrew words is "Even if he has Torah and good deeds in his hand." It is impossible for a person who commits such sins to have made the Torah part of his being. He may have studied Torah and performed good deeds, but they are "in his hand" - at a level of his being that does not affect his true self. And therefore they do not endow the person with a portion in the World to Come.

(Sichos Shabbos Parshas Devarim, 5747)

   

Notes:

44. (Back to text) Siddur Tehillat HaShem, p. 254.

45. (Back to text) Berachos 49a.

46. (Back to text) For this reason, the mishnah mentions the festivals and not the Shabbasos. For the sanctification of the Shabbos is not dependent on the Jewish people, but is a natural function of the weekly spiritual cycle. See Beitzah 17a.

47. (Back to text) Yoma 86b; cf. Tanya, ch. 7.