The Torah alludes to a tzaddik whose mortality can be traced solely to the sin of the Tree of Knowledge, inheriting, as it were, the venom of “the serpent’s bite.” * One has free volition to be entirely righteous, like Chanoch or Eliyahu, or Rabbeinu HaKodesh. * Source materials compiled by Rabbi Shloma Majeski. Translations are in bold. Underlining is the author’s emphasis.
Translated and presented by Boruch Merkur
Shedding further light on the eternal life of Rebbi Yehuda HaNasi, the first Rebbe of Munkacs, Rabbi Tzvi Elimelech Spira (the B’nei Yisachar), writes two interpretations of “ki kavor sikb’renu ba’yom ha’hu – you shall surely bury him on that day” (D’varim 21:23). This verse speaks about what is to be done with the body of the ben soreir u’moreh, the “rebellious son” described in the Torah. After he is stoned to death, his body is suspended from a tree, but before nightfall it must be taken down and buried:
“Ki kavor sikb’renu ba’yom ha’hu.” (There are two inferences to be drawn from this phrase, both of which are alluded to [in the same phrase] in the Torah. The first interpretation is: surely a sin will be found “ba’yom ha’hu – on that day” to justify the fact that this person was buried. Here “on that day” refers to the days the person lived in this world. [Some sin or inadequacy can be found to justify the punishment of death to which the person was subject.]
(Of course, there were a number of people who died [not on account of any sin at all, but solely] by the “the serpent’s bite.” [That is, they would not have realized their mortality at all were it not for the human condition established by the first sin, eating from the Tree of Knowledge.] Thus, we may assert that the Torah also alludes to a tzaddik who is recognized as such, and to that extent it is certain that [upon his death] his mortality can be traced solely to [the sin of Adam eating from] the Tree [of Knowledge, inheriting, as it were, the venom of “the serpent’s bite”].
(The Torah alludes to this tzaddik’s condition in the second interpretation of “ki kavor sikb’renu ba’yom ha’hu.” Namely, if he truly was a tzaddik gamor, one who is utterly righteous [having never committed a sin], not even ever having gratuitous benefit from permissible things or experiences throughout his lifetime in this world, then certainly his burial will be for no more than “ba’yom ha’hu – on that day.” His apparent demise, before the eyes of the world, is solely on account of the fact that the world is judged according to the majority. But he lives and shall [continue to] live with a body and soul in the manner of Rabbeinu HaKodesh [Rebbi Yehuda HaNasi].)
The reason for this is that “kil’las Elokim talui (for he that is hanged is a reproach unto G-d),” meaning here that the “reproach” [i.e., mortality, death] issued from Hashem yisborech upon Adam HaRishon, the First Man, and meted out to him [and his descendants] throughout future generations is “talui,” it depends upon whether or not one is able, with his own free volition, to be [entirely righteous] like Chanoch or Eliyahu, or emulating Rabbeinu HaKodesh, or Rebbi Achai Bar Yoshiya (Shabbos 152b).
And being that you [the individual Jew] know all this [i.e., one is aware that it is his choice whether or not to be completely righteous], there is, therefore, a warning to you: “Do not defile your earth” – (meaning the material substance of your body, which is crafted from the earth, by means of swearing off the bitterness of worldly delights) – “which G-d, your L-rd, gives to you” (meaning to say that He grants you the capacity to polish it [i.e., your body] and make it shine, like the luminance of the sky, that it too should be “for our Alm-ghty G-d”).
(Igra D’Kalla, Parshas Ki Seitzei, pg. 664)