קַוֵּ֤ה אֶל־יְהוָ֨ה ׀ וּשְׁמֹ֬ר דַּרְכּ֗וֹ וִֽ֭ירוֹמִמְךָ לָרֶ֣שֶׁת אָ֑רֶץ בְּהִכָּרֵ֖ת רְשָׁעִ֣ים תִּרְאֶֽה׃
여호와를 바라고 그 도를 지키라 그리하면 너를 들어 땅을 차지하게 하실 것이라 악인이 끊어질 때에 네가 목도하리로다
Kli Yakar
The third opinion, which is the opinion of Rabbeinu Bachya the Elder, mentioned by Ibn Ezra in Parashat Ha’azinu and he leaned towards his words, and also Ramban leaned towards this opinion, is that all the promises in the Torah are above nature. For it is not natural that rain would fall when people observe the commandments and that rain would be withheld from the earth when they do not fulfill the will of the Blessed One. However, the ascent of the soul to its source is a natural phenomenon for the soul and is not miraculous. And since we find in the Torah the punishment of karet [spiritual excision] for the sinning soul, that it is cut off from its source, from this we can learn that if it does not sin, it will return to its dwelling place, to the place where its tent was originally. And it seems that regarding this it is said: Hope in the Lord and He will exalt you to inherit the land; when the wicked are cut off, you will see it (Psalms 37:34). This means that in the same karet [excision] that is promised in the Torah for the wicked, you will see that there is spiritual reward that God will exalt you to inherit the land of life, for the soul will ascend to its source, which we learn from the fact that the Torah needs to specify that the souls of the wicked are cut off from there.