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Certain practices such as learning halachot daily or reciting ashrei three times a day are supposed to guarantee a person a place in olam haba. How exactly does this work? Can a person be an evil sinner but perform one of these charms and magically be absolved of the sins? Why would that be the case?

Is it more of a descriptive thing [ie anyone who would set aside time daily to study a halacha is the kind of person who has her priorities straight and the probability of her making it to heaven is really really good]? If this is the case, why were certain acts chosen over others [seems random]?

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Don't forget about having 7 sons - or something. – Seth J Sep 24 '12 at 19:05
@SethJ What about setting up 3 successful shiduchim? – Double AA Sep 24 '12 at 19:32
A sefer promised an encounter with Elijah the Prophet to anyone who would refrain from idle speech for 40 days. A chassid tried this to no avail, so he traveled to a highly reputed Rebbe for some answers. After observing the Rebbe throughout Shabbos, he was unimpressed and decided not to bother. The following morning, as he prepared to leave town, he observed the Rebbe petting and praising his horse. The chassid approached him and shouted: "How could you be so frivolous!" "I'll have you know," the Rebbe responded in an indignant tone, "that this horse has not spoken an idle word in 40 days!" – Fred Sep 24 '12 at 19:48
or being a Jew... – Charles Koppelman Sep 25 '12 at 12:33

The Meiri explains the passage about learning Halachos daily as follows:

ר"ל שאחר ששנה הסוגיא דרך מחקר ומשא ומתן מעלה בידו הראוי לברור דרך פסק וקובען לעצמו הלכות הלכות, מובטח לו שהוא בן העולם הבא, שעל ידי כך מתישר בהוראה יפה יפה ונמצא מזכה את הבריות בהוראותיו ואינו מכשילן כשאר התלמידים שאין נוהגין כן, והיביאוה דרך רמז מדכתיב הליכות עולם לו, אל תקרי הליכות אלא הלכות, ר"ל אם הוא שונה הלכות על הדרך שביארנו, עולם לו.

This means to say that after one has learned the subject by way of research and give-and-take, he picks out that which is fitting to choose as a final verdict, and he sets them up for himself as Halachos; he is guaranteed to be a member of the World to Come, for through this process he becomes very straightforward in his rulings and it turns out that he makes the world righteous through his rulings and he doesn’t cause them to stumble like the rest of the students who don’t act this way do. And they brought a hint to this from Scripture which says “Halichos – the world is his”; don’t read “Halichos” but rather “Halachos”; meaning if one learns Halachos in the way we have explained, the “World [to Come] is his.”

Other passages can be explained in a similar fashion.

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cute except this basically falls into the 'more descriptive' category. Why then would this person who may have committed horribly grievous sins which is has not repented for, be zoche to olam haba simply for his give-and-take learning of a halacha daily? Also, I'm not sure how other passages, such as saying Ashrei thrice a day, can be explained similarly. – user1668 Sep 27 '12 at 14:07
Why then would this person who may have committed horribly grievous sins which is has not repented for, be zoche to olam haba simply for his give-and-take learning of a halacha daily? - The wohle point of the Me'iri is to preclude this question. – Dov F Sep 27 '12 at 19:29
As a general rule, don't look at these passages as giving tips for 'bonus points'; rather look at them as observations about things which naturally lead a person in the right direction. – Dov F Sep 27 '12 at 19:31
the meiri doesn't say anything about a person's middos or hanhagos, from what I can read he is simply telling you how to get good at making a clear p'sak - daily practice. My question is what does giving a good p'sak have to do with being a 'ben olam haba'? And if the answer is that there is an implicit assumption that you have to have good middos etc. the 1)the ikar is chasar from the sefer 2)the ma'amar isn't really telling us anything and 3)what makes this particular thing special vis a vis olam haba? – user1668 Sep 27 '12 at 20:24

Guaranteed Olam Haba does not mean there is no Geheinom. It means after Geheinom if the person does sins.

source: Rambam Hilchos Teshuva 3:5

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Source? Also isn't that true of nearly all Jews: Kol Yisrael Yesh... so what is unique about these mitvzot? – Double AA Sep 24 '12 at 18:11
@DoubleAA you're too quick! exactly my questions – user1668 Sep 24 '12 at 18:11
@PM, then you should have included that (or should include that) in the question. – msh210 Sep 24 '12 at 20:08
@msh210 I believe it's implicit in the question – user1668 Sep 27 '12 at 14:04

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