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18

Yes. The Talmud (Sanhedrin 105a; Rosh Hashanah 17a; See also Tosefos on Sanhedrin 13b) states that the wicked people of all nations will go to Gehenom (Hell), and that righteous people of all nations, Jew and non-Jew alike, will got to Gan Eden (Heaven). The Rambam (Maimonides) writes that anyone who has acquired knowledge of God and follows the Sheva ...


13

The Rambam in Hilchot Milachim 12:1 says "OLAM KMINHAGO HOLECH." The world will continue as is including electronics.In fact the Chofetz Chaim said that most of today's technology it proves the point for example he said until phones no one could understand how Hashem could hear all so Hashem showed us an example.


11

Rabbi Avraham Chayim Schorr (Toras Chayim to Sanhedrin 90a) addresses this question and concludes that this refers to people who would merit immediate admission to olam haba without any prior suffering of the soul.1 R' Tzadok of Lublin (P'ri Tzadik, Vayikra, Lag Ba'Omer V'siyum HaShas, §3) provides an alternative explanation. He says that all of Israel is ...


9

The Rambam (Hilchos Teshuva 9:2:) writes that Moshaich will be a prophet: [These changes will come about] because the king who will arise from David's descendants will be a greater master of knowledge than Solomon and a great prophet, close to the level of Moses, our teacher. See also Melachim uMilchamot 12:3, where he writes that Moshaich will have ...


9

Me'iri explains that they go directly to Gehenom. According the Rambam Ramban, after death you either go to Gan Eden or Gehenom. At the time of the final judgment it is decided if you go to Olam Haba, these people do not stop for judgment but remain in Gehenom so as not to increase their punishment. Yad Ramah's explanation is similar to the Ramban but says ...


9

No one is exempt from Halacha. However one that was raised without knowledge is considered a Tinuk Shenishba and is not punished for what he did not know. Regarding Olam Haba - the Mishna says Kol Yisroel Yesh Lohem Chelek L'Olam Haba - although the commentaries do limit it somewhat - even an educated Jew that breaks Jewish laws - in most instances will ...


9

Perhaps we need to start by defining what the word eved means in Judaism anyway. It doesn't necessarily mean slavery or servility; in the Bible it is frequently used of royal ministers (and even in one instance - see the answer I linked - King Rehoboam is advised to "be an eved to the people"). Great figures in Jewish history - Moses, Joshua, David - are ...


7

I think the main fundamental drive is not about getting a reward. It is about building a relationship with the Creator of the World. The reason for doing the mitzvos is that they are an expression of His Will, and we love Him very much, like one loves his father, and obey his will not because of the reward but because we want to do something nice for Him. ...


6

Avodah Zarah 10b quotes Antoninus as wanting to serve Rabbi in olam haba. Rabbi tells him that descendants of Esav who don't think like Esav are not included in "there won't be a remainder to Esav" (Ovadiah 1:18).


6

Kabbala (Jewish mysticism) talks about there being multiple worlds, but our laws of who-is-a-Jew basically pertain to the world that we know right now. Reincarnation is a concept stressed by kabbalists starting in the late 1500s, though some traditionalists challenged it. Today I'd say most rabbis have heard of the concept, but if someone doesn't believe in ...


5

To the best of my knowledge, the promise that Ephraim and Menashe would become great is the following verse (Bereishis 48:19 from Chabad.org): יט. וַיְמָאֵן אָבִיו וַיֹּאמֶר יָדַעְתִּי בְנִי יָדַעְתִּי גַּם הוּא יִהְיֶה לְעָם וְגַם הוּא יִגְדָּל וְאוּלָם אָחִיו הַקָּטֹן יִגְדַּל מִמֶּנּוּ וְזַרְעוֹ יִהְיֶה מְלֹא הַגּוֹיִם׃ 19. But his father ...


5

In the Messianic era the nations will recognize and facilitate Israel's role as a priestly nation. The imagery used by the Bible suggests servitude, "Foreigners will stand and tend your locks and the sons of the stranger will be you plowmen and your vineyard workers. And you will be called 'priests of Hashem"' "ministers of our G-d" will be said of you. You ...


5

Olam Habba can refer to both the reward a person has after he passes away and the ultimate reward the whole world has when Moshiach comes. According to the Rambam, the order is as follows: The person passes away and his soul goes to Olam Habba Moshiach comes and then the soul is resurrected by Techiat HaMeitim. Eventually, the body will die again and the ...


5

Pirkei deRabbi Eli'ezer is a compilation of midrashim [rabbinic allegory and exegesis], and the dating is questionable but scholars generally assign it to the eighth or ninth century. My reading of that source, though, doesn't say anything about Sheol as a place of cleansing the soul, but simply that Sheol is the lowest of the seven levels of Gehinnom. As ...


4

See Tanya Chapter 36: Yet what could be the purpose of this series of worlds and their degeneration ever lower and lower? It could not be the higher worlds. After all, as high as they could be, they are still a descent from the light of His presence. Rather, the goal must be this lowest world. But what could be gained from a lowly world? It must be ...


4

Off the top of my head: You will feel like your life has a purpose. You'll have a meaningful life as opposed to a "well, I happen to be here, may as well enjoy it life." You don't have to feel like a victim of circumstance. Hashem controls everything in the world, and everything that happens to you. The world is not a big scary chaotic place that could eat ...


4

a created being is under duty to serve his Creator on account of gratitude for having created him. this is explained at length in the Chovos Halevavos especially Gate #3 - Service of G-d. there he says, that nevertheless, a person does not usually give all he has unless he gets something greater for it. This reward is that the Creator will be pleased with ...


4

דרך ה' חלק ב פרק ב סימן ד ואמנם גזר עוד חסדו ית' להרבות ההצלה לבני האדם, שימצא עוד מין צירוף אחר למי שיתכן בו הצירוף, דהיינו למי שגבר בו הרע תגבורת גדול, אך לא כל כך שיהיה משפטו להאבידו לגמרי, והוא כלל עונשים שהיותר רשום בהם הוא הדין בגהינם. והכונה בו הוא להעניש החוטא כפי חטאיו, באופן שאחרי הענשו לא יהיה עוד חוב עליו על המעשה הרע שעשה, ויוכל אחרי כן לקבל ...


3

No. The Talmud (מסכת סוטה כ"א עמוד א ) says: "מאי בוז יבוזו לו? אמר עולא: לא כשמעון אחי עזריה, ולא כר' יוחנן דבי נשיאה, אלא כהלל ושבנא, דכי אתא רב דימי, אמר: הלל ושבנא אחי הוו, הלל עסק בתורה, שבנא עבד עיסקא; לסוף אמר לו: 'תא נערוב וליפלוג!' יצתה בת קול ואמרה אם יתן איש את כל הון ביתו וגו'" “What does it mean, ‘He will scorn him to the ...


3

The belief in reward and punishment in the afterlife is a fundamental tenet of the Jewish faith (11th Principle of Rambam's 13 Principles of Faith). The earliest references I know of are various references in the Babylonian Talmud. Rosh Hashana 16b-17a attributes the view to Bais Shammai (ca 1st Century C.E.). Rabbi Akiva (ca 40 CE - ca 137 CE) is a bit ...


3

The Rambam explains, in line with his explanation of what Kares is, that they are cut off from their own spiritual component, and they remain physical. When the physical world comes to an end (as it will, in the Rambam's world), these people will end with it. They have no connection to spirituality, as they have chosen to involve themselves and invest in ...


3

There are many different stages according to the Rambam. There is a world where (righteous) people go after they die (some call this 'olam haneshamos'). In this world, there is a time when Mashiach comes, bringing world peace and the rebuilding of the Beis haMikdash, but the world continues running its natural course. At some point, techiyas hamesim will ...


3

HaRav Yosef Mizrahi Shelit"a says non-Jews have olam haba if they keep the seven laws.


3

Rav Chaim Kaniefsky says it is impossible in the sefer Shailos Rav pg.88 ,the questioner brings the famous story of the Gra who gave up his shcar mitzvah to have an esrog.see also Divrei Eliyahu pg 101 .Rav Chaim says its impossible and we don't learn halacha from stories.


3

In addition to everything said in this answer, Nefesh HaChaim Shaar 1 Perek 3 (as one example - it is hard to point to one quotable line, as it is a large theme of the Shaar) discusses that man is tied in the structure of creation, and doing mitzvos reinforces the structure of creation and brings a positive energy and influence into the world which improves ...


2

Yes, gentiles can go to the world to come. This states that they can as long as they're not wicked. Talmud, Tractate Avodah Zara 10b Once he[Antonius] asked him[Rabbi]: 'Shall I enter the world to come?' 'Yes!' said Rabbi. 'But,' said Antoninus, 'is it not written, There will be no remnant to the house of Esau?' 'That,' he[Rabbi] replied. 'applies ...


2

Since Olam Habah is beyond the Torah, as there are no Mitzvos or Aveiros there, and the Torah is only for those that are living on this world therefore there is no mention of Olam Habah in the Torah. http://www.hidabroot.org/CommunityDetail.asp?FaqID=9822 עולם הבא הוא בעצם עולם שמעבר לתורה. שמה לא מקיימים מצוות ואין אפשרות לחטוא בעברות, כמו שחכמים ...


2

Chagigah 15B - Soncino translation - (emphasis mine): When Aher died, they said: Let him not be judged, nor let him enter the world to come. Let him not be judged, because he engaged in the study of the Torah; nor let him enter the world to come, because he sinned. R. Meir said: It were better that he should be judged and that he should enter the ...



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