12

This is a rather famous issue, so much so that Rabbeinu Bachya (1100's) already lists five answers to this question. Later, Abarbanel lists 7 (in his book Tzedek Olamim), and the Kli Yakar (to Vayikra 26:12) collects 9 answers. There are even more floating around Jewish literature (especially in kabbalah and chassidus), but I think that these will suffice ...


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 ...


11

This is quoted in the Afrakasta D'anya (4: 370) of R. David ben R. Baruch Kalonymus Sperber (leader of pre-war Romania) in the name of R. Moshe Stern in the name of the author of Imrei Yosef in turn quoting his teachers. שו"ת אפרקסתא דעניא חלק ד - עניינים שונים סימן שע ועל דרך - זה שמעתי מפי מו"ח הגה"צ ז"ל [רבי משה שטרן, גאב"ד פאליאן] בשם הה"ק בעל ...


11

Deut. 7:11 states: "You shall observe the commandment, and the decrees, and the ordinances, that I command you, today, to perform them." The Torah writes about Earthly rewards, and not a lot about the world to come (afterlife) or the resurrection (see further in Deut. Ch.7:12-etc.) One reason for this is the word "today" in Deut.7:11. The Torah is meant ...


10

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 "...


10

Mishna Torah Hilchos Teshuva 3:2: ושקול זה אינו לפי מנין הזכיות והעונות אלא לפי גודלם. יש זכות שהיא כנגד כמה עונות שנאמר יען נמצא בו דבר טוב. ויש עון שהוא כנגד כמה זכיות שנאמר וחוטא אחד יאבד טובה הרבה. ואין שוקלין אלא בדעתו של אל דעות והוא היודע היאך עורכין הזכיות כנגד העונות .. and this weighting [of merits vs. sins] isn't according to their number but ...


10

The answer is there are few if any Biblical references. The afterlife is more emphasized in the oral tradition than in the actual Bible. Which is why you had the Sadduccees (the priestly Jews who only believed in the first five books of the Bible with no oral tradition) who did not believe in an afterlife at all. To this day there are still many Jews who are ...


9

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 ...


8

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. ...


8

We can't possibly know how God judges people after they die. We know that he is compassionate, and I think it's safe to assume that he isn't going out of his way to punish people for things they didn't really understand. On the other hand, perhaps a person who believes himself to be Jewish but still violates halacha does receive punishment even though he was ...


7

R. Yosef Chaim of Baghdad discusses this in his commentary to this Talmudic passage. His answer is that the whole thing was a mere ploy. The Sages actually knew that Shlomo was a worthy person and they never entertained the notion that he was in the same category as those who have no share in Olam Haba. However, the verse in I Kings 11:6 states that Shlomo ...


6

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 ...


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 ...


6

Kitzur Shulchan Aruch 104:2 says that one should wear "Begadim Mechuvadim" appropriate clothing on Chol Hamoed, if not he is disgracing it.


6

Some passages that are understood by some to refer to personal resurrection include: Isaiah 26:19: Oh, let Your dead revive! Let corpses arise! Awake and shout for joy, You who dwell in the dust!— For Your dew is like the dew on fresh growth; You make the land of the shades come to life. Job 19:25-27: But I know that my Vindicator lives;...


6

As noted by Rabbi Natan Slifkin, there does not appear to be much early precedent for such an idea, at least as you're describing: In my essay "What Can One Do For Someone Who Has Passed Away?" I noted that classically, one's mitzvos are only a credit to those people who had a formative influence on you. One's mitzvos cannot help the souls of ...


6

Sanhedrin 98a ואמר רבי אבא אין לך קץ מגולה מזה שנאמר (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל וגו'‏ And Rabbi Abba says: You have no more explicit manifestation of the end of days than this following phenomenon, as it is stated: “But you, mountains of Israel, you shall give your branches, and yield your fruit to My people ...


6

The Mishnah in Sanhedrin 10:3 discusses whether certain groups of people have a share in the world to come. In his commentary there, Rambam writes as follows: כבר זכרתי לך פעמים רבות שכל מחלוקת שיהיה בין החכמים שאינו בא לידי מעשה אלא שהוא אמונת דבר בלבד אין צד לפסוק הלכה כאחד מהם I have already mentioned many times that any dispute between the Sages that ...


5

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 ...


5

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 ...


5

In בכורות דף מז, there is a dispute as to whether someone who had children and then converted had fulfilled the mitzvah of פרו ורבו, the commandment for Jews to have children. R' Yochanan says he has, for there is a commandment for even gentiles to have children, as the Torah says לשבת יצרה, mankind was created to multiply. Resh lakish argued because a ...


5

The short answer is yes, they will be resurrected. See from Sukkah 52b: The Gemara continues homiletically interpreting verses that relate to the end of days. It is stated: “And this shall be peace: When the Assyrian shall come into our land, and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight princes among ...


5

https://www.chabad.org/library/article_cdo/aid/2312384/jewish/Chapter-3-The-World-to-Come-Why-a-Bodily-Resurrection.htm provides a summary of the 2 opinions about Olam Haba, see there for more details. The Rambam* maintains that the World to Come (Olam Haba) is the World of Souls (Olam HaNeshamos), which is often referred to as the Garden of Eden (Gan Eden)....


5

Both of the reasons that are suggested in the OP are correct according to Torah. The primary reason is to inherit the World to Come, as explained in Mesilas Yesharim chapter 1: והנה מה שהורונו חכמינו זכרונם לברכה הוא, שהאדם לא נברא אלא להתענג על ה' ולהנות מזיו שכינתו שזהו התענוג האמיתי והעידון הגדול מכל העידונים שיכולים להמצא. ומקום העידון הזה באמת הוא ...


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 that ...


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

This sounds similar to Antoninus's question to Rebbi on the bottom of Sanhedrin 91a. [Antoninus asked Rebbi:] The body and the spirit can each get out of punishment. The body will say the soul sinned! From the moment he left me I lay here still as a stone in the grave. The soul will say the body sinned! From the moment I left him I have flown around like a ...


4

the mishna in avos says הוי זהיר במצוה קלה כבחמורא שאי אתה ידע מתן שכרן של מצוה, which i think means be careful with small mitzvos bec. we dont know what gd considers important


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