29

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 ...


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

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 ...


11

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 ...


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

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 ...


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

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 ...


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

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 ...


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

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).


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

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 ...


6

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 ...


6

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 ...


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 other ...


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 ...


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

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 refused,...


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

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

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)....


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