Anon - The World To Come

The World to Come: Part I
What in the World is the World to Come?
I n this three-part series on the World to Come, we will discover that there is more
to the world than meets the eye. Fundamental to the Jewish worldview is the
understanding that a spiritual reality exists beyond what we experience in the physical
world. When a person dies, only his body is buried while his soul enters a spiritual
realm where it continues to live and have self-awareness. During the Messianic Era the
soul rejoins the body during the Resurrection of the Dead in a world that has a clearer
recognition of God.
Just as the individual experiences different phases of existence that ultimately end up
in a higher reality, so too the human race as a whole. The present state of existence is a
temporary stage in the unfolding development of mankind toward a utopian future.
In this first of a three-part series on the World to Come, we will explore the
following questions:
What is the World to Come – is there life after death?
Where does the Torah talk about a World to Come?
What happens after death?
What does one experience in the World to Come?
Is the World to Come in any way similar to this world?
What is the purpose of the World to Come?
Class Outline:
Section I. The Existence of a World to Come

Part A. Biblical Sources
Part B. Talmudic and Midrashic Sources
Section II. What is the World to Come?

Part A. The Two Phases of the World to Come
Part B. The Spiritual Delight of the World to Come
Part C. A Taste of the World to Come
Section III. The Purpose of the World to Come

Part A. The Place for Reward, Accountability, and Spiritual Perfection
Part B. The Natural Consequence of One’s Actions
Part C. The Purpose of Creation
1 Spirituality & Kabbalah

The World to Come I
Section I. The Existence of a World to Come
Before getting into the specific definition of the World to Come and how it is attained, we will start by
demonstrating from the Chumash (Five Books of Moses), Prophets, and Talmudic sources that Judaism
definitely affirms belief in the afterlife. The Chumash does not directly refer to the afterlife or the World to
Come for reasons discussed in the Morasha class World to Come Part II.
Part A. Biblical Sources
1. Bereishit (Genesis) 25:8-9; 35:28-9 – The term “gathered to his people,” which comes after
death and before burial, hints at an afterlife.
Avraham (Abraham) expired and died at a good ‫ש ֵב ַע וַ ֵּי ָא ֶסף‬
ׂ ָ ְ‫ש ָיבה טו ָֹבה זָ ֵקן ו‬
ׂ ֵ ‫וַ ִּיגְ וַ ע וַ ָּי ָמת ַא ְברָ ָהם ְּב‬
age, mature and content, and he was gathered ‫וַ ִּי ְק ְּברוּ אֹת ֹו יִ ְצ ָחק וְ יִ ׁ ְש ָמ ֵעאל ָּבנָ יו ֶאל ְמ ָערַ ת‬:‫ֶאל ַע ָּמיו‬
to his people. His sons, Yitzchak (Isaac) and ‫ש ֵדה ֶע ְפרֹן ֶּבן צ ַֹחר ַה ִח ִּתי ֲאׁ ֶשר ַעל ְּפנֵ י‬ ׂ ְ ‫ַה ַּמכְ ֵּפלָ ה ֶאל‬
Yishmael (Ishmael), buried him in the cave of ...‫ַמ ְמרֵ א‬
Machpelah, in the field of Ephron, son of Zohar
the Hittite, which borders Mamre …
Yitzchak lived to be 180 years old. He expired ‫ וַ ִּיגְ וַ ע יִ ְצ ָחק‬:‫וַ ִּי ְהיוּ יְ ֵמי יִ ְצ ָחק ְמ ַאת ׁ ָשנָ ה וּ ׁ ְשמֹנִ ים ׁ ָשנָ ה‬
and died, and was gathered to his people, old ‫שו‬
ׂ ָ ‫ש ַבע יָ ִמים וַ ִּי ְק ְּברוּ אֹת ֹו ֵע‬ ׂ ְ ּ‫וַ ָּי ָמת וַ ֵּי ָא ֶסף ֶאל ַע ָּמיו זָ ֵקן ו‬
and in the fullness of his years. His sons, Eisav .‫וְ יַ ֲעקֹב ָּבנָ יו‬
(Esau) and Yaakov (Jacob), buried him.
The phrase “gathered to his people” reflects joining the souls of others in a soul world.
2. Toldot Yitzchak, ibid. – The disembodied soul attaches itself to other souls after death.
“And he was gathered to his people” – this refers ‫ הוא על הנפש שנאסף עם נפשות‬,‫ויאסף אל עמיו‬
to the soul which is gathered together with the ‫ שכשהנפש בגוף היא נפרדת משאר‬,‫קרוביו הצדיקים‬
souls of its righteous ancestors; for when the soul ‫ וכשנפרדה מן הגוף נתחברה‬,‫הנפשות שהם בלי גוף‬
is in the body it is separated from the rest of the :‫עם שאר הנפשות שהן נפרדות מן הגוף כמוה‬
souls that are not connected to a body. Yet when
it leaves the body, the soul attaches itself to the
rest of the souls that are similarly separated from
their bodies.
3. Kohelet (Ecclesiastes) 12:7 – After death the soul returns to God.

And the dust returns to the earth as it was, and ‫וְ יָ ׁשֹב ֶה ָע ָפר ַעל ָה ָארֶ ץ ְּכׁ ֶש ָהיָ ה וְ ָהרוּ ַח ָּתׁשוּ ב ֶאל ָה ֱאל ִֹהים‬
the spirit returns to God, Who gave it. :‫ֲאׁ ֶשר נְ ָתנָ ּה‬
4. I Shmuel (Samuel) 28:3; 11-15 – After his death, the prophet Shmuel was raised up in a
vision.
Shmuel had died and all Israel eulogized him and ‫שרָ ֵאל וַ ִּי ְק ְּברֻ הוּ ָברָ ָמה‬
ׂ ְ ִ‫וּ ׁ ְשמוּ ֵאל ֵמת וַ ִּי ְס ְּפדוּ ל ֹו ָּכל י‬
buried him in Ramah, in his home town … ...ֹ‫וּ ְב ִעירו‬
Spirituality & Kabbalah 2

The World to Come I
And the woman said, “Whom shall I raise from ‫ֹאמר ֶאת ׁ ְשמוּ ֵאל‬ ֶ ‫ֹאמר ָה ִאׁ ָּשה ֶאת ִמי ַא ֲעלֶ ה ָּלךְ וַ ּי‬ ֶ ‫וַ ּת‬
the dead for you?” And he [King Shaul/Saul] said, ‫ֹאמר ָה ִאׁ ָּשה ֶאל ׁ ָשאוּ ל ֱאל ִֹהים רָ ִא ִיתי‬ ֶ ‫ וַ ּת‬... :‫ַה ֲעלִ י לִ י‬
“Raise up Shmuel for me” … And the woman ‫ֹאמר ִא ׁיש זָ ֵקן‬ ֶ ‫ֹאמר לָ ּה ַמה ָּת ֳאר ֹו וַ ּת‬ ֶ ‫ וַ ּי‬:‫עֹלִ ים ִמן ָה ָארֶ ץ‬
said to Shaul, “I saw a great man ascending ‫עֹלֶ ה וְ הוּ א ע ֶֹטה ְמ ִעיל וַ ֵּי ַדע ׁ ָשאוּ ל ִּכי ׁ ְשמוּ ֵאל הוּ א וַ ִּי ּקֹד‬
from the earth.” He then said to her, “What
‫ֹאמר ׁ ְשמוּ ֵאל ֶאל ׁ ָשאוּ ל לָ ָּמה‬ ֶ ‫ וַ ּי‬: ּ‫ַא ַּפיִ ם ַארְ ָצה וַ ִּיׁ ְש ָּתחו‬
does he look like?” She said, “An elderly man is
‫ִהרְ ַּגזְ ַּתנִ י לְ ַה ֲעלוֹת א ִֹתי‬
ascending, and he is garbed in a cloak.” Shaul
realized it was Shmuel and he bowed down with
his face to the ground, and prostrated himself.
And Shmuel said to Shaul, “Why did you disturb
me, to raise me up?”
5. Vayikra (Leviticus) 18:5, with Sifra, parshasa 9:10 – The Torah promises eternal life for
keeping mitzvot.
You shall observe My statutes and My ordinances, ‫שה א ָֹתם‬
ׂ ֶ ‫וּ ׁ ְש ַמרְ ֶּתם ֶאת חֻ ּק ַֹתי וְ ֶאת ִמׁ ְש ָּפ ַטי ֲאׁ ֶשר יַ ֲע‬
which a person shall do and thereby live. I am :‫ָה ָא ָדם וָ ַחי ָּב ֶהם ֲאנִ י יְ ־הֹוָ ־ה‬
the Lord.
“And thereby live” – in the World to Come. ,‫ ואם תאמר בעולם הזה‬.‫וחי בהם – לעולם הבא‬...
Perhaps you might think that this phrase refers ‫ לעולם‬,‫ הא מה אני מקיים וחי בהם‬,‫והלא סופו מת הוא‬
to this world. But eventually everyone will die ...‫הבא‬
and therefore what would be the meaning of “live
by them”? [Hence it must refer to the] World to
Come …
Part B. Talmudic and Midrashic Sources
1. Bereishit Rabbah 1:10 – At the beginning of existence, two worlds were created: this world
and the World to Come.
Why was the world created with the letter beit ‫למה נברא העולם בב’ להודיעך שהן שני עולמים‬
[i.e. in the word bereishit]? To teach you that .‫העוה”ז והעוה”ב‬
there are two worlds – this world and the World
to Come [since the letter beit has the numerical
value of two].
2. Pirkei Avot (Ethics of the Fathers) 4:16 – This world is compared to a corridor that leads into
a banquet hall, which is the World to Come.
Rabbi Yaakov said, “This world is like a lobby ‫ העולם הזה דומה לפרוזדור בפני‬:‫רבי יעקב אומר‬
before the World to Come. Prepare yourself in the ‫ התקן עצמך בפרוזדור כדי שתכנס‬.‫העולם הבא‬
lobby so that you may enter the banquet hall.” :‫לטרקלין‬

The World to Come I
3. Rambam (Maimonides), ibid. – If an individual acquires the proper attributes in this world,
he merits life in the World to Come.
The analogy is understood and the purpose is ‫ שבזה העולם יקנו‬,‫ והכוונה ידועה‬,‫והמשל מובן‬
well-known: In this world a person acquires the ‫ וזה‬,‫המעלות אשר בהן יזכה האדם לחיי העולם הבא‬
attributes that enable him to merit life in the .‫אמנם הוא דרך ומעבר לההוא‬
World to Come, and this world is the path and
passageway.
4. Mishnah, Peah 1:1 – The principal place for the reward of our efforts is in the World to
Come.
These are the precepts whose performance have ‫אלו דברים שאין להם שיעור הפאה והבכורים והראיון‬
no set measure: leaving the corner of a field for ‫ אלו דברים שאדם‬.‫וגמילות חסדים ותלמוד תורה‬
the poor, the first fruit offering, pilgrimage to ‫אוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם‬
the Temple in Jerusalem, acts of kindness, and ‫הבא כיבוד אב ואם וגמילות חסדים והבאת שלום בין‬
the study of Torah. These are the precepts whose
:‫אדם לחבירו ותלמוד תורה כנגד כולם‬
performance derives benefit in this world, but
the principal reward awaits a person in the World
to Come: honoring one’s father and mother,
acts of kindness, bringing peace between two
individuals, and the study of Torah is equivalent
to them all.
Key Themes of Section I:
HH Judaism affirms the existence of life after death and a World to Come.
HH The Chumash (Five Books of Moses) does not directly refer to the afterlife or the World to Come
for reasons that will be discussed in the Morasha class World to Come Part II.
HH Nevertheless, the Talmud contains many references to life after death and the World to Come, and
the Prophets record communicating with the souls of the dead.
Section II. What is the World to Come?
We demonstrated above that the Torah affirms the existence of an afterlife, and that the soul continues to live
even after it has left its earthly abode. In this section we will discuss what the World to Come actually is, and
what place it takes within the context of the Jewish worldview.
Part A. The Two Phases of the World to Come
As discussed in the Morasha Introduction to the Messiah and World to Come, The World to Come is split into
two phases. The first phase is experienced after death when the soul goes to the Olam HaNeshamot, the World
of the Souls, and is already in existence. This stage is referred to by the Talmud as Gan Eden (The Garden of
Eden). The second phase of the World to Come will be a future era beginning with the Messianic period.

The World to Come I
After the arrival of the Mashiach there will be two separate resurrections of the dead. A first resurrection will
take place immediately following the arrival of the Mashiach. However, only people who were completely
righteous during their lifetime will rise at that time. A second resurrection for the rest of mankind will follow
at the end of the period of Mashiach. At that time, known as the Great Day of Judgement, God will settle
every score of injustice and determine precisely the level of eternal life to be granted to each body/soul unit.
This will be an entirely new form of existence, unlike either this world or the World of the Souls.
1. Ramchal (Rabbi Moshe Chaim Luzzatto), Ma’amar HaIkarim – The World to Come has two
stages.
The reward of the World to Come is, in ‫גמול העולם הבא הוא שכפי מעשיו שעשה בעולם הזה‬
accordance with one’s deeds in this world, a fixed ‫ שהיא הדבקות‬,‫כן תקבע לו מדריגה בטובה האמיתית‬
degree of the true good, i.e. attachment to God, ‫ וגם הוא יחולק לשני‬.‫בו ית’ ויהנה בה לנצח נצחים‬
which will then be enjoyed for all eternity. This ...‫ בעולם הנשמות ובעולם התחייה‬,‫חלקים‬
in turn is also divided into two parts, one being
in the World of the Souls, and the other in the
World after the Resurrection …
2. Ramban (Nachmanides), Torat Adam, Sha’ar HaGemul – The World to Come follows a
progression of events and is ultimately an eternal existence.
The reward of the souls and their existence in ‫כי שכר הנפשות וקיומם בעולם הנשמות נקרא‬
the World of the Souls is called Gan Eden by our ...‫לרבותינו גן עדן‬
rabbis …
After the World of the Souls will come the era of .‫ והוא מכלל העולם הזה‬,‫ואחרי כן יבואו ימי המשיח‬
the Messiah, which is a part of this world.
At the conclusion thereof, the Great Judgment ‫ שהוא השכר‬,‫ובסופם יהא יום הדין ותחיית המתים‬
and the Resurrection of the Dead will occur. This ...‫הכולל הגוף והנפש‬
is the period of reward that includes the body
and soul.
This is the World to Come, in which the body ‫ והנפש‬,‫ שבו ישוב הגוף כמו נפש‬,‫והוא העולם הבא‬
will become like the soul and the soul will cleave ,‫תדבק בדעת עליון בהדבקה בגן עדן עולם הנשמות‬
to the knowledge of God, just as it adhered to it ‫ ויהיה קיום הכל לעדי‬,‫ותתעלה בהשגה גדולה ממנה‬
in the Gan Eden of the World of the Souls. Now, .‫עד ולנצח נצחים‬
however, it will be elevated to an even greater
degree and everything will continue to exist
forever and ever.
3. Ramchal, Adir Bamarom, Part I – The ultimate World to Come is an entirely new form of
existence.
At that point God will judge each and every detail ‫ יעשה הקב”ה דין פרטי על כל דבר ודבר‬...‫כי אז‬
that happened since the beginning of Creation, ‫שנעשה בכל זמן מזמן בריאת העולם בכל השית אלפי‬
all six thousand years of it. Then will come the ‫ ואח”כ אלף‬...‫ ואז יבא אלף השביעי להסיר הצורה‬.‫שני‬
seventh millennium to break the mold … then ...‫ אז יהיה נבנה הבנין‬,‫ דהיינו חידוש העולם‬,‫השמיני‬
the eighth millennium, that is, the new world. At
.‫שאי אפשר לדעת ממנו כלל‬
that point a new structure [of Creation] will be
built … of which we have no concept at all.

The World to Come I
For the sake of simplicity, we will use the term “the World to Come” to refer to the experience of the soul
after death in general, although some of the sources below may refer specifically to one stage rather than the
other.
Part B. The Spiritual Delight of the World to Come
The details of immortality and the World to Come are not mentioned explicitly in the Written Torah. The
prophet therefore says when speaking of the World to Come, “No eye has seen it, other than God, that
which He will do for those who hope in Him” (Yeshayahu/Isaiah 63:4). Nevertheless, as we shall see in the
following sources, the Oral Torah contains descriptions by way of analogy and metaphor.
1. Talmud Bavli (Babylonian Talmud), Berachot 17a – The World to Come is a spiritual delight.
A favorite saying of Rav was: The future world .‫ לא כעולם הזה העולם הבא‬:‫מרגלא בפומיה דרב‬
is not like this world. In the future world, there ‫העולם הבא אין בו לא אכילה ולא שתיה ולא פריה‬
is neither eating, nor drinking, nor propagation, ‫ורביה ולא משא ומתן ולא קנאה ולא שנאה ולא‬
nor business, nor jealousy, nor hatred, nor ‫תחרות אלא צדיקים יושבין ועטרותיהם בראשיהם‬
competition. Rather, the righteous sit with their
.‫ונהנים מזיו השכינה‬
crowns on their heads enjoying the radiance of
the Divine Presence.
2. Talmud Bavli, Ta’anit 31a – The righteous will rejoice in the Presence of God.
Ulla Biraah said in the name of Rabbi Elazar, ‫אמר עולא ביראה אמר רבי אלעזר עתיד הקדוש ברוך‬
“In the future the Holy One, Blessed be He, will ‫הוא לעשות מחול לצדיקים והוא יושב ביניהם בגן עדן‬
make a circle for the righteous, and He will sit )‫וכל אחד ואחד מראה באצבעו שנאמ’ (ישעיהו כה‬
among them in the Garden of Eden, and each ’‫ואמר ביום ההוא הנה אלהינו זה קוינו לו ויושיענו זה ה‬
one will point to Him with his finger, as it is
:‫קוינו לו נגילה ונשמחה בישועתו‬
written: ‘And men will say on that day, this is our
God for Whom we have waited and He will save
us; this is the Lord for Whom we have waited
and we will be glad and rejoice in His salvation’
[Yeshayahu, 25.9].”
3. Ramchal, Derech Hashem (The Way of God) 1:3:12, Translation by Rabbi Aryeh Kaplan,
Feldheim Publishers, p. 57 – The disembodied soul experiences delight in the World of the
Souls similar to what it will experience in the World to Come (after Resurrection).
However, when the soul leaves the body and ‫ואמנם בצאת הנשמה מהגוף ולכתה אל עולם‬
enters the World of the Souls, it can then radiate ‫ כפי‬,‫ הנה שם מתפשטת ומזדהרת בזהריה‬,‫הנשמות‬
freely with a brightness that befits it as a result of ‫ ובמה שהיא משגת שם‬.‫מה שראוי לה על פי מעשיה‬
its good deeds [while associated with the body]. ,‫ מתחזקת ממה שנתחלשה בגוף‬,‫כל זמן היותה שם‬
Through both this and what it can attain in the
‫ עד‬.‫ומזדמנת יותר למה שראוי שתעשה בזמן התחיה‬
World of the Souls, the soul is able to regain the
‫ תוכל לפעול בו הפעולה‬,‫שכשתשוב בגוף בזמן הראוי‬
power it lost while associated with the body.
:‫ דהיינו הזיכוך שזכרנו‬,‫הנאותה לה‬

The World to Come I
4. Rabbi Eliyahu Dessler, Strive for Truth, Vol. III, p. 191 – A person will delight in the
appreciation of God’s love and acknowledgment, and get satisfaction from his own
contribution to the fulfillment of the purpose of Creation.
Upon entering the state known as “the World to Come” the tzaddik (righteous person), as we saw
above, begins to “enjoy the splendor of the Shechinah (God’s Presence).” God raises, so to speak, a
corner of the curtain, and the tzaddik experiences a little of God’s greatness, of His overwhelming,
many-faceted love for His creatures. He gets an inkling of the majestic universal plan which God has
for all His creatures, and derives unimaginable joy from the realization that his struggle with his yetzer
hara (Evil Inclination) in his previous state has significantly contributed to the fulfillment of that plan.
His soul is suffused with unutterable delight.
And another thing, the very fact that he is granted such revelations, the very fact that he is privileged
to experience so much pleasure must mean [i.e. he realizes] that his past efforts are appreciated. To
know that God, Whom he served, is pleased with him adds immeasurably to his satisfaction.
Part C. A Taste of the World to Come
1. Talmud Bavli, Berachot 57b – Certain things are a taste of the World to Come.
There are three things which are a taste of the ‫שלשה מעין העולם הבא אלו הן שבת שמש ותשמיש‬
World to Come: Shabbat, the sun, and “usage.” ‫תשמיש דמאי אילימא תשמיש המטה הא מכחש‬
What does “usage” mean? Usage of the bed .‫כחיש אלא תשמיש נקבים‬
[i.e. marital relations]? But that weakens the
body. Rather it means usage of the orifices [i.e.
emptying one’s bowels].
2. Rabbi Reuven Leuchter – Physical sensations of a higher reality are a taste of the World to
Come.
Each one of these things [in Berachot 57b] is a feeling of spiritual awareness that a person experiences
with his physical senses:
1. Shabbat: a sense of the nature of spirituality experienced by the body.
2. The sun: a sense of the influence of celestial bodies on the body.
3. Marital relations: the continuity of the Jewish people experienced with the body. But since the
physical sensation weakens the body it fails to parallel the experience of the World to Come,
therefore the alternative version:
4. Emptying one’s bowels: the body’s experience of expelling the bad.
Any awareness of a higher existence that a person can sense with his own body is a “taste” of the
World to Come.
3. Maharsha, Berachot 57b – Shabbat is a faint yet discernable trace of the World to Come
Five things are one-sixtieth of another: Shabbat is ‫ שבת אחד מששים לעולם‬...‫חמשה אחד מששים‬
one-sixtieth of the World to Come. .‫הבא‬
Just as we find in regard to forbidden mixtures ‫לפי מה שמצינו לענין בטול דא’ מס’ אינו בטל ויש‬
that one part in sixty maintains its identity and ‫ ה”נ בדוגמא קאמר בכל הני ששה‬...‫בו קצת ממשות‬
is not nullified … so too here, all the things .‫דקחשיב דיש בהו קצת ממשות מדוגמתו‬
mentioned retain faint traces of the original.

The World to Come I
4. Rabbi Eliyahu Dessler, Michtav M’Eliyahu, Vol. V, p. 96 – Shabbat reveals some of the hidden
spiritual light that awaits us in the World to Come.
Shabbat is a “taste of the World to Come,” ‫כי שבת היא “מעין עולם הבא” והיינו בחינת עוה”ב‬
meaning that it is an aspect of the World to Come .‫שבעוה”ז — אור גנוז‬
right here in this world, [it is a piece of] the
hidden spiritual light [that exists in the World to
Come].
Similarly, observing Shabbat – ceasing all physically creative activity and efforts to improve the physical
world – instills a sense that the true purpose of life is spiritual and that our involvement with the physical
world is not all-important.
Key Themes of Section II:
HH Certain experiences in this world hint to the nature of existence in the World to Come. The main
feature, though, is that the World to Come will be experienced as the spiritual delight of being in
God’s Presence.
HH One will delight in the appreciation of God’s love and acknowledgment, and get satisfaction from
his own contribution to the fulfillment of the purpose of Creation.
HH Physical sensations of a higher reality are a taste of the World to Come.
HH Shabbat reveals some of the hidden spiritual light that awaits us in the World to Come.
Section III. The Purpose of the World to Come
The World to Come is the ultimate purpose of Creation – to be eternally attached to the Will of God. By
using our free will and utilizing the opportunities for spiritual growth in this world, we create a meaningful
World to Come. The World to Come is also the time we are rewarded for our positive actions in this world,
learn from our mistakes, and become spiritually purified. As will be explained in the third Morasha class
on the World to Come, The New Me, Resurrection of the Dead, it is where we will experience the greatest
spiritual delight and connection to God.
Part A. The Place for Reward, Accountability, and Spiritual Purification
In the World to Come we will be rewarded for the goodness we accomplished, learn from our misdeeds, and
become spiritually purified.
i. Reward for the Righteous
1. Devarim (Deuteronomy)7:11, with Rashi citing Talmud, Eruvin 22a – The World to Come is
the place of receiving reward for keeping the mitzvot.
Keep the commandment, the decrees and the ‫וְ ׁ ָש ַמרְ ָּת ֶאת ַה ִּמ ְצוָ ה וְ ֶאת ַהחֻ ִּקים וְ ֶאת ַה ִּמׁ ְש ָּפ ִטים ֲאׁ ֶשר‬
laws that I command you today to do. :‫שו ָֹתם‬
ׂ ‫ָאנֹכִ י ְמ ַצ ְּוךָ ַהיּ וֹם לַ ֲע‬

The World to Come I
Rashi ‫רש’’י‬
“Today to do” – and tomorrow, in the World to
:‫היום לעשותם—ולמחר לעולם הבא ליטול שכרם‬
Come, to receive the reward.
2. Ramchal, Derech Hashem 1:3:3 – In the World to Come a person reaps the eternal reward for
the effort he made to perfect himself in this world.
God’s goodness decreed that there be a limit to ‫ שיהיה גבול להשתדלות הזה‬,’‫ואמנם גזר טובו ית‬
man’s effort required to attain perfection. After ‫ וכשהשלים‬,‫המצטרך לאדם להשיג השלימות‬
his period of effort is completed, he attains his .‫השתדלותו ישיג שלימותו וינוח בהנאתו לנצח נצחים‬
level of perfection and is then allowed to enjoy it ‫ ואחד זמן‬,‫ אחד זמן העבודה‬,‫על כן הוחקו לו שני זמנים‬
for all eternity. God therefore created two distinct
‫ שהעבודה יש‬,‫ ואולם מדת הטוב מרובה‬.‫קיבול השכר‬
periods, one as a time of earning and the other as
,‫ כמו שגזרה חכמתו ית’ היותו נאות לזה‬,‫לה זמן מחוקק‬
a time of receiving reward. However, the trait of
goodness is stronger since the time for earning is
‫ אלא לנצח נצחים הוא‬,‫וקיבול השכר אין לו תכלית‬
fixed according to God’s Will, while the time for :‫מתענג והולך בשלימות אשר קנה לו‬
receiving the reward has no end. Rather, a person
will derive pleasure forever from the perfection
that he achieved.
3. Rambam, Hilchot Teshuvah (Laws of Repentance) 8:1 – Righteousness is rewarded with life
in the World to Come.
The goodness that awaits the righteous is the ‫ היא חיי העולם הבא; והם‬,‫הטובה הצפונה לצדיקים‬
World to Come. This is life which has no death, .‫ והטובה שאין עימה רעה‬,‫החיים שאין עימהן מוות‬
and goodness which has no element of bad. This ”‫ והארכת ימים‬,‫ “למען ייטב לך‬,‫הוא שכתוב בתורה‬
is the meaning of the verse: “In order that it will ”‫ מפי השמועה למדו “למען ייטב לך‬:)‫ז‬,‫(דברים כב‬
be good for you and you will have length of days”
‫ “והארכת ימים” לעולם שכולו‬,‫לעולם שכולו טוב‬
(Devarim 22:7). We learn from tradition that
.‫ארוך; וזה הוא העולם הבא‬
“it will be good for you” in the world which is
all good [this world] and “you will have length
of days” in a world which is “limitless” [lit. ‘all
long’].” This is the World to Come.
The reward for the righteous is to merit this ‫ ויהיו בטובה‬,‫הוא שיזכו לנועם זה‬--‫שכר הצדיקים‬
pleasantness and be part of this goodness. The ‫ אלא‬,‫הוא שלא יזכו לחיים אלו‬--‫זו; ופרעון הרשעים‬
punishment for the wicked is that they will not .‫ייכרתו וימותו‬
merit this life, but will die.
ii. Accountability and Spiritual Purification
As the last source indicated, it is possible for a person to miss out, even entirely, on the experience of life in
the World to Come. But the alternative to reward in this instance is not punishment, but rather simply lack
of existence. Judaism does not believe in eternal damnation.
The World to Come has a mechanism to maximize the number of those who will be awarded eternal life. It is
called Gehinnom, a spiritual cleansing process that prepares the soul for entrance to the World to Come.
Imagine standing completely visible before God, with your memory wide open, completely transparent without

The World to Come I
any jamming mechanism or reducing valve to diminish its force. You will remember everything you did and see
it in a new light. You will see it in the light of the unshaded spirit, or, if you will, in God’s own light that shines
from one end of Creation to the other. The memory of every good deed and mitzvah will be the sublimest of
pleasures, as our tradition speaks of Olam Haba. But your memory will also be open to all the things of which
you are ashamed. They cannot be rationalized away or dismissed. You will be facing yourself, fully aware of
the consequences of all your deeds. We all know the terrible shame and humiliation experienced when one
is caught in the act of doing something wrong. Imagine being caught by one’s own memory with no place to
escape. This indeed, may be what Daniel is alluding to when he says (Daniel 12:2), “And many of them that
sleep in the dust shall awake, some to everlasting life, and some to reproach and everlasting shame.” (From, If
You Were God, Rabbi Aryeh Kaplan, NCSY Publications, pp. 30-31.)
1. Ramchal, Derech Hashem 2:2:4 – Gehinnom is a spiritual cleansing process to ensure the
maximum attendance in the World to Come.
In his kindness, God maximized man’s chances ,‫ואמנם גזר עוד חסדו ית’ להרבות ההצלה לבני האדם‬
of successfully attaining his ultimate goal. ,‫שימצא עוד מין צירוף אחר למי שיתכן בו הצירוף‬
He therefore decreed that there should be a ‫ אך לא כל כך‬,‫דהיינו למי שגבר בו הרע תגבורת גדול‬
secondary way to attach oneself to God for those ‫ והוא כלל עונשים‬,‫שיהיה משפטו להאבידו לגמרי‬
for whom such attachment is fitting, namely
‫ והכונה בו הוא‬.‫שהיותר רשום בהם הוא הדין בגהינם‬
those who were overcome by evil, but not to
‫ באופן שאחרי הענשו‬,‫להעניש החוטא כפי חטאיו‬
such an extent that they should lose existence
entirely. These people therefore experience the
,‫לא יהיה עוד חוב עליו על המעשה הרע שעשה‬
punishment of Gehinnom, the purpose of which ‫ויוכל אחרי כן לקבל הגמול האמיתי כפי שאר מעשיו‬
is to recompense the person according to his .‫הטובים‬
transgression in a way that he will be left with no
debt to pay for his misdeeds. He will then be able
to achieve his ultimate reward in accordance with
the good acts that he performed.
By virtue of this system, the actual number of ,‫ האובדים ממש יהיו מזער לא כביר‬,‫ונמצא שעל ידי זה‬
those who are lost completely is minimized. ‫כי הנה לא יהיו אלא אותם שגבר בהם הרע שיעור כל‬
[Such a severe consequence] only applies to
‫ שאי אפשר שימצא להם מקום בשום פנים‬,‫כך גדול‬
those who have so completely been taken over
.‫להיות נשארים בגמול האמיתי ובהנאה הנצחיית‬
by evil that it would be impossible for them to
experience the true reward and eternal delight.
The following is an example from the Mishnah of one who needs the spiritual cleansing of Gehinnom.
2. Talmud Bavli, Kiddushin 82a, with Maharsha – A haughty doctor is destined for Gehinnom.
The best of doctors are destined for Gehinnom. .‫טוב שברופאים לגיהנם‬
Maharsha ‫מהרש”א‬
That is, someone who considers himself to be ‫דהיינו שמחזיק עצמו לטוב ולמומחה שברופאים‬
the best of doctors, the most expert of whom ‫שאין כמוהו וסומך ביותר על המחאתו מתוך גאוותו‬
there is no equal. He relies too much on his own ‫ולפעמים הוא טועה בטבע זה החולה וממית את‬
intelligence, and in his arrogance sometimes ‫החולה ברפואותיו בדבר שמזיק לחולה זה אבל יש‬
makes an incorrect diagnosis and ends up killing ‫לו לישא וליתן עם שאר הרופאים כיון שהוא סכנת‬
the patient by prescribing something that was
:‫נפשות‬
actually harmful for him. He should rather have
consulted with other doctors since he is dealing
with matters of life and death.

The World to Come I
The Mishnah is not picking on doctors. They are highlighted here since they have great responsibility in
dealing with matters of life and death. Nevertheless, the principle of accountability for one’s actions, whether
in our careers, interpersonal relationships, or to God, applies to everyone.
iii Reward in this World and the Next
One of the classic answers that Judaism offers to the question of why the righteous suffer or the wicked
prosper is that the righteous suffer in this world in order to avoid any suffering in the next; so too the wicked
are given their reward in this world rather than receive any share in the World to Come for whatever mitzvot
they might have performed.
1. Talmud Yerushalmi (Jerusalem Talmud), Peah 1:1 (5a) – The wicked are rewarded in this
world for whatever good they do, while the righteous are punished here for whatever sins
they commit.
If someone has a majority of merits and a ‫רובי זכיות ומעוטי עבירות נפרעים ממנו מיעוט עבירות‬
minority of sins, he will be punished for the few ‫קלות שעשה בעולם הזה בשביל ליתן לו שכרו משלם‬
sins in this world so that he can receive his full ‫לעתיד לבא אבל רובי עבירות ומעוטי זכיות נותנין לו‬
reward in the World to Come. But if someone ‫שכר מצות קלות שעשה בעוה”ז בשביל לפרע ממנו‬
has a majority of transgressions and a minority of
.‫משלם לעולם הבא‬
merits, he is given the reward for his few mitzvot
in this world and will be held accountable for his
misdeeds in the World to Come.
2. Devarim 7:10, with Rashi – God gives the wicked their reward in this world.
And He repays those who hate Him, to their face, ‫שֹנְ א ֹו ֶאל‬
ׂ ְ‫שֹנְ ָאיו ֶאל ָּפנָ יו לְ ַה ֲא ִביד ֹו לֹא יְ ַא ֵחר ל‬
ׂ ְ‫וּ ְמׁ ַש ֵּלם ל‬
to cause them to perish; He will not delay the one :ֹ‫ָּפנָ יו יְ ׁ ַש ֶּלם לו‬
who hates Him, but he will repay him to his face.
Rashi ‫רש’’י‬
“And He repays those who hate Him to their face” ‫ בחייו משלם לו גמולו הטוב‬:‫ומשלם לשנאיו אל פניו‬
– during his lifetime, God pays him his good :‫כדי להאבידו מן העולם הבא‬
reward, in order to cause him to be lost from the
World to Come.
The following two stories illustrate the inverse relationship between reward in this world and reward in the
World to Come:
3. Talmud Bavli, Ta’anit 25a – It is preferable to receive reward in the World to Come.
[Rabbi Eliezer’s] wife said to him, “How long ‫אמרה ליה דביתהו עד אימת ניזיל ונצטער כולי האי‬
must we go on suffering so much from poverty?” ‫אמר לה מאי נעביד בעי רחמי דניתבו לך מידי בעא‬
“What should I do?” he asked her. “Pray that ‫רחמי יצתה כמין פיסת יד ויהבו ליה חד כרעא דפתורא‬
Heaven give you something.” He prayed and a ‫דדהבא [חזיא] בחלמא עתידי צדיקי דאכלי אפתורא‬
shape of a hand came from Heaven and handed
‫דדהבא דאית ליה תלת כרעי [ואיהו] אפתורא דתרי‬
him a golden table leg. In a dream he saw that in
.‫כרעי‬
the future all the righteous would be eating on
tables that have three legs and he and his wife
would be eating on a table with two legs.

The World to Come I
He asked his wife, “Is it alright with you that ‫[אמר לה] ניחא לך דמיכל אכלי כולי עלמא אפתורא‬
everyone else will be eating at a complete table ‫דמשלם ואנן אפתורא דמחסר אמרה ליה ומאי נעביד‬
and we will be eating at an incomplete table?”
‫בעי רחמי דנשקלינהו מינך בעי רחמי ושקלוהו תנא‬
She said to him, “What can we do? Pray that they
take it back.” He prayed and they took it back.
‫גדול היה נס אחרון יותר מן הראשון דגמירי דמיהב‬
It was taught that the second miracle was greater .‫יהבי מישקל לא שקלי‬
than the first miracle because we have a tradition
that Heaven can give things, but does not take
them back.
4. Shemot (Exodus) Rabbah 52:3 – Reward in this world can deduct from reward in the World
to Come.
It once happened that a student of Rabbi Shimon ‫מעשה בתלמיד אחד של ר”ש בן יוחאי שיצא חוצה‬
ben Yochai left Israel [to earn money] and ‫לארץ ובא עשיר והיו התלמידים רואין אותו ומקנאין‬
returned very wealthy. The students saw him and ‫בו והיו מבקשים הן לצאת לחוצה לארץ וידע ר”ש‬
were jealous. They also wanted to leave Israel [to
‫והוציאן לבקעה אחת של פגי מדון ונתפלל ואמר בקעה‬
make money]. Rabbi Shimon understood and
took them to a certain sloping valley. He prayed ‫בקעה מלאי דינרי זהב התחילה מושכת דינרי זהב‬
and said, “Valley, valley, fill up with golden ‫לפניהן אמר להם אם זהב אתם מבקשים הרי זהב טלו‬
coins.” It began to flow with golden coins. Rabbi ‫לכם אלא היו יודעין כל מי שהוא נוטל עכשיו חלקו של‬
Shimon said to his students, “If you want gold, ‫עוה”ב הוא נוטל שאין מתן שכר התורה אלא לעוה”ב‬
here is gold. Take for yourselves whatever you .‫הוי‬
want. But you should know that whatever you
take now will be deducted from your portion in
the World to Come, for the real compensation for
learning Torah is only in the World to Come.”
Note: One should not get the impression that Judaism idealizes poverty as a sign of righteousness. Earning a
living and providing for one’s family are basic responsibilities. The point being made here is that ultimately
the goal of life is to accrue spiritual accomplishments. Moreover, we can never know whether or not we are
destined for life in the World to Come. Hence, there is no way of telling if our fortunes in this world are due
to reward for the minority of our mitzvot or for some other reason altogether. Sometimes God gives us things
that we have not yet earned just for the sake of giving us the chance to do a mitzvah. Similarly, we cannot
know if our misfortunes are a punishment for the minority of our transgressions. Maybe they are just a test of
our virtues, an opportunity to earn greater reward!
Practically speaking, the advice of our Sages has always been not to spend our time fretting about the
implications of our fortunes or misfortunes, rather to do the utmost to attach ourselves to God in this world.
This is the only real assurance of life in the World to Come.
Part B. The Natural Consequence of One’s Actions
Viewing the World to Come as a reward for our actions does not quite capture the causal relationship
between the two. In reality, the World to Come is less of a reward granted by Divine grace than it is the
natural product of one’s effort to grow spiritually in this life through Torah and mitzvot.
1. Meiri, Chibbur HaTeshuvah 541 – The World to Come grows out of this world.
The World to Come is not a reward for one’s ‫ ר״ל‬,‫אין העולם הבא שכר המעשים אבל הוא פרים‬
actions but their fruit. In other words, it is .‫יוצא מהם כצאת הפרי מן העץ‬
produced from them like a fruit from a tree.

The World to Come I
2. Nefesh HaChaim 1:12 – We create our World to Come with our deeds.
The reason that the Sages said that “all Israel have ,‫וזה שאמרו רז”ל כל ישראל יש להם חלק לעולם הבא‬
a portion to the World to Come” and not “in the ‫ שמשמעו היה שהעולם הבא‬,‫ולא אמרו בעולם הבא‬
World to Come” is because it is not something ‫ ואם יצדק‬,‫ ענין ודבר לעצמו‬,‫הוא מוכן מעת הבריאה‬
that was created during the Six Days of Creation. ‫ אבל האמת שהעולם‬,‫האדם יתנו לו בשכרו חלק ממנו‬
It is not a separate entity such that if a person
‫ שהרחיב והוסיף‬,‫הבא הוא מעשה ידי האדם עצמו‬
is righteous they will give him his reward from
‫ לכן אמרו שכל ישראל‬,‫והתקין חלק לעצמו במעשיו‬
it. The truth is that the World to Come is built
by the person himself. Each person expands,
‫יש להם לכל אחד חלק הקדושה והאורות והצחצחות‬
adds, and determines his own portion through .‫שהתקין והוסיף לעולם הבא ממעשיו הטובים‬
his actions. Each member of Israel has his own
portion in holiness, light, and radiance that is
fixed and added to the World to Come through
his good deeds.
3. Rabbi Zev Leff, Audio Tape – The more effort we expend on something, the more we
appreciate it.
If a person receives a watch as a gift and then loses it, the person may feel badly, but not as badly as if
he actually purchased the watch. However, let’s say the person manufactured the watch himself from
scratch, toiling endless hours in crafting it. If the watch were to get lost now, how would he feel? The
idea is that those projects which we invest effort in, bring us the greatest appreciation and meaning.
Consequently, our effort in this world actually builds our World to Come.
4. Rabbi Mordechai Becher, Gateway to Judaism, p. 61 – The World to Come is really “the
World that Comes” out of our actions.
The condition of the soul’s existence in Olam Haba, its degree of closeness and connection to God, is
directly determined by its previous activities in the physical world; it is the “world that comes” – the
state that results directly from what happens in this world.
An illustration that death reveals whatever spiritual state already exists in the person is found in the following
Talmudic excerpt, as explained by Rabbi Dessler in the subsequent source.
5. Talmud Bavli, Berachot 18b – The dead maintain the same concerns as when they were alive.
… A man went and spent the night in a cemetery, ‫ ושמע שתי רוחות‬.‫והלך ולן בבית הקברות‬...
and he heard two spirits conversing with one ‫ בואי‬,‫ חברתי‬:‫ אמרה חדא לחברתה‬,‫שמספרות זו לזו‬
another. Said one to her companion, “My dear, ‫ונשוט בעולם ונשמע מאחורי הפרגוד מה פורענות בא‬
come and let us wander about the world and let ‫ איני יכולה שאני קבורה‬:‫ אמרה לה חברתה‬.‫לעולם‬
us hear from ‘behind the curtain’ what suffering
‫ אלא לכי את ומה שאת שומעת‬,‫במחצלת של קנים‬
is coming on the world.” Her companion said
...‫אמרי לי‬
to her, “I cannot go since I am buried in matting
of reeds [she was ashamed to be seen in such
“attire” – Ritva]. But you go, and whatever you
hear tell me …”

The World to Come I
6. Rabbi Eliyahu Dessler, Michtav M’Eliyahu, Vol. II, p. 62 – The transition from life in this
world to life in the next world (the World of the Souls) does not change the essence of a
person, it just reveals it.
A person’s desire is his essence … And you ...‫רצון האדם הוא מהותו‬
should know that death does not change the
internal state of the person. The wicked person,
who in his lifetime was attached to the illusion ‫וזאת לדעת כי אין מיתת הגוף משנה בעצם את מצבו‬
[of this world], so too after death will be attached ‫ שבזמן חיי הבלו דבק היה‬,‫ הרשע‬.‫הפנימי של האדם‬
to this very illusion; but since he will not be .‫ גם כשיפרד מגופו נשאר הוא דבק בדמיונו‬,‫בדמיון‬
able to satisfy his desires, he will lust after them ‫ ישתוקק הוא אליו‬,‫אך מכיון שאינו מוצא את סיפוקו‬
all the more and develop an enormous appetite ‫ עי’ במסכת ברכות‬.‫ וימלא רעבון עצום‬,‫כל עוד יותר‬
for them. The Talmud records how the spirits ‫ שהרוחות התענינו לדעת מאחורי‬,‫בפרק מי שמתו‬
were interested in the affairs of this world. ‫ ויותר‬,‫הפרגוד מה נגזר על העולם בעניני הגשמיות‬
Furthermore, there was even one spirit that was ‫ שאותה הרוח שהיתה קבורה במחצלת של קנים‬,‫מזה‬
embarrassed by the fact that she was buried in ‫נתבישה מזה — הרי שהרגשות הכבוד נשארו ממש‬
reeds. See how her sensitivity for self-respect .‫כבעולם הזה‬
remained in death just as it was in life!
Part C. The Purpose of Creation
The World to Come is the ultimate goal for each individual and humanity as a whole. Only by utilizing every
opportunity for spiritual growth in this world can we create a meaningful World to Come. Therefore, while
in this world we need to focus our efforts to earn the greatest good by striving to fulfill the Will of God with
all our energy and resources.
1. Pirkei Avot 4:16-17 – Each world has its advantages.

Rabbi Yaakov said, “This world is like a lobby ‫ העולם הזה דומה לפרוזדוד בפני‬,‫רבי יעקוב אומר‬
before the World to Come. Prepare yourself in the ‫העולם הבא; התקן עצמך בפרוזדוד כדי שתכנס‬
lobby so that you may enter the banquet hall.” .‫לטרקלין‬
He used to say, “Better is one hour of repentance ‫ יפה שעה אחת בתשובה ומעשים‬,‫הוא היה אומר‬
and good deeds in this world than the entire ‫ מכל חיי העולם הבא; ויפה שעה‬,‫טובים בעולם הזה‬
life of the World to Come. Better is one hour of .‫ מכל חיי העולם הזה‬,‫אחת של קורת רוח בעולם הבא‬
spiritual bliss in the World to Come than the
entire life of this World.”
Which world is better?
On the face of it, the two statements above seem to contradict each other, but they were said in the same
breath by the same person. The resolution is as follows:
God’s purpose in Creation was to give the ultimate good to another, namely man. That good, closeness
to God Himself, is only experienced in the World to Come. As such, this world is secondary, a mere
antechamber, to the World to Come.
But in order for it to be the greatest possible good, the closeness to God must be earned rather than simply
handed over on a silver platter. Life in this world is the opportunity for earning the true good of the World to
Come, and in that sense it is more valuable.

The World to Come I
2. Ramchal, Derech Hashem 1:2:1-2 – This world is an opportunity to earn the greatest good,
attachment to God.
God’s purpose in Creation was to bestow of His …‫הנה התכלית בבריאה היה להטיב מטובו ית’ לזולתו‬
good to another … His wisdom therefore decreed ‫על כן גזרה חכמתו שמציאות ההטבה האמיתית הזאת‬
that the nature of this true benefaction be His ,’‫יהיה במה שינתן מקום לברואים לשיתדבקו בו ית‬
giving created things the opportunity to attach
...‫באותו השיעור שאפשר להם שיתדבקו‬
themselves to Him to the greatest degree possible
for them.
God’s wisdom, however, decreed that for such ‫ ראוי שיהיה‬,‫ שלהיות הטוב שלם‬,‫ואולם גזרה חכמתו‬
good to be perfect, the one enjoying it must be its ‫ מי שיקנה הטוב‬- ‫ פירוש‬.‫הנהנה בו בעל הטוב ההוא‬
master. That is, he must earn it for himself … ...‫בעצמו‬
3. Ramchal, Mesillat Yesharim (Path of the Just), Ch. 1 – The delight of attachment to God in
the World to Come is the very purpose of Creation.
Our Sages of blessed memory have instructed ‫ שהאדם‬,‫והנה מה שהורונו חכמינו זכרונם לברכה הוא‬
us that man was created for the sole purpose ‫לא נברא אלא להתענג על ה’ ולהנות מזיו שכינתו שזהו‬
of reveling in the Eternal and delighting in the ‫התענוג האמיתי והעידון הגדול מכל העידונים שיכולים‬
splendor of the Divine Presence, this being
‫ כי‬,‫ ומקום העידון הזה באמת הוא העולם הבא‬.‫להמצא‬
the ultimate joy and greatest of all pleasures in
existence. The true place for this pleasure is in .‫הוא הנברא בהכנה המצטרכת לדבר הזה‬
the World to Come, which was created solely for
this purpose.
However, the path that helps us reach our .‫ הוא זה העולם‬,‫אך הדרך כדי להגיע אל מחוז חפצנו זה‬
desired goal is this world. That is what our Sages ‫טז) העולם‬:‫והוא מה שאמרו זכרונם לברכה (אבות ד‬
meant when they said that “this world is like an ‫ והאמצעים‬.‫הזה דומה לפרוזדור בפני העולם הבא‬
antechamber to the World to Come” (Avot 4:21). ‫ הם המצות אשר‬,‫המגיעים את האדם לתכלית הזה‬
The means that lead to this goal are the mitzvot ‫ ומקום עשיית המצות‬.‫צונו עליהן האל יתברך שמו‬
that God commanded us to observe, and the
‫ על כן הושם האדם בזה העולם‬.‫הוא רק העולם הזה‬
place for doing the mitzvot is in this world alone.
‫בתחלה כדי שעל ידי האמצעים האלה המזדמנים לו‬
Therefore, man was first placed in this world
to use the methods available to him in order ‫ שהוא העולם‬,‫כאן יוכל להגיע אל המקום אשר הוכן לו‬
to reach his intended destination, the World to ‫ לרוות שם בטוב אשר קנה לו על ידי אמצעים‬,‫הבא‬
Come. There he will enjoy the good which he :)‫ זכרונם לברכה (עירובין כב א‬,‫ והוא מה שאמרו‬.‫אלה‬
acquired by virtue of these means. That is what :‫היום לעשותם ומחר לקבל שכרם‬
our Sages of blessed memory meant when they
said, “Today to do and tomorrow, in the World to
Come, to receive the reward” (Eruvin 22a).
The following story demonstrates how the possibility of reward in the World to Come invests life in this
world with limitless value.
4. Rabbi Aharon Pollack, The Laws of Tzitzit, p. 6 – This world is an opportunity for earning
the reward of the next.
It is told that the students of the Vilna Gaon, in the last hours of his life, gathered around his bed,
eager to hear their great master’s last words. They expected to see him joyous at the prospect of his
reward in the World to Come, but were surprised to see him with tears on his face. He held up his
tzitzit and said, “How beautiful this world is! For just a few coins one can buy threads and tie tzitzit,
and so come close to the Shechinah. But in the World to Come it is impossible to do any of this.”

The World to Come I
Key Themes of Section III:
HH The reward for spiritual development in this world is life in the World to Come, first in the World
of the Souls and ultimately in the post-Resurrection world.
HH That reward, a connection to God, is infinitely more valuable than anything that can be
experienced in this world. More than just a payoff for good behavior, though, a share in the World
to Come is the direct consequence of our actions during this lifetime. Death only removes the
outer shell, revealing the soul in whatever state it reached during its brief stay in this world.
HH The experience of closeness to God in the World to Come is the ultimate reason that God created
the universe. Only in the World to Come is God’s purpose in Creation – the giving of good to
another – actually realized. Nevertheless, it is only through utilizing every opportunity for
spiritual growth in this world that we can create a meaningful World to Come.
Class Summary:
What is the World to Come – is there life after death?
Yes. Judaism affirms belief in life after death and in a phase of history called the World to Come.
Where does the Torah talk about a World to Come?
The Torah refers to the World to Come indirectly (for reasons discussed in part II). It talks about the soul
“being gathered to its people” after death, returning to God, and records accounts of communicating with the
dead.
What happens after death?
The soul leaves the body and enters the World of the Souls (Olam HaNeshamot). It remains there until the
Resurrection of the Dead, at which time the soul is re-united with its body and the world assumes a totally
new form of existence, referred to as the World to Come.
What does one experience in the World to Come?
A person enjoys the level of personal perfection and closeness to God that he managed to build with the
good deeds he accomplished in this world. The pleasure of the experience in the World to Come is greater
than anything available in this world.
Is the World to Come in any way similar to this world?
Physical sensations of a higher reality are a taste of the World to Come. However, the main feature will be
“taking pleasure in the radiance of God’s Presence.”
What is the purpose of the World to Come?
The World to Come is the ultimate purpose of Creation – to be eternally attached to the Will of God. By
using our free will and utilizing the opportunities for spiritual growth in this world, we create a meaningful
World to Come. The World to Come is also the time when we are rewarded for our positive actions in this
world, learn from our mistakes, and become spiritually purified. It is where we will experience the greatest
spiritual delight and connection to God.

The World to Come I
ADDITIONAL RECOMMENDED READING & SOURCES
Rabbi Aryeh Kaplan, Handbook of Jewish Thought, Vol. II, Ch. 23, “Immortality and the Soul”
Section I.
Rabbi Yaakov Astor, Soul Searching, Appendix A
Section II.
Ramban, Shaar HeGemul

Ramchal, Derech Hashem, Part 1, Ch. 3
ArtScroll Tractate Sanhedrin, Vol. III, Appendix A
Ner Le’elef Books, This World and the Next, pp. 39-49
Written by Rabbi David Sedley

and Edited by the Morasha Curriculum Team

The World to Come: Part II
How Can I Secure a Front Row Ticket?
I n the first Morasha class on the World to Come, we saw that life after death is
fundamental to Jewish thought. We presented the two phases of life after death:
the transition of the soul into the World of the Souls, and the return of the soul to the
body during the Resurrection. We discussed the concept of the World to Come as a
place where one enjoys the level of personal perfection and closeness to God that one
achieved in this world.
In this second class we will discuss how each person can earn a share in the World to
Come. Finally, we will address why explicit mention of the World to Come is omitted
from the Written Torah.
In this class we will address the following questions:

What can we do to ensure that we get a place in the World to Come?
Do non-Jews have a place in the World to Come?
Why is there no explicit mention of the World to Come in the Torah?
Class Outline:
Section I. How to Earn a Share in the World to Come

Part A. Mitzvah Observance
Part B. Torah Study
Part C. Specific Acts Rewarded in the World to Come
Part D. Good Character
Part E. Core Beliefs and Attitudes
Part F. Non-Jews
Section II. Why Is There No Explicit Mention in the Torah?

Part A. It’s Obvious
Part B. Trivialization
Part C. Correct Motivation
Part D. Falsifiability

The World to Come II
Section I. How to Earn a Share in the World to

Come
Some people focus strictly on life on this planet and do not entertain the concept of life after death, or a soul
world. In the following case, the New York Times buried a time capsule at the turn of the millennium filled
with memorabilia from our civilization for those in the year 3,000 to look back on us, much the same as we
look back on those from the Year 1,000:
Who – or what – will open the Times capsule a thousand years hence? Correct predictions are considered the
ultimate test of the hard sciences like physics and chemistry. For those of us in the so-called soft sciences –
like historians, evolutionary biologists, and stock-market investors – our predictions are constantly derailed
by independent variables and the impact of unpredictable events like assassinations or asteroid collisions …
Today, for the first time in human history, we could all be done in at once by a nuclear war, an environmental
catastrophe, an epidemic that flashes around the globe or some entirely unforeseeable calamity. Even so, while
prediction may be difficult, it is possible to sketch out several alternative scenarios about who will open the
capsule.
New Yorkers
The simplest scenario is one of business as usual, one that assumes that there will be no worldwide disaster
to undermine civilization. In that case, I confidently predict the continuing primacy of the same underlying
geographic factors that made the United States and Europe the powers of the present world. Those factors
are their large areas, environmental diversity and resilience, rich natural resources, relatively stable climates,
historical inheritance, and efficient population concentrations – of which New York, site of the Times Capsule,
remains the foremost manifestation.
New Zealanders
What could halt business as usual? One obvious possibility is a nuclear war ... Nuclear conflict, for all its
horror, might not kill everybody. Still, bombs or fallout might destroy every big city on every continent. The
only targets that no one will bother to bomb are remote oceanic islands. Their populations will most likely
survive, but they will face a problem: almost all of those remote islands are formed of volcanic lava or coral;
they are completely without metal deposits. Perhaps there will be enough salvageable scrap metal, but if not,
the island populations could, imaginably, relapse into the Stone Age. Only New Zealand has metal deposits
and is sufficiently large and populous to retain books and knowledge of metal technology. Whoever those post-
nuclear New Zealanders are, it is they who in this scenario would eventually visit the bombed-out and lifeless
continents, poke around in the ruins and discover and open the Times Capsule.
Japanese
There is another type of catastrophe, even more likely to halt business as usual. Already, today, we live amid
an accelerating environmental calamity as we destroy the world’s remaining natural forests, wetlands and
fisheries, pollute its air, soil, and water and approach the limits of our planet’s photosynthetic capacity. It
already seems likely that all the accessible supplies of fresh water will before long bump up against the needs
of the growing world population – even if that growth rate continues to slow. The way things are going now,
we may not have many decades left to get our environmental act together. If we fail, then most of the world,
including not only the continents but also New Zealand and other habitable islands, could come to resemble
barren Somalia today.
Over the last several thousand years, humans have already exhausted the world’s major shallow iron and
copper deposits, which stone-tool users of the remote past dug up to develop metal tools. The remaining major
ore deposits are deep, and their extraction requires high technology far beyond the organizational capacity of

scattered and stateless human groups to reinvent. With only salvage metal on hand, much of humanity would
be reduced to the state of hunter-gatherers. Who, in that case, would be best off? That’s another no-brainer: it
would be the same ones who were already best off in the Neolithic era.
Living in the world’s most productive temperate environment of high rainfall, fertile volcanic soils and mild
climate, the Japanese led the world’s hunter-gatherers millenniums ago as early developers of pottery and
permanent villages. For those same reasons, Japanese hunter-gatherers would be likely to once again lead the
world’s hunter-gatherers in 3,000. Like stone-tool-using Polynesians of the past, those Stone Age Japanese
would build oceangoing canoes, venture across the seas, reach New York and stumble across the Times Capsule.
(From Jared Diamond, To Whom It May Concern, www.nytimes.com, December 5, 1999.)
A civilization whose goal is to reach some distant future date must consider which factors such as natural
resources, technology, and survival skills best prepares it to do so. However, Judaism’s conception of the
World to Come has nothing to do with calendar years, which only exist in this world. In contrast, preparing
for the World to Come – a dynamic eternal existence beyond this world – is not dependent on such factors.
Rather, the ability to reach the World to Come is accomplished by involvement in such pursuits as perfecting
one’s character, helping others, studying Torah, and performing the mitzvot. And the Talmud relates that this
is the potential for every Jew:
1. Talmud Bavli (Babylonian Talmud) Sanhedrin 90a – The default position of every Jew is that
he will have life in the World to Come.
All Israel have a portion in the World to Come. .‫כל ישראל יש להם חלק לעולם הבא‬
Exactly how big that “portion” will be essentially depends on our connection to Torah and mitzvot, and the
extent to which we refine our character and help others, a sampling of which is illustrated below.
Part A. Mitzvah Observance
The mitzvot (generally translated as commandments) were given by God to the Jewish people as the
comprehensive framework within which to live a Jewish life, and enable each person to build a personal,
meaningful relationship with God. The mitzvot are the means by which we can emulate God, develop and
refine our character, strengthen Jewish belief, and infuse every action with purpose. (See the Morasha class,
The Mitzvot and Why They are Detailed).
1. Rabbi Osher Chaim Levene, Set in Stone, p. 31, Targum – Each mitzvah we fulfill intrinsically
connects us with God.
Judaism is not as much a religion as it is a relationship. It is only through mitzvah observance that man
can build a deep, enduring, and meaningful relationship with God …
That a mitzvah is the very process of forging the bond [with God] is contained within the very word
‫מצוה‬, “commandment,” closely related to the word ‫צוותא‬, meaning a “connection” or a “binding.”
2. Talmud Bavli, Sotah 3b – One’s mitzvot accompanies him to the World to Come.
Rabbi Yonatan says, “If one performs a mitzvah ‫א”ר יונתן כל העושה מצוה אחת בעוה”ז מקדמתו‬
in this world, it precedes him into the World to ָ‫והולכת לפניו לעוה”ב שנאמר (ישעיהו נח) וְ ָהלַ ךְ לְ ָפנֶ יך‬
Come, as the verse states: “His righteousness will . ָ‫ִצ ְד ֶקך‬
go before him” (Yeshayahu/Isaiah 58:8).”

3. Talmud Bavli, Avodah Zarah 4b– Mitzvot testify on our behalf in the World to Come.
Rabbi Yehoshua ben Levi said, “All mitzvot that ‫אמר ריב”ל כל מצות שישראל עושין בעולם הזה באות‬
the Jewish people perform in this world will .‫ומעידות אותם לעוה”ב‬
come and testify for them in the World to Come.”
4. Rav Yosef Albo, Sefer HaIkarim 4:40 – Observing the mitzvot, unlike any other system of law,
offers eternal life.
“And you shall observe My statutes and My ‫ושמרתם את חקותי ואת משפטי אשר יעשה אותם‬
ordinances, which man shall do and thereby ‫ וזה בלי ספק ידבר על השכר הרוחני‬,‫האדם וחי בהם‬
live” [Vayikra/Leviticus 18:5]. This is without a ‫ כי הוא היה‬,‫הפרטי לכל אחד ואחד על זה הדרך‬
doubt referring to the individualized spiritual ‫מזהירם שישמרו חקיו ומשפטיו אף על פי שיהיה בהם‬
reward that each person will receive, as follows:
,‫טורח יותר מבשמירת חקי ארץ מצרים וחקי ארץ כנען‬
God ordered each person to observe His statutes
and ordinances even though it would involve
more effort than observing the laws of the land
of Egypt or Canaan [i.e. some form of modern,
secular law].
Even though the laws of Egypt and Canaan ‫ואף על פי שבשמירת חקי ארץ מצרים וחקי ארץ‬
successfully maintained those societies, ‫ מכל מקום לא‬,‫כנען היו מצליחין כללי האומות ההן‬
nevertheless they did not offer the individual ‫היה מגיע בהם אל היחיד עיקר שלמותו שהוא החיים‬
true life – eternal existence for the soul – such ‫ וזהו‬,‫הנצחיים לנפש כמו שיגיע במשפטי השם יתברך‬
as that which the laws of God offer. This is what ‫ כלומר‬,’‫שאמר ושמרתם את חקותי ואת משפטי וגו‬
it means when it says, “And you shall observe ‫ שיש להם‬,‫שמרו אותם אף אם יש טורח בשמירתם‬
My statutes and ordinances, etc.” It means to ‫ כי החקים הללו הם מועילים‬,‫יתרון ומעלה על זולתם‬
say that you should observe them even though ‫ וזהו אמרו‬,‫אל היחיד גם כן להביאו לחיי העולם הבא‬
it may be difficult to do so because they have an ‫ מה שאין כן בשאר‬,‫אשר יעשה אותם האדם וחי בהם‬
additional virtue not found in any other system
.‫חקי האומות ההן‬
of law, for [besides benefitting society] they also
benefit the individual by bringing him life in the
World to Come. This is what it means when it
says, “Which man should do and thereby live” –
something not true of any other legal system.
5. Rabbi Chaim Volozhin, Ruach Chaim 4:15 – Like an entrance ticket, mitzvot determine
whether one may enter and precisely where one will “sit” in the World to Come.
“This world is compared to a corridor that leads ‫העולם הזה דומה לפרוזדור [בפני העולם הבא התקן‬
into a hall. Prepare yourself in the corridor so ‫ ידוע מה‬.]‫עצמך בפרוזדור כדי שתכנס לטרקלין‬
that you can enter the banquet hall” [Pirkei Avot/
‫שאמרו בכמה מקומות כי כל מעשי האדם במצות הם‬
Ethics of the Fathers 4:16] – It is well-known,
as our Sages have stated in many places, that ‫ והנה השכר‬.‫הם שכרו והוא בעצמו עושה לו השכר‬
the mitzvot a person performs in this world are ‫ והיותר גדול‬.‫הוא להתענג על ה’ בנועם זיו השכינה‬
the very reward that a person makes for himself. ‫מתקרב יותר ומחיצתו לפנים ממחיצת חבירו וזהו‬
That reward is experienced as the pleasure of ‫ ועל ידי התורה והמצות מתקרב הוא‬.‫העונג האמיתי‬
delighting in the radiance of the Divine Presence. .‫יותר‬
The greater the person, the closer the proximity
to God, and the greater the true delight. Bringing
oneself close to God is achieved through Torah
study and doing mitzvot.

Each of the 613 mitzvot corresponds to one ‫והמצות הם תרי”ג לבושים לבוש לכל אבר וגיד‬
of man’s limbs or sinews. [When a mitzvah is ‫מהרמ”ח אברים ושס”ה גידים וכשהיא מלובשת‬
performed, its parallel “spiritual” limb is clothed ‫ אם כן הרי האדם‬.‫כולה מתקרבת יותר לקונה ותתענג‬
in a spiritual garment] so the more one is dressed ...‫עושה לעצמו הלבוש למען יוכל לכנוס לקבל השכר‬
the closer he may come to his Creator and delight
‫ ומבלעדי לבושים‬,‫ומי שמלובש כולו עולה למעלה‬
in His Presence. Hence, man makes his clothing
.‫השוערים והשומרים שם אין מניחין לעלות ערטלאי‬
in order to be able to enter [the banquet hall] and
receive his reward: the better dressed the further
‫ ויניחוהו‬,‫וכשנתלבש בלבושים הם לו כחותם המלך‬
he will go. But if a person shows up unclothed, .‫השומרים עד מקום מדריגתו‬
the guards will not let him enter at all. However,
when he is properly dressed, he has the seal of
the King and will be shown to his appropriate
place.
Part B. Torah Study
Torah is the blueprint for the world and its study is the foundation for the entirety of Jewish life. Torah is
the wisdom of God that is revealed to man. Therefore its study brings us to the World to Come. The Jewish
people experience heartfelt joy in appreciating the connection it provides to God and the wisdom we gain
from its study. As Rabbi Yitzchak Berkovits from the Jerusalem Kollel asks, “What nation do you know that
dances with its books? Which scientists do you know who dance with their books?” In this context we can
appreciate the following story.
One night, the Sanzer Rav, author of the Divrei Chaim, was on his way to the mikvah. As he passed the house
where his friend Reb Isaac was lodging, the sound of a voice teaching Torah wafted out into the cold night
air. When he heard how Reb Isaac was teaching, the Sanzer Rav stopped in his tracks, settled himself in the
doorway, and for a full hour he stood in front of the closed door listening to the Torah class. Meanwhile, the
snow swirled around him, blown in great gusts by the strong wind, and the Rav’s beard became coated with
frost. The Rav did not realize that his frozen beard had become stuck to the doorknob in front of him. When the
members of the Rav’s family realized that he had not come home yet, they went out to look for him and found
him standing outside, with his beard stuck to the doorknob. They immediately brought hot water and carefully
poured it over the frozen beard to thaw the ice and free the Rav from where he stood.
“What could I do?” asked the Rav rhetorically. “I heard the voice of Torah, and followed my heart in its
direction. Believe me, even if they had opened the gates of Gan Eden to me at that moment, and bid me enter,
I would not have left my place …” (See Avot [4:17], “One hour of teshuvah and good deeds in this world is
worth more than an entire life in the World to Come.”) (From Glimpses of Greatness, Rabbi David Koppelman,
Moznaim Publishers, p. 117.)
1. Pirkei Avot 2:7 – Effort to learn Torah is rewarded in the World to Come.
If a person acquires a good name, he does so for ‫ קנה‬,‫ קנה לו לעצמו; קנה לו דברי תורה‬,‫קנה שם טוב‬
himself [i.e. he enjoys it in this world – Tosafot .‫לו חיי העולם הבא‬
Yom Tov]. But if he acquires Torah, he acquires
life in the World to Come.
2. Talmud Bavli, Niddah 73a – Learning Torah guarantees a place in the World to Come.
It was taught in the house of Eliyahu: Anyone ‫תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו‬
who studies Torah law every day is guaranteed ‫שהוא בן עולם הבא שנאמר (חבקוק ג) הליכות עולם‬

a place in the World to Come, as the verse states: .‫לו אל תקרי הליכות אלא הלכות‬
“The ways of the world are His” [Habakkuk 3:6].
Do not read it as halichot (ways) but rather as
halachot (laws).
3. Talmud Bavli, Chagigah 12b – God will be kind to those who studied Torah.
Reish Lakish said, “Each person who is involved ‫אמר ר”ל כל העוסק בתורה בעוה”ז שהוא דומה ללילה‬
with Torah in this world, which is similar to ‫הקב”ה מושך עליו חוט של חסד לעוה”ב שהוא דומה‬
night, God will grace him with kindness in
.‫ליום שנאמר יומם יצוה ה’ חסדו ובלילה שירה עמי‬
the World to Come, which is similar to day, as
the verse states: “By the day the Lord gives His
merciful command, and by night His song is with
me” [Tehillim/Psalms 42:9].
4. Talmud Bavli, Bava Metzia 85b – Those who exert themselves in Torah study will experience
freedom in the World to Come.
What is meant by, “The small and great are there ‫אמר ליה ר’ ירמיה לר’ זירא מאי דכתיב (איוב ג) “קטן‬
[in the World to Come] and the servant is free ...?”‫וגדול שם הוא ועבד חפשי מאדניו‬
from his master” [Iyov/Job 3:19]?
It means that he who humbles himself [lit. makes ‫כל המקטין עצמו על דברי תורה בעוה”ז נעשה גדול‬
himself small] for the sake of the Torah in this ‫ וכל המשים עצמו כעבד על דברי תורה‬,‫לעוה”ב‬
world will be great in the next, and he who .‫בעוה”ז נעשה חפשי לעוה”ב‬
makes himself a servant to the study of the Torah
in this world will be free in the next.
5. Talmud Bavli, Sanhedrin 92a – One who teaches Torah here will teach it there too.
Rav Sheshet said, “Anyone who teaches Torah in ‫אמר רב ששת כל המלמד תורה בעוה”ז זוכה ומלמדה‬
this world will merit teaching it in the World to .‫לעולם הבא‬
Come.”
6. Talmud Bavli, Eruvin 54b – Teaching Torah with dedication, care, and unending patience
earns a place in the World to Come.
Rav Preida had a student to whom he would have ‫רבי פרידא הוה ליה ההוא תלמידא דהוה תני ליה‬
to repeat the lesson four hundred times before ‫ארבע מאה זימני וגמר יומא חד בעיוה למלתא דמצוה‬
he understood it. One day Rav Preida needed to ‫תנא ליה ולא גמר א”ל האידנא מאי שנא א”ל מדההיא‬
rush out to perform a mitzvah [immediately after
‫שעתא דא”ל למר איכא מילתא דמצוה אסחאי‬
the class]. Rav Preida taught him [four hundred
times], but the student could not understand ‫לדעתאי וכל שעתא אמינא השתא קאי מר השתא קאי‬
it. He asked, “Why is today different?” [The ‫מר א”ל הב דעתיך ואתני ליך הדר תנא ליה ד’ מאה‬
student] replied, “From the time they said to ]‫זימני [אחריני‬
you that there is a mitzvah which you must do
[afterwards] my mind became confused –I kept
thinking that you would leave at any minute.”
[Rav Preida] said, “Calm your mind and let me
teach you again.” He repeated it another four
hundred times.

A voice came out of Heaven and said, “Would ‫נפקא בת קלא וא”ל ניחא ליך דליספו לך ד’ מאה שני‬
you prefer to have another four hundred years ‫או דתיזכו את ודרך לעלמא דאתי אמר דניזכו אנא‬
added to your life [as reward] or that you and .‫ודריי לעלמא דאתי אמר להן הקב”ה תנו לו זו וזו‬
your whole generation should merit the World
to Come?” He replied, “That I and my generation
merit the World to Come.” God said to them,
“Give him both [rewards].”
Part C. Specific Acts Rewarded in the World to Come
Until now we have spoken only generally about earning a place in the World to Come through the
observance of mitzvot and by studying and teaching Torah. But are there specific mitzvot or deeds that one
may employ to increase his share in the World to Come?
1. Talmud Yerushalmi (Jerusalem Talmud), Peah 1:1 (3a) – Giving tzedakah (charity) pays off in
the World to Come.
King Munbaz gave away all his money to the ‫מונבז המלך עמד ובזבז כל נכסיו לעניים שלחו לו‬
poor. His relatives sent him messages saying, ‫קרוביו ואמרו לו אבותיך הוסיפו על שלהן ועל של‬
“Your ancestors added to what they had, but you ‫אבותיהן ואתה ביזבזתה את שלך ואת של אבותיך א”ל‬
have given away what is yours and what belongs ‫ אבותי‬...‫כל שכן אבותי גנזו בארץ ואני גנזתי בשמים‬
to your ancestors.” He replied, “I have done
‫גנזו אוצרות שאין עושין פירות ואני גנזתי אוצרות שהן‬
better than them – they stored it on earth, but I
‫ אבותי גנזו במקום שהיד שולטת בו‬...‫עושין פירות‬
have stored it in Heaven … My ancestors put it
in storehouses that do not earn interest; I have
‫ אבותי גנזו‬...‫ואני גנזתי במקום שאין היד שולטת בו‬
placed it in a storehouse that gives interest … My ‫ אבותי גנזו לאחרים ואני גנזתי‬...‫ממון ואני גנזתי נפשות‬
ancestors stored it in a place where it could be .‫ אבותי גנזו בעולם הזה ואני גנזתי לעולם הבא‬...‫לעצמי‬
stolen, but I stored it in a place where it cannot
be stolen … My ancestors saved money, but I
saved lives … My ancestors saved for others, but
I saved for myself … My ancestors saved in this
world, but I saved for the World to Come.”
The following case illustrates the results of investing one’s time and efforts to assist those in need:
As well as being an esteemed sage, Rabbi Chaim Tsanzer of Brode was a great, caring person who would
personally go door-to-door, collecting money for charitable causes. One such time, he was trying to raise
money for a prominent businessman who had fallen on hard times and was in dire need of assistance. Rabbi
Tsanzer approached Mr. Nellstein (name changed), a well-to-do member of the community, and asked him for a
donation. Mr. Nellstein seemed interested in the cause, and invited Rabbi Tsanzer to sit down and make himself
comfortable.
“Who is this person for whom you are collecting?” he asked.
“I cannot reveal his name,” responded Rabbi Tsanzer. “You must trust me when I tell you that he is a fine,
prominent man.” This did not seem to satisfy Mr. Nellstein’s curiosity.
“I believe you,” answered Mr. Nellstein, “and I am willing to donate $1,000. Just tell me his name.”
Rabbi Tsanzer shifted his position in the chair. “The person for whom I am collecting used to give huge sums

to tzedakah. Now his business is failing and he is in need of immediate assistance. How dare I shame him by
revealing his name?”
Mr. Nellstein became more insistent. “I will give you half the sum you need if you reveal his identity to me. I
promise to keep it a secret.”
“I appreciate your generosity,” said Rabbi Tsanzer, “but the honor of this unfortunate man is too precious to
me. Even if you give me the whole sum at once, I will not reveal his name. I would rather go door-to-door for
the next week and collect small amounts than compromise his trust.” Mr. Nellstein looked down, and when
he raised his head again there were tears in his eyes. “Rabbi,” he said in a strangled voice, “I, too, am in
great trouble. Due to a string of unfortunate decisions and circumstances, I have lost my entire fortune. I’ve
been afraid to confide in anyone because, were word of this to get out, my creditors would overwhelm me and
my shame would be unbearable. I do not have the means to live from day to day, let alone to repay my debts.
Rabbi,” he said imploringly, “I see that you are eminently trustworthy, and my secret will be safe with you. I
must confess that I need financial help, but am too ashamed to go peddling, or collecting on my own behalf.”
Rabbi Tsanzer listened to his recital with sympathy and respect, and promised to help the unfortunate man.
Two weeks later, Rabbi Tsanzer once again was collecting funds for a prominent businessman who had lost
all his money. He succeeded in helping Mr. Nellstein get back on his feet, with no one the wiser regarding his
plight, his reputation as a successful businessman untarnished. (From Glimpses of Greatness, Rabbi David
Koppelman, Moznaim Publishers, p. 60-61.)
2. Talmud Bavli, Ketubot 111a – Living or even walking in the Land of Israel demonstrates that
one will also live in the World to Come.
Rabbi Yirmiya bar Abba said in the name of Rabbi ‫א”ר ירמיה בר אבא א”ר יוחנן כל המהלך ארבע אמות‬
Yochanan, “Anyone who walks four cubits in the .‫בארץ ישראל מובטח לו שהוא בן העולם הבא‬
Land of Israel is guaranteed a place in the World
to Come.”
Part D. Good Character
Refining one’s character and treating others with respect leads to the World to Come.
1. Talmud Bavli, Tamid 32a, with Rashi – Being humble is a strategy for earning a place in the
World to Come.
He [Alexander of Macedonia] asked them [the ‫אמר להן מה יעביד איניש ויחיה אמרו ליה ימית עצמו‬
Sages of the South], “What should a person do ‫(ישפיל את עצמו) מה יעביד איניש וימות יחיה את‬
to live [in the World to Come]?” They replied .)‫עצמו (יגבה את עצמו‬
“Kill himself” [i.e. diminish himself]. “And what
should a person do to die?” “Awaken himself”
[i.e. glorify himself and become arrogant].
2. Rabbeinu Yona, Shaarei Teshuvah 2:17 – Deadening oneself to the desires of this world leads
to life in the World to Come.
How hard is death for the person who does not ‫וכמה קשה המות למי שלא הפריד תאות העולם‬
divorce the desires of this world from his soul ‫מנפשו עד אשר יפרידנה המות! ואמרו רבותינו זכרונם‬
until death separates him from them! Our Sages ‫ רצונך שלא תמות? מות עד‬:‫לברכה במסכת דרך ארץ‬

have said in tractate Derech Eretz, “Is it your ‫ הרוצה שיהיה לו יום המות‬:‫שלא תמות! ביאור הענין‬
desire not to die? Then die so that you do not ‫ ידבר אל לבו אחרי אשר סופו לעזוב את‬,‫לחיי עד‬
die.” That is, one who wishes his day of death ,‫האדמה ולהניח חפצי הגוף ובאחריתו ישטמם ויטשם‬
to lead to eternal life will resolve that since he ‫ ולא ישתמש באדמה רק לעבודת הבורא‬,‫יעזבם בחיים‬
is destined to leave this world and his bodily
.‫ ואז יהיה לו יום המות לחיים שאין להם הפסק‬,‫יתעלה‬
desires, and, in the end, to despise and reject
them, he will abandon them in his lifetime and
make use of this world only in the service of God.
Then his day of death will lead to life without
end.
3. Rabbi Eliyahu Dessler, Strive for Truth, Vol. III, p. 215 – Orienting oneself toward spiritual
values ensures that one will earn a share in the World to Come.
“If your wish is not to die, die before you die” [Shaarei Teshuvah 2:17]. The meaning of this epigram
is that if you wish to live in the true life of the spirit, die to those false desires which deflect you from
that goal. Try to acquire in this world something of the outlook you will inevitably have when you pass
over to another state.
4. Talmud Bavli, Sanhedrin 88b – Humility and modesty are rewarded in the World to Come.
They sent word from Israel, “Who is destined for ‫שלחו מתם איזהו בן העולם הבא ענוותן ושפל ברך‬
the World to Come? He who is meek, humble, ‫שייף עייל שייף ונפיק וגריס באורייתא תדירא ולא‬
bows upon entering and upon going out, and .‫מחזיק טיבותא לנפשיה‬
who constantly learns Torah without claiming
merit for it.”
Part E. Core Beliefs and Attitudes
The Rambam (Maimonides) codified thirteen core beliefs that summarize the essence of Judaism. Believing in
these principles, listed in source 2 below, brings a person to the World of Come.
1. Rambam, Commentary on the Mishnah, Sanhedrin 10:1 – Belief in the Thirteen Principles of
Faith makes one worthy of the World to Come.
When a person believes fully and genuinely ‫וכאשר יהיו קיימים לאדם כל היסודות הללו ואמונתו‬
in all the [Thirteen Principles of Faith], he is ‫ וחובה‬,‫ הרי הוא נכנס בכלל ישראל‬,‫בהם אמתית‬
considered part of the Jewish people and it ‫לאהבו ולחמול עליו וכל מה שצוה ה’ אותנו זה על זה‬
is obligatory to love him, to have mercy on .‫מן האהבה והאחוה ויש לו חלק‬
him, and to relate to him according to all the
mitzvot that God has commanded concerning
interpersonal relationships of love and
brotherhood; and he has a share in the World to
Come.

2. Rambam, Thirteen Principles of Faith – The Thirteen Principles are part of the daily liturgy;
and each principle is preceded by the affirmation, “I believe with complete faith that …”
1. … the Creator, Blessed is His Name, creates ‫ שהבורא יתברך שמו‬,‫ אני מאמין באמונה שלמה‬.1
and guides all creatures, and that He alone ‫ והוא לבדו עשה‬,‫הוא בורא ומנהיג לכל הברואים‬
made, makes, and will make everything. .‫ועושה ויעשה לכל המעשים‬
‫ שהבורא יתברך שמו‬,‫ אני מאמין באמונה שלמה‬.2

2. … He alone is our God, Who was, Who is,
and Who always will be.
‫ והוא‬,‫הוא יחיד ואין יחידות כמוהו בשום פנים‬
.‫ היה הוה ויהיה‬,‫לבדו אלהינו‬
3. … He is not physical and is not affected by ‫ שהבורא יתברך שמו‬,‫ אני מאמין באמונה שלמה‬.3
physical phenomena, and that there is no ‫ ואין לו שום‬,‫ ולא ישיגוהו משיגי הגוף‬,‫אינו גוף‬
comparison whatsoever to Him. .‫דמיון כלל‬
4. … He is the very first and the very last.
5. … to Him alone is it proper to pray and it is .‫הוא ראשון והוא אחרון‬
not proper to pray to any other.
‫ שהבורא יתברך שמו לו‬,‫ אני מאמין באמונה שלמה‬.5
6. … all the words of the prophets are true. .‫ ואין לזולתו ראוי להתפלל‬,‫לבדו ראוי להתפלל‬
7. … the prophecy of Moshe Rabbeinu (Moses), ‫ שכל דברי נביאים‬,‫ אני מאמין באמונה שלמה‬.6
peace be upon him, was true, and that he was .‫אמת‬
the father of the prophets – both those who
preceded him and those who followed him.
‫ שנבואת משה רבנו‬,‫ אני מאמין באמונה שלמה‬.7
8. … the entire Torah now in our hands is the
‫ושהוא היה אב‬,‫עליו השלום היתה אמתית‬
same one that was given to Moshe Rabbeinu, .‫ לקודמים לפניו ולבאים אחריו‬,‫לנביאים‬
peace be upon him.
‫ שכל התורה המצויה‬,‫ אני מאמין באמונה שלמה‬.8
9. … this Torah will not be exchanged nor will .‫עתה בידינו היא הנתונה למשה רבנו עליו השלום‬
there be another Torah from the Creator,
Blessed is His Name. ‫ שזאת התורה לא תהא‬,‫ אני מאמין באמונה שלמה‬.9
‫מחלפת ולא תהא תורה אחרת מאת הבורא יתברך‬
10. … He knows all the deeds of human beings .‫שמו‬
and their thoughts, as it is said, “He fashions
their hearts all together, He comprehends all
their deeds.”
:‫ שנאמר‬,‫יודע כל מעשה בני אדם וכל מחשבותם‬
11. … He rewards with good those who observe .‫ המבין אל כל מעשיהם‬,‫היצר יחד לבם‬
His commandments, and punishes those who
violate His commandments. ‫ שהבורא יתברך שמו‬,‫ אני מאמין באמונה שלמה‬.11
.‫גומל טוב לשומרי מצותיו ומעניש לעוברי מצותיו‬
12. I believe with complete faith in the coming of
the Messiah, and even though he may delay, ‫ ואף על‬,‫ בביאת המשיח‬,‫ אני מאמין באמונה שלמה‬.12
nevertheless, I anticipate every day that he .‫ עם כל זה אחכה לו בכל יום שיבוא‬,‫פי שיתמהמה‬
will come.
13. … there will be a Resurrection of the Dead

‫ שתהיה תחית המתים‬,‫ אני מאמין באמונה שלמה‬.13
whenever the Creator wills it, Blessed is His ‫בעת שיעלה רצון מאת הבורא יתברך שמו ויתעלה‬
Name and exalted in His Mention forever and .‫זכרו לעד ולנצח נצחים‬
for all eternity.

Part F. Non-Jews
Unlike most other religions, Judaism does not claim that one must convert in order to be eligible for life in
the World to Come. According to Meiri and Rambam, the way for a non-Jew to earn his share in the World
to Come is by observing those commandments that are relevant to him, namely the Seven Noahide Laws.
The Talmud (Sanhedrin 56a) enumerates these Laws as follows: to refrain from blasphemy, idolatry, adultery,
bloodshed, robbery, and eating flesh cut from a living animal, and to establish a legal system.
1. Talmud Bavli, Avodah Zarah 10b – A moral non-Jew has a place in the World to Come.
He [the Roman Caesar Antoninus] asked him ‫א”ל אתינא לעלמא דאתי א”ל אין א”ל והכתיב‬
[Rabbi Yehudah HaNasi]: “Will I have a share ‫(עובדיה א) לא יהיה שריד לבית עשו בעושה מעשה‬
in the World to Come?” He replied “Yes.” “But .‫עשו‬
doesn’t the verse state: ‘There will be no remnant
of the house of Eisav’? [Ovadiah 1:18]” “This
only refers to one who acts like Eisav” [i.e. who
follows in his evil ways].
2. Rambam, Hilchot Melachim (Laws of Kings) 8:11 – A non-Jew must keep the Noahide Laws
for the right reasons.
Anyone who accepts upon himself and carefully ‫כל המקבל שבע מצות ונזהר לעשותן הרי זה מחסידי‬
observes the Seven Noahide Laws is considered ‫ והוא שיקבל‬,‫ ויש לו חלק לעולם הבא‬,‫אומות העולם‬
to be one of the righteous gentiles and has a ,‫אותן ויעשה אותן מפני שצוה בהן הקב”ה בתורה‬
portion in the World to Come. But that is on ‫ אבל אם עשאן מפני‬... ‫והודיענו על ידי משה רבינו‬
condition that he accepts to abide by these laws
‫ ואינו מחסידי אומות‬,‫הכרע הדעת אין זה גר תושב‬
because they were commanded by God in the
.‫ ולא מחכמיהם‬,‫העולם‬
Torah, and taught to us by Moshe … But a non-
Jew who follows these laws merely for logical
reasons is neither one of the righteous of the
nations nor one of their wise men.
HH Every Jew starts out with the opportunity to receive eternal life in the World to Come. The quality
of that life is determined by how we live here. The main currency of the World to Come is mitzvah
observance and a connection to the Torah.
HH However, certain acts, such as giving charity and being in the Land of Israel, are particularly
potent ways to earn a share in the World to Come. Additionally, developing good character traits
and clarifying one’s philosophical beliefs grants one a portion in the World to Come.
HH Even non-Jews will earn eternal life through fulfilling the Noahide commandments.

Section II. Why Is There No Explicit Mention in

the Torah?
As we pointed out in the first Morasha class on the World to Come, the Torah only hints to the existence
of an afterlife, yet makes no explicit statements about it. Many of the classical commentators have been
bothered by the obvious omission of something so central to Jewish thought. Why doesn’t the Torah
explicitly mention spiritual reward for observing mitzvot or reveal the ultimate purpose of God’s Creation?
By exploring a few of the answers, we will find that the Torah tells us much more about the World to Come
simply by being quiet about the subject.
Part A. It’s Obvious
There is a basic principle that the Talmud applies when deriving information from the Torah: if the principle
is logical, then it does not need to be located in an actual Biblical verse. This principle applies to the reward
of the World to Come.
1. Rabbi Sa’adiah Gaon, Emunot ve-Deot, 9:2 – Logic dictates that there is reward in a World to
Come.
One may wonder why the Torah makes no ‫ הן לא נמצא מה שנזכר בתורה מן‬,‫ואם יאמר אומר‬
mention of reward other than in this-worldly ,‫ אחת מהנה‬... ?‫ כי אם בעולם הזה בלבד‬,‫הגמול‬
terms? … One explanation for this is that since ‫שגמול העולם הבא מפני שאין עומדין עליו כי אם‬
the reward in the World to Come is something ,‫ לא זכרתהו התורה כי אם בקצרה‬,‫בשכל כאשר בארנו‬
that reason can demonstrate, the Torah did not
‫ ולא‬,‫כאשר עשתה בויצו יי’ אלהים על האדם לאמר‬
mention much about it, as is the case with many
,‫ אנכי יי’ אלקיך לא תרצח לא תנאף לא תגנוב‬,‫אמרה‬
mitzvot. For example, God did not explicitly
command Adam not to murder, commit adultery,
‫ אבל הראתה ומעץ הדעת‬,‫כי השכל מורה על כל אלה‬
or steal because these things are demanded by ‫ וכן‬.‫ מפני שאין השכל מורה עליו‬,‫טוב ורע לא תאכל‬
the dictates of reason. Rather, He told him not to ‫ בעבור שסמכה על השכל‬,‫לא הזכירה הגמול האחר‬
eat from the Tree of Knowledge of Good and Evil .‫שיורה עליו‬
because that was not so intellectually obvious.
So too, the Torah did not speak about ultimate
reward, but rather relied upon the logic that
necessitates it.
When one witnesses the injustice of this world, when the wicked prosper and the righteous suffer, it only
makes sense that there exists another world where all will be justified. In the following source, we see the
example of the Patriarchs who seemingly went unrewarded for their deeds, unless one considers that they
will be rewarded in the World to Come.
2. Kli Yakar, Vayikra 26:12 – In what way were the forefathers rewarded more than any other
people in history? They were rewarded in the World to Come.
We can see with our own eyes how great God’s ‫שראינו בעינינו כמה גדלה חיבת ה’ אל אבותינו‬...
love was for our forefathers, Avraham (Abraham), ‫ ואילו היתה הצלחתם בעולם הזה‬.‫אברהם יצחק ויעקב‬
Yitzchak (Isaac), and Yaakov (Yaakov). Now, if ‫סוף הצלחתם אם כן מה יתרון היה לאברהם על נמרוד‬
their achievements in this world were all that ‫הרשע כי זה מלך בכיפה ואברהם היה נע ונד כל הימים‬
they achieved, then what would be the advantage
,‫מתהלך מאהל אל אהל מגוי אל גוי‬

of Avraham over the wicked Nimrod, for he was

king of a vast domain while Avraham wandered
his whole life from one tent to the next, from one
nation to the next.
So too, when it comes to Yitzchak and Yaakov ‫וכן יצחק ויעקב לא ידענו מה היה להם מן השכר‬
we have no idea what their true reward was. ‫האמיתי כי אם זה השכר המיועד לזרעם הוא סוף‬
Even if we factor in the reward given to their ‫שכרם מה כשרון לבעליו כי אחרי מותם ינחלו זרעם‬
descendants [i.e. the Land of Israel], the question ,‫את הארץ והמה יצאו מן העולם ריקם מכל עמלם‬
remains: of what good was such a reward to them ‫ואפילו לישראל נוחלי הארץ מה יתרון להם אפילו בזמן‬
since others would inevitably inherit their land ‫השלוה על כל מלכי הארץ אשר צלחו ומלכו בעולם‬
when they die and they will leave this world
,‫כמותם ומקצתם יותר מהמה‬
with no recompense for all their labor? And even
if you point to the Jewish people’s inhabitance
of the Land on the whole, nevertheless, even in
times of peace, how is it any better than any of
the other nations who succeed and rule as they
do on much greater territory than do the Jewish
people?
Rather, it must be that the great good hidden ‫אין זה כי אם שרב טוב הצפון לצדיקים הוא חלקם‬
away for the righteous [in the World to Come] is ‫ונחלתם של האבות ושל כל תולדותיהם כיוצא בהם כי‬
the real reward of the forefathers, and likewise for :‫תורה אחת לכלם‬
all their descendants, for they have all kept the
same Torah.
Part B. Trivialization
Rabbi Mordechai Becher tells the story of the time he came home with a big folding table packaged in
a square box on top of his car. His three-year-old son came out to greet him and when he saw the box,
exclaimed, “Abba, big pizza!”
We can only describe things within the bounds of the conceptual and linguistic categories familiar to our
experience. Since we lack the vocabulary to describe the World to Come, the Torah omitted talking about it
for fear of trivializing this very deep concept.
1. Talmud Bavli, Berachot 34b – No mind can fathom the World to Come.
Rabbi Chiya bar Abba also said in the name of ‫ כל הנביאים‬:‫ואמר רבי חייא בר אבא אמר רבי יוחנן‬
Rabbi Yochanan, “All the prophets prophesied ‫ אבל לעולם הבא‬,‫כולן לא נתנבאו אלא לימות המשיח‬
only for the days of the Messiah, but as for the )‫ג‬:‫ (ישעיהו סד‬.‫ עין לא ראתה אלהים זולתך‬-
World to Come, ‘No eye has seen it, God, besides
You’ (Yeshayahu 64:3).”
2. Rambam, Hilchot Teshuvah (Laws of Repentance) 8:6-7 – Any comparison to the pleasures of
this world would cheapen the World to Come.
The great goodness which the soul experiences in ‫הטובה הגדולה שתהיה בה הנפש בעולם הבא אין שום‬
the World to Come is beyond any means of ‫ שאין אנו יודעים‬,‫דרך בעולם הזה להשיגה ולידע אותה‬

comprehension in this world. In this world we ‫בעולם הזה אלא טובת הגוף ולה אנו מתאוין אבל‬
know only the physical pleasures to which we are ‫אותה הטובה גדולה עד מאד ואין לה ערך בטובות‬
tied, but that goodness [in the World to Come] .... ‫העולם הזה אלא דרך משל‬
is exceedingly good, and has no rating when
compared to the pleasures of this world, except
figuratively.
The earlier Sages have already made it known ‫כבר הודיעונו החכמים הראשונים שטובת העולם‬...
that it is beyond one’s capabilities to comprehend ‫הבא אין כח באדם להשיגה על בוריה ואין יודע‬
the goodness of the World to Come at all, and ‫ ושכל הטובות‬,‫גדלה ויפיה ועצמה אלא הקב”ה לבדו‬
that one cannot know its greatness, beauty and ‫שמתנבאים בהם הנביאים לישראל אינן אלא לדברים‬
very essence; only the Holy One, Blessed Be He,
‫שבגוף שנהנין בהן ישראל לימות המשיח בזמן שתשוב‬
can understand it. All the good things which the
‫הממשלה לישראל אבל טובת חיי העולם הבא אין לה‬
prophets prophesied to Israel are only physical
pleasures from which they will benefit in the days
‫ערך ודמיון ולא דמוה הנביאים כדי שלא יפחתו אותה‬
of the Messiah and when the monarchy has been .‫בדמיון‬
returned to Israel. The goodness of the World to
Come, however, has no limit or size, and was not
discussed by the prophets so as not to cheapen it
by comparison.
3. Ibn Ezra, Devarim (Deuteronomy) 32:39 – The World to Come is too deep a concept to be
mentioned in the Torah.
Rabbeinu Hai [Gaon] says that the Torah did not ‫ כי לא הוצרך הכתוב לפרש‬,‫ורבינו האיי ז”ל אמר‬
need to speak explicitly about the subject of the ,‫ ולפי דעתי‬.‫ כי היה ידוע בהעתקה‬,‫דבר העולם הבא‬
World to Come because it was something taken ‫ ודבר העולם הבא‬.‫ לא לאחד לבדו‬,‫שהתורה נתנה לכל‬
for granted in the ancient world. But I say that .‫ כי עמוק הוא‬,‫לא יבינו אחד מני אלף‬
the Torah was given to everyone, not just to an
individual [generation]. Rather, [the reason the
Torah omits it] is because no one understands it,
for it is a very deep matter indeed.
4. Rabbi Mordechai Becher, Gateway to Judaism, p. 63 – The dangers of oversimplification.

The World to Come is purely spiritual, but it is impossible for us to describe it without resorting to
metaphors from our physical world. These metaphors easily take on the character of reality in people’s
minds, so that the more Olam Haba is described the further it is diminished by our finite imagination.
You can see the disastrous results of oversimplification and metaphors by observing the popular
western notions of Heaven and Hell with their respective scenes of angels strumming harps and devils
with pitchforks!
Part C. Correct Motivation
The Torah did not mention the World to Come because we are not supposed to keep Torah and do mitzvot
for the sake of receiving reward; we must do them simply because God says so.

1. Pirkei Avot 1:3 – One should not serve God in order to receive reward.
Antignos of Socho received the tradition from ‫אנטיגנוס איש סוכו קבל משמעון הצדיק הוא היה‬
Shimon the Righteous. He would say, “Do not be ‫אומר אל תהיו כעבדים המשמשין את הרב על מנת‬
as servants who serve their master for the sake ‫לקבל פרס אלא הוו כעבדים המשמשין את הרב שלא‬
of reward. Rather, be as servants who serve their :‫על מנת לקבל פרס ויהי מורא שמים עליכם‬
master not for the sake of reward. And the fear of
Heaven should be upon you.”
2. Maharal, Tiferet Yisrael, Ch. 58 – Mention of the World to Come would be sending the wrong
message.
Had reward been written in the Torah, it would ‫כי איך אפשר לומר שיהיה נזכר בתורה שום שכר‬
have wrongly implied that a person should serve ‫כאילו אמר שיעבוד האדם בוראו בשביל השכר ודבר‬
God in order to receive that reward – and that ‫זה אין ראוי לומר כלל ולפיכך לא נזכר בתורה עולם‬
would be out of the question. Therefore, the ‫הבא שהיה משמע לעבוד השם יתברך על מנת לקבל‬
Torah does not mention the World to Come, for
.‫פרס ואין זה ראוי‬
it would have implied that one is to serve God for
the sake of receiving reward, and that is not so.
Part D. Falsifiability
In science, a theory is deemed “unscientific” if it is not falsifiable. That is, if the theory is compatible with
all possible observations then there is no way of constructing an experiment to either prove or disprove
the truth of the theory. Similarly, as evidenced in the next source, Jewish philosophers have argued that
promising a reward that no one could ever verify does not lend credence to the Torah.
1. Maharal, Tiferet Yisrael, Ch. 58 – “Torah” is not a matter of speculation.

It is only fitting that the words of the Torah be ‫ראוי לתורה שיהיו דבריה מבוררים ונכרים לחוש‬...
clear and recognizable to the eye, so as not to ‫העין עד שלא תוכל לדמות לה אחד מן הדתות‬
erroneously compare it to any other religion ‫שמבטיחים שכר עולם הבא דבר בלתי מבורר ובלתי‬
that promises a reward that is uncertain and ‫ אבל דבר הבלתי ידוע לאדם והם בלתי‬,‫ידוע לחוש‬
outside the realm of experience. Something that
‫מבוררים אין ראוי שיכנסו בגדר התורה כיון שכל‬
is outside of man’s experience and is uncertain is
,‫אחד יוכל לומר שבשכר תורה זאת יגיע לכם כך וכך‬
not fit to be called “Torah” because anyone could
claim that the reward is this or that. Therefore,
‫ובשביל כך זכרה התורה הטוב הגופני במה שהוא דבר‬
the Torah only promised physical things [like ‫ ואין ראוי להזכיר בתורה שכר רוחני שאינו‬,‫נראה וברור‬
peace and prosperity], things that are clear and .‫מבורר לאדם והוא צריך להאמין‬
apparent. But it would not be right for the Torah
to mention a spiritual reward that would have to
be taken on faith alone.
HH Considering the centrality of belief in the World to Come in Jewish thought, it is surprising to
find that the Torah says nothing of it explicitly. Nevertheless, there are specific reasons for this.
First of all, the Jewish understanding of a just God contrasted with the obvious injustice of this
world necessitates the existence of a World to Come where all will be justified. Furthermore, any

attempt to describe spiritual reward in physical terms can do nothing but cheapen it. And besides,
the focus of life should be a relationship with God, not awaiting reward in another life.
HH The Torah further avoided any mention of a spiritual reward because this could detract from
the Torah’s credibility, since no one can verify something that occurs outside the realm of our
experience. The Torah therefore only promises things like peace and prosperity, a claim that we
can attest to with our own experience.
Class Summary:
What can we do to ensure that we get a place in the World to Come?
Every Jewish person has a share in the World to Come. The size of that share depends on:
1. His quantity and quality of mitzvah performance (including giving charity and being in the Land of Israel)
2. The study and teaching of Torah, and supporting those who are learning it
3. Developing good character traits, especially humility, modesty, and self-control
4. Understanding and knowing the Thirteen Principles of Belief
Do non-Jews have a place in the World to Come?
Yes, if they fulfill the Seven Noahide mitzvot.
Why is there no explicit mention of the World to Come in the Torah?
There are a number of reasons:

1. The existence of the World to Come is obvious, since how else do we reconcile the fact that many
righteous individuals suffer?
2. It was omitted from the Torah so that it should not be oversimplified or cheapened.
3. The focus of life should be a relationship with God, not awaiting reward in another life.
4. Since no one has been there, claims as to the true nature of the World to Come are easily falsifiable and
therefore are to be avoided.
Section III.
Commentaries of Abarbanel and Kli Yakar, Vayikra 26:12
Written by Rabbi David Sedley

and Edited by the Morasha Curriculum Team

The World to Come Part III
The New You! Resurrection of the Dead
I t may be surprising to discover that the concept of resurrection is central to Jewish

thought, given the fact that many people are familiar with it through other religions.
But in fact, Techiat HaMaitim (the Resurrection of the Dead) in the future World to
Come is one of the most fundamental principles of Judaism, and is the subject of this
third part in the series of classes about the World to Come.
As discussed in Parts I and II of this series, the World to Come is the time and place
in which we will experience closeness to God commensurate with our actions and the
choices we made during our lifetime. The first stage of this reward is in the entirely
spiritual World of the Souls. But that is not the highest level of existence. Ultimately,
the body will be resurrected and the soul will be reunited with the body to experience
a new dimension of reality and attachment to God.
In this class we will seek to answer the following questions about this little-
known fundamental of Jewish faith:
Does Judaism really believe in a resurrection?
What is the purpose of resurrection?
When will the Resurrection take place and how will it happen?
What will life be like in the post-Resurrection World to Come?
What lesson can we learn for our lives today from the Resurrection and
World to Come?

The World to Come III
Contents:
Section I. Belief in Resurrection

Part A. Resurrection is Essential to Jewish Belief
Part B. As Reflected in Prayer
Part C. Biblical Sources for the Concept of Resurrection
Section II. The Purpose of Resurrection

Part A. The Necessity of Death
Part B. Judgment of the Whole Person
Part C. Perfection of the Physical World
Section III. The Process of Resurrection

Part A. The Stages of Resurrection
Part B. How the Resurrection Will Happen
Part C. Which Body will be Resurrected?
Part D. Healing of Defects
Part E. Where the Resurrection Will Take Place
Section IV. The Nature of the Post-Resurrection World to Come

Part A. Overview
Part B. Man’s Alternative Physical Nature
Part C. Levels of the World to Come
Part D. Economy of the World to Come
Part E. Time in the World to Come
Part F. Spiritual Growth in the World to Come
Section V. The Lesson of the World to Come for This World

Dear young man,
You wrote to me and asked whether a fetus that was miscarried in your family will come to life at the
Resurrection of the Dead.

In the Talmud (Sanhedrin 110b) it is asked: From what age does a child gain a place in the World to Come?
And the answer: From the moment the fetus is conceived. In his commentary, Rashi adds that this is true even if
the fetus does not reach full term.

We see that it is explicitly written that at the time of the Resurrection of the Dead, even fetuses will live. And
furthermore they will have the status of tzaddikim (righteous ones) since they are clean and pure of any
wrongdoing. Therefore you can be sure that at the time of the Resurrection you will have righteous brothers.

May you be blessed with peace of soul and body. May you become great in Torah wisdom and deeds of kindness,

Rabbi Moshe Feinstein
(From Igrot Moshe, Yoreh Deah 3:138, slightly adapted)
Belief in the Resurrection of the Dead is fundamental to Judaism. As we shall see below, Rambam (Maimonides)
classifies it as one of the Thirteen Principles of Faith and it is referred to daily in the prayer book (siddur).
Part A. Resurrection is Essential to Jewish Belief
1. Rambam/Maimonides, Thirteen Principles of Faith, Principle 13 – Resurrection is one of the

thirteen fundamental beliefs of Judaism.
I believe with complete faith that there will be a ‫ שתהיה תחית המתים בעת‬,‫אני מאמין באמונה שלמה‬
Resurrection of the Dead, at the time when the ... ‫שיעלה רצון מאת הבורא‬
Creator, may He be blessed, wills it to happen …
2. Maimonides, Treatise on the Resurrection of the Dead (Ma’amar al Techiat Hamatim) –

Resurrection is a universally accepted tenet of Judaism.
The concept of the Resurrection of the Dead ‫ואומר שתחית המתים המפורסמת והנודעת באומתנו‬
– universally acknowledged by our people, ‫המוסכם עליה מכלל כתותנו אשר רוב זכרה בתפלות‬
incorporated in our daily prayers, which were ‫והספורים ובתחנות אשר חברום הנביאים וגדולי‬
composed by prophets and great wise men full of ‫החכמים ימלא מהם התלמוד והמדרשות ענינה שוב‬
knowledge of the Talmud and Midrash – refers
‫ ואין בו פירוש‬... ‫זאת הנפש לגוף אחרי הפרידה זה‬
literally to the returning of the soul to the body
...‫כלל‬
after it has been separated from it … It requires
no [allegorical] explanation …

Part B. As Reflected in Prayer
1. Nusach HaTefillah, Birkat HaGevurot (second blessing of the silent Amidah) – We praise God
daily for His ability to resurrect the dead.
You are eternally mighty, my Lord, the :‫הוש ַיע‬
ִ ׁ ְ‫ ְמ ַח ֵּיה ֵמ ִתים ַא ָּתה רַ ב ל‬.‫ַא ָּתה ִּג ּבור לְ עולָ ם ֲאדנָ י‬
Resuscitator of the dead are You. You are
abundantly able to save.
He sustains the living with kindness. He ְ‫סומך‬

ֵ .‫ ְמ ַח ֶּיה ֵמ ִתים ְּברַ ֲח ִמים רַ ִּבים‬.‫ְמכַ לְ ֵּכל ַח ִּיים ְּב ֶח ֶסד‬
resuscitates the dead with abundant mercy. He ‫ וּ ְמ ַק ֵּים ֱאמוּ נָ תו‬.‫רופא חולִ ים וּ ַמ ִּתיר ֲאסוּ רִ ים‬
ֵ ְ‫ ו‬.‫נופלִ ים‬ ְ
supports the fallen, heals the sick, releases the .‫ישנֵ י ָע ָפר‬
ֵ ׁ ִ‫ל‬
confined, and maintains His faith to those who
sleep in the dust.
Who is like You, Master of mighty deeds, and ‫ ֶמלֶ ךְ ֵמ ִמית וּ ְמ ַח ֶּיה‬. ְ‫דומה ָּלך‬
ֶ ‫ִמי כָ מוךָ ַּב ַעל ְּגבוּ רות וּ ִמי‬
who is similar to You? A King Who causes death :‫ וְ נֶ ֱא ָמן ַא ָּתה לְ ַה ֲחיות ֵמ ִתים‬:‫וּ ַמ ְצ ִמ ַיח יְ ׁשוּ ָעה‬
and resurrection, and Who causes salvation to
sprout.
And You are faithful to resurrect the dead. :‫ ְמ ַח ֵּיה ַה ֵּמ ִתים‬,’‫ָּברוּ ךְ ַא ָּתה ה‬
Blessed are You, God, Who resurrects the dead.
2. Nusach HaTefillah, Morning Blessing – We thank God for our soul, knowing that He will take
it away and restore it to us in the World to Come.
My God, the soul which You have placed within ...‫ אתה בראת‬,‫ נשמה שנתת בי טהורה היא‬,‫אלוקי‬
me is pure. You created it … and You preserve it ,‫ ואתה עתיד ליטלה ממני‬,‫ואתה משמרה בקירבי‬
within me. You will eventually take it from me, ‫ כל זמן שהנשמה בקירבי‬,‫ולהחזירה בי לעתיד לבא‬
and restore it to me in the future. As long as the ‫ רבון כל המעשים אדון כל הנשמות‬...‫מודה אני לפניך‬
soul is within me, I offer thanks to You … Master
.‫ המחזיר נשמות לפגרים מתים‬,’‫ברוך אתה ה‬
of all works, Lord of all souls. Blessed are You,
God, Who restores souls to dead bodies.
Part C. Biblical Sources for the Concept of Resurrection
In the following sources we will examine some of the allusions to the Resurrection found in the Torah and
Prophets.
1. Shemot (Exodus) 6:3-4 – God promised the Land of Israel to the Patriarchs, yet the promise
went unfulfilled in their lifetimes.
And I [God] revealed Myself to Avraham ...‫וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב‬
(Abraham), to Yitzchak (Isaac), and to Yaakov
(Jacob) …
And I have also established My covenant with ‫וְגַם הֲקִמֹתִי אֶת ְּברִיתִי אִתָּם לָתֵת לָהֶם אֶת אֶרֶץ כְּנָעַן‬
them, to give them the Land of Canaan, the land ּ:‫אֵת אֶרֶץ מְגֻרֵיהֶם אֲשֶׁר גָּרו ּבָה‬
of their dwellings, where they dwelled.

2. Talmud Bavli, (Babylonian Talmud), Sanhedrin 90b – This promise implies that the
Patriarchs will be resurrected. Since the promise went unfulfilled in their lifetimes, it will be
fulfilled after they are resurrected.
Rabbi Simai said, “Where in the Torah is the ‫ מניין לתחיית המתים מן‬,‫תניא רבי סימאי אומר‬
Resurrection of the Dead mentioned? In the ‫התורה? שנאמר (שמות ו) ‘וגם הקימותי את בריתי‬
verse, “And I have also established My covenant ‫ ‘לכם’ לא נאמר אלא‬.’‫אתם לתת להם את ארץ כנען‬
with [the Patriarchs], giving them the Land of
.‫ מכאן לתחיית המתים מן התורה‬,’‫‘להם‬
Canaan” [Shemot/Exodus 6:4]. The verse does
not say “to give you” but “to give them.” Hence
[we learn that] the Resurrection is from the
Torah.
Rashi: ‫רש”י‬
“To give them” – The verse implies that God ‫ דמשמע שהבטיח הקדוש ברוך הוא‬.‫אלא להם‬
promised the Patriarchs, Avraham, Yitzchak, and ,‫לאבותינו אברהם יצחק ויעקב שיתן להם ארץ ישראל‬
Yaakov, that He would give them the Land of ‫ והלא לבניהם ניתנה אלא מלמד‬- ‫וכי להם ניתנה‬
Israel. But was it actually given to them? No, it
‫שעתידין לחיות ועתיד הקדוש ברוך הוא ליתן להם את‬
was given only to their descendants. Hence, the
verse teaches us that it has yet to happen; in the
.‫ארץ ישראל‬
future God will give them the Land of Israel.
3. Devarim (Deuteronomy) 32:39; Talmud Bavli, Pesachim 68a – God takes lives and grants life
again in the future.
See, now, that I, I am He – and no god is with ‫ראו עתה כי אני אני הוא ואין אלהים עמדי אני אמית‬
Me. I put to death and I bring life, I struck down :‫ואחיה מחצתי ואני ארפא ואין מידי מציל‬
and I will heal, and there is no rescuer from My
hand.
Pesachim 68a ‫פסחים דף סח עמוד א‬

“I put to death and I bring life” – The Holy One, ‫ מה שאני ממית אני מחיה‬:‫אמר הקדוש ברוך הוא‬
Blessed be He said, “Whoever I cause to die, I
shall resurrect.”
4. Yeshayahu (Isaiah) 26:19 – The dead shall live.

Your dead shall live; corpses shall arise; awaken ...‫יִ ְחיוּ ֵמ ֶתיךָ נְ ֵבלָ ִתי יְ קוּ מוּ ן ָה ִקיצוּ וְ רַ ְּננוּ ׁשֹכְ נֵ י ָע ָפר‬
and sing, you who dwell in the dust …
5. Daniel 12:2 – The dead shall yet awaken once more.

And many who sleep in the dust of the earth will ... ּ‫רַ ִּבים ִמ ְּיׁ ֵשנֵ י ַא ְד ַמת ָע ָפר יָ ִקיצו‬
awaken …
HH Although many may find it surprising, belief in the Resurrection of the Dead is a fundamental
principle of Judaism, universally acknowledged by all classical sources, and codified as a tenet of
Jewish faith by the Rambam.

HH This fact can be seen in the many references to the Resurrection found in the standardized prayers
of the Jewish people.
HH While the Torah does not make specific reference to the event of the Resurrection, it is hinted to
in a number of verses. The concept is made more explicit in the writings of the Prophets and the
Talmud.
In this section we will explore the purpose and deeper meaning behind the Resurrection. In the previous
class we discussed the spiritual experience of attachment to God found in the World of the Souls after death.
Is this experience as a disembodied soul not a sufficient reward? Why must the soul and body be reunited for
the purpose of Creation to be fulfilled?
By way of answering the above questions, let us ask a more fundamental question: why must man die in the
first place only to be resurrected in the future? Why couldn’t his soul remain with his body forever?
Part A: The Necessity of Death
The phase of life called death – which is the parting of the soul from the body – was never part of the
original plan of Creation. Death only became a necessary component of man’s experiences after Adam’s
transgression in the Garden of Eden.
1. Bereishit (Genesis) 3:17-19 – Adam was originally destined to live forever. After he ate from
the Tree of the Knowledge of Good and Evil, death was decreed upon man.
God said to Adam, “Because you listened to the ‫ה ֵעץ‬-‫ן‬
ָ ‫ש ַמ ְע ָּת לְ קוֹל ִאׁ ְש ֶּתךָ וַ ּתֹאכַ ל ִמ‬-‫י‬ ָ ׁ ‫יז וּ לְ ָא ָדם ָא ַמר ִּכ‬
voice of your wife and ate of the tree about which ‫ֲאׁ ֶשר ִצ ִּו ִיתיךָ לֵ אמֹר לֹא תֹאכַ ל ִמ ֶּמנּ וּ ֲארוּ רָ ה ָה ֲא ָד ָמה‬
I commanded you saying, ‘You must not eat of it,’ . ָ‫ַּב ֲעבוּ רֶ ךָ ְּב ִע ָּצבוֹן ּתֹאכְ לֶ ָּנה כּ ֹל יְ ֵמי ַח ֶּייך‬
accursed is the ground because of you. Through
suffering will you eat from it all the days of your
.‫ש ֶדה‬ׂ ָּ ‫שב ַה‬ׂ ֶ ‫ע‬-‫ת‬
ֵ ‫יח וְ קוֹץ וְ ַדרְ ַּדר ַּת ְצ ִמ ַיח לָ ךְ וְ ָאכַ לְ ָּת ֶא‬
life. Thorns and thistles will it grow for you, and ‫ה ֲא ָד ָמה ִּכי‬-‫ל‬ָ ‫יט ְּבזֵ ַעת ַא ֶּפיךָ ּתֹאכַ ל לֶ ֶחם ַעד ׁשוּ ְבךָ ֶא‬
you will eat the herb of the field. By the sweat of .‫ע ָפר ָּתׁשוּ ב‬-‫ל‬ ָ ‫ע ָפר ַא ָּתה וְ ֶא‬-‫י‬ ָ ‫ִמ ֶּמ ָּנה לֻ ָּק ְח ָּת ִּכ‬
your brow shall you eat bread until you return to
the ground, from which you were taken. For you
are dust, and to dust shall you return.”
2. Ramchal (Rabbi Moshe Chaim Luzzatto), Derech Hashem (The Way of God) 1:3:9, translated
by Rabbi Aryeh Kaplan, Feldheim Publishers, pp. 51-53 – After Adam’s transgression, man is
in a non-perfect state. To re-attain the perfection for which man was destined, his body and
soul each undergo a purification process.
[After Adam’s mistake] justice decreed that ,‫ שלא יוכלו‬,‫ואולם מלבד כל זה גזרה מידת דינו יתברך‬
neither man nor the world will ever be able to - ‫ הגיע אל השלמות‬,‫לא האדם ולא העולם מעתה‬
rise to perfection while still in their current fallen ‫ דהיינו הצורה שיש להם‬,‫עודם בצורה שנתקלקלה‬
state. Because they remain in this spoiled, non- ‫ אלא יצטרך להם בהכרח‬.‫עכשיו שבה נתרבה הרע‬
ideal condition, and evil in the meantime has
‫ וההפסד‬,‫ דהיינו המיתה לאדם‬,‫עבור מעבר ההפסד‬
increased, both man and the world must go
.‫לכל שאר ההווים שנתקלקלו עמו‬

through a stage of destruction before either can

arrive at perfection.
Man must therefore die, and everything else ‫ אלא אחר שתצא ממנו‬,‫ולא תוכל הנשמה לזכך הגוף‬
that was corrupted with him also must perish. ‫ ואז יחזור ויבנה בניין חדש‬,‫ וימות הגוף וייפסד‬,‫תחילה‬
The soul cannot purify the body until the body ...‫ותכנס בו הנשמה ותזככהו‬
dies and deteriorates and a new structure is
composed, that the soul can enter and purify …
It was therefore decreed that man should die and ‫ והוא עניין‬,‫ועל כן נגזר על האדם שימות ויחזור ויחיה‬
then be brought back to life. This is the concept ...‫תחיית המתים‬
known as the Resurrection of the Dead …
The true time and place of reward will therefore ‫ דהיינו זמן‬,‫ זמן הגמול האמיתי‬,‫והנה לפי שורש זה‬
be after the Resurrection in this renewed world. ‫ ומקומו הוא אחר התחייה בעולם‬...‫קיבול השכר‬
Man will then enjoy his reward with both body ‫ בהיות גופו‬,‫ והאדם ייהנה בו בגופו ובנשמתו‬,‫שיתחדש‬
and soul. The body will be purified by the soul, ‫ ומוכן על ידה להיות נהנה בטוב‬,‫מזוכך על ידי נשמתו‬
and will therefore also be in a proper state to
.‫ההוא‬
enjoy that good.
Death is the process by which the soul and body are temporarily separated and return to their sources. The
soul returns to the World of the Souls and the body returns to the ground. This is so that a new, purified
structure can be built at the time of the Resurrection, when the soul will re-inhabit the body, free from the
deficiencies caused by Adam’s transgression.
Part B. Judgment of the Whole Person
Another purpose of the Resurrection is so that the body and soul can be reunited for the purpose of standing
in judgment before God. The following incident in the Talmud is explained more fully by Rabbi Yaakov
Weinberg in the subsequent source.
1. Talmud Bavli, Sanhedrin 91a-b – Body and soul must be judged as one unit.
Antoninus said to Rabbi (Yehudah HaNasi), “The ‫ גוף ונשמה יכולין לפטור‬:‫אמר ליה אנטונינוס לרבי‬
body and the soul can both free themselves from ‫ שמיום‬,‫ נשמה חטאת‬:‫ כיצד? גוף אומר‬,‫עצמן מן הדין‬
judgment. Thus, the body can plead: The soul ‫ ונשמה‬.‫ הריני מוטל כאבן דומם בקבר‬- ‫שפירשה ממני‬
has sinned, [the proof being] that from the day ‫ הריני‬- ‫ שמיום שפירשתי ממנו‬,‫ גוף חטא‬:‫אומרת‬
it left me I lie like a dumb stone in the grave
.‫פורחת באויר כצפור‬
[powerless to do anything]. While the soul can
say: The body has sinned, [the proof being] that
from the day I departed from it I fly about in the
air like a bird [and commit no sin].”
Rabbi Yehudah HaNasi replied, “I will tell you ‫ למלך‬:‫ למה הדבר דומה‬,‫ אמשול לך משל‬,‫אמר ליה‬
a parable to explain this. To what may this be ,‫ והיה בו בכורות נאות‬,‫ שהיה לו פרדס נאה‬,‫בשר ודם‬
compared? To a human king who owned a ‫ אמר‬.‫ אחד חיגר ואחד סומא‬,‫והושיב בו שני שומרים‬
beautiful orchard which contained splendid figs. ‫ בא‬.‫ בכורות נאות אני רואה בפרדס‬:‫לו חיגר לסומא‬
He appointed two watchmen for the orchard, one .‫והרכיבני ונביאם לאכלם‬
lame and the other blind. [One day] the lame
man said to the blind man, ‘I see beautiful figs

in the orchard. Come and take me upon your

shoulder that we may take and eat them.’ So the
lame man rode on top of the blind man, and took
and ate them.
“Sometime later, the owner of the orchard came ‫ לימים בא‬.‫ והביאום ואכלום‬,‫רכב חיגר על גבי סומא‬
and asked them, ‘Where are those beautiful figs?’
‫ אמר לו‬- ?‫ בכורות נאות היכן הן‬:‫ אמר להן‬.‫בעל פרדס‬
The lame man replied, ‘Have I then feet to walk
with?’ The blind man replied, ‘Have I then eyes
:‫ אמר לו סומא‬- ?‫ כלום יש לי רגלים להלך בהן‬:‫חיגר‬
to see with?’ What did he do? He placed the ‫ הרכיב חיגר על‬- ‫כלום יש לי עינים לראות? מה עשה‬
lame man upon the blind man and judged them ‫ אף הקדוש ברוך הוא מביא‬.‫גבי סומא ודן אותם כאחד‬
together. So will the Holy One, Blessed be He, ‫ שנאמר יִ ְקרָ א ֶאל‬.‫ ודן אותם כאחד‬,‫נשמה וזורקה בגוף‬
bring the soul, [re]place it in the body, and judge ‫ יקרא אל השמים‬.ֹ‫ַהׁ ָּש ַמיִ ם ֵמ ָעל וְ ֶאל ָה ָארֶ ץ לָ ִדין ַע ּמו‬
them together. This is referred to in the verse, ‘He .‫ זה הגוף‬- ‫ ואל הארץ לדין עמו‬,‫ זו נשמה‬- ‫מעל‬
will call to the heavens above and to the earth, to
judge His people’ [Tehillim/Psalms 50:4]. ‘He will
call to the heavens above’ refers to the soul; ‘And
to the earth, that he may judge his people’ refers
to the body.”
2. Rabbi Yaakov Weinberg with Rabbi Mordechai Blumenfeld, Fundamentals and Faith – The
body is just as much a part of us as the soul.
The relationship of body and soul is like that of a blind man and a lame man (Sanhedrin 91b). Just
as there could be no punishment for the lame man alone, there can be no reward or punishment for
the soul. Alone, it cannot sin. A soul only sins in its body. Reward and punishment can only apply to
the entity that is the person, the body and soul together. Only thus can justice be meted out. The soul
cannot enter the World to Come without the body. Is it possible that once the entity of body and soul
achieves a place in the World to Come, the body is discarded? A soul is not an image of God. A body
is not an image of God. The soul doesn’t have free will. Only the two together have free will, only the
two together are the image of God.
This ultimate experience of being connected with actual, absolute Existence requires the whole
being, the body as well as the soul. Without resurrection, without man’s knowing that he, as he now
perceives himself, will experience this pleasure, the idea of the World to Come is irrelevant. People
are not impressed with their soul existing in the World to Come. They can’t relate to such an existence
because they feel that their soul alone is just not their whole self.
The principle of resurrection implies that the body is not merely an object but a subject. The body is
part of the person himself.
Part C: Perfection of the Physical World
Another purpose of the Resurrection of the Dead is that it is a time when everything in existence reaches its
tikun (perfected state), fulfilling its ultimate purpose in God’s plan. At this time, the whole physical creation
will join the spiritual world in a new unity.
1. Rabbi Ehud Rakovski, Daat Tefillah: Kedushah – The entire world will be renewed along with
man in the service of God.
The Resurrection of the Dead will not be for ‫ולא יהיה תחיית המתים להאדם לבד אלא כל פרטי‬

man alone, but rather for every force in the entire ‫הכחות דכל הבריאה כולה והנהגתה אשר בכל ימי‬
universe that came into actualization at any time .‫ הנה כולם יתחדשו ויתוקנו בעת תחיית המתים‬,‫עולם‬
since Creation – they will all be renewed and .‫וכל ענין תחיית המתים אשר להאדם שהוא עולם קטן‬
perfected at the time of the Resurrection of the ‫ רב שלמה אלישיב‬.‫הנה יתנהג כמו כן לכל העולם כולו‬
Dead. The whole idea of man being resurrected
‫ “כי הרי עיקר הענין‬:‫ [ב]הדעה ח”ב דרוש ב‬,]‫[כתב‬
is that he is a microcosm of the world, but the
‫דתחיית המתים נודע הוא מדברי האריז”ל שהוא נוהג‬
whole world will likewise experience the same
thing. This is what Rabbi Shlomo Elyashiv wrote
‫באמת תמיד בכל רגע…והא מה שאנו רואים גם בעולם‬
in HaDe’ah (Vol. II, Ch. 2), “The central principle ‫הזה שיוצא תמיד פעולות חדשות בכל חלקי הדצח”מ‬
of the Resurrection of the Dead, as it has been .‫ חי מדבר] שבה ומתקנים לצורך האדם‬,‫ צומח‬,‫[דומם‬
revealed to us by the Arizal, is continuously ‫וכל פעולתם הרי הוא לצורך האדם…וכשמשתמש‬
taking place even in this world as we find more …‫האדם בהנאתם המגיע לו מהם לעשות רצון קונו‬
and more of the physical world being harnessed ‫עולה כל חלקי נפשו עם כל כחות…הללו למעלה‬
for the good of man. It is all to be used in the ...‫ כל כח וכח לשרשו ומקורו‬,‫למעלה‬
service of man … and when he uses the world
in the service of God … both he and it rise up
higher and higher, each and every force according
to its intrinsic nature …”
HH After Adam ate from the Tree of the Knowledge of Good and Evil, it became inherently impossible
for man to achieve perfection in his current state. The purpose of the Resurrection, therefore, is
for man to transition through a stage of death, after which the soul will be reunited with a purified
body.
HH Like a lame man on the back of a blind man, neither can claim the reward nor accept responsibility
on his own. Similarly, since man is composed of body and soul, the Resurrection is the time when
they will be reunited to receive reward and accept responsibility for their actions together.
HH Resurrection is not just for man alone; he is the microcosm of the universe at large. Ultimately, the
whole physical world will be renewed along with man in a new, elevated form of existence.
Section III. The Process of Resurrection
Part A. The Stages of Resurrection
After the arrival of the Mashiach (Messiah), there will be two separate resurrections of the dead. A first
resurrection will take place following the arrival of the Mashiach. However, only people who were completely
righteous during their lifetime will rise at that time. A second resurrection for the rest of mankind will follow
at the end of the period of Mashiach.
1. Responsa of Rabbi David ibn Zimra (Radbaz), Vol. III, #1069 – The Resurrection will take
place in two stages, first for the righteous and then for everyone else.
You, my dear friend, asked me about the time ‫שאלת ממני ידיד נפשי על זמן התחייה לפי שקבלת‬

of the Resurrection, for you claimed to have ‫מאבותיך שהוא סמוך לאלף השביעי עם הכנסת שבת‬
received a tradition from your forefathers ‫העולם שכלו מנוחה וק”ל א”כ הצדיקים וחסידי עליון‬
that it will take place close to the time of the ‫אשר מתו על קדושת שמו בגלות לא יראו בטובתן של‬
seventh millennium [which begins in 2240 CE], :‫ישראל ולא ישמחו בשמחתן‬
along with the “Shabbat” of the world, which
will be a time of complete rest. Secondly, you
were bothered by the possibility that the great
righteous people, who died for the sake of God’s
name during the period of exile, would not see
the good fortune of Israel and will not be able to
rejoice in their joy [during the Messianic times].
The answer: All my life I was bothered by this ‫תשובה כל ימי הייתי מצטער על דבר זה עד שראיתי‬
question, until I saw the words of the Ritva ‫דברי הריטב”א ז”ל בשם רבותיו נ”נ דאיכא תרי‬
(Rabbi Yom Tov Asevilli) in the name of his ‫תחיות אחת פרטית לצדיקים שמתו בגלות והיא‬
rabbis that there will be two resurrections. The ‫סמוכה לביאת המשיח ויזכו לכל ימות המשיח בגוף‬
first will be a private one for the righteous that ‫ונפש ויראו בטובתן של ישראל ובבנין הבית וישמחו‬
died during the period of exile, and that will ‫בשמחת חלף עבודתם וכו’ וא’ כללית והיא סמוכה‬
be close to the time of the coming of Mashiach. ‫להכנסת שבת כאשר קבלתי [קבלת] והוא נקרא עולם‬
They will merit to experience the good fortune of ּ‫התחייה ועליה נאמר וְ רַ ִּבים ִמ ְּיׁ ֵשנֵ י ַא ְד ַמת ָע ָפר יָ ִקיצו‬
Israel in both body and spirit, as well as [to see]
:’‫וכו‬
the building of the Beit HaMikdash (Temple), and
they will rejoice in joy, etc. And the second, more
general resurrection will be close to the time of
the Shabbat of the world, just as you and I have
received the tradition. That is what is referred to
as the World of the Resurrection, and upon it was
it said, “Many of those who sleep in the dust shall
awaken …” [Daniel 12:2].
A second resurrection will take place at the end of the Messianic era, at a time that is known as the
Yom HaDin HaGadol, the Great Day of Judgment. At that time, all people, both good and evil, will rise.
However, the evil ones will be judged and punished while the righteous will be awarded their portion in the
eternal World to Come.
2. Ramchal, Maamer HaIkarim, BeGeulah – All will be judged after the final Resurrection.
At the time of the Resurrection, both the ‫ והרשעים שחטאו‬,‫והנה בתחיה יקומו צדיקים ורשעים‬
righteous and the wicked shall arise. The wicked .‫ולא נשלם בהם העונש הראוי יענשו אז כראוי להם‬
who sinned but did not receive the full measure
of their punishment will receive it then.
However, after the Resurrection will be the Great ‫ואמנם אחרי התחיה יהיה יום הדין הגדול שידין הבורא‬
Day of Judgment on which God will determine ‫יתברך את כלם וישפט הראויים לישאר לנצחיות‬
who deserves eternal life and who will be lost … ‫ והראוים לישאר ישארו במדרגה‬...‫והראויים ליאבד‬
Those who deserve to remain in existence will .‫שתגיע להם כפי המשפט בעולם שיחודש‬
be assigned an appropriate level according to the
system of justice in the newly created world.

Part B. How the Resurrection will Happen
We find differing opinions in the Midrash as to exactly how the physical resurrection of bodies will take
place. Will the body be reconstructed from its original matter or will God create a new body into which the
soul will be resurrected?
1. Bereishit Rabbah 14:5 – Will the resurrection mimic the growth process of a new fetus or will
it reverse the process of decay after burial?
“And He formed” [Bereishit 2:7 is written with ,‫ ויצירה לעולם הבא‬,‫ יצירה בעולם הזה‬,‫וייצר ב’ יצירות‬
two letter yuds] representing two formations of
the body: one in this world and one in the World
to Come.
The School of Shammai and the School of Hillel ‫ כך‬,‫ ב”ש אומרים לא כשם שיצירתו בעוה”ז‬,‫ב”ש וב”ה‬
had a dispute. The School of Shammai maintains ‫ בעולם הזה מתחיל בעור ובבשר‬,‫יצירתו לעולם הבא‬
that man’s formation in the World to Come will ‫ אבל לעתיד לבא מתחיל‬,‫וגומר בגידים ובעצמות‬
not be like that of this world. In this world skin
‫ שכך הוא אומר‬,‫בגידים ובעצמות וגומר בעור ובבשר‬
and flesh are formed first, the sinews and bones
‫במתי יחזקאל (יחזקאל לז) ראיתי והנה עליהם גידים‬
last; but in the future man’s formation will begin
with sinews and bones and finish with the skin
... ‫ובשר עלה‬
and flesh, for thus it says in connection with
the prophecy of the resurrection of the dead
by Yechezkel (Ezekiel): “And then I looked,
and behold, upon [the skeletons of dry bones]
were sinews, and flesh had come up on them”
(Yechezkel 37: 8) …
The School of Hillel said that just as man is ‫ כך יצירתו‬,‫ב”ה אומרים כשם שיצירתו בעוה”ז‬
formed in this world, so will he be formed in the ‫ בעוה”ז מתחיל בעור ובבשר וגומר בגידים‬,‫בעוה”ב‬
World to Come. In this world the skin and flesh
‫ כך אף לעתיד לבא מתחיל בעור ובבשר‬,‫ובעצמות‬
come first, the sinews and bones last; so in the
.‫וגומר בגידים ובעצמות‬
future will his formation begin with the skin and
flesh and end with the sinews and bones.
2. Ibid. 28:3 – Man will be resurrected from an indestructible bone in his spine.
Hadrian – may his bones rot – once asked ‫אדריאנוס שחיק עצמות שאל את רבי יהושע בן חנניא‬
Rabbi Yehoshua ben Chanania, “From what ‫ א”ל‬,‫א”ל מהיכן הקב”ה מציץ את האדם לעתיד לבא‬
part of the body will the Holy One, Blessed be ‫מלוז של שדרה א”ל מנין אתה יודע א”ל איתיתיה לידי‬
He, cause man to blossom forth in the future?” ‫ שרפו באש ולא‬,‫ טחנו ברחים ולא נטחן‬,‫ואנא מודע לך‬
“From the luz, the ‘nut’ of the spinal column
‫ נתנו על הסדן והתחיל‬,‫ נתנו במים ולא נמחה‬,‫נשרף‬
[the prominent bone just below the back of the
‫מכה עליו בפטיש נחלק הסדן ונבקע הפטיש ולא חסר‬
neck],” he replied. “How do you know that?” he
asked. “Bring me one and I will prove it to you,”
.‫כלום‬
he replied. He ground it in a grinder but it did
not get ground; he threw it into the fire, yet it
was not burnt; he put it in water, but it did not
dissolve; he placed it on an anvil and hit it with
a hammer, but the anvil split and the hammer
broke, yet the “nut” was not damaged at all.

Part C. Which Body will be Resurrected?
Judaism affirms the belief in reincarnation and therefore one soul might have lived many lifetimes in
different physical bodies. The prospect of resurrection raises the question: which body will be the one to be
resurrected? This question is asked by the Zohar, in the next source.

1. Zohar I, 131a – Man will be resurrected in the body in which he achieved the greatest degree
of self-perfection.
Rabbi Chizkiah asked, “If all the dead bodies ‫אמר רבי חזקיה אי תימא דכל גופין דעלמא יקומון‬
rise up from the dust, what will happen when ‫ויתערון מעפרא אינון גופין דאתנטיעו בנשמתא חדא‬
a number of bodies shared the same soul in ,‫מה תהא מנייהו‬
succession?”
Rabbi Yose answered: “Those bodies which were ‫אמר רבי יוסי אינון גופין דלא זכו ולא אצלחו הרי‬
unworthy and did not achieve their purpose will ‫אינון כלא הוו כמה דהוו עץ יבש בההיא עלמא הכי‬
be regarded as though they had not been: just as ‫נמי בההוא זמנא וגופא בתראה דאתנטע ואצלח ונטל‬
they were a withered tree in this world, so will ‫ ועליה כתיב (ירמיה י”ז) והיה‬,‫שרשי’ כדקא יאות יקום‬
they be regarded at the time of the Resurrection.
‫ דעבד‬,’‫כעץ שתול על מים וגו’ והיה עלהו רענן וגו‬
Only the last one that had been firmly planted
‫איבין ונטע שרשין ואצלח כדקא יאות ועל ההוא גופא‬
and took root and prospered will come to life,
‫קדמאה דלא עבד איבין ולא נטע שרשין (ולא זכה ולא‬
as it says, ‘He will be like a tree planted near
water … whose leaves are ever fresh’ (Yirmiyahu/ ‫אצלח) כתיב (שם) והיה כערער בערבה ולא יראה כי‬
Jeremiah 17:8). This alludes to the body that ‫ ויתנהיר‬,‫יבא טוב וגו’ כי יבא טוב דא תחיית המתים‬
struck deep root, produced fruit, and prospered. ‫ההוא נהורא דזמין לאנהרא להו לצדיקיא דהוה גניז‬
But of the former body which remained fruitless, ...‫קמיה מיומא דאתברי עלמא‬
which did not take root, which was unworthy
and did not achieve its end, it is written, ‘He will
be like a lone tree in the desert, and will not see
when goodness comes …’ (ibid. 17:6), i.e. he
will not be included in the Resurrection, and will
not see the light stored up at the Creation for the
enjoyment of the righteous …”
Part D: Healing of Defects
There are two seemingly conflicting prophecies about what will happen to physical defects during the
Resurrection that are reconciled by the Talmud below.
1. Yimiyahu 31:7 – The resurrected will come back with the same physical defects with which
they died.
Behold, I shall bring them from the land of the ‫הִנְנִי מֵבִיא אוֹתָם מֵאֶרֶץ צָפוֹן וְקִ ַּבצְתִּים מִיַּרְכְּתֵי אָרֶץ בָּם‬
north, and gather them from the far reaches of :‫עִוֵּר וּפִסֵּח ַהָרָה וְיֹלֶדֶת יַחְדָּו קָהָל גָּדוֹל יָשׁוּבו ּהֵנָּה‬
the earth. Among them shall be the blind and the
lame, the pregnant woman and the woman in
labor; a great assembly will return to there.
2. Yeshayahu 35:6 – The resurrected will be healed of their original defects.

Then shall the lame man leap like a deer, and the ‫ָאז יְ ַד ֵּלג ָּכ ַא ָּיל ִּפ ֵּס ַח וְ ָתרֹן לְ ׁשוֹן ִא ֵּלם ִּכי נִ ְב ְקעוּ ַב ִּמ ְד ָּבר‬

tongue of the mute shall sing, for waters shall :‫ַמיִ ם וּ נְ ָחלִ ים ָּב ֲערָ ָבה‬
break forth in the wilderness and streams in the
desert.
3. Babylonian Talmud, Sanhedrin 91b – The resurrected will arise with defects and then be
healed of them.
Reish Lakish contrasted two verses: It is written, ‫ר”ל רמי כתיב (ירמיהו לא) ‘בם עור ופסח הרה ויולדת‬
“Among them will be the blind and the lame, the .’‫יחדיו‬
pregnant woman together with the woman in
‫וכתיב (ישעיהו לה) ‘אז ידלג כאיל פסח ותרון לשון‬
labor.” And yet another verse states, “Then shall
the lame man leap like a deer, and the tongue of
.’‫אלם כי נבקעו במדבר מים ונחלים בערבה‬
the mute shall sing, for waters shall break forth ?‫הא כיצד‬
in the wilderness, and streams in the desert” .‫עומדין במומן ומתרפאין‬
(Yeshayahu 35:6). How can these verses co-exist?
They shall rise with their defects and then be
healed.
Why is it necessary to first resurrect the body with its defects and then heal it? Why not just resurrect the
healed body?
4. Zohar III, 91a – One will be resurrected into his previous state in order to be recognizable.
When they awaken from the dust, they will rise ‫ חגרין או‬,‫ הכי יקומון‬,‫ כמה דעאלו‬,‫…כד יתערון מעפרא‬
up as they went in – lame or blind, so that no .‫סומין… דלא יימרון דאחרא הוא דאתער‬
one will be able to say it was a different person
who was revived.
Then, the Holy One, Blessed be He, will heal ‫ וישתכחון שלימין‬,‫ קודשא בריך הוא ייסי לון‬,‫ולבתר‬
them so they will be whole before Him … ... ‫קמיה‬
Part E. Where the Resurrection Will Take Place
1. Zohar I, 131a – Those bodies buried in the Diaspora will have to travel through subterranean
tunnels to get to Israel. The soul will only be restored to the body in the Land of Israel.
Observe that it has been laid down that the dead ‫תא חזי הא אתמר כל אינון מתין דבארעא דישראל‬
of the Land of Israel will be the first to rise, and ‫יקומון בקדמיתא בגין דקודשא בריך הוא יתער עלייהו‬
of them it is written, “Your dead will come to life” ‫ עלייהו כתיב “יִ ְחיוּ ֵמ ֶתיךָ ” אלין אינון די‬,‫ויוקים לון‬
(Yeshayahu 26:19). On the other hand, the words ‫בארעא דישראל “נְ ֵבלָ ִתי יְ קוּ מוּ ן” אלין אינון דבגו‬
“My dead bodies shall arise” (ibid.) allude to the
‫ארעאן אחרנין דלא כתיב בהו תחייה אלא קימה דהא‬
dead of other lands, since instead of saying, “shall
‫רוחא דחיי לא תשרי אלא בארעא קדישא דישראל‬
come to life” it says “shall arise.” The living spirit,
in fact, will only infuse the bodies in the Land
‫ובגין כך כתיב בהו יחיו מתיך ואינון דלבר יתברי גופא‬
of Israel. But the bodies buried in other lands ‫ ולבתר יתגלגלון תחות‬,‫דלהון ויקומון גופא בלא רוחא‬
will rise without the spirit of life, and only after ‫עפרא עד דימטון לא”י ותמן יקבלון נשמתא ולא ברשו‬
they have rolled underground and reached the .‫אחרא בגין דיתקיימון בעלמא‬
Land of Israel will they receive souls and be truly
resurrected – only there, but not in other lands.

Because the Land of Israel is the place of the ultimate Resurrection, Jews as far back as the Patriarchs have
always longed to be buried there, as the next source illustrates.
2. Bereishit 47:29-31, with Rashi – The Land of Israel was always the desired burial place of the
Forefathers, since they would be resurrected easily at the time of the Resurrection.
When Israel (Yaakov) realized that he would soon ‫ֹאמר‬
ֶ ‫ וַ ִּי ְקרָ א לִ ְבנ ֹו לְ יו ֵֹסף וַ ּי‬,‫ לָ מוּ ת‬,‫שרָ ֵאל‬ ׂ ְ ִ‫י‬-‫כט וַ ִּי ְקרְ בוּ יְ ֵמי‬
die, he called for his son Yosef (Joseph), and said ;‫נָ א יָ ְדךָ ַּת ַחת יְ רֵ כִ י‬-‫שים‬ ׂ ִ , ָ‫אתי ֵחן ְּב ֵעינֶ יך‬ ִ ‫נָ א ָמ ָצ‬-‫ל ֹו ִאם‬
to him, “Please – if I have found favor in your ‫ ַאל נָ א ִת ְק ְּברֵ נִ י ְּב ִמ ְצרָ יִ ם‬,‫ש ָית ִע ָּמ ִדי ֶח ֶסד וֶ ֱא ֶמת‬ ׂ ִ ‫וְ ָע‬
eyes, please place your hand under my thigh
[to swear] and do kindness and truth with me –
please do not bury me in Egypt.”
Rashi
“Please do not bury me in Egypt” – …because ‫ ושאין מתי חוצה לארץ‬... - ‫ַאל נָ א ִת ְק ְּברֵ נִ י ְּב ִמ ְצרָ יִ ם‬
the process of resurrection for those who die ...‫ (על ידי) גלגול מחילות‬...‫חיים אלא‬
outside the [Holy] Land will necessitate … rolling
through underground passages…
Similarly, Yosef requested that his bones be brought out of Egypt during the Exodus and buried in the Land
of Israel (Bereishit 50:24-26).
Key Themes of Section III:
HH There will be two stages of resurrection: first, the completely righteous will be resurrected when
the Messiah arrives to share in the experiences that will occur at that time. Second, everyone else
will be resurrected at the end of the Messianic Era.
HH While belief in resurrection is universal, we find different opinions as to how the physical process
of resurrection will take place: either a new body will grow organically or bones will rise and
recover their flesh.
HH If a person is reincarnated, the body in which the soul achieved the greatest self-perfection will
be the one in which it shall be restored. Any defects the body may have had will also be visible at
first, so that everyone will recognize each other in the World to Come. After this, all defects will
be healed.
HH While physical resurrection may happen anywhere in the world, the actual restoration of the soul
to the body will only take place in the Land of Israel.
Section IV. The Nature of the Post-Resurrection

World to Come
Part A. Overview
The post-Resurrection World to Come will usher in an entirely new form of existence. The nature of the
post-Resurrection world flows from its purpose – to provide a venue for experiencing a closeness to God

achieved in one’s previous lifetime. As such, spirituality and awareness of God will be much more apparent
than it is today. The laws of the physical world, the awareness of time, and the manner of spiritual growth
will all be drastically altered in the World to Come. As we shall see below, the physical world will be
governed by laws of nature that facilitate the receiving of reward rather than earning it. This is Judaism’s
utopian vision for the future.
1. Ramchal, Derech Hashem 1:3:4, translated by Rabbi Aryeh Kaplan, Feldheim Publishers, pp.
47-49 – The World to Come will function according to laws of nature conducive to receiving
reward.
Since the period of earning and that of reward are ‫ כך ראוי שיתחלף מצבו ושאר‬,‫ואולם כפי התחלף זמניו‬
different, it is appropriate that man’s environment ‫ כי כל זמן ההשתדלות הנה צריך שיהיה בתכונה‬.‫מקריו‬
and experiences be different in the two. While ‫ שיוכלו לימצא בו כל הענינים המצטרכים לו לפי‬,‫אחת‬
he is striving toward perfection, he must be in a ‫ כי הנה מוכרח שתמצא‬- ‫ פירוש‬.‫ענין ההשתדלות הזה‬
setting containing elements necessary for such
‫ ולא יהיה לו‬,‫לו המלחמה שזכרנו בין השכל והחומר‬
effort. The period of earning must therefore be
‫דבר שיעכב את החומר מלשלוט ולעשות את שלו‬
one [where a maximum challenge exists and]
where the spiritual and physical are in constant
‫ ולא דבר שיעכב את השכל‬,‫כפי השיעור הראוי לו‬
strife. In this environment there must be nothing ‫ וכן‬.‫מלשלוט ולעשות את שלו כפי השיעור הראוי לו‬
to prevent the material from prevailing and ,‫לא יהיה דבר שיגרום לחומר להתחזק יותר מן הראוי‬
doing what it can, and conversely, there must ‫ כי אע”פ‬.‫וגם לא יגרום לשכל להתחזק יותר מן הראוי‬
be nothing to prevent the spiritual from doing ‫ הנה לפי הכונה‬,‫שמצד אחד היה נראה זה יותר טוב‬
likewise. Nothing should exist that would give ‫ שהוא קנית השלימות‬,‫האמיתית והענין הנרצה באדם‬
either one an inappropriate advantage. Although .‫ איננו טוב‬,‫בהשתדלותו‬
it might seem best to make the spiritual stronger
than the physical, in the light of man’s true
purpose and what God desires of him, namely,
that he earn perfection through his own effort, it
would not be good at all.
In the period of reward, however, the exact ‫ובזמן קיבול השכר הנה ראוי לו שיהיה במצב הפכי‬
opposite is appropriate. The more the physical ‫ כי הנה כל מה שיהיה החומר שולט באותו‬,‫לזה‬
would prevail, the more it would darken the ‫ הנה לא היה אלא מחשיך ומעכב על הנשמה‬,‫זמן‬
soul and prevent it from being drawn close to ‫ ועל כן הנה ראוי הוא שלא‬,’‫שלא תתדבק בבורא ית‬
God. During the time of reward, it is therefore ‫ והחומר יהיה נמשך אחריה‬,‫ישלוט אז אלא הנשמה‬
appropriate that the soul prevail and that the ‫ ואמנם על כן‬.‫לגמרי באופן שלא יעכב על ידה כלל‬
physical be totally subjugated to it and not ‫ עוה”ז המקום‬,‫ עוה”ז ועוה”ב‬,‫נבראו שני העולמות‬
restrain it at all. And that is why God created two
‫והחוקים הטבעיים שלו הם מה שראוי לאדם כל זמן‬
worlds, this world and the next: this world is the
‫ והעוה”ב המקום והחוקים שלו הם מה‬,‫ההשתדלות‬
place that runs according to the laws of nature
conducive to man’s effort while the World to
:‫שראוי לו בזמן קיבול השכר‬
Come functions according to laws of nature that
are fitting for receiving reward.
Part B. Man’s Alternative Physical Nature
After the Resurrection, when the soul will be reunited with the body, our new bodies will have a spiritual
composition. We will no longer need food and water; rather, we will be nourished from spiritual energy
alone. The level of our bodies then will be similar to the level of our souls now, while our souls will be higher
still.

1. Ramban (Nachmanides), Torat HaAdam, Shaar HaGemul – Just as we are sustained by food
and drink in this world, we will be sustained by the radiance of God’s Presence in the World
to Come.
In the World to Come, God will cause people ‫הקב”ה משביען מזיו שכינתו לעוה”ב שנאמר אשבעה‬
to be satiated from the radiance of his Divine )’‫בהקיץ תמונתך (ב”ב י’ א‬
Presence (Bava Batra 10a).
This means to say that those that merit it will be ‫רצו לומר שקיום האנשים הזוכים ההם בזיו הכבוד‬
sustained by the splendor of [God’s] glory just as ...‫כקיום הנפש בגוף בעוה”ז באכילה ושתיה‬
their bodies had been sustained in This World by
food and drink.
We have seen the proof of the above ,‫והנה ראינו כי זכי הנפש קיום גופם בדברים הדקים‬
phenomenon in regard to the pure of soul ‫ כי אנשי המן נתקיימו‬,‫והזכים מהם בדקים מן הדקים‬
whose bodies were sustained by little physical ‫במן הנבלע באברים שהוא מתולדת האור העליון‬
sustenance; the more pure the person, the less ‫ וזכו בדבר משעה‬,‫המתגשם ברצון בוראו יתברך‬
sustenance he required. For example, manna was ‫ כמו‬,‫שנתעלית נפשם במה שהשיגו בנפלאות הים‬
absorbed easily and was created by a supernal
‫שאמרו (מכילתא בשלח) ראתה שפחה על הים מה‬
light that came into physical form only by virtue
.‫שלא ראה יחזקאל הנביא‬
of God’s Will. It was only eaten by those who
experienced the tremendous spiritual elevation
at the Splitting of the Reed Sea, as it is said, “The
maidservant at the Sea saw more than Yechezkel
in his prophecy” (Mechilta, Parshat Beshalach).
2. Talmud Bavli, Sanhedrin 91a – We will live forever.

[The] Tanna d’vey Eliyahu [states]: The righteous, ‫ צדיקים שעתיד הקדוש ברוך הוא‬:‫תנא דבי אליהו‬
whom the Holy One, Blessed be He, will ‫ג) והיה‬:‫ שנאמר (ישעיהו ד‬,‫להחיותן אינן חוזרין לעפרן‬
resurrect, will not revert to dust, for it is said, ‫הנשאר בציון והנותר בירושלים קדוש יאמר לו כל‬
“And it shall come to pass that he that is left in ‫ אף‬- ‫ מה קדוש לעולם קיים‬,‫הכתוב לחיים בירושלים‬
Zion and he that remains in Jerusalem shall be
.‫הם לעולם קיימין‬
called holy, every one that is written among the
living in Jerusalem” (Yeshayahu 4:3). Just as the
Holy One endures forever, so shall they endure
forever.
Part C. Levels of the World to Come
This new state of existence will not come about overnight; rather, mankind and the world will proceed
through various levels of existence as spirituality slowly but surely overcomes and then replaces physicality.
1. Rabbi Chaim Freidlander, Sifsei Chaim, Pirkei Emunah U’Bechirah, Vol. II, pp. 226-7 — In
the first level of the World to Come the soul will be in control and the body will be nourished
from spirituality.
The first level of the world of reward is the ,‫המדרגה הראשונה בעולמות השכר – אלף השביעי‬
seventh millennium, which the Sages described ‫) “וחד חרוב” ואח”כ‬.‫כפי שהגדירו חז”ל (סנהדרין צב‬
as “a millennium of desolation” after which ‫ העולם של אלף השביעי הוא‬,”‫“הקב”ה מחדש עולמו‬

“God will renew His world” (Sanhedrin 92b). ‫ אך ההבדל שכאמור בשית אלפי שנין‬,‫כפי שעתה‬
The world of the seventh millennium will be ‫ ובאלף השביעי‬,”‫הגוף הוא שולט “כאיש השורר בביתו‬
temporal, but unlike the first six millennia ‫ אך הוא רק “כאיש נודד‬,‫אף שיש גוף כמו שהוא עתה‬
in which physicality rules like “the master of ’‫ממקומו וכאורח נוטה ללון” (לשון רמח”ל דע”ת עמ‬
the house,” in the seventh millennium, while
,‫ שאין לגוף שליטה‬,)‫פג‬
physicality will still exist, it will be “as a wanderer
from place to place, a guest looking for lodging”
(as Ramchal has described it in Da’as Tevunos, p.
83). That is, the body will not have control.
Rather, everyone will be on the level of Moshe ‫אלא מדרגת האדם תהיה כמו משה רע”ה כשעלה‬
(Moses) when he ascended the mountain: who ‫ שאין פירושו שהתענה‬,‫ שלא אכל ולא שתה‬,‫להר‬
did not eat or drink. This does not mean that ‫ אלא גופו הלך לגמרי אחרי הנשמה‬,‫בצום ארבעים יום‬
he fasted for forty days, but rather that his body
‫ ממילא לא היה זקוק לאכול‬,‫וניזון מרוחניות הנשמה‬
was completely drawn after the spiritual and
‫ לכן הגדירו חז”ל עולם זה “יום שכולו שבת‬,‫ולשתות‬
sustained by the spirituality of the soul. As such,
there was simply no need to eat or drink. That is
‫ עדיין לא בטל‬,).‫ומנוחה לחי העולמים” (סנהדרין צז‬
why the Sages have referred to this type of world ‫ אלא שיש רק שביתה מפעולות‬,‫הגוף אל הנשמה‬
as “a day that is entirely Shabbat and tranquil ‫ זו ההגדרה בפי חז”ל על אלף‬,‫הגשמיות של הגוף‬
for eternal life” (Sanhedrin 97a). The body will ,‫ דהיינו‬,‫השביעי “וחד חרוב” – חורבן פעולות הגוף‬
not be entirely nullified by the soul but rather ‫ ברם חורבן הגוף הוא בנין‬,‫שאין הגופניות פועלת‬
the soul will be free of the necessity of physical ‫ שבעולם ההוא ע”י שביתה מפעולות הגוף‬,‫הנשמה‬
needs. That is what the Sages meant when they ‫ לקראת המשך‬,‫היא יכולה להתפתח ולבנות את עצמה‬
said that there would be “one millennium of .‫עלייתה אחר אלף השביעי‬
desolation” – desolation of physical needs, that is,
physicality shall not dominate. Clearly, though,
the desolation of the physical is an empowerment
for the soul, for by virtue of the cessation of
physical needs the soul is able to develop and
build itself up for the future elevation of the time
after the seventh millennium.
2. Ibid. – In the second level of the World to Come the soul increases its dominion, yet the body
still has some influence.
The second level – the eighth millennium – will ‫ חידוש העולם‬,‫המדרגה השניה – אלף השמיני‬
see the universe transformed into a world of ‫ תהיה עדיין שליטה מסוימת‬,‫והפיכתו לעולם רוחני זך‬
pure spirituality with only the slightest trace of ‫ כך‬,‫ אבל אז הגוף יהיה טפל ובטל אל הנשמה‬,‫של הגוף‬
physical influence. At this stage the body will .‫שיוכלו שניהם לקבל את שכרם הרוחני‬
be completely secondary and subservient to the
soul. This will facilitate the ability of both of
them to receive their spiritual reward.
3. Ibid. – In the third level of the World to Come the soul will be only slightly burdened by the
body.
In the third level – the ninth millennium – the ‫ שהגוף והנשמה‬,‫מדרגה השלישית – אלף התשיעי‬
body and soul combination that ascended to the ‫ יעלו מדרגה נוספת‬,‫שעלו במדרגתם באלף השמיני‬
level of the eighth millennium will be further ‫ כדברי הרמח”ל‬,‫שישאר לגוף רק שליטה כלשהי‬
refined, the body having even less dominion,

as Ramchal has written (Da’as Tevunos, p. 79), ‫ לא תמצא כח הנשמה בעצמה‬:)‫(דע”ת עמ’ עט‬
“The soul will not be able to develop all of its ‫ אלא תרגיש כמו איזה כובד‬,‫להתפשט בכל כוחותיה‬
potential. Rather, it will feel an ever so slight ‫ שבעולם ההוא‬,”‫ ואין פרטי המניעה נודעים‬,‫מועט לה‬
burden without being able to pinpoint quite what .‫יהיה עדיין איזה מוגבלות לנשמה ע”י הגוף‬
is holding it back.” In this world the soul will still
be somewhat bound by the body.
4. Ibid. – The fourth stage of the World to Come is when the body is completely subservient to
the soul.
The fourth level, which is the highest level in ‫מדרגה הרביעית שהיא מדרגה העליונה בעולמות‬
the world of reward – the tenth millennium – is ,‫ שהגוף יתבטל לגמרי לנשמה‬,‫השכר – אלף העשירי‬
when the body will be completely and utterly ‫ומאז והלאה גוף ונשמה יתענגו יחד בשלימות את‬
subservient to the soul. From then on, the body ‫ מדרגה זו היא נשגבה מאוד‬,‫השי”ת לנצח נצחים‬
and soul will together take delight in God in
...‫למעלה מהשגת אנוש‬
perfection forever and ever. This level is far
beyond what man can fathom …
Part D. Economy of the World to Come
As man develops through these elevated stages of existence, the physical world too takes on more spiritual
properties. However, since man’s need for the physical world will decline in proportion to his spiritual
growth, why should the world present such bounty? The answer, symbolized by the following two Talmudic
excerpts, is that the physical world will effortlessly provide for man’s sustenance in contrast to the Old World
order when man had to toil. (Rabbi Reuven Leuchter).
1. Talmud Bavli, Ketubot 111b – There will be overflowing natural bounty, no food preparation
necessary, and no scarcity of resources.
The World to Come is not like this world. In this ‫אמרו לא כעולם הזה העולם הבא העולם הזה יש בו‬
world there is difficulty involved in harvesting ‫ העולם הבא מביא ענוה אחת‬.‫צער לבצור ולדרוך‬
and treading [grapes], but in the World to Come ‫בקרון או בספינה ומניחה בזוית ביתו ומספק הימנה‬
a man will bring one grape on a wagon or a ‫ ואין לך כל‬.‫כפטוס גדול ועציו מסיקין תחת התבשיל‬
ship, put it in a corner of his house and use its
‫ענבה וענבה שאין בה שלשים גרבי יין שנא’ (דברים‬
contents as [if it had been] a large wine cask,
.‫לב) “וְ ַדם ֵענָ ב ִּתׁ ְש ֶּתה ָח ֶמר” אל תקרי חמר אלא חומר‬
while its timber would be used to make fires for
cooking. Each grape will contain thirty kegs of
wine. This is hinted to in the verse, “And you
would drink the blood of grapes like delicious
wine” [Devarim 32:14]. Do not read it as
“chamer” (delicious wine) but rather as “chomer”
(a volume measure of 30 se’ah).
2. Talmud Bavli, Bava Batra 122a – There will be unlimited real estate in the World to Come.
The division of land in this world is not like the ‫ולא כחלוקה של עולם הזה חלוקה של עולם הבא‬
division of land in the World to Come. In this ‫העולם הזה אדם יש לו שדה לבן אין לו שדה פרדס‬
world if someone has a grain field he cannot have ‫ לעולם הבא אין לך כל‬.‫שדה פרדס אין לו שדה לבן‬
an orchard. If he has an orchard he does not have .‫אחד ואחד שאין לו בהר ובשפלה ובעמק‬

a grain field. But in the World to Come, everyone

will have a hill, a valley, and a flat field.
3. Rabbi Yerucham Levovitz, Da’as Torah, Bereishit p. 28 – One’s physical portion in the World
to Come is limitless.
I was once with HaGaon Rav Naftali Amsterdam ‫הייתי פעם אצל הגה”צ ר’ נפתלי אמסטרדם זצ”ל‬
when someone related an incident to him. One ‫ אתה‬,‫וספרו לפניו מעשה באחד שאמר לרעהו‬
person said to another, “You want me to do ‫ הנה אם תתן לי חלק‬,‫מבקשני שאעשה לך זאת וזאת‬
something for you? Well, if you give me your ,‫מחלקך בעולם הבא אז אעשה מה שאתה מבקשני‬
portion in the World to Come I will do what you
‫ וכששמע זה ר’ נפתלי זצ”ל ענה‬.‫ורעהו לא הסכים‬
ask.” The other person didn’t agree. When Rav
‫ כי מה‬,‫ עם הארץ וכסיל הוא‬,‫ואמר כי הלו אינו מבין‬
Naftali heard this he exclaimed, “This person
does not understand; he is an ignoramus and
‫ מספיק די והותא‬,‫איכפת לך כי לרעך גם כן יהיה חלק‬
a fool. What does it matter to him if he gives ‫ הנה זה‬,‫ הנה לא מבין מה זה עולם הבא‬,‫גם בשבילך‬
part of his portion to someone else? He will still ‫ יכול אתה ליתן חלקים גם למאה‬,‫עם הארצות פשוטה‬
have more than enough for himself! This person ‫ כי כל‬,‫אנשים וממך ומחלקך לא יגרע על ידי זה כלום‬
doesn’t understand the World to Come. This .‫חלק וחלק הנהו עד אין קץ ועד אין תכלית‬
is complete ignorance. One could give away
portions to a hundred different people and it
would still make no noticeable difference to him
or to his portion, for each portion in the World to
Come is limitless, without end.”
Part E. Time in the World to Come
1. Rabbi Chaim Friedlander, Sifsei Chaim: Emunah U’Bitachon, Vol. II, p. 190 – Time will be
perceived differently than it is currently.
“The World that is eternally long” [Kiddushin ‫” היינו שגם הרגע הראשון הוא‬,‫“לעולם שכולו ארוך‬
39b] means that even the first moment of it will ‫ כי ברגע אחד של הנצח יש בו את כל‬,‫ארוך ללא הפסק‬
have limitless length, for even one moment of .‫הנצח‬
eternity is itself an eternity.
Part F. Spiritual Growth in the World to Come
Although the time for earning reward will have ended, the World to Come will not be a static situation. A
person will continue to grow, acquiring greater heights of spirituality as time progresses.
1. Talmud Bavli, Berachot 64a – Torah scholars will go from strength to strength.
Rabbi Chiya bar Ashi said in the name of Rav, ‫ תלמידי חכמים אין‬:‫אמר רבי חייא בר אשי אמר רב‬
“Torah scholars have no rest, neither in this world ‫ שנאמר‬,‫להם מנוחה לא בעולם הזה ולא בעולם הבא‬
nor in the World to Come [for they continually .‫ילכו מחיל אל חיל יראה אל אלהים בציון‬
delve further into the pleasure of God’s Presence
– Maharsha], as it says, ‘They go from strength to
strength, every one of them appears before God
in Zion’” (Tehillim 84:8).

2. Ramchal, Derech Hashem 1:3:13, translated by Rabbi Aryeh Kaplan, Feldheim Publishers,
p. 59 – Even in the post-Resurrection World to Come man will still be able to elevate his
spiritual level.
When the soul is recombined with the body ‫ לא תתמעט ולא‬,‫אכן בשובה בגוף אחר התחיה‬
after Resurrection it will no longer be bound ‫ ואז מיד‬,‫ אלא תכנס בכל זהריה ובכל כחה‬,‫תתעלם‬
or restricted and it will enter the body with all ‫ ולא יצטרך לו הגידול‬,‫תזכך את הגוף ההוא זיכוך גדול‬
its brilliance and strength. The body will then ‫ אלא מיד בשעתו‬,‫מעט מעט שצריך עתה לילדים‬
experience a great enlightenment, and it will not
.‫ ומיד תזככהו זיכוך גדול‬,‫תאיר בו‬
have to develop gradually as a child does now.
The soul will immediately shine forth and purify
the body to a very great degree.
This does not mean, however, that resurrected ‫ שיהיו לגוף ולנשמה יחד עילוים‬,‫ואמנם לא ימנע זה‬
man will not be able to continue to elevate .‫אחר עילוים‬
himself.
The instant that the soul reenters the body, the ‫ שמיד בבוא הנשמה בגוף יהיה האדם‬,‫אבל הענין הוא‬
individual is raised to a high spiritual level and ‫ יתעלה‬,‫ וגופו יקבל מיד זיכוך ראשון‬,‫ההוא יקר ונעלה‬
the body experiences its initial enlightenment. .‫בו מכל מה שהיה כל ימי חייו הראשונים‬
At this point, the body will immediately be on a
higher level than it could ever possibly attain in
its first life.
The degree of enlightenment will depend on ‫ויהיה הזיכוך ההוא כפי כל המעשים הטובים שעשה‬
the individual’s good deeds in his first life, and ‫ וישים אותו במדריגה שראוי לו להיות בין הזוכים‬,‫כבר‬
accordingly he will be placed on an appropriate ‫ כפי‬,‫ ואחר כך יתעלו שניהם עילוים‬.‫ליהנות בשלימות‬
level among those worthy of enjoying this :‫מה שראוי למי שהוא במדריגה ההיא‬
ultimate perfection. [This level, however, is not
permanent,] and the complete person, both
body and soul, will still be able to elevate himself
in relation to the initial level upon which he is
placed.
Key Themes of Section IV:
HH The World to Come after the Resurrection of the Dead will be governed by laws of nature that
facilitate the receiving of reward rather than the earning of it.
HH As the ultimate purpose of Creation, it will be designed to provide the greatest spiritual delight
and connection to God. Just as man is sustained here by food and drink, there he will be sustained
by the radiance of God’s Presence.
HH It will be a physical world, yet there will be overflowing natural bounty, endless resources, no
death, an altered sense of time, and continual spiritual elevation. The soul too will not be bound
by the limitations of the body and man will experience an awareness of God beyond that which we
can currently imagine.

Section V. The Lesson of the World to Come for

This World
1. Rabbi Chaim Friedlander, Sifsei Chaim, Pirkei Emunah U’Bchirah, Vol. II, pp. 230-1 – The
World to Come teaches us the meaning of our lives in this world.
The subject of the World to Come and belief in it ‫ אין הוא רק‬,‫נמצא שענין תחיית המתים והאמונה בו‬
are not just fundamental principles of faith that ‫מיסודות האמונה כדי ללמדנו את גדולת הבורא והכרת‬
teach us the greatness and kindness of God. As :‫ כפי שהרס”ג כותב על תחיית המתים‬,’‫חסדיו יתב‬
Rabbi Sa’adiah Gaon said, “There is nothing more
.‫“אין בזה פלא יותר מעיקר בריאתו” (ועיין סנהדרין צא‬
spectacular about the Resurrection than there is
about Creation itself.” (This sentiment is based on ‫ כי עצם בריאת‬,)‫ לא כל שכן‬- ‫דהוי חיי‬,‫דלא הוו – חיי‬
the Talmud, Sanhedrin 91a: If that which at one ‫האדם הוא פלא והכרת גדולת הבורא וחסדיו לא פחות‬
time did not exist came into existence, then all ,‫מתחיית המתים‬
the more so will that which already exists come
into existence again.) That is, the actual existence
of man testifies no less to God’s greatness and
kindness than does the Resurrection of the Dead.
Rather, since the reward of the World to Come is

‫אלא מתוך שהשכר בעוה”ב לפי מידת עמלו‬
a function of man’s effort and toil, we can learn
that the purpose of man in this world and the
‫ נמצינו למדים שתפקיד‬,‫והשתדלותו של האדם‬
way in which he prepares himself [for the World ,‫האדם בעוה”ז והכשרתו הוא ע”י קיום תורה ומצוות‬
to Come] is through the fulfillment of the Torah ,‫ וגם היא תוסיף‬,‫שהנשמה תעלה את הגוף ותזככו‬
and the mitzvot. The soul elevates the body ,‫ כפי מדת עבודת האדם בעוה”ז‬,‫לעלות ולהתעלות‬
and purifies it, and therefore it too is elevated ‫שעד כמה שהגוף יהיה בר קליטה להיות ראוי לקבל‬
and further elevates, according to the effort of ‫ זה תלוי בעבודת‬,‫את שכר עוה”ב יחד עם הנשמה‬
a person in this world. To whatever extent the ‫ שבאותה מידה שזיכך את גופו בעוה”ז‬,‫האדם בעוה”ז‬
body is able to become a receptacle for receiving .‫כך יהיה ראוי להשתתף בשכר עוה”ב‬
the reward of the World to Come together with
the soul, it is a function of man’s efforts in this
world. To the degree to which man purifies his
body in this world, it will be fit to participate in
the reward of the World to Come.
It turns out, then, that we are here in this world ‫ שאנחנו כאן בעוה”ז מכינים את הגוף ואת‬,‫נמצא איפוא‬
to prepare our bodies and souls for eternal ‫ שגם את הגוף צריך להכין‬,‫הנפש לשכר בעולם הנצח‬
reward, for the body too needs to be prepared for ‫ שהגוף ישמש‬,‫לעוה”ב ע”י השלטת הנשמה על הגוף‬
the World to Come by the power exerted over ‫ כך גם בעוה”ב יזכה‬,‫בעוה”ז רק ככלי שרת לנשמה‬
it by the soul. The body should function as an ‫ שהנשמה תקבל‬,‫הגוף להיות ככלי שרת נטפל לנשמה‬
assistant in the service of the soul. Accordingly,
‫ והגוף יקבל את זיו העליון מהנשמה לחיי‬,‫את זיו העליון‬
also in the World to Come the body will merit to
be in the service of the soul; as the soul receives .‫נצח נצחים‬
supernal splendor so too will the body, forever
and ever.
2. Pirkei Avot (Ethics of the Fathers) 4:16 – This world is a chance to prepare for the next.
Rabbi Yaakov would say, “This world is ‫רבי יעקב אומר העולם הזה דומה לפרוזדור בפני‬
comparable to the antechamber before the World ‫העולם הבא התקן עצמך בפרוזדור כדי שתכנס‬
to Come. Prepare yourself in the antechamber, so :‫לטרקלין‬
that you may enter the banquet hall.”

Key Themes of Section V:
HH Belief in a future life in the World to Come should not seem any more miraculous than life itself: if
God can give us life in this world then He can certainly grant life again in the World to Come.
HH Belief in the World to Come is not simply a statement about our faith in God and His attributes.
Rather, this belief imparts to us a perspective on the meaning of our lives in this world – that
we are here to prepare ourselves for the next world through Torah study and the performance of
mitzvot.
HH Since the body too must be prepared for the spiritual existence of life in the World to Come, we
must start the process of making the body subservient to the soul. To the extent that we can do
that in this world, we will have life in the World to Come as well.
Class Summary:
Does Judaism really believe in a resurrection?
Yes, this is a fundamental principle of Judaism, universally acknowledged by all classical sources, and is
codified as a tenet of Jewish faith by the Rambam.
What is the purpose of the Resurrection?
The post-Resurrection World to Come will usher in an entirely new form of existence. It will provide a venue
for experiencing a closeness to God achieved in one’s previous lifetime.
When will the Resurrection take place and how will it happen?
After the arrival of the Messiah, there will be two stages of resurrection. At the beginning of the Messianic
Era completely righteous individuals will arise. Later, at the end of the Messianic Era, everyone else will be
resurrected for the Great Day of Judgment, followed by the World to Come.
What will life be like in the post-Resurrection World to Come?
As the ultimate purpose of Creation, it will be designed to provide the greatest spiritual delight and
connection to God. Just as man is sustained here by food and drink, there he will be sustained by the
radiance of God’s Presence.
What lesson can we learn for our lives today from the future Resurrection
and World to Come?
The World to Come teaches us that the ultimate goodness is attachment to God. Since we know where we
are headed, we can use our time here to prepare for the existence in the World to Come by studying Torah,
performing mitzvot, refining our character, and helping others. This is the ultimate tikun olam.

Rabbi Aryeh Kaplan, The Handbook of Jewish Thought, Vol. II, Ch. 23, 25
Rabbi Chaim Friedlander, Emunah U’Bechirah, Vol. II, pp. 179-252
Rabbi J. David Bleich, With Perfect Faith, pp. 619-681

Sanhedrin 90b, citing Bamidbar 18:25-28
Sanhedrin, beginning of Ch. 10
Rabbi Yochanan Bechhoffer, Even Shetiah, pp. 100-101
Section III. How the Resurrection Will Happen
Bereishit Rabbah 96:5

Zohar I, 113b (Midrash HaNe’elam)
Section V. The Post-Resurrection World to Come
Rabbi Eliyahu E. Dessler, Michtav M’Eliyahu, Vol. I, pp. 284-295

Anon - The World To Come

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The World to Come: Part I

What in the World is the World to Come?

Section I. The Existence of a World to Come

Section II. What is the World to Come?

Section III. The Purpose of the World to Come

1 Spirituality & Kabbalah

Section I. The Existence of a World to Come

Part A. Biblical Sources

3. Kohelet (Ecclesiastes) 12:7 – After death the soul returns to God.

Spirituality & Kabbalah 2

Part B. Talmudic and Midrashic Sources

3 Spirituality & Kabbalah

Key Themes of Section I:

Section II. What is the World to Come?

Part A. The Two Phases of the World to Come

Spirituality & Kabbalah 4

5 Spirituality & Kabbalah

Part B. The Spiritual Delight of the World to Come

Spirituality & Kabbalah 6

Part C. A Taste of the World to Come

7 Spirituality & Kabbalah

Key Themes of Section II:

HH Physical sensations of a higher reality are a taste of the World to Come.

Section III. The Purpose of the World to Come

Part A. The Place for Reward, Accountability, and Spiritual Purification

i. Reward for the Righteous

Spirituality & Kabbalah 8

ii. Accountability and Spiritual Purification

9 Spirituality & Kabbalah

Spirituality & Kabbalah 10

iii Reward in this World and the Next

11 Spirituality & Kabbalah

Part B. The Natural Consequence of One’s Actions

Spirituality & Kabbalah 12

13 Spirituality & Kabbalah

Part C. The Purpose of Creation

1. Pirkei Avot 4:16-17 – Each world has its advantages.

Which world is better?

Spirituality & Kabbalah 14

15 Spirituality & Kabbalah

Key Themes of Section III:

What is the World to Come – is there life after death?

Where does the Torah talk about a World to Come?

What happens after death?

What does one experience in the World to Come?

Is the World to Come in any way similar to this world?

What is the purpose of the World to Come?

Spirituality & Kabbalah 16

ADDITIONAL RECOMMENDED READING & SOURCES

Rabbi Yaakov Astor, Soul Searching, Appendix A

Ramban, Shaar HeGemul

Written by Rabbi David Sedley

17 Spirituality & Kabbalah

In this class we will address the following questions:

Section I. How to Earn a Share in the World to Come

Section II. Why Is There No Explicit Mention in the Torah?

1 Spirituality & Kabbalah

Section I. How to Earn a Share in the World to

Spirituality & Kabbalah 2

Part A. Mitzvah Observance

3 Spirituality & Kabbalah

Spirituality & Kabbalah 4

Part B. Torah Study