(כב) הוא היה אומר, הילודים למות, והמתים להחיות , והחיים לדון.לידע להודיע ולהודע שהוא אל, הוא היוצר, הוא הבורא, הוא המבין, הוא הדיין, הוא עד, הוא בעל דין , והוא עתיד לדון.ברוך הוא, שאין לפניו לא עולה ולא שכחה ולא משוא פנים ולא מקח שוחד, שהכל שלו.ודע שהכל לפי החשבון.ואל יבטיחך יצרך שהשאול בית מנוס לך, שעל כרחך אתה נוצר, [ ועל כרחך אתה נולד ], ועל כרחך אתה חי, ועל כרחך אתה מת , ועל כרחך אתה עתיד לתן דין וחשבון לפני מלך מלכי המלכים הקדוש ברוך הוא.
(22) He would say: Those that are born will die, and those that are dead will live [again], and the living will be judged. [It is necessary] to know, to make known, and to become conscious that He is God, He is the Maker, He is the Creator, He is the Understander, He is the Judge, He is the Witness, He is the Litigant, and He is destined to judge. Blessed Be He, who has before Him no wrong, no forgetfulness, no respect of persons, no taking of bribes, for all is His. And know that everything is according to the reckoning. And do not let yourself count on the netherworld being a place of refuge for you, because against your will you were created, and against your will you were born, and against your will you live, and against your will you die, and against your will you are destined to give account and reckoning before the King of Kings, the Holy One, blessed be he.
(יב) כַּבֵּ֥ד אֶת־אָבִ֖יךָ וְאֶת־אִמֶּ֑ךָ לְמַ֙עַן֙ יַאֲרִכ֣וּן יָמֶ֔יךָ עַ֚ל הָאֲדָמָ֔ה אֲשֶׁר־יְהוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ׃ (ס)
(35) And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said: ‘Nay, but I will go down to the grave, to my son mourning.’ And his father wept for him.
(לח) וַיֹּ֕אמֶר לֹֽא־יֵרֵ֥ד בְּנִ֖י עִמָּכֶ֑ם כִּֽי־אָחִ֨יו מֵ֜ת וְה֧וּא לְבַדּ֣וֹ נִשְׁאָ֗ר וּקְרָאָ֤הוּ אָסוֹן֙ בַּדֶּ֙רֶךְ֙ אֲשֶׁ֣ר תֵּֽלְכוּ־בָ֔הּ וְהוֹרַדְתֶּ֧ם אֶת־שֵׂיבָתִ֛י בְּיָג֖וֹן שְׁאֽוֹלָה׃
(38) And he said: ‘My son shall not go down with you; for his brother is dead, and he only is left; if harm befall him by the way in which ye go, then will ye bring down my gray hairs with sorrow to the grave.
Rosh HaShanah 16b-17a
It has been taught: Beth Shammai say, There will be three groups at the Day of Judgment28 — one of thoroughly righteous, one of thoroughly wicked, and one of intermediate. The thoroughly righteous will forthwith be inscribed definitively as entitled to everlasting life; the thoroughly wicked will forthwith be inscribed definitively as doomed to Gehinnom, as it says. And many of them that sleep in the dust of the earth shall awake, some to everlasting life and some to reproaches and everlasting abhorrence.29 The intermediate will go down to Gehinnom and squeal and rise again, as it says, And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried. Wrongdoers of Israel who sin with their body go down to Gehinnom and are punished there for twelve months. After twelve months their body is consumed and their soul is burnt and the wind scatters them under the soles of the feet of the righteous as it says, And ye shall tread down the wicked, and they shall be as ashes under the soles of your feet.
(י) אף הוא היה אומר חמשה דברים של שנים עשר חדש. משפט דור המבול, שנים עשר חדש. משפט איוב, שנים עשר חדש .משפט המצריים, שנים עשר חדש .משפט גוג ומגוג לעתיד לבוא, שנים עשר חדש. משפט רשעים בגיהנם, שנים עשר חדש, שנאמר (ישעיה סו) והיה מדי חדש בחדשו. רבי יוחנן בן נורי אומר, מן הפסח ועד העצרת, שנאמר ומדי שבת בשבתו.
(10) He also used to say that there are five things that [last] twelve months: The judgment of the generation of the flood, twelve months; The judgment of Job, twelve months; The judgment of the Egyptians, twelve months; The judgment of Gog and Magog in the time to come, twelve months; The judgment of the wicked in hell, twelve months, for it is said, "And it will be from [one] month until the [next appearance of the same] month" (Isaiah 66:23). Rabbi Yohanan the son of Nuri says: From Passover to Atzeret, for it is said, "And from one sabbath until the [next] sabbath" (ibid.).
Gan Eden
Brachot 17a
A favourite saying of Rab was: [The future world is not like this world.]19 In the future world there is no eating nor drinking nor propagation nor business nor jealousy nor hatred nor competition, but the righteous sit with their crowns on their heads feasting on the brightness of the divine presence, as it says, And they beheld God, and did eat and drink.20
Brachot 57b
Three things are a reflex of the world to come: Sabbath, sunshine, and tashmish.
(21) And it came to pass, as they were burying a man, that, behold, they spied a band; and they cast the man into the sepulchre of Elisha; and as soon as the man touched the bones of Elisha, he revived, and stood up on his feet.
(א) כל ישראל יש להם חלק לעולם הבא, שנאמר (ישעיה ס, כא) ועמך כלם צדיקים לעולם יירשו ארץ נצר מטעי מעשה ידי להתפאר. ואלו שאין להם חלק לעולם הבא. האומר אין תחית המתים מן התורה, ואין תורה מן השמים, ואפיקורוס. רבי עקיבא אומר, אף הקורא בספרים החיצונים, והלוחש על המכה, ואומר (שמות טו, כו) כל המחלה אשר שמתי במצרים לא אשים עליך כי אני ה' רפאך. אבא שאול אומר, אף ההוגה את השם באותיותיו.
(1) All Jews have a share in the World to Come, as it says, (Isaiah 60:21), “Thy people are all righteous; they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.” These have no share in the World to Come: One who says that [the belief of] resurrection of the dead is not from the Torah, [one who says that] that the Torah is not from Heaven, and an Apikoros. Rabbi Akiva says: also one who reads outside books, and one who whispers [an incantation] over a wound, saying, (Exodus 15:26) “I will bring none of these diseases upon thee that I brought upon the Egyptians for I am the Lord that healeth thee.” Abba Shaul says, also one who utters the Divine name as it is spelled.
Sanhedrin 91b
It has been taught: R. Meir said, Whence do we know resurrection from the Torah? From the verse, Then shall Moses and the children of Israel sing this song unto the Lord: not sang but shall sing is written: thus resurrection is taught in the Torah.
Gevurot - From the Amidah
Reincarnation
Rabbi Moshe Teitelbaum (1759-1841)
My Master and teacher Jacob Isaac of Lublin, of blessed memory, once asked me, "Why is there no mention of fish in the Torah as it relates to the story of angels and their meal? Yet the rabbis generally speak of meat and fish when referring to a meal. I replied that the main purpose of eating meals is in order to elevate the holy sparks in the food and put right the souls of those who have been reincarnated. According to Rabbi Isaac Luria, the majority of tzaddikim come back to earth as fish. this applies only to tzaddikim of lesser rank; the great tzaddikim need not come back.,
Messiah
Maimonides - Mishneh Torah Kings and Wars 11:3
One should not presume that the Messianic king must work miracles and wonders, bring about new phenomena in the world, resurrect the dead, or perform other similar deeds. This is definitely not true. Proof can be brought from the fact that Rabbi Akiva, one of the greater Sages of the Mishnah, was one of the supporters of King Bar Kozibah and would describe him as the Messianic king. He and all the Sages of his generation considered him to be the Messianic king until he was killed because of sins. Once he was killed, they realized that he was not the Mashiach. The Sages did not ask him for any signs or wonders.
12:5
In that era, there will be neither famine or war, envy or competition for good will flow in abundance and all the delights will be freely available as dust. The occupation of the entire world will be solely to know God. Therefore, the Jews will be great sages and know the hidden matters, grasping the knowledge of their Creator according to the full extent of human potential, as Isaiah 11:9 states: 'The world will be filled with the knowledge of God as the waters cover the ocean bed."
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Avot - Amidah Praised are You, Lord our God, and the God of |