Torah in Redemption

"Rosenzweig designates the divine turning into relation with the world as creation; the divine turning into relation with the individual self as revelation; and the turning of the self into loving relation with the world as redemption."

Pollock, Benjamin, "Franz Rosenzweig", The Stanford Encyclopedia of Philosophy

משנה תורה, הלכות תשובה ח׳:ד׳

וְכַמָּה שֵׁמוֹת נִקְרְאוּ לָהּ דֶּרֶךְ מָשָׁל. הַר יי. וּמְקוֹם קָדְשׁוֹ. וְדֶרֶךְ הַקֹּדֶשׁ. וְחַצְרוֹת יי. וְנֹעַם יי. וְאֹהֶל יי. וְהֵיכַל יי. וּבֵית יי. וְשַׁעַר יי. וַחֲכָמִים קָרְאוּ לָהּ דֶּרֶךְ מָשָׁל לְטוֹבָה זוֹ הַמְזֻמֶּנֶת לַצַּדִּיקִים סְעֻדָּה. וְקוֹרִין לָהּ בְּכָל מָקוֹם הָעוֹלָם הַבָּא:

Mishneh Torah, Repentance 8:4

And this reward is known by many figurative names: The Lord's Mountain; His Holy Place; Holy Path; the Lord's Courts; the Lord's Graciousness; the Lord's Tent; the Lord's Temple; the Lord's House; and the Lord's Gate. And the sages, figuratively, named this Good which is in store for the righteous, Banquet. But its universal name is, the World to Come.

משנה תורה, הלכות תשובה ח׳:ח׳

זֶה שֶׁקָּרְאוּ אוֹתוֹ חֲכָמִים הָעוֹלָם הַבָּא לֹא מִפְּנֵי שֶׁאֵינוֹ מָצוּי עַתָּה וְזֶה הָעוֹלָם אוֹבֵד וְאַחַר כָּךְ יָבוֹא אוֹתוֹ הָעוֹלָם. אֵין הַדָּבָר כֵּן. אֶלָּא הֲרֵי הוּא מָצוּי וְעוֹמֵד שֶׁנֶּאֱמַר (תהילים לא כ) "אֲשֶׁר צָפַנְתָּ לִּירֵאֶיךָ פָּעַלְתָּ" וְגוֹ'. וְלֹא קְרָאוּהוּ עוֹלָם הַבָּא אֶלָּא מִפְּנֵי שֶׁאוֹתָן הַחַיִּים בָּאִין לוֹ לָאָדָם אַחַר חַיֵּי הָעוֹלָם הַזֶּה שֶׁאָנוּ קַיָּמִים בּוֹ בְּגוּף וְנֶפֶשׁ וְזֶהוּ הַנִּמְצָא לְכָל אָדָם בָּרִאשׁוֹנָה:

Mishneh Torah, Repentance 8:8

As for the reason why the sages called it "the World to Come": it is not because it is not now in existence, so that it might be inferred that this world will be destroyed and thereafter will come that world; the matter is not so, for that World is and ready, even as it is said: "Oh how great is Thy goodness, which Thou hast laid up for them that fear Thee; which thou hast wrought for them that take their refuge in Thee" (Ps. 31.19–20). They called it not World to Come, save alone because that life comes to man after the life of this world wherein we exist with a body and soul, and this life is found by man first.

"Studying about Moshiach and the Geulah is "the direct path" (HaDerech HaYishrah, also the upright path) to bringing Moshiach in actuality… one should study Torah sources from the written & oral Torah, Talmud, Midrash, including the inner dimension of Torah, Zohar, Chassidus and especially the Chassidus (Ma’amorim & Likkutei Sichos) of our generation’s leader, etc."

-The Lubavitcher Rebbe, Sichas Shabbos Parshas Tazria-Metzora, 5751

סידור אשכנז, ימי חול, תפילת שחרית, הכנה לתפילה, לימוד תורה ד׳

אֵלּוּ דְבָרִים שֶׁאָדָם אוכֵל פֵּרותֵיהֶם בָּעולָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לו לָעולָם הַבָּא. וְאֵלּוּ הֵן. כִּבּוּד אָב וָאֵם. וּגְמִילוּת חֲסָדִים. וְהַשְׁכָּמַת בֵּית הַמִּדְרָשׁ. שַׁחֲרִית וְעַרְבִית. וְהַכְנָסַת אורְחִים. וּבִקּוּר חולִים. וְהַכְנָסַת כַּלָּה. וּלְוָיַת הַמֵּת. וְעִיּוּן תפילה. וַהֲבָאַת שָׁלום בֵּין אָדָם לַחֲבֵרו וּבֵין אִישׁ לְאִשְׁתּו. וְתַלְמוּד תּורָה כְּנֶגֶד כֻּלָּם:

Siddur Ashkenaz, Weekday, Shacharit, Preparatory Prayers, Torah Study 4

These are the deeds that yield immediate fruit in This World and continue to yield fruit in the World to Come: honoring parents; doing deeds of lovingkindness; arriving the house of study early--morning and evening; providing hospitality; visiting the sick; helping the needy bride; attending to the dead; probing the meaning of prayer; making peace between one person and another, and between husband and wife. And the study of Torah outweighs them all.

סנהדרין צ״ב א:ד׳

אמר רב ששת כל המלמד תורה בעוה"ז זוכה ומלמדה לעולם הבא שנאמר (משלי יא, כה) ומרוה גם הוא יורה

Sanhedrin 92a:4

Rav Sheshet says: Anyone who teaches Torah in this world is privileged and teaches it in the World-to-Come, as it is stated: “And he who satisfies abundantly [umarveh] shall be satisfied himself [yoreh]” (Proverbs 11:25). Rav Sheshet interprets the verse homiletically: By transposing the letters of the word marveh: Mem, reish, vav, heh, one arrives at the word moreh, meaning teaches. The verse means that one who teaches [moreh] will teach [yoreh] in the future as well.

SELECTIONS FROM TREE OF SOULS BY HOWARD SCHWARTZ:

ירמיהו ל״א:ל״ג

כִּ֣י זֹ֣את הַבְּרִ֡ית אֲשֶׁ֣ר אֶכְרֹת֩ אֶת־בֵּ֨ית יִשְׂרָאֵ֜ל אַחֲרֵ֨י הַיָּמִ֤ים הָהֵם֙ נְאֻם־יי נָתַ֤תִּי אֶת־תּֽוֹרָתִי֙ בְּקִרְבָּ֔ם וְעַל־לִבָּ֖ם אֶכְתֲּבֶ֑נָּה וְהָיִ֤יתִי לָהֶם֙ לֵֽאלֹקִ֔ים וְהֵ֖מָּה יִֽהְיוּ־לִ֥י לְעָֽם׃

Jeremiah 31:33

But such is the covenant I will make with the House of Israel after these days—declares the LORD: I will put My Teaching into their inmost being and inscribe it upon their hearts. Then I will be their God, and they shall be My people.

from Tree of souls : the mythology of Judaism

by Howard Schwartz

ISBN: 9780195086799

Oxford ; New York :

Oxford University Press, 2004.

Oxford University Press
accessed at https://archive.org/details/TreeOfSoulsTheMythologyOfJudaismSchwartzHoward2004/ on 12/10/19

But Rosenzweig also makes it clear that particular beings need to step into relations with one another precisely in order to realize themselves as what they are. God does not actually become the God he is elementally until he realizes divine freedom in the grounding of the existence of the world in creation, and until he receives human recognition for his divine being through revelation. The world does not actually become the world it is elementally until it receives its essential grounding from the divine in creation, and until its particulars attain to their own vital self-determination in redemption. The self does not actually become what it is elementally until it is awoken to its free I-hood through revelation, and until it realizes its freedom in its turning in love to the world in redemption.

Pollock, Benjamin, "Franz Rosenzweig", The Stanford Encyclopedia of Philosophy (Spring 2019 Edition), Edward N. Zalta (ed.), URL = <https://plato.stanford.edu/archives/spr2019/entries/rosenzweig/>.

English