Olam Haba According to the Rambam | Rabbi Yitzchak Breitowitz | September 16th 2025

is dedicated by Rebecca Riiffken for the first sight of her husband. Rabbi Dr. Israel Rifken Israel Ben Rafo Zev uh for a few years uh Rabbi and Mrs. Riiffken actually lived in West Hartford, Connecticut. Uh so Rabbi Riiffken Zulra was a very positive influence on myself and other people growing up. So um I am very very honored to really I'm very honored to >> Okay. I'm very honored uh to be able to give a shir nish and uh as I say we always have to be mockerve to the mentors that helped us as we were growing up. Um in addition uh the shar is dedicated anonymously uh for the raffle of vana bat bluma and again may she have a rafu k is uh this is of course the last week of the year and there's an old tradition that is recorded that the last week of the year uh you can be misaken all of the sins that were committed on that particular day of the week. So today is Tuesday. So this can be an atonement for all of Tuesday's aos Wednesday. Wednesday I'm sorry you already missed Monday. Okay. Hopefully uh hopefully you don't do any aos on Monday. You're coming off a weekend. Well yeah for narrative to show because we don't have the concept of Sunday as a weekend anyway. But um but uh that's why this last week is actually very very important because one could indeed be maken. You know, it's it's often the case that people have a tremendous amount of enthusiasm at the beginning of an endeavor, but by the end it peters out. Uh, and of course that's why Rashana, we're excited, etc. But the truth of the matter is the way you end something is more important than the way you begin it. Uh, this is a cohelis to me that the end of something is more significant than the beginning of it. So in many many ways if we're looking for brahos and huta in the new year we try to rectify we try to correct and end the old year uh in a very very good way. Uh so back to our our subject uh we are looking at the Rambam's letter uh Masame his letter on resurrection where the Rambam was accused of not believing in resurrection or bodily resurrection and the Rambam defended himself and pointed to the fact that he did indeed mention the importance of resurrection a number of times albeit very very very briefly and the like. And uh last week um I want I went over the shittita of the Ramban Mosha Bakman in the safer shag which is really gimmel of a larger book to Adam. Remember Torasa Adam is mainly about the laws of mourning. But the third part of Adam is Shahagul that deals with the whole area of reward and punishment uh after after death. And um today I want to go over the Rambam in particular as the Rambam articulates it both in this letter and in Mishna Torah and to point out uh the way that he diverges from the Ramban which became the standard learning. The Ramban's uh description as we talked about last week became the standard account of what happens after death. uh but the Rambam had very significant different views on this whole thing. So let's first start off a person dies. So, so far the beginning is going to be very much the same as the Rambam. But according to the Rambam, a person dies, a person is subject to heavenly judgment. And uh people are sorted into three categories. Sadik, Russia, Benoni, right? Sadic is a righteous person. A Russia is an evil person. A Benoni is a middle-of the rotor. And uh by the way uh an interesting little thought you know the word for congregation is called a sib I don't know if you ever heard this but some say that is rash is an acronym for it that aore has to comprise like everybody everybody is part of the part of the uh but be as it may the Rambam's definition of sadic Russia Benoni starts starts off as a very quantitative measure and that is if you're 51% mitzvos and only 49% aos you are qualified as a sadic if you're 51% aos and 49% mitzvos even though you have a lot of mitzvos you are a Russia boni seems to be a very odd and rare category of 50/50 now after the Rambam gives this kind of crude quantification. The Rambam then goes on and says it's not simply a mechanical counting because God assigns a qualitative weight to a person's mitzvot and a veros. So it might very well be based on struggle, based on sacrifice, based on background, one mitzvah may be equal to a million sins in the calculation. And similarly a sin may be so severe that it is worth a million mitzvah. So ultimately yeah the sadic Russia benony is based on the awaiting system but the waiting system is handicapped in various ways that only God knows. Now the Rambam seems to say a surprising thing. If after this qualitative and quantitative weighing system a person comes out to be at sadik even if it's only a 5149 he goes straight to haba and there's no gahim now this is itself a very unusual problem because what happens to the 49% of aus that he has he seems to get a free ride so the commentaries explain that according to the rambam the saddic will get his punishment for his sins in this world in order that he his ab should not be diminished by gehenn there is a problem however that whether you're at saddak or Russia can change by day to day to day to day so how does God factor in how to do this uh but be it as it may the Rambam's view is that sadikim go straight to olabah and the Rambam also says bonim are given the benefit of the doubt so to speak and are classified as sadikim. So sadikim and benonimm go straight to haba a rasha meaning 5149 sin after the qualitative handicapping process will go to gehenn and the the amount of time will depend on the aos etc. But even after gehenn will then go to olum haba for the mitzvos that they do. Meaning the fact that somebody is a rasha does not cause a a a forfeite of olabah because even rishim have mitzvah. In fact they may have 49% of their deeds may be mitzvot and therefore they go to maba. This creates a very fascinating asymmetry in reward and punishment which shows you God's compassion because punishment for sin is limited in time. We we have a tradition that at least for the overwhelming majority of people nobody is in gehenn for more than 12 months and once you're liberated from gehenn and you go to haba that is eternal. So the reward for mitzvot is eternal. The punishment for sin is normally going to be limited in time. And by the way, even the description of gehennam as a punishment may not really be an accurate description. Rather, gehenn should be seen as spiritual therapy to prepare your soul to receive the light of god. Uh that is to say, let's imagine in a physical way a person uh broke their legs or broke their hip etc. shattered their hip. So they have to go through a very very very painful, excruciating therapy and they might be screaming and crying to stop it, stop it, stop it. But it has to be done because it eventually leads to the constructive ability to hopefully walk again. One way of looking at gehenn which I think is actually a helpful way of I mean we'd like to avoid it certainly just like a person would rather not break their hip and go through the therapy is gem is the spiritual therapy that repairs the soul so that after gehenn even the rasha even the rasha will then be able to receive the light of hashem in olam haba yeah >> whatever understand it more. >> No, I I'll I'll get to that now. So, so the point according to the Rambam is that Sadikim geta and even Rishim geta after they go through a process of purification called. Now what is? So here we have a very important semantic difference between Rambam and Ramban. According to Ramban, the word olhaba is limited to the world post resurrection of the dead. And where the soul goes after death is not called olabah. It is called ganeden or olam hanes. That's ramban. And we went over that last week. According to Rambam, however, that is exactly what olhaba is. Ola Mahaba exactly is the world of the soul. There is no physicality. There is no eating. There is no drinking. There is the separation of the soul from the body. And the soul is united with God in the eternal bliss of olaba. Meaning according to the Rambam just as a semantic point the word or the phrase has absolutely nothing to do with physical resurrection. It is entirely a spiritual bliss and the goof has no role and no function and no place in this olhaba. Now the Rambam then goes on and says that even though even a Russia can get olab after they suffer gahim there is indeed a category of people actually it's a fairly large category that do not have a share in olhaba now here's an interesting question I'm going to give you a listing of a partial listing of who doesn't have a share in olaba but let's imagine a person dies And unfortunately they qualify as a person who does not have a share in the world to come. What then happens to such a person? We know what he doesn't have, right? He doesn't have a share in the world to come. What happens? So logically the notion of an eternal damnation in gehenn seems to be a relatively incoherent idea because if the whole purpose of gehenn is a spiritual therapy to repair the soul to receive the light of god and is the ramb's position that those people who don't have a share of maba are beyond repair so if it's nonfixable you throw it away. So it would appear that for the consequence is not going to be eternal damnation. The consequence will be obliteration or in a more cababalistic way you could say reabsorption into the infinity of God as opposed to having an individualized identity meaning the energy gets gets reabsorbed. Now this is very logical meaning to say eternal damnation is not a logical point. Now the only question is well so how do you deal with Hitler and the like? I mean, it seems to be if uh Hitler, who almost, you know, I'm willing to bet does not have a share in all the Maba, uh if all that happens to him is obliteration, he kind of gets off a little easy, right? Meaning, a regular run-of-the-mill Russia goes to Gehenn, which is pretty pretty bad, but then goes to Maba. But okay, so so this is a question I don't have a complete answer to this but I would just submit that the Rambam's language is mashma that if a person does not have a share in Olam Habah what normally happens is obliteration that's that's simply it now the now what's fascinating is I'm I'm sorry I'm sorry. I'm having trouble hearing you. >> Good deed in the name of the person who >> uh that that may may have an effect although it's not clear. I mean, that certainly helps if somebody is a run-of-the-mill Russia. It may not automatically help if someone doesn't have a share in Olmhabah. Now, here is the thing. The Rambam, if you look at the list of the people who don't have a share in Olam Haba, it's not necessarily referring so much to evil actions. You know, it's often said that Judaism is um uh more about deed than creed. And many people might agree with that but the Rambam would certainly not agree with that. uh the Rambam gives such a primacy to theologically correct beliefs that he basically says a lot of mistakes in theology such as that God has a well number one if you're an atheist according to the Rambam a righteous charitable compassionate good atheist cannot possibly have a share in the world to come because he doesn't believe in God But even more than that, a person believes in God but believes that God has a body. A person believes in duality. So if you're a murderer, a thief, an adulterer, a shabas desecrator, a kashrous violator, but you have the right beliefs according to the Rambam, you go to gehenn and then you'll get all of them above for the good that you do. But if you're a righteous saintly atheist or corporealist or dualist or trinitarian, no matter how good you are, the Rambam closes the door. Now this is the Rambam show. There are many who would disagree with this. Many many who would disagree with this. But it just shows you that the Rambam was very very fixated on the notion of a correct belief system as being the Sinaan as being the indispensable condition for admission to Alaba. You know this also applies to non-Jews. It's very very interesting. You know we had I know a lot of people are talking about the um Charlie Kirk uh assassination of again a very tragic thing. a uh brilliant uh really young man. Uh didn't even go to college, but very very brilliant uh and uh very religious person left a a wife and and two young children very very tragic. Uh but uh people are talking about well does someone like Charlie Kirk who was a defender of Israel and a defender of the Jewish people uh does he have a share in the world to come? Now obviously only God makes that decision. I don't make that decision one way or the other. But I just want to spell out in the literature what the analysis would be about somebody like uh Charlie Kirk. Uh by the way it's very very fascinating. Um Charlie Kirk talked about uh keeping the Jewish chabas no cell phone etc. And then he got into some debate. Some guy in the audience once said, "Hey, the Talmud says, you know, that the goyam just served the Jews. Uh, what do you say about that?" So, Charlie Kirk said, "Jerusalem Talmet, Babylonian Talmet." And then he said, "Do you know the difference between Tanakh and Mishna?" Whatever. He said says, "So, you got your quote off the internet. You don't know what you're talking about." Okay. By the way, another thing that's amazing, someone sent me a a video of Bill Clint Bill Clinton, something about um he was meeting with a bunch of clergy in Ohio during the Monica Lewinsky scandal. He happened to be on a campaign trip. So, one rabbi went over to him and said, poor, he says, you know, prep, Mr. President, uh you really have to do chuva. And then he started to try to explain what chuva was. And Bill Clinton says, "No, no, don't worry about it. Do you mean rough salvatrix model or rough cooks? This this was true. Okay. So, you never know. But here's the thing. According to the Rambam, Trinitarian Christianity is idolatry. So that means by definition whether it's a Jew or a non-Jew they cannot get haba no matter what their virtue is because they have uh an idolatrous belief in God. Now raenutam that that's why the Rambam famously we talked about this earlier the Rambam famously differentiates between Christianity which in his time was really only Catholicism and maybe Coptic there was no reformation. uh the Rambam differentiates between Christianity and Islam where the Rambam maintains that Christianity is idolatry even under the Noahite code as opposed to Islam which is a monotheistic religion. So according to the Rambam a good Christian cannot get a share in the world to come because he is an idoltor. Now Rabenuam Rashi's grandson who of course lived in Catholic France took the position that although from our perspective Christianity is a false belief it's an erroneous belief but it is not an idolatrous belief because ultimately there is still that connection to one God and therefore raenutam took the very important position that a Christian is not in viol Again, we're not endorsing it. It's a mistaken belief. But a Christian is not in violation of the Noahite code. And therefore, according to the Rambam, such a Christian may qualify as a righteous gentile that would have a share in the world to come. So when you look at the Charlie Kirk situation, so we would say that according to Rabenuam, he would qualify as a righteous gentile for Olam Haba. according to the Rambam not but there's a whole other approach that basically says that even if a person is an idoltor and has or an atheist and has incorrect beliefs God still rewards them for the good that they've done that's a different orientation than the Rambam in other words you could analyze the Charlie Kirk situation in terms of the technical issue is Christianity of odora or not but the other way of analyzing thing is it's irrelevant because God still rewards the good that even an atheist does. But again, that's not the Rambam's that's not the Rambam's position. Okay. Um be it as it may, these are those that don't have a share in olhaba. Uh but a Russia who theologically has the correct beliefs even if his behaviors are repulsive gets ganim but after the gehenn will get haba for the mitzvos that they do. And again according to the Rambam olum haba is not resurrection of the dead. Om haba is the world of the soul. What the Ramban called ganen or olam han shamat and that is eternal. I'll mention resurrection of the dead in a in a minute in terms of where the Rambam uh puts it uh puts it in. Now one other thing that the Rambam mentions that's very very fascinating. This rule that a Russia goes to geahhanim is only if he didn't do chuva before he died. If a person does chuva even on their deathbed all of their sins are erased and he does go straight to mhaba. So that's a wonderful thing that chuva can prevent ganim straight to mhaba. But then the Rambam brings another law that's very very fascinating and that is there is such a phenomenon called negative chuva. What do we mean? The same way regret on my sins erases and forgives my sin. God forbid a person could regret his mitzvot. Meaning let's say a person was Torah observant either he was an FFB either he was born from or was a balua and then leaves it leaves it goes off the derk whatever language you want to use. Now there are two different ways a person might go off the der one way is you know I'm happy I lived a Torah life but it's just too hard for me so I can't do it anymore. but I don't regret what I did. Under those circumstances, you still have your mitzvot and at the end of your life, God will count your mitzvah, counter aos, and you know, they'll be all them above for the mitzvah. But let's say a person's attitude is not simply I I don't want to be religious anymore. But a person's attitude was I am sorry I ever did that stupid stuff. It was a waste of time. All of my friends, you know, went to law school and they're and I got stuck in coell for 10 years. I regret. I wish I never did it. That's a very scary thing. Under those circumstances, you lose it. Now, you can do chuva on that, which is interesting. You can do chuva on your regret, even if you don't do chuva on the sin. Meaning, I was a shabas. I became a mal shabas. I regret that I kept chabas. I lose all my shabases. If I do chuva on my regret, I get my shabases back. Even if I still didn't do chuva, I'm desecrating chabas, meaning I'm still not keeping chabas, but at least I get my prior shabases back. This is a category called toa alerishonos, which means I regret the action that I did. And this is not an all or nothing, by the way. You'd be very surprised but if a moment's reflection will show you that this is something we can easily fall into on a individualized mitzvah basis. Aliyah may be a not uncommon example. A person comes to Israel and life is hard and one does not make the living that that they feel they need to make. Sometimes people go back but it all depends on what is your attitude when you go back. If the idea was I wish I could have made it here but I'm not able to make it here. So they retain they do retain the mitzvah of living in Erit Israel for the time they were here. But let's say and I and I have numerous examples in hate mail that I get where people literally express a hatred towards living in Israel. a hatred, not just I can't make it and they say I regret the day that I ever, you know, came to Erit Israel. Well, you know what happens? They lose. They could have been here 20 years. They lose all of the mitzvah of Yeshua. Not all of their mitzvah as a whole, but the mitzvah of Yeshua is they lose because they regret that they did it. If you regret a mitzvah that you did, you lose the benefit of that mitzvah. So I call this negative chuva just like you can do chuva on your sins. You can do chuva on your mitzvot. And if you do chuva on your mitzvot, you lose them. But if you do chuva on your regret, you can gain them. You can indeed gain them back. So with Alan in particular, a person might might go through this day by day by day. You know, Monday, I wish I never came here. Tuesday, it's really wonderful. So just be sure that the day that you die, uh the the positive thought is the one that uh is the one that you leave the world with because that's going to be that's going to be a very very important ending. Yeah. the people who are so regretful, why are they so bitter? What happened to them? >> Um well well I mean it's it's a funny thing. I mean you know in the litany of complaints they they mention these are the complaints that you know uh everybody goes through the rudeness the crowdedness the the lack of consideration. Yeah. whatever they they go on. But obviously there are internal factors. I mean the fact that identical things can happen to two different people and some people can laugh at it and some people can take it in stride and other people get broken and crushed. Obviously it's not it's not the objective event. It's the person's reaction which can go back to all sorts of all sorts of traumas you know even in childhood. But the point is it's also a way of um self-p protection by blaming Israel instead of saying I got problems that I have to work out. It's like you're projecting the problem onto onto someone else. Although there is a story I'll tell you a little little story. They tell the mush about Eric Israel Shreb gave this mushel. There was a uh a princess, the daughter of a king who was beautiful and talented and wise and and you know she was like the greatest like shiddok possible. And somehow she was set up when when she was set up with people that were not matim to her. So uh she would dress ugly and look ugly and pretend to be stupid because she didn't want to reject the person. She wanted the person to reject her. And that way the person would not be embarrassed. So they say it's very it's a very bit of a sharp mushel. They say that when a person is not deserving of erratic Israel. So instead of Israel rejecting the person, Erit Israel makes itself repulsive to that person. So the person feels that they're rejecting Israel. In a way, it's kind of a kindness like the princess will look ugly so the person won't feel so bad that they weren't able to make it. So that's again, it's a bit of a sharp statement. And again, I don't want to be harsh. I mean, there there are people who can't make it and I understand that. But all I'm saying is uh saying that you can't make it or it's too difficult is very very different than kind of the hatred mamish to hatred that is expressed in these letters. I mean I I was I am a very very mild proponent of aliyah meaning I I do not I do not push it aggressively in any class that I give in or but I say you know I say it's something that one should think about that's all I basically say you know you got to consider it and I was accused of you know sending my impressionable students to their deaths and giving them a miserable life you know and how dare I do that when I didn't come till I was 56 you know etc etc with my big American pension. Yeah. Okay. Uh so what I'm saying is it's become a very very irrational irrational hatred where even if you suggest that people should consider aliyah not not that they have to come they should consider aliyah uh for some people this becomes something that upsets them tremendously tremendously tremendously. Okay, be it as it may, um there's another condition the Rambam says besides theologically correct beliefs, the Rambam says another very fascinating condition that's a little bit odd. He says in order to get into Olmhaba, you have to do at least one mitzvah in your life one time that is totally for the sake of God without ulterior motive. Which means even if I did a trillion mitzvot, if I didn't have one that wasn't 100% pure, I can't get in. Now, once I have that one and I get in, I will then get rewarded for the billion that I did. I don't lose the billion because they weren't totally for the sake of heaven. But for I got to do one. And the Rambam says that this he offers this as an explanation of the famous statement of Rav Khan bin Akashia who says Hashem wanted to give merit to the Jewish people. Therefore, he gave them many, many different kinds of mitzvah. So, the Rambam explains by Hashem giving a big wide variety of different types of commandments, it's impossible that a person will not have one opportunity to get it right. And therefore, this will be the key for admission to Alhaba. So, so far there is death, there is gimm for rishim and then if you've made the admission conditions, the world of the soul, where does resurrection of the dead come in at all? So, the Rambam says, of course, there is physical resurrection of the dead. I believe in that. But you know, it's not eternal. It's not forever. What will happen is that sometime after Mashiach comes, and I'll go back to Mashiah in a moment. It could be right after Msiah comes. It could be 100 years after Mashiach comes. It could be a thousand years. It could be 10,000 years after Mashiach comes. God will unite the soul into the bodies and they'll live a long life and then they'll die and that's it. And what happens after they die? Where do their souls go? Back to Allah. Very very strange according to the Rambam is just an event. It is not eternal. It is not the eternal reward. The only eternal reward is abah which is olamat. But God will demonstrate his mastery over the laws of nature by temporarily reinserting the soul back into the body and they will come back to life and they will live a life in under the mashiach etc. And then they will die and it's a one-time thing. It's not going to happen over and over again. and it's a onetime thing and then they were taken from Olaba. They're going to go back to Maba. Uh so one issue is there are really two two related problems according to the Rambam's definition of that is number one what's the point what's the purpose according to Rambanm is the end point of everything it is essentially the collapsing of the boundary between maz in which God unites body and soul in the eternal bliss of this earth. So this earth becomes this earth becomes ganed. This earth brings us back to Adam and before the and according to Ramban last week is eternal forever. There will never be death again. and olamat is simp as beautiful as it is is simply the holding pen as they await resurrection. So according to Rambanim is but according to the Ramba it's just a thing that God will do. It's a great miracle to be sure but number one what's the purpose of it like why and what makes it so fundamental because it is one of the Rambam's 13 principles of faith and the Rambam says you got to if you don't believe in you don't have a share inabah so in many many ways I think you can understand why the critics of the Rambam maintain He really was not taking this so seriously because because I don't want to use the word trivializing that's not not a respectful word but essentially the Rambam's definition of physical resurrection is almost a trivialization of it and that is why in the morim when the Rambam discusses ultimate reward for mitzvot the Rambam doesn't even mention resurrection Because in his scheme of things, resurrection is not a reward. Resurrection is just a miracle that demonstrates God's mastery over the laws of nature. Now, the Rambam tries, he fetches something out. He tries to show why it has to be temporary. The Rambam says that in order for a miracle to be seen as a miracle, it can't be permanent because then it becomes part of the laws of nature. He says uh if if someone if there would be resurrection of the dead and they'd live forever, it would no longer be a miracle because that would simply be the natural way of things. So he says definitionally miracles have to be temporary, right? Uh the Korak uh pit that opened up has to close up. The Red Sea has to come together again. So the Rambam says is like it's like so here in order to understand. So this is the Rambam. So you see the major difference again between Rambam and Ramban according to Ramban the spiritual world of the soul is only ao as beautiful as it is and there's no physicality is called ganedan shamat and it is the holding place until there is resurrection of the dead which is eternal and that is haba that's Ramban According to Rambam, it is exactly the opposite. The amat is the eternal is going to be a sporadic one-time reunification of the soul into the body. They will then die and they'll go back to Maba and the only thing that's the only thing that is eternal is the spiritual existence of Maba. And the Rambam again makes the point there is no body. Why do you need a body in Olaba? The only thing that matters is the soul, the spiritual essence. And even though kazal describe eating and drinking and the like those are metaphors by using physical pleasure as a metaphor for the spiritual joy of being connected to God. Now the question then becomes though as I say okay like the Rambam what is the purpose what is the ultimate point of so to understand this a little bit we need to mention a third term right we mentioned Mashiach now here in terms of Yos Mashiach Rambam and Ramban more or less have a very similar similar description mashiach is not according to all opinions. Yamos Mashiach is here and now in this physical world there will be a king who will be descended from David Hamel and uh how will he be recognized? That's a very excellent question in our very polarized Jewish world. uh you know if he's a Satmir whatever satiri soldier in the hester unit uh you know no matter who he is uh there's going to be a problem uh in uh people accepting him maybe I'll leave that for another time but assuming we have our Mashiach Mashiach has a mission it is to bring the Jew all the Jewish people back to Erat Israel if they haven't come already it is to rebuild the basik It is to usher in a world of peace. A world of peace. Uh and indeed it is said that even the umam are going to recognize the mashiach, the anointed one as the spiritual uh leader of the world. Prophecy will come back into the uh into the world. Uh and the whole world will be living at a higher moral plane of goodness and the like. And of course there will be a bet ham mikdash and uh although the nations of the world will not become Jewish but they will worship one god and the bameikash will be a center for the entire world as we say my house shall be a house of prayer for all of the nations. So yot to mashiach is wonderful. But here is what the Rambam says. Other than these great miraculous things, life under Msiach will be normal. Meaning the following world peace ba mikdash in gathering of exiles a world of goodness. Yeah, that's wonderful, wonderful, wonderful. But you're still going to have to get a job. You're still going to have to wait for the buses. your air conditioning may break down and you're going to and there'll be more people here so it'll be even a larger waiting time. Uh there will still be death >> sickness >> and sickness although not as much but there'll still be sickness meaning the Rambamita of Yamote Mashiach is kinho no heg life will go on as normal. Uh in fact there will be people who will even be complaining about Msiah because they want to uh they want to do stuff on Shabas that they won't be able to do anymore and oh no we're turning this country into a theocracy you know what's going on here may become a real issue in the times of of of Mossiach and the like now here is the interesting question what is the purp what is the purpose of a mess of of a messianic era because Mashiach is going to die until there'll be a son of Mashiach. It'll be a hereditary monarchy. So, it's not the ultimate world. I mean, even if you're around when Mashiach comes and of course before Mashiach comes there'll be the birth pains of Mashiach and all of that. Hopefully, we're know we've gone through it or we are going through it. There won't be anything worse. But people are going to die. Now, what's going to happen when you die? Are you going to go to Mabah? So what exactly is the purpose of Yamote Mashiach at all? Now this sounds like a heretical question, but what is Mashiach giving to us that olabah can't take over? So the Rambam says the following idea. Moshiach comes. It removes a lot of the distractions, a lot of the difficulties, a lot of the nonot making the keeping of the Torah much easier and therefore we'll be able to do more mitzvos. will have less of a Yates horror for a veros. And therefore the Rambam says this, this may sound very surprising. The purpose of Yamote Mashiach is to give us a chance to increase our olam haba by more good deeds and the avoidance of aos that God removes the distractions, removes the nionot, removes the trials, removes the challenges. Leo. Oh. >> So now the truth of the matter is this itself. >> What? >> Someone else. >> Yeah, someone else. This itself is actually a problem. Right. The ram the Rambam is suggesting that by God making things easier for us, we'll have more mitzvos and more reward and more olab. That's what the Rambam is saying. But you see the problem makes the opposite claim. Le s agra according to the suffering is the reward. Meaning to say I'll make up numbers. Numbers are meaningless. If I do a mitzvah in a world of struggle, it counts for a 10. If I do a mitzvah when there's no struggle, it only counts for a five. So what's the Rambam saying? Hashem gives us mashiach so we'll get moreah I would get more in the world of struggle but the answer might be that quantity might beat out the quality me meaning like this it's true that a mitzvah that I do in the world of struggle counts a lot more than the mitzvah that I do when there's no struggle but when there's no struggle I'll do more mitzvah so consequently uh if in this I'm going to make up number the numbers are meaningless If in this world I do a thousand mitzvos each one out of 10 but in Yamote Mashiach I'll do 10,000 mitzvos each one out of five. So I'll still wind up with more simply because by removing the Yerhara removing the distractions removing the I can be z to a greater. Now that doesn't mean I will be because I still have free will but I will be given the opportunity. Now if if you take this somewhat unusual idea meaning if you ask most people know why Mashiach they're not going to say oh I have mashiach in order that I should get more mab that's what the Rambam says. So here's the question. This makes sense for the people who will be alive when Msiah comes. But what about all of the earlier generations who lived in the world of struggle and how will they get a chance to do more mitzvot free of nis? The answer is that is whereim comes in. He brings them back, gives them a normal lifespan so they could partake in the bonus of Yamote Mashiach for the purpose of going back to Allah. So the point I'm making is that the temporary nature of actually fits the Rambam's understanding of Yamote Mashiach very very nicely because if the purpose of Mashiach is the mechanism by which the prior generations are given that >> babies born during >> Yeah. So that that that the blue. >> Yeah. So, so again it seems like the Ramban that is the end point. There will not be any births after that point like the Rambam presumably there will be because uh Mashiach will still be going on meaning the Mason will die they go to Alaba but there'll still be people in this world. In fact, emotiach according to the Rambam might go on forever and ever and ever meaning you'll constantly have people born die born die born die and uh those who die after are not going to come back at all because they've already had their messianic period. In other words, it would appear that is for those people who were not alive when Msiah came. Anyone alive when Msiah comes, one might argue, would not have to because they were given the chance to be their uh >> say what? I didn't hear you. Say again. >> I didn't say again. I didn't say. >> Yeah. >> The world is going to be destroyed. >> Well, it doesn't say the world will be destroyed. There'll be a lot of casualties, a lot of destruction. Yeah. Yeah. Yeah. Uh yeah, that's part of the pains of Mashiach. Um there is a huge maklo by the way unfortunately in a way is gou pre- messianic which we hope it is or is it actually post messianic? Some say after Msiah comes there will be the war in fact the Rambam himself the Rambam says go mog is after Mashiach comes which means we haven't seen the worst of it yet. Uh but many many do argue with the Rambam. They say go mugg is a pre- messianic >> shrine why the brown sorry why the brown people at that time >> well well you ask me why the raan wrote this letter >> well the raan wrote the letter as a self-defense he was accused of being a heretic denying physical resurrection because he always emphasizes olam haba Uh so he needed to explain his his his position. Now keep in mind though that because of the Rambam's emphasis on correct theology uh if you don't have these ideas correctly you can lose your olaba. In a way it's a little bit of a nonsecrator. If I don't believe in physical resurrection I lose my share in olabah even though oolabah is not connected to physical resurrection. In a way, it's even difficult to see why there would be a connection. But still, uh, the Mishna says it in Sanhedrin, call Israel, all of Israel has a share in those who don't is people who deny. So, it says in the Mishna, if you deny, you don't have a sharab. Okay. Uh, we'll stop here. I want to wish every I would see >> um he he does not I mean he points out he points out but this is not a proof that when Yeske revived the dried bones and brought them back to life they died and he said that that is the paradigm for resurrection of the dead but there's no particular proof that that is the paradigm for resurrection of the dead 12 months of course Yeah. >> What would you do for a parent? No, I I think it's it's the it's the identical process that a person may go to geahenn and kadesh is a way of uh prot helping a parent and not to be in gehenn but but I assume that he wouldn't disagree with with the statement in okay I want to wish everybody good and may hashem bring blessing to all Obama truck.