Olam Haba - The World to Come: Difference between revisions

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'''Olam Haba''' (The World to Come) is a term for the period of reward that comes after the service in this world.

There are two interpretations of what constitutes Olam Haba: According to Rambam, Olam Haba is Gan Eden, the world of souls, and the ultimate reward is for souls without bodies<ref>According to his approach, the reason for calling it "Olam Haba" (The World to Come) is not because this world does not exist currently, but rather because it comes '''to the person''' only after his service in this world (Hilchos Teshuvah 8:8).</ref>. According to Ramban, Olam Haba is the world of resurrection, and the ultimate reward will be for souls that remain in bodies and live eternal lives. According to all opinions, Olam Haba is completely different from this world in that there is no eating, drinking, or physical bodily needs as in this world<ref>An example of this is the passage in the Shabbat prayer: "There is none comparable to You, Hashem our G-d, in this world (Olam Hazeh), and none besides You, our King, in the life of the World to Come (Olam Haba)... and there is none like You, our Savior, at the resurrection of the dead"; where the World to Come mentioned here following this world is not the resurrection of the dead but rather Gan Eden (See in the sources...</ref>.

There are two interpretations of what constitutes Olam Haba: According to [[The Rambam|Rambam]], Olam Haba is Gan Eden, the world of souls, and the ultimate reward is for souls without bodies<ref>According to his approach, the reason for calling it "Olam Haba" (The World to Come) is not because this world does not exist currently, but rather because it comes '''to the person''' only after his service in this world (Hilchos Teshuvah 8:8).</ref>. According to Ramban, Olam Haba is the world of resurrection, and the ultimate reward will be for souls that remain in bodies and live eternal lives. According to all opinions, Olam Haba is completely different from this world in that there is no eating, drinking, or physical bodily needs as in this world<ref>An example of this is the passage in the Shabbat prayer: "There is none comparable to You, Hashem our G-d, in this world (Olam Hazeh), and none besides You, our King, in the life of the World to Come (Olam Haba)... and there is none like You, our Savior, at the resurrection of the dead"; where the World to Come mentioned here following this world is not the resurrection of the dead but rather Gan Eden (See in the sources...</ref>.

Chassidic teachings decide in favor of Ramban's view, that Olam Haba is the world of resurrection; although sometimes the term "Olam Haba" is used in relation to Gan Eden.

== Rambam's Opinion ==

In Sefer HaYad HaChazaka<ref>Hilchos Teshuvah (Laws of Repentance) Chapters 8-9.</ref>, Rambam explains at length that the complete reward for mitzvos will be in Olam Haba, where there will be only souls without bodies. As proof for this, he cites the statement of our Sages: "In Olam Haba there is no eating or drinking, but rather the righteous sit with their crowns on their heads and enjoy the radiance of the Divine Presence." Since there is no eating or drinking, it is proven that there is no need for the physical body in this world; therefore Rambam interprets the words "the righteous sit with their crowns on their heads" as a metaphor, and similarly interprets the feast of the righteous that will take place then as a metaphor.

In Sefer [[Mishneh Torah of the Rambam|HaYad HaChazaka]]<ref>Hilchos Teshuvah (Laws of Repentance) Chapters 8-9.</ref>, Rambam explains at length that the complete reward for mitzvos will be in Olam Haba, where there will be only souls without bodies. As proof for this, he cites the statement of our Sages: "In Olam Haba there is no eating or drinking, but rather the righteous sit with their crowns on their heads and enjoy the radiance of the Divine Presence." Since there is no eating or drinking, it is proven that there is no need for the physical body in this world; therefore Rambam interprets the words "the righteous sit with their crowns on their heads" as a metaphor, and similarly interprets the feast of the righteous that will take place then as a metaphor.

In the introduction to Perek Chelek, Rambam elaborates and establishes his approach. He explains that the reason why many cannot understand the purpose of reward in a world of souls without bodies is because as limited and physical people, the only pleasure we can comprehend is physical pleasure, and we have no ability to grasp or understand what spiritual pleasure is. However, in truth, it is precisely this pleasure that is the true pleasure. In Igeres Techiyas HaMeisim, Rambam adds and argues that since the entire need for the body is for physical matters—such as eating and drinking and the like—once these needs are eliminated, there will no longer be a need for the body's existence.

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== The Decision of Chassidus ==

The Tzemach Tzedek in his sefer Derech Mitzvosecha brings both opinions, and determines regarding the Ramban's view: "And this is the truth according to Kabbalah." He continues to explain at length the reason why the reward in Olam Haba will be for neshamos in bodies, unlike Gan Eden - since in Gan Eden the light of the "memalei kol almin" (that which fills all worlds) shines, which clothes itself internally within the worlds, and therefore through this light only the neshamos - which are vessels for this - can grasp Elokus, but not the bodies. This is not the case in Olam Haba - the world of resurrection - where the light of "sovev kol almin" will shine, a transcendent light that is completely above the worlds, and therefore it can shine to neshamos in bodies just as it does to neshamos without bodies without distinction (and on the contrary, specifically in the lower body the superiority of the higher light is revealed more - because "their beginning is wedged in their end").

[[The Tzemach Tzedek]] in his sefer [[Derech Mitzvosecha]]<ref>Mitzvat Tzitzit (The Commandment of Tzitzit). See also Likkutei Torah Parshat Tzav discourse beginning with "Sheshet Yamim" (Six Days) (15, 3). Explanation on the discourse "Shuvah Yisrael" (Return, Israel) (65, 4).</ref> brings both opinions, and determines regarding the Ramban's view: "And this is the truth according to [[Kabbalah]]." He continues to explain at length the reason why the reward in Olam Haba will be for neshamos in bodies, unlike Gan Eden - since in Gan Eden the light of the "memalei kol almin" (that which fills all worlds) shines, which clothes itself internally within the worlds, and therefore through this light only the neshamos - which are vessels for this - can grasp Elokus, but not the bodies. This is not the case in Olam Haba - the world of resurrection - where the light of "sovev kol almin" will shine, a transcendent light that is completely above the worlds, and therefore it can shine to neshamos in bodies just as it does to neshamos without bodies without distinction (and on the contrary, specifically in the lower body the superiority of the higher light is revealed more - because "their beginning is wedged in their end").

This chapter is incomplete. Please contribute to Chabadpedia and complete it. There may be more details on the discussion page.

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 '''Olam Haba''' (The World to Come) is a term for the period of reward that comes after the service in this world.
-There are two interpretations of what constitutes Olam Haba: According to Rambam, Olam Haba is Gan Eden, the world of souls, and the ultimate reward is for souls without bodies<ref>According to his approach, the reason for calling it "Olam Haba" (The World to Come) is not because this world does not exist currently, but rather because it comes '''to the person''' only after his service in this world (Hilchos Teshuvah 8:8).</ref>. According to Ramban, Olam Haba is the world of resurrection, and the ultimate reward will be for souls that remain in bodies and live eternal lives. According to all opinions, Olam Haba is completely different from this world in that there is no eating, drinking, or physical bodily needs as in this world<ref>An example of this is the passage in the Shabbat prayer: "There is none comparable to You, Hashem our G-d, in this world (Olam Hazeh), and none besides You, our King, in the life of the World to Come (Olam Haba)... and there is none like You, our Savior, at the resurrection of the dead"; where the World to Come mentioned here following this world is not the resurrection of the dead but rather Gan Eden (See in the sources...</ref>.
+There are two interpretations of what constitutes Olam Haba: According to [[The Rambam|Rambam]], Olam Haba is Gan Eden, the world of souls, and the ultimate reward is for souls without bodies<ref>According to his approach, the reason for calling it "Olam Haba" (The World to Come) is not because this world does not exist currently, but rather because it comes '''to the person''' only after his service in this world (Hilchos Teshuvah 8:8).</ref>. According to Ramban, Olam Haba is the world of resurrection, and the ultimate reward will be for souls that remain in bodies and live eternal lives. According to all opinions, Olam Haba is completely different from this world in that there is no eating, drinking, or physical bodily needs as in this world<ref>An example of this is the passage in the Shabbat prayer: "There is none comparable to You, Hashem our G-d, in this world (Olam Hazeh), and none besides You, our King, in the life of the World to Come (Olam Haba)... and there is none like You, our Savior, at the resurrection of the dead"; where the World to Come mentioned here following this world is not the resurrection of the dead but rather Gan Eden (See in the sources...</ref>.
 Chassidic teachings decide in favor of Ramban's view, that Olam Haba is the world of resurrection; although sometimes the term "Olam Haba" is used in relation to Gan Eden.
 == Rambam's Opinion ==
-In Sefer HaYad HaChazaka<ref>Hilchos Teshuvah (Laws of Repentance) Chapters 8-9.</ref>, Rambam explains at length that the complete reward for mitzvos will be in Olam Haba, where there will be only souls without bodies. As proof for this, he cites the statement of our Sages: "In Olam Haba there is no eating or drinking, but rather the righteous sit with their crowns on their heads and enjoy the radiance of the Divine Presence." Since there is no eating or drinking, it is proven that there is no need for the physical body in this world; therefore Rambam interprets the words "the righteous sit with their crowns on their heads" as a metaphor, and similarly interprets the feast of the righteous that will take place then as a metaphor.
+In Sefer [[Mishneh Torah of the Rambam|HaYad HaChazaka]]<ref>Hilchos Teshuvah (Laws of Repentance) Chapters 8-9.</ref>, Rambam explains at length that the complete reward for mitzvos will be in Olam Haba, where there will be only souls without bodies. As proof for this, he cites the statement of our Sages: "In Olam Haba there is no eating or drinking, but rather the righteous sit with their crowns on their heads and enjoy the radiance of the Divine Presence." Since there is no eating or drinking, it is proven that there is no need for the physical body in this world; therefore Rambam interprets the words "the righteous sit with their crowns on their heads" as a metaphor, and similarly interprets the feast of the righteous that will take place then as a metaphor.
 In the introduction to Perek Chelek, Rambam elaborates and establishes his approach. He explains that the reason why many cannot understand the purpose of reward in a world of souls without bodies is because as limited and physical people, the only pleasure we can comprehend is physical pleasure, and we have no ability to grasp or understand what spiritual pleasure is. However, in truth, it is precisely this pleasure that is the true pleasure. In Igeres Techiyas HaMeisim, Rambam adds and argues that since the entire need for the body is for physical matters—such as eating and drinking and the like—once these needs are eliminated, there will no longer be a need for the body's existence.
@@ Line 24: / Line 24: @@
 == The Decision of Chassidus ==
-The Tzemach Tzedek in his sefer Derech Mitzvosecha brings both opinions, and determines regarding the Ramban's view: "And this is the truth according to Kabbalah." He continues to explain at length the reason why the reward in Olam Haba will be for neshamos in bodies, unlike Gan Eden - since in Gan Eden the light of the "memalei kol almin" (that which fills all worlds) shines, which clothes itself internally within the worlds, and therefore through this light only the neshamos - which are vessels for this - can grasp Elokus, but not the bodies. This is not the case in Olam Haba - the world of resurrection - where the light of "sovev kol almin" will shine, a transcendent light that is completely above the worlds, and therefore it can shine to neshamos in bodies just as it does to neshamos without bodies without distinction (and on the contrary, specifically in the lower body the superiority of the higher light is revealed more - because "their beginning is wedged in their end").
+[[The Tzemach Tzedek]] in his sefer [[Derech Mitzvosecha]]<ref>Mitzvat Tzitzit (The Commandment of Tzitzit). See also Likkutei Torah Parshat Tzav discourse beginning with "Sheshet Yamim" (Six Days) (15, 3). Explanation on the discourse "Shuvah Yisrael" (Return, Israel) (65, 4).</ref> brings both opinions, and determines regarding the Ramban's view: "And this is the truth according to [[Kabbalah]]." He continues to explain at length the reason why the reward in Olam Haba will be for neshamos in bodies, unlike Gan Eden - since in Gan Eden the light of the "memalei kol almin" (that which fills all worlds) shines, which clothes itself internally within the worlds, and therefore through this light only the neshamos - which are vessels for this - can grasp Elokus, but not the bodies. This is not the case in Olam Haba - the world of resurrection - where the light of "sovev kol almin" will shine, a transcendent light that is completely above the worlds, and therefore it can shine to neshamos in bodies just as it does to neshamos without bodies without distinction (and on the contrary, specifically in the lower body the superiority of the higher light is revealed more - because "their beginning is wedged in their end").
 This chapter is incomplete. Please contribute to Chabadpedia and complete it. There may be more details on the discussion page.