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It seems like the final destination for a Jew is heaven ("Olam Haba") if he behaved properly. What then is the purpose of the resurrection of the dead and how does it differ from heaven?

Ani Yodea
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  • Why does it seem like that? – Double AA Jul 22 '15 at 23:59
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    With the exception of the Rambam et al., I believe most of the mefarshim (assuming by "heaven" you mean olam haba) equate the two. – Loewian Jul 22 '15 at 23:59
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    related: http://judaism.stackexchange.com/questions/9335/rambam-on-olam-haba-mashiach-and-techiyat-hameitim – Menachem Jul 23 '15 at 01:38
  • @loewian, in that case what are the righteous individuals that have become free of sin up to until tehiat hemeitim? Are they "frozen" in time until that point? Where does the basking in the rays of the shechinah take place? – Ani Yodea Jul 23 '15 at 10:50
  • I believe the Maharal in several places indicates that time is a construct of the material universe. As far as "basking in the rays of G-d's presence", as it were, that refers to techiyath hameithim (according to the position that that's olam haba). I believe the Rambam explains the purpose of techiyath hameithim as a way to fulfill unfinished self-realization, but he also says that he doesn't have a rational explanation/proof for it (according to his interpretation). – Loewian Jul 23 '15 at 16:19
  • @Loewian, what is the source of this Rambam? – Ani Yodea Jul 23 '15 at 16:21
  • @AniYodea I'd venture a guess it's in his maamar al techiyath hameithim – Loewian Jul 23 '15 at 18:59
  • http://www.daat.ac.il/daat/mahshevt/mekorot/thiyat-2.htm – Loewian Jul 23 '15 at 19:01
  • @AniYodea, the righteous occupy the lower and upper Gan Eden in a general sense after death and before resurrection. Physical existence ceases and they are sustained by basking in the "radiance" of the Shechina. During this time, they learn the inner aspects of what they learned in this world in the revealed parts of Torah. This is the concept of Talmidei Chachamim going from strength to strength. In reality, there are infinite levels in the world of souls corresponding to the infinite diversity among souls. This is also related to concept of Yeshiva shel Ma'aleh and Yeshivah shel Matah. – Yaacov Deane Jul 23 '15 at 22:54
  • @Loewian, the primary source for understanding Rambam's view is in Mishnah Torah, Hilchot Teshuvah, chapter 8. This chapter is easy to misunderstand. This is because much of what it says is built upon the specific language and details that precede it in Hilchot Yesodei HaTorah. His discourse on resurrection and his commentary on Mishnah add details to the primary framework in Mishnah Torah on this subject. There are also some definitions of words found in Moreh Nevuchim. But again, care must be taken because that book was written and aimed at a specific audience. – Yaacov Deane Jul 23 '15 at 23:33

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Olam HaBa, the world to come, is a generic term in Torah. The specific context must be taken into account in order to understand the meaning.

In some places it refers to the world of souls, that place where the soul goes after departing the body. This is what you are referring to as "Heaven".

In other places it is referring to the world of resurrection. After this world, meaning Olam HaZeh, and after death when the soul departs this world and enters the world of souls, a universe that is neither material nor corporeal.

What follows these first two stages is a transitional period which is called the days of Moshiach. And following that state of being is the time of the general resurrection of the dead which is the most common meaning of Olam HaBa, the world to come.

In the time of the general resurrection, all souls of the Jewish people return from the non-corporeal world of souls to be enclothed anew in their resurrected, physical body.

This terminology and order is specified at the end of the "HaKol Yoducha" prayer said after Barchu on Shabbat morning.

For a lengthy and detailed discussion of this subject, see the Chassidic discourse of the Lubavitcher Rebbe that begins with the words, "Lahavin Inyan Techiyat HaMetim" in volume three of Sefer HaMa'amarim Meluket published by Kehot.

Yaacov Deane
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