Everything I write about Jesus and the Olam Haba falls under my Copyright ‘Notes of a New Nazarite.

When Jesus is dying on the cross he cries out during a ECLIPSE OF THE SUN AND A EARTHQUAKE! Graves are opened, and Saints that were asleep, rose, and went into the Holy City of Jeruslem and talked with the citizens. What became of the walking dead, is not told. The author of Matthew, is not known. In this passage he speaks about Potter’s Field – in his lifetime!

“Wherefore that field was called, The field of blood, unto this day.”

This anonymous autor does not know what became of the RESSUECTED DEAD, and says they rose three days later, when Jesus was resurrected. I suspect another anonymous author added the bit about Jesus’ resurrection, because, no Christian teacher knew what the hell was going on. Why? Why is there no firsthand account. There are many women watching from afar. Are there any male followers of Jesus amongst them? Why afar, I asked back in 1988 when I read the Bible for the first time. The answer I got, is…..

“So they could not give witness to what Jesus said on the cross. Women are not believable!”

No follower of Jesus, who saw and heard The Messiah, left a written account. Why?

“knowing that all things were now accomplished, that the Scripture might be fulfilled”

WHAT SCRIPTURE???????????

Daniel 12:2 Context

¹And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. ²And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. ³And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. ⁴But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. ⁵Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river.”

It was forbidden for Jews to make appeals to angels. I suspect this was due to the prophecy of Daniel wherein we find the title liken to The Son of Man’. The angel Micahel had been making an appearance. In Daniel there is a judgement of the dead, and a END TIME. This is carried over to Revelations. Jesus appeals to an angel while in the wilderness. Someone recorded this incident. This angel had to be Michael who tells Jesus Judgement Day is at hand, and, he is not to be a king or ruler, but liken to an angel. Indeed, I believe Jesus dies on the cross, and at the end of the eclipse, he is resurrected AS ANGEL MICHAEL. The Roman soldiers are amazed, take him down from the cross, and he goes to the tombs where the Kings of Judah are asleep, and rolls back THE STONE. The Kings who lived the lives of Saints come out, and minister to the people. I suspect Michael-Jesus also raised THE NAZARITES.

To hear the Fake President say he would have gong unarmed into the school is so vile. He and his NRA backers are trying to destroy the Student Rebellion. Akelman is another abomination, as is the law that allows Israeli Jews to confiscated Christian property in Jerusalem. There is nowhere for me to go, but to the place I went to when I died.

“Are we in heaven? Is this proof there is a heaven?” asked the guide at my reading after one of the Seers beheld my death. What proof can I give, that even my atheist friend would believe? Here is one account of my facing death – again.  After watching THE LIAR do more evil, I made a picture of walking into my mother’s bedroom and seeing this fifteen year old girl pulling her jeans down while a crazed man pointed a rifle on her. He was going to rape her on my mother’s bed. She was due home in and hour. My friend Keith said I have to go in. I had saved his life in New York after Mafia Max pointed a gun at his head. Max and I played chess. When the would be rapist saw the chess set, he asked me to play chess with him. I told the girl to go in the other room. Guns have been put to the back of my head, but would not fire. It has occurred to me more than once I AM ANGEL. Indeed, I might be Michael, and these are the END DAYS. I am THE JUDGE.

What Jesus The Son of Man was doing, was fulfilling THE VISIONS OF DANIEL so he could bring THE OLAM HABA that is spoke of in the Zohar by Rabbis who understand THE THIRTEEN ROSE PETALS. I will RESTORE the true teaching and events.

Why has no so-called Man of God and Christian teacher discovered what I have about the Olam Haba and Jesus? I am the first after two thousand years. I know what Jesus wrote in the dust, and why he cursed the fig tree, and healed those who were born with afflictions! To behold the holy fight over holy lands in the holy city, where not one Rabbi or Monk, bid Humankind to focus on the afterlife, sounds a trumpet that I hear loud and clear!

Repent!

Jon ‘The Nazarite Judge’

https://rosamondpress.com/2014/02/12/defying-the-boston-mafia/

Michael is mentioned three times in the Book of Daniel. The idea that Michael was the advocate of the Jews became so prevalent that, in spite of the rabbinical prohibition against appealing to angels as intermediaries between God and his people, Michael came to occupy a certain place in the Jewish liturgy.

In the New Testament Michael leads God’s armies against Satan‘s forces in the Book of Revelation, where during the war in heaven he defeats Satan. In the Epistle of Jude Michael is specifically referred to as “the archangel Michael”. Christian sanctuaries to Michael appeared in the 4th century, when he was first seen as a healing angel, and then over time as a protector and the leader of the army of God against the forces of evil. By the 6th century, devotions to Archangel Michael were widespread both in the Eastern and Western Churches. Over time, teachings on Michael began to vary among Christian denominations.

https://en.wikipedia.org/wiki/Michael_(archangel)

https://en.wikisource.org/wiki/Bible_(American_Standard)/Daniel#10:13

John 19:28-30 New King James Version (NKJV)

It Is Finished

²⁸ After this, Jesus, knowing^[a] that all things were now accomplished, that the Scripture might be fulfilled, said, “I thirst!” ²⁹ Now a vessel full of sour wine was sitting there; and they filled a sponge with sour wine, put it on hyssop, and put it to His mouth. ³⁰ So when Jesus had received the sour wine, He said, “It is finished!” And bowing His head, He gave up His spirit.

And set up over his head his accusation written, This Is Jesus The King Of The Jews.

³⁸ Then were there two thieves crucified with him, one on the right hand, and another on the left.

³⁹ And they that passed by reviled him, wagging their heads,

⁴⁰ And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.

⁴¹ Likewise also the chief priests mocking him, with the scribes and elders, said,

⁴² He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.

⁴³ He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

⁴⁴ The thieves also, which were crucified with him, cast the same in his teeth.

⁴⁵ Now from the sixth hour there was darkness over all the land unto the ninth hour.

⁴⁶ And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

⁴⁷ Some of them that stood there, when they heard that, said, This man calleth for Elias.

⁴⁸ And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.

⁴⁹ The rest said, Let be, let us see whether Elias will come to save him.

⁵⁰ Jesus, when he had cried again with a loud voice, yielded up the ghost.

⁵¹ And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;

⁵² And the graves were opened; and many bodies of the saints which slept arose,

⁵³ And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

⁵⁴ Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.

⁵⁵ And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:

⁵⁶ Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedees children.

The notion of resurrection appears in two late biblical sources, Daniel 12 and Isaiah 25-26.

Daniel 12:2 — “Many of those that sleep in the dust of the earth will awake, some to eternal life, others to reproaches, to everlasting abhorrence” — implies that resurrection will be followed by a day of judgment. Those judged favorably will live forever and those judged to be wicked will be punished.

Resurrection and the Messiah

Later Jewish tradition, however, is not clear about exactly who will be resurrected, when it will happen, and what will take place.

Some sources imply that the resurrection of the dead will occur during the messianic era. Others indicate that resurrection will follow the messianic era. Similarly, according to some, only the righteous will be resurrected, while according to others, everyone will be resurrected and — as implied in Daniel — a day of judgment will follow.

The Daniel text probably dates to the second century BCE, and at some point during the two centuries that followed, another afterlife idea entered Judaism: the immortality of the soul, the notion that the human soul lives on even after the death of the body. In the Middle Ages, Jewish mystics expanded this idea, developing theories about reincarnation — the transmigration of the soul.

The World to Come

The World to Come (olam haba) is the most ubiquitous Jewish idea related to the end of days. It appears in early rabbinic sources as the ultimate reward of the individual Jew (and possibly the righteous gentile). The Talmud contains scattered descriptions of the World to Come, sometimes comparing it to spiritual things such as studying Torah, other times comparing it to physical pleasures, such as sex.

However, not surprisingly, it is not obvious what exactly the “World to Come” is and when it will exist. According to Nahmanides, among others, the World to Come is the era that will be ushered in by the resurrection of the dead, the world that will be enjoyed by the righteous who have merited additional life. According to Maimonides, the World to Come refers to a time even beyond the world of the resurrected. He believed that the resurrected will eventually die a second death, at which point the souls of the righteous will enjoy a spiritual, bodiless existence in the presence of God.

Still, in other sources, the World to Come refers to the world inhabited by the righteous immediately following death–i.e. heaven, Gan Eden. In this view, the World to Come exists now, in some parallel universe.

https://www.myjewishlearning.com/article/life-after-death/

https://en.wikipedia.org/wiki/Matthew_27:53

https://en.wikipedia.org/wiki/Gospel_of_Matthew

Most scholars believe it was composed between AD 80 and 90, with a range of possibility between AD 70 to 110 (a pre-70 date remains a minority view).[2][3] The anonymous author was probably a male Jew, standing on the margin between traditional and non-traditional Jewish values, and familiar with technical legal aspects of scripture being debated in his time.[4] Writing in a polished Semitic “synagogue Greek”, he drew on three main sources: the Gospel of Mark, the hypothetical collection of sayings known as the Q source, and material unique to his own community, called the M source or “Special Matthew”.[5][6

Most modern scholars thus do not consider these events to be historical. Bultmann refers to them as “pure novelistic motifs.”[4] Hagnar states that these events make more theological than historical sense.[5] Brown comments that the strength of this part of the narrative is “atmosphere, not details.”[6] There have been attempts to reconcile this verse with other sources. One proposition is that by the “holy city” Matthew is not referring to Jerusalem, but rather to heaven. The saints thus appeared only in heaven, explaining why no other source makes note of this event. Most scholars reject this understanding, as “holy city” has referred to Jerusalem throughout Matthew’s gospel (such as at Matthew 4:5). The theory also fails to explain what is meant when Matthew states they were “seen by many.”[7]

https://www.biblegateway.com/passage/?search=Matthew+27&version=KJV

5 And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.

6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood.

7 And they took counsel, and bought with them the potter’s field, to bury strangers in.

8 Wherefore that field was called, The field of blood, unto this day.

 And he answered him to never a word; insomuch that the governor marvelled greatly.

 And they stripped him, and put on him a scarlet robe.

29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!

They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.

 And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.

41 Likewise also the chief priests mocking him, with the scribes and elders, said,

42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.

43 He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

 

Traditional Judaism firmly believes that death is not the end of human existence. However, because Judaism is primarily focused on life here and now rather than on the afterlife, Judaism does not have much dogma about the afterlife, and leaves a great deal of room for personal opinion. It is possible for an Orthodox Jew to believe that the souls of the righteous dead go to a place similar to the Christian heaven, or that they are reincarnated through many lifetimes, or that they simply wait until the coming of the messiah, when they will be resurrected. Likewise, Orthodox Jews can believe that the souls of the wicked are tormented by demons of their own creation, or that wicked souls are simply destroyed at death, ceasing to exist.

Biblical References to the Afterlife

Some scholars claim that belief in the afterlife is a teaching that developed late in Jewish history. It is true that the Torah emphasizes immediate, concrete, physical rewards and punishments rather than abstract future ones. See, for example, Lev. 26:3-9 and Deut. 11:13-15. However, there is clear evidence in the Torah of belief in existence after death. The Torah indicates in several places that the righteous will be reunited with their loved ones after death, while the wicked will be excluded from this reunion.

The Torah speaks of several noteworthy people being “gathered to their people.” See, for example, Gen. 25:8 (Abraham), 25:17 (Ishmael), 35:29 (Isaac), 49:33 (Jacob), Deut. 32:50 (Moses and Aaron) II Kings 22:20 (King Josiah). This gathering is described as a separate event from the physical death of the body or the burial.

Certain sins are punished by the sinner being “cut off from his people.” See, for example, Gen. 17:14 and Ex. 31:14. This punishment is referred to as kareit (kah-REHYT) (literally, “cutting off,” but usually translated as “spiritual excision”), and it means that the soul loses its portion in the World to Come.

Later portions of the Tanakh speak more clearly of life after death and the World to Come. See Dan. 12:2, Neh. 9:5.

Resurrection and Reincarnation

Belief in the eventual resurrection of the dead is a fundamental belief of traditional Judaism. It was a belief that distinguished the Pharisees (intellectual ancestors of Rabbinical Judaism) from the Sadducees. The Sadducees rejected the concept, because it is not explicitly mentioned in the Torah. The Pharisees found the concept implied in certain verses.

Belief in resurrection of the dead is one of Rambam‘s 13 Principles of Faith. The second blessing of the Shemoneh Esrei prayer, which is recited three times daily, contains several references to resurrection. (Note: the Reform movement, which apparently rejects this belief, has rewritten the second blessing accordingly).

The resurrection of the dead will occur in the messianic age, a time referred to in Hebrew as the Olam Ha-Ba, the World to Come, but that term is also used to refer to the spiritual afterlife. When the messiah comes to initiate the perfect world of peace and prosperity, the righteous dead will be brought back to life and given the opportunity to experience the perfected world that their righteousness helped to create. The wicked dead will not be resurrected.

There are some mystical schools of thought that believe resurrection is not a one-time event, but is an ongoing process. The souls of the righteous are reborn in to continue the ongoing process of tikkun olam, mending of the world. Some sources indicate that reincarnation is a routine process, while others indicate that it only occurs in unusual circumstances, where the soul left unfinished business behind. Belief in reincarnation is also one way to explain the traditional Jewish belief that every Jewish soul in history was present at Sinai and agreed to the covenant with G-d. (Another explanation: that the soul exists before the body, and these unborn souls were present in some form at Sinai). Belief in reincarnation is commonly held by many Chasidic sects, as well as some other mystically-inclined Jews.

Olam Ha-Ba: The World to Come

The spiritual afterlife is referred to in Hebrew as Olam Ha-Ba (oh-LAHM hah-BAH), the World to Come, although this term is also used to refer to the messianic age. The Olam Ha-Ba is another, higher state of being.

In the Mishnah, one rabbi says, “This world is like a lobby before the Olam Ha-Ba. Prepare yourself in the lobby so that you may enter the banquet hall.” Similarly, the Talmud says, “This world is like the eve of Shabbat, and the Olam Ha-Ba is like Shabbat. He who prepares on the eve of Shabbat will have food to eat on Shabbat.” We prepare ourselves for the Olam Ha-Ba through Torah study and good deeds.

The Talmud states that all Israel has a share in the Olam Ha-Ba. However, not all “shares” are equal. A particularly righteous person will have a greater share in the Olam Ha-Ba than the average person. In addition, a person can lose his share through wicked actions. There are many statements in the Talmud that a particular mitzvah will guarantee a person a place in the Olam Ha-Ba, or that a particular sin will lose a person’s share in the Olam Ha-Ba, but these are generally regarded as hyperbole, excessive expressions of approval or disapproval.

Some people look at these teachings and deduce that Jews try to “earn our way into Heaven” by performing the mitzvot. This is a gross mischaracterization of our religion. It is important to remember that unlike some religions, Judaism is not focused on the question of how to get into heaven. Judaism is focused on life and how to live it. Non-Jews frequently ask me, “do you really think you’re going to go to Hell if you don’t do such-and-such?” It always catches me a bit off balance, because the question of where I am going after death simply doesn’t enter into the equation when I think about the mitzvot. We perform the mitzvot because it is our privilege and our sacred obligation to do so. We perform them out of a sense of love and duty, not out of a desire to get something in return. In fact, one of the first bits of ethical advice in Pirkei Avot (a book of the Mishnah) is: “Be not like servants who serve their master for the sake of receiving a reward; instead, be like servants who serve their master not for the sake of receiving a reward, and let the awe of Heaven [meaning G-d, not the afterlife] be upon you.”

Nevertheless, we definitely believe that your place in the Olam Ha-Ba is determined by a merit system based on your actions, not by who you are or what religion you profess. In addition, we definitely believe that humanity is capable of being considered righteous in G-d’s eyes, or at least good enough to merit paradise after a suitable period of purification.

Do non-Jews have a place in Olam Ha-Ba? Although there are a few statements to the contrary in the Talmud, the predominant view of Judaism is that the righteous of all nations have a share in the Olam Ha-Ba. Statements to the contrary were not based on the notion that membership in Judaism was required to get into Olam Ha-Ba, but were grounded in the observation that non-Jews were not righteous people. If you consider the behavior of the surrounding peoples at the time that the Talmud was written, you can understand the rabbis’ attitudes. By the time of Rambam, the belief was firmly entrenched that the righteous of all nations have a share in the Olam Ha-Ba.

Gan Eden and Gehinnom

The place of spiritual reward for the righteous is often referred to in Hebrew as Gan Eden (GAHN ehy-DEHN) (the Garden of Eden). This is not the same place where Adam and Eve were; it is a place of spiritual perfection. Specific descriptions of it vary widely from one source to another. One source says that the peace that one feels when one experiences Shabbat properly is merely one-sixtieth of the pleasure of the afterlife. Other sources compare the bliss of the afterlife to the joy of sex or the warmth of a sunny day. Ultimately, though, the living can no more understand the nature of this place than the blind can understand color.

Only the very righteous go directly to Gan Eden. The average person descends to a place of punishment and/or purification, generally referred to as Gehinnom (guh-hee-NOHM) (in Yiddish, Gehenna), but sometimes as She’ol or by other names. According to one mystical view, every sin we commit creates an angel of destruction (a demon), and after we die we are punished by the very demons that we created. Some views see Gehinnom as one of severe punishment, a bit like the Christian Hell of fire and brimstone. Other sources merely see it as a time when we can see the actions of our lives objectively, see the harm that we have done and the opportunities we missed, and experience remorse for our actions. The period of time in Gehinnom does not exceed 12 months, and then ascends to take his place on Olam Ha-Ba.

Only the utterly wicked do not ascend at the end of this period; their souls are punished for the entire 12 months. Sources differ on what happens at the end of those 12 months: some say that the wicked soul is utterly destroyed and ceases to exist while others say that the soul continues to exist in a state of consciousness of remorse.

This 12-month limit is repeated in many places in the Talmud, and it is connected to the mourning cycles and the recitation of Kaddish. See Life, Death and Mourning.

Recommended Reading

Adin Steinsaltz’s The Thirteen Petalled Rose (Hardcover) (Paperback) (Kindle) is a complete mystical cosmology written by one of the greatest Jewish scholars alive today. It discusses the various levels of existence, the angels and demons that are created by our actions, the concept of reincarnation, and many other subjects of interest.

For an outline of Jewish thought on the afterlife, see Neil Gillman’s The Death of Death : Resurrection and Immortality in Jewish Thought (Hardcover) (Kindle) . Gillman is a Conservative rabbi and a professor of Jewish philosophy at the Jewish Theological Seminary (a most important school for Conservative rabbis).

For information about the wide variety of Jewish views on what happens after death, see Simcha Paull Raphael’s book, Jewish Views of the Afterlife. (Hardcover) (Paperback) Raphael, a Reconstructionist rabbi, takes a historical approach to life-after-death theories, exploring the views that predominated in each era of Jewish history.