The World to Come part 3

Moses Maimonides (RAMBAM) is arguably the most central figure in Jewish philosophy. To this day, there is great controversy about his true thoughts. Some see his philosophy as a kind of code, hiding Kabbalistic teachings. Many deny this. It is often forgotten that his books were burned in Ashkenazic lands during his lifetime, and after his death. Rabbi Jacob Emden wrote in the early eighteenth century that it is inconceivable that the great halachist of RAMBAM's legal code could have written such a heretical book as Guide for the Perplexed. He concludes that it is certainly a forgery. Some early Hasidic leaders venerated his philosophical works, while others forbade glancing at them. His legal code is clear in halachah, but vague in philosophy. This is nowhere more true than in the matter of Olam HaBa; the World to come. After having published his great Code, controversy broke out as to what he was saying, or even if he might be guilty of heresy. This was true to such an extent, that he wrote a separate treatise "Maamar Tehiyat Hametim" (Treatise on Resurrection). His views differ from those expressed in the Talmud, as well as from the views of most of his contemporaries. First of all, he pictures life after death as a spiritual plane, in which those who have toiled in the understanding of G-d in this world, will TRULY understand in the next. This understanding will be a great pleasure and joy. This is the meaning of the Talmudic statement that the righteous will sit with their crowns on their heads. They will perceive that which they only know externally in this world. He posits no hereafter for those who failed to ponder these matters on earth. (Rabbi Nachman of Breslov railed against this elitist idea of Paradise). The statement "All Israel have a share in the world to come" is speaking of potentiality, not what is. The vast majority of people, including Jews, will never see the World to Come. He also separates the ideas of Resurrection from the Messianic Era. Resurrection may occur before or after the coming of Mashiach. It will be a temporary, limited, miraculous phenomenon. Those who will be resurrected will also eventually die. What the purpose of this resurrection is is not clear in RAMBAM. In Daniel, it is for the purpose of a great Judgement. RAMBAM makes no mention of any future judgment. He also posits a post Messianic joining of the physical and spiritual worlds, which is the ultimate goal. At this time, knowledge of G-d will exist in this world on the ultimate level. The wicked will simply go into non-existence. Those guilty of great crimes, will experience great shame; presumably, eternally. In RAMBAM, there is no possibility of anything after death rectifying past deeds. This includes prayers or actions by the living, and even Divine punishment. I must say that these ideas are in striking contrast to what most Jews believe. Even staunch Maimonists tend to shy away from them. It is no wonder that these views were put aside for centuries in favor of Kabbalistic concepts (next post). Even after the Shabbatean debacle, when many "rediscovered " Maimonist philosophy as a safer substitute, few chose to talk of these ideas. I cannot imagine speaking at a funeral, or even within my own heart and mind, that eternity is granted only to PhDs. I love RAMBAM, and study his legal code daily, but see his approach in these matters as far too cerebral, or simply Aristotelian. As he wrote in his Guide, that the views of the Talmudic sages about the hereafter were "Imagination", I would prefer to apply those words  even more to his own philosophy. It is vital, however, to understand that there is more than one Jewish view on almost everything. In my next post, I will go into the Kabbalistic viewpoint. Honestly, that is where I really live.