Does a Non-philosophical Person Gain Rights to the World To Come (Olam Haba)? (Part 3 in a series)

At the end of the first four chapters in Hilchot Yesodei Hatorah where Rambam give a concise summary of Physics and Metaphysics from a Jewish theological perspective, he legislates –

ואני אומר שאין ראוי להיטייל בפרדס, אלא מי שנתמלא כרסו לחם ובשר; ולחם ובשר זה, הוא לידע ביאור האסור והמותר וכיוצא בהן משאר המצוות. ואף על פי שדברים אלו, דבר קטן קראו אותם חכמים, שהרי אמרו חכמים דבר גדול מעשה מרכבה, ודבר קטן הוויה דאביי ורבא; אף על פי כן, ראויין הן להקדימן: שהן מיישבין דעתו של אדם תחילה, ועוד שהן הטובה הגדולה שהשפיע הקדוש ברוך הוא ליישוב העולם הזה, כדי לנחול חיי העולם הבא. ואפשר שיידעם הכול--גדול וקטן, איש ואישה, בעל לב רחב ובעל לב קצר.

And I say that one should not promenade in the Pardes only once one has filled his stomach with meat and bread. Meat and bread is a metaphor for knowing the clarification of what is forbidden and permissible and other such matters about the other [in addition to the five discussed here earlier] Mitzvot. Although the sages refer to these matters as a small thing, for the sages said “great matter is the workings of the chariot” and a small matter is the discussion of Abaye and Rava, they still should come first. They settle a persons mind and additionally they are the great good that HKBH bestowed to the inhabitants of this world, for them to inherit Olam Haba. All, adult and child, man and woman [note: woman too], a person with a broad mind or one with a limited one, can know it.

I have discussed this Halacha in the context of the preceding ones here . In the context of the current discussion, I would like to focus in on Rambam’s ontological explanation of “what is forbidden and permissible and other such matters about the other Mitzvot”. From a human perspective, they are “meat and bread” but from an ontological one they are “the great good that HKBH bestowed to the inhabitants of this world, for them to inherit Olam Haba.” The placement of this Halacha is quite interesting too, at the end of the first chapters of MT that deal with Mitzvot that are intellectual rather than practical and presents as an introduction and transition to the practical Mitzvot that follow in the rest of MT. It says that knowing how to do the Mitzvot well [clarification of what is forbidden and permissible] (and I assume doing them), can be accomplished by all [adult and child, man and woman] thus, they all will inherit Olam Haba. Again, we see Rambam clearly telling us that Olam Haba is not dependent on intellectual apprehensions but rather a result of keeping the practical Mitzvot. There is however a caveat, not here but in Hilchot Teshuvah, where Rambam conditions proper actions on correct ideas. In Chapter 3 he discusses the process of divine judgment, Halachot that I find very difficult to understand though I hope to one day, and after a lengthy detailed exposition, he ends as follows: (Translation courtesy of Jonathan Baker. The translation is not ideal but will have to do for my purpose here).

שכל ישראל יש להן חלק לעולם הבא, אף על פי שחטאו--שנאמר "ועמך כולם צדיקים, לעולם יירשו ארץ" (ישעיהו ס,כא); ארץ זו משל--כלומר ארץ החיים, והוא העולם הבא. וכן חסידי אומות העולם, יש להן חלק לעולם הבא.

For every Jew has a share in the World to Come even if he sinned, for it is written, "Your people also shall be righteous; they shall inherit the land for ever". The word `land' here refers to the Land Of Life, namely the World to Come. Similarly, pious gentiles also have a share in the World to Come.

Thus, even those that divine justice found guilty and therefore do not expect longevity in this physical world, do retain a part in Olam Haba as long as they are not one of those enumerated in the next Halacha.

יד [ו] ואלו שאין להן חלק לעולם הבא, אלא נכרתין ואובדין, ונידונין על גודל רשעם וחטאתם, לעולם ולעולמי עולמים: המינים, והאפיקורוסים, והכופרים בתורה, והכופרים בתחיית המתים, והכופרים בביאת הגואל, והמשומדים, ומחטיאי הרבים, והפורשים מדרכי ציבור, והעושה עבירות ביד רמה בפרהסיה כיהויקים, והמוסרים, ומטילי אימה על הציבור שלא לשם שמיים, ושופכי דמים, ובעלי לשון הרע, והמושך עורלתו.

The following types of people have no share in the World to Come, and are cut off, destroyed and excommunicated for ever on account of their very great sins and wickedness. An infidel; a heretic; one who denies the Torah; one who denies that there will be a Resurrection; one who denies that there will be a Redemption; one who converts from Judaism; one who causes a lot of people to sin; one who withdraws from communal ways; one who publicly sins in a defiant way like Yehoyakim did; an informer [against Jews]; one who instills fear in the congregation but not in the Name of God; a murderer; one who relates lashon Harah; and one who pulls back his foreskin [in order to cover his brit Mila].

It would be interesting to analyze in detail the commonality, if there is one, of those listed as forfeiting their Olam Haba. However looking at the list we get a clear sense that they relate to incorrect ideas about either God, society or the Jewish people. The striking thing however is the presentation. Rambam, basing himself mainly on the Mishna in Sanhedrin, does not say that one who believes in x, y and z will attain Olam Haba. The presentation takes a negative stance. One who has incorrect ideas whose actions under regular circumstances would be seen as righteous in the eyes of the divine judgment, is now found wanting. That again confirms that the Mitzvah act itself, as long is it is not based on an incorrect notion, is enough to warrant Olam Haba.

To understand the relationship of doing a Mitzvah with Olam Haba, we must first discuss the different categories of Mitzvot and their goal, how and why ethical and moral Mitzvot are different from general ethics and morality and finally the relationship of Olam Haba and our own physical existence. As you can see, this subject is far from exhausted and I plan to develop these ideas.