QUESTION:
1) Can the Rav explain to us more about what takes place in the 7th, 8th, 9th and 10th centuries and which sources discuss these time periods of the future?
ANSWER:
The Ramchal explains that the 7th century is oros ha-peh (mouth), the revelations of the mouth level of Adam Kadmon, the 8th century is the oros ha-chotem (nose), the revelations of the nose level of the Adam Kadmon, the 9th century is the oros oznayim (ears), and the 10th century is saaros, the hair (the number 10 in Hebrew is eser, the same letters as the word saar, hair). The concept of saaros/hair and what will take place afterwards is discussed in Eitz HaChaim: Shaar AC’HaP. These levels are described in “BilvaviPedia”-Kaballah topics.
QUESTION
2) Are there other sources other than in the Ramchal, which discuss these concepts?
ANSWER
It is explained by the Arizal in many places, such as in Sefer HaChizyonos.
QUESTION
3) The Rav mentioned the commentaries on Sanhedrin Perek Cheilek who explain that even those people who don’t get into Olam HaBa eventually get in later, either by the 8th century, 9th century, etc. So why then do Chazal say that certain people don’t have a place in Olam HaBa, if everyone gets in eventually?
ANSWER
Because those who lose Olam HaBa won’t have Olam HaBa for the 7th century. They lose Olam HaBa for that century, but they still have a higher place in a higher world. Olam HaBa, which means the next world, always refers to the next stage that comes after the current dimension. This is discussed further in Shaar Maamarei Rezal in Perek Cheilek.
QUESTION
4) What does it feel like for the soul during all the time it doesn’t get into Olam HaBa?
ANSWER
The soul is painfully aware of all the illuminations it is missing.
QUESTION
5) What does it feel like when only the Yechidah part of one’s soul is in Olam HaBa but the rest of a person’s soul layers (Nefesh, Ruach, Neshamah, and Chayah) aren’t there with him? Is it like the analogy the Chofetz Chaim gave, that mitzvos are like clothing to a person, so a person who lacks mitzvos will feel in Heaven like a person who is missing his clothing?
ANSWER
It is not just like a person who doesn’t have clothing from lack of mitzvos. Rather, it is an absence of light for one’s soul.
QUESTION
6) In the 10th century when everyone will be miskalel (integrated) in Hashem, will this include everyone or is it only for the tzaddikim of the Jewish people or even the goyim? And if it is only for the tzaddikim, then what will happen to all other neshamos and souls?
ANSWER
Everyone becomes miskalel (integrated) in Hashem, either through Yeish (feeling their existence on some level) or through negating their existence. Even when negating their existence, they will still have some kind of existence.
QUESTION
7) And if it includes everyone, what will be the difference between tzaddikim and reshaim, if we all end up in the same point, nullified completely to Hashem?
ANSWER
There will still be differences [because the 10th century corresponds to the hair, and] just as not every hair on the head is located in the same spot and with the same size, so will there be different levels in the future.
QUESTION
How can a person be zocheh to pass the final judgment in the future which is called the Yom HaDin HaGadol HaGibbor V’HaNora, the Great Mighty and Awesome Judgment?
ANSWER
By connecting to the trait of Gibor (strength, gevurah) and to the trait of Nora (awe, yirah). [Editor’s Note: The Rav discusses these traits in the shiurim of Tefillah_017_Living With Clarity and Tefillah_018 To Live In A Perfect Place. In short, gevurah/might is the power to disconnect from our current world and see the world from a truthful viewpoint, and nora/yirah is shleimus, to yearn for a state of perfection, by living from a peaceful point deep in our soul, of recognizing Hashem’s existence.[
QUESTION
When does the great day of judgment in the future took place? At the end of which century?
ANSWER
The Gra on Sifra D’Tzniyusa (5) discusses it. Sefer Tziyoni (parshas Achrei Mos) says that it will take place in the end of the era of Mashiach, near the time of techiyas hameisim (the resurrection). See also Emek HaMelech 6:54. However, the Ramchal in Maamar HaIkkarim says that the Yom HaDin HaGadol will take place after techiyas hameisim. In the Ramchal’s sefer Pischei Shearim, he says that the Yom HaDin HaGadol will be in the 7th century which is the time of techiyas hameisim. However, sefer Siach Yitzchok says that the Yom HaDin HaGadol will take place at the end of the 6th century. On a subtler note, this will be the transitioning point between the 6th and 7th centuries, as the Ramchal elaborates on in sefer Pischei Shearim. The future dimension, which is called Olamos ACHaP, are called the Ein Sof (the Infinite), respectively.
QUESTION
9) How much should a person be thinking about these matters?
ANSWER
It is proper to think about it on one’s own level.
QUESTION
10) Is there a Rambam that says that a person shouldn’t think about eternal matters because it can make a person go insane if he thinks very much about the very idea of eternity (which blows the mind)?
ANSWER
The Rambam says that in Moreh Nevuchim III, 21. However, now that all of the events of the future and what they are about have been explained by the Kabalists, a person is allowed to delve into such matters, each person on his own level.
QUESTION
2) Are there other sources other than in the Ramchal, which discuss these concepts?
ANSWER
It is explained by the Arizal in many places, such as in Sefer HaChizyonos.
QUESTION
3) The Rav mentioned the commentaries on Sanhedrin Perek Cheilek who explain that even those people who don’t get into Olam HaBa eventually get in later, either by the 8th century, 9th century, etc. So why then do Chazal say that certain people don’t have a place in Olam HaBa, if everyone gets in eventually?
ANSWER
Because those who lose Olam HaBa won’t have Olam HaBa for the 7th century. They lose Olam HaBa for that century, but they still have a higher place in a higher world. Olam HaBa, which means the next world, always refers to the next stage that comes after the current dimension. This is discussed further in Shaar Maamarei Rezal in Perek Cheilek.
QUESTION
4) What does it feel like for the soul during all the time it doesn’t get into Olam HaBa?
ANSWER
The soul is painfully aware of all the illuminations it is missing.
QUESTION
5) What does it feel like when only the Yechidah part of one’s soul is in Olam HaBa but the rest of a person’s soul layers (Nefesh, Ruach, Neshamah, and Chayah) aren’t there with him? Is it like the analogy the Chofetz Chaim gave, that mitzvos are like clothing to a person, so a person who lacks mitzvos will feel in Heaven like a person who is missing his clothing?
ANSWER
It is not just like a person who doesn’t have clothing from lack of mitzvos. Rather, it is an absence of light for one’s soul.
QUESTION
6) In the 10th century when everyone will be miskalel (integrated) in Hashem, will this include everyone or is it only for the tzaddikim of the Jewish people or even the goyim? And if it is only for the tzaddikim, then what will happen to all other neshamos and souls?
ANSWER
Everyone becomes miskalel (integrated) in Hashem, either through Yeish (feeling their existence on some level) or through negating their existence. Even when negating their existence, they will still have some kind of existence.
QUESTION
7) And if it includes everyone, what will be the difference between tzaddikim and reshaim, if we all end up in the same point, nullified completely to Hashem?
ANSWER
There will still be differences [because the 10th century corresponds to the hair, and] just as not every hair on the head is located in the same spot and with the same size, so will there be different levels in the future.
QUESTION
How can a person be zocheh to pass the final judgment in the future which is called the Yom HaDin HaGadol HaGibbor V’HaNora, the Great Mighty and Awesome Judgment?
ANSWER
By connecting to the trait of Gibor (strength, gevurah) and to the trait of Nora (awe, yirah). [Editor’s Note: The Rav discusses these traits in the shiurim of Tefillah_017_Living With Clarity and Tefillah_018 To Live In A Perfect Place. In short, gevurah/might is the power to disconnect from our current world and see the world from a truthful viewpoint, and nora/yirah is shleimus, to yearn for a state of perfection, by living from a peaceful point deep in our soul, of recognizing Hashem’s existence.[
QUESTION
When does the great day of judgment in the future took place? At the end of which century?
ANSWER
The Gra on Sifra D’Tzniyusa (5) discusses it. Sefer Tziyoni (parshas Achrei Mos) says that it will take place in the end of the era of Mashiach, near the time of techiyas hameisim (the resurrection). See also Emek HaMelech 6:54. However, the Ramchal in Maamar HaIkkarim says that the Yom HaDin HaGadol will take place after techiyas hameisim. In the Ramchal’s sefer Pischei Shearim, he says that the Yom HaDin HaGadol will be in the 7th century which is the time of techiyas hameisim. However, sefer Siach Yitzchok says that the Yom HaDin HaGadol will take place at the end of the 6th century. On a subtler note, this will be the transitioning point between the 6th and 7th centuries, as the Ramchal elaborates on in sefer Pischei Shearim. The future dimension, which is called Olamos ACHaP, are called the Ein Sof (the Infinite), respectively.
QUESTION
9) How much should a person be thinking about these matters?
ANSWER
It is proper to think about it on one’s own level.
QUESTION
10) Is there a Rambam that says that a person shouldn’t think about eternal matters because it can make a person go insane if he thinks very much about the very idea of eternity (which blows the mind)?
ANSWER
The Rambam says that in Moreh Nevuchim III, 21. However, now that all of the events of the future and what they are about have been explained by the Kabalists, a person is allowed to delve into such matters, each person on his own level.
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