Embarking on a journey of faith: 

Beyond Afterlife Rewards
The Jewish Path to Spiritual Fulfillment

Intrigued by the concept of a religion that promises not an afterlife paradise but a profound connection with the divine in this life? Delve into the heart of Jewish belief and discover how promises of spiritual fulfillment and earthly blessings intertwine with a life guided by divine influence.

Embark on a journey to understand the unique promises of Judaism, where closeness to God takes center stage, transcending the traditional afterlife narratives.

Unveil the profound connection between Jewish promises and the pursuit of spiritual elevation, where earthly signs of divine presence serve as guiding lights.

Explore the essence of Jewish faith, where promises and laws are not merely obligations but pathways to a life infused with divine connection.

The Nature of Jewish Promises &
Their Connection to Divine Closeness

104. Al Khazari: The anticipations of other churches are grosser and more sensuous than yours. 
105. The Rabbi: They are none of them realized till after death, while during this life nothing points to them. 
106. Al Khazari: May be; I have never seen any one who believed in these promises desire their speedy fulfilment. On the contrary, if he could delay them a thousand years, and remain in the bonds of this life in spite of the hardship of this world, he would prefer it. 
107. The Rabbi: What is thy opinion concerning him who witnessed those grand and divine scenes? 
108. Al Khazari: That he, no doubt, longs for the perpetual separation of his soul from his material senses, to enjoy that light. It is such a person who would desire death. 
109. The Rabbi:
     [1] Promises of Judaism
     Now all that our promises imply is that we shall become connected with the divine influence by means of prophecy, or something nearly approaching it, and also through our relation to the divine influence, as displayed to us in grand and awe-inspiring miracles.
     [2] Promises vs. Afterlife
     Therefore we do not find in the Bible: 'If you keep this law, I will bring you after death into beautiful gardens and great pleasures.' On the contrary it is said:
     [3] Closeness to God in the Holy Land
     'You shall be my chosen people, and I will be a God unto you, who will guide you. Whoever of you comes to me, and ascends to heaven, is as those who, themselves, dwell among the angels, and my angels shall dwell among them on earth. You shall see them singly or in hosts, watching you and fighting for you without your joining in the fight. You shall remain in the country which forms a stepping-stone to this degree, viz. the Holy Land. Its fertility or barrenness, its happiness or misfortune, depend upon the divine influence which your conduct will merit, whilst the rest of the world would continue its natural course.
     [4] Divine Signs on Earth
     For if the divine presence is among you, you will perceive by the fertility of your country, by the regularity with which your rainfalls appear in their due seasons, by your victories over your enemies in spite of your inferior numbers, that your affairs are not managed by simple laws of nature, but by the divine Will. You also see that drought, death, and wild beasts pursue you as a result of disobedience, although the whole world lives in peace. This shows you that your concerns are arranged by a higher power than mere nature.'
     [5] Promises and Laws
     All this, the laws included, is closely connected with the promises, and no disappointment is feared.
     [6] The Basis of Promises: Closeness to God
     All these promises have one basis, viz. the anticipation of being near God and His hosts. He who attains this degree need not fear death, as is clearly demonstrated in our Law.
     [7] Parable of the Relationship Between Israel and God
     The following parable will illustrate this: One of a company of friends who sought solicitude in a remote spot, once journeyed to India, and had honour and rank bestowed on him by her king, who knew that he was one of these friends, and who had also known their fathers, former comrades of his own. The king loaded him with presents for his friends, gave him costly raiment for himself, and then dismissed him, sending members of his own retinue to accompany him on his return journey. No one knew that they belonged to the court, nor that they travelled into the desert. He had received commissions and treaties, and in return he had to swear fealty to the king. Then he and his Indian escort returned to his companions, and received a hearty welcome from them. They took pains to accommodate them and to show them honour. They also built a castle and allowed them to dwell in it. Henceforth they frequently sent ambassadors to India to wait upon the king, which was now easier to accomplish, as the first messengers guided them the shortest and straightest route. All knew that travelling in that country was rendered more accessible by swearing allegiance to his king and respecting his ambassadors. There was no occasion to inquire why this homage was necessary, because it was patent that by this means he came into connexion with the monarch--a most pleasing circumstance. Now these companions are the Children of Israel, the first traveller is Moses, the later travellers are the prophets, whilst the Indian messengers are the Shekinah and the angels. The precious garments are the spiritual light which dwelt in the soul of Moses on account of his prophetship, whilst the visible light appeared on his countenance. The presents are the two tables with the Ten Commandments. Those in possession of other laws saw nothing of this, but were told: 'Continue in obedience to the King of India as this company of friends, and you will after death become the associates of the king, otherwise he will turn you away, and punish you after death.' Some might say: No one ever returned to inform us whether, after death, he dwelt in paradise or in hell. The majority were satisfied with the arrangement, which coincided with their views. They obeyed willingly, and allowed themselves to entertain a faint hope, which to all appearance was a very strong one, as they commenced to be proud and to behave haughtily towards other people. But how can they boast of expectations after death to those who enjoy the fulfilment already in life? Is not the nature of the prophets and godly men nearer to immortality than the nature of him who never reached that degree? 
110. Al Khazari: It does not agree with common sense that when man perishes, body and soul should disappear simultaneously, as is the case with animals, and that the philosophers alone will--as they believe-- escape. The same applies to the statement made by believers in other faiths--that man, by the pronunciation of one word alone, may inherit paradise, even if, during the whole of his life, he knew no other word than this, and of this did not even understand the great significance, viz. that one word raised him from the ranks of a brute to that of an angel. He who did not utter this word would remain an animal, though he might be a learned and pious philosopher, who yearned for God all his life.

Questions to sharpen understanding of the Text above:

1. How does the Rabbi contrast the Jewish afterlife with the afterlives of other religions (paragraph 109)?
2. In the parable (paragraph 109), what does the “holy land” represent?
3. Why does the Rabbi say that people of other religions are satisfied with a “faint hope” (paragraph 109)?
4. The Rabbi argues that the purpose of the Jewish law is to cultivate a connection with God. How does this concept compare to the idea of following religious laws out of fear of punishment?
5. Al Khazari questions the fairness of some afterlife beliefs. Do you think the concept of an afterlife is inherently fair or unfair? Why or why not?
6. The parable uses the metaphor of a journey and a king. What is the significance of this metaphor in explaining the Jewish relationship with God?

Insights of this class from the Chavruta program group Zoom session: 

Who doesn't know the mighty Samson?

The child was born during the judges' time, and he helped the Israelites against the Philistines. His strength came from his Nazarite vow, which meant he couldn't drink wine or cut his hair. With divine power, he defeated hundreds of Israel's enemies alone. However, he deviated from the instructions he received from the Creator at one moment, and the consequences were severe, leading to an immediate loss of everything.

This underscores the importance of seeking and following divine guidance, no matter how strong a person may be.

And we also observed the same phenomenon in the previous Kuzari lesson.

The Torah provides detailed instructions on how to offer sacrifices to God, the God of heaven and earth. It also describes the placement of the Temple vessels and the proper preparation of priestly garments. This guidance emphasizes that we cannot rely solely on human understanding to connect with the Creator. 

At this point, the Kuzari book reaches one of its climax and resolves the primary, initial claim:

What was said to the king in a dream:

"Your intention is desired - but your deed is not desired."

Even if we, as humans, intend to become more spiritual and create our path to connect with the Creator, if we do not follow the path that has been set out for us by GOD, our efforts will be in vain, and we will not truly connect with the Creator.

In our meeting, we also discussed the right approach to opening the hearts of our family, friends, and neighbors. Simply preaching "Accept the truth" will not be effective. We can influence others by asking questions that pique their curiosity and prompt them to re-examine their beliefs. Each person must find their answers in their way. Once curiosity is sparked, we can offer personal guidance, a crucial support form, to help them find their answers. Arguments with someone uninterested in listening at all will not be helpful.

Now, we are open enough to examine the matter of the afterlife, which is far beyond our reach.