Aligned sentence by sentence
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לֹא תַעֲזֹב נַפְשִׁי לִשְׁאוֹל ["You will not abandon my soul to Sheol"], תּוֹדִיעֵנִי אֹרַח חַיִּים ["You will make known to me the path of life"] etc.
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Since these cannot be interpreted as referring to the life of this world — for in that, the righteous and the wicked are alike — they must be interpreted as referring to the life of the World to Come.
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The second category: the indication that a good remembrance endures before God for the righteous, and an evil remembrance for the wicked —
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as it says: זֵכֶר צַדִּיק לִבְרָכָה וְשֵׁם רְשָׁעִים יִרְקָב ["the memory of the righteous is for blessing, but the name of the wicked shall rot"] —
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and Nehemiah said: זָכְרָה לִּי אֱלֹהַי לְטוֹבָה ["Remember me, O my God, for good"], and regarding the wicked: זָכְרָה אֱלֹהַי לְטוֹבִיָּה וּלְסַנְבַלַּט כְּמַעֲשָׂיו אֵלֶּה ["Remember, O my God, Tobiah and Sanballat, according to these their deeds"].
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The third category: the indication that God has books and registers in which the deeds of the righteous and the wicked are recorded —
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as Moses our Teacher (peace be upon him) said: אִם אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ ["if not, blot me out of Your book which You have written"], and: יִמָּחוּ מִסֵּפֶר חַיִּים וְעִם צַדִּיקִים אַל יִכָּתֵבוּ ["let them be blotted from the Book of Life, not written with the righteous"] —
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and also: אָז נִדְבְּרוּ יִרְאֵי ה' ... וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי ה' וּלְחֹשְׁבֵי שְׁמוֹ ["then those who feared the Lord spoke to one another ... and a book of remembrance was written before Him for those who fear the Lord and honor His name"].
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The fourth category: the warning that God (mighty and exalted) has a station in which He recompenses everyone who did good or evil —
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as it says: הֲלוֹא אִם תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ ["surely if you do well, you shall be lifted up; but if you do not do well, sin is crouching at the door"], and: כִּי עֵת לְכָל חֵפֶץ וְעַל כָּל הַמַּעֲשֶׂה שָׁם ["for there is a time for every matter and for every deed — there"].
Aligned sentence by sentence
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The fifth category: the breadth of the scriptures' testimony that God (mighty and exalted) is a just judge who recompenses every person for what he does —
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as it says: הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל דְּרָכָיו מִשְׁפָּט ["the Rock — His work is perfect, for all His ways are justice"], and: צַדִּיק ה' בְּכָל דְּרָכָיו ["the Lord is righteous in all His ways"],
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and: ה' לְעוֹלָם יֵשֵׁב כּוֹנֵן לַמִּשְׁפָּט כִּסְאוֹ וְהוּא יִשְׁפֹּט תֵּבֵל בְּצֶדֶק ["the Lord sits enthroned forever, He has established His throne for justice, and He will judge the world in righteousness"], and: לָתֵת לְאִישׁ כִּדְרָכָיו כִּפְרִי מַעֲלָלָיו ["to give to each person according to his ways, as the fruit of his deeds"].
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The sixth category: the warning of an appointed Day belonging to God, prepared for recompense —
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as it says: קָרוֹב יוֹם ה' הַגָּדוֹל ["near is the great Day of the Lord"] etc., יוֹם עֶבְרָה הַיּוֹם הַהוּא ["that day is a day of wrath"] etc., גַּם כַּסְפָּם גַּם זְהָבָם לֹא יוּכַל לְהַצִּילָם בְּיוֹם עֶבְרַת ה' ["neither their silver nor their gold shall be able to deliver them on the day of the Lord's wrath"] etc.
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The seventh category: the designation of reward as 'good,' and that the wicked are barred from it —
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as it says: לְמַעַן יִיטַב לָהֶם וְלִבְנֵיהֶם לְעוֹלָם ["that it might go well with them and their children forever"], and: מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִּירֵאֶיךָ ["how great is Your goodness which You have stored for those who fear You"] etc.,
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and also: כִּי גַּם יֹדֵעַ אֲנִי אֲשֶׁר יִהְיֶה טּוֹב לְיִרְאֵי הָאֱלֹהִים ... וְטוֹב לֹא יִהְיֶה לָרָשָׁע וְלֹא יַאֲרִיךְ יָמִים ["I know well that it shall go well for those who fear God ... and it shall not go well for the wicked, nor shall he prolong his days"].
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If someone thinks these verses can bear other interpretations that undermine their value as proof for the World to Come,
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we clarify for him that the matter is not as he thinks, for reason has necessitated recompense in the World to Come,
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so every interpretation that agrees with reason is sound, while every one that departs toward what contradicts reason is the rejected and corrupt one.
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These are, in brief, the proofs of the explicit scriptural text.