...the foundation of...eternal judgement (hadin hannitz'chi)...(Heb 6:1,2)

Greek:

— krímatos aioníou: literally meaning "decisions, for or against, the effects of which are eternal"

— kríma: the result or effect of the decision arrived at by the process described by the word, (krino), meaning "to sentence, or distinguish, by calling into question, [judicially] trying, or going to law." We get the English word 'crime' and 'criminal' from this word.

— aiónios: literally meaning, "perpetual, from the past, or past and future, from (aión), meaning "continued duration, perpetuity, eternal." This word was used by Plato to indicate timeless eternity, as opposed to chronos, which is its moving image in earthly time. In the Hellenistic world, Aión becomes the name of the god of eternity.

Hebrew:

— hadin hannitz'chi: literally meaning, literally meaning, "perpetual or eternal judgment"

— diyn: meaning "justice, sentence, or judgement," related to (dayán), "judge" or "minister of justice"

— neitzákh: meaning "perpetual, eternal, everlasting," from a root that means "to the most distant point of view" and relating to a "victory that cannot be overturned"

One of the greatest needs that the Holy One, blessed be He, promises to fulfill in our lives is that need, where our efforts, hopes, and dreams are realized; where doing what is right is rewarded, in truth, and doing what is wrong is punished; where the weak are protected and the arrogant and tyrannical are repaid. Regardless what we think we know, based on our senses, the corporal world, which we believe we know so well, is not the real world, and the spirit world is not the world of shadows. On the contrary, it is the spirit world that is the real world, while the corporal world is in reality the shadow world.

For every high priest is appointed to offer both gifts and sacrifices. Therefore {it is} necessary that this One also have something to offer. For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the Torah; who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, "See {that} you make all things according to the pattern shown you on the mountain." (Heb 8:3-5)

If our eyes were open and we could actually see what goes on in the spirit all around us, it would be too much for us to handle (rf. 2 Kings 6). Unfortunately, since we corrupted ourselves in the garden so long ago, the dream world we live in has become more of a nightmare:

A dream is perception without the discipline of reason. Here are all the stimuli and experiences we know from "real" life—sights and sounds, thoughts and action, exhilaration and dread. Indeed, everything in a dream is borrowed from our waking lives, for "a person dreams only of his daytime thoughts" (Berachot 55b). But everything is topsy-turvy, defying all norms of logic and credulity. In a dream, a tragedy might be a cause for celebration, a parent might be younger than his child, and one might witness "an elephant passing through the eye of a needle."

Galut (exile from G-d and from the freedom to live Torah-based lives) was born out of a succession of dreams because galut is the ultimate dream—a terrible, irrational fantasy embracing the globe and spanning millennia. A dream in which crime pays, the good die young, and G-d's chosen people are slaughtered with impunity. A dream in which what is right is seldom "realistic," and non-existences such as "evil," "ignorance" and "death" are potent forces in our lives.¹

In this nightmare world, where some successfully deny the existence of any supreme being, all restraint is cast off. In the presence of such individuals, one's possessions, freedom, one's very life are in constant peril, destruction and devastation are at every hand. If there truly is no G-d, "let us eat, drink, and be merry, for tomorrow we die." The survival of the fittest would be the law, and survival itself would be nothing but a pipe-dream. Even in cultures where the one, true G-d has long been rejected, not much time passed before some kind of post-life balancing of the scales, is raised as a hope and a banner (ex.: kharma of the Hindus, the underworld of the Greeks, the Terrestrial, Telestial, and Celestial worlds of the Mormons, etc.)—an attempt to maintain individual and communal sanity. It has often been said, and has happened in every society, Even if there was no G-d, man would invent one. There simply must be an answer to the apparent success of evil in the world:

But as for me, my feet had almost stumbled; my steps had nearly slipped. For I {was} envious of the boastful, when I saw the prosperity of the wicked. For {there are} no pangs in their death, but their strength {is} firm. They {are} not in trouble {as other} men, nor are they plagued like {other} men. Therefore pride serves as their necklace; violence covers them {like} a garment. Their eyes bulge with abundance; they have more than heart could wish. They scoff and speak wickedly {concerning} oppression; they speak loftily. They set their mouth against the heavens, and their tongue walks through the earth. Therefore his people return here, And waters of a full {cup} are drained by them. And they say, "How does G-d know? And is there knowledge in the Most High?" Behold, these {are} the ungodly, who are always at ease; they increase {in} riches. Surely I have cleansed my heart {in} vain, and washed my hands in innocence. For all day long I have been plagued, and chastened every morning. If I had said, "I will speak thus," behold, I would have been untrue to the generation of Your children. When I thought {how} to understand this, it {was} too painful for me, until I went into the sanctuary of G-d; {Then} I understood their end. (Ps 73:2-17)

The truth is evident in the symbols and activities prescribed by G-d, in the Temple. There is reward for the righteous and punishment for the wicked. But when does this great 'balancing of the books' take place? And what form shall it take? This is the subject to be covered in this session. Although most of the material and concepts in the previous sessions have been taken from the Hebrew Scriptures, we will have to draw more upon the Scriptures of the B'rit haChadashah (New Covenant) than we have up to now.

According to the Scriptures, each individual that shall ever live, will be given a period, in the dreamworld, to make his/her decision concerning their eternity. Each is given the opportunity to answer the following two questions:

1. Do you want to spend eternity in the presence of G-d or not?
   
   If no, the decision will be honored. If yes, only then will the next question come into view...
    
2. Do you want to come the way that G-d has provided, or by a way of your own creation, or the creation of another?
   
   If there were any other way, Messiah would not have had to lay His life down for us. He even specifically requested that if there were any other way...Therefore, to choose any other way is effectively the same as choosing 'no' to the first question.

At the end of the age, the Holy One, blessed be He, will institute a time of great pressure, called the Great Tribulation. This period is intended to apply sufficient pressure to cause any who could possibly be brought to repent and choose eternity with G-d, to do so. Once this total period of opportunity has passed, all will stand in the presence of the 'Judge of All Flesh,' to give account for their lives.

At that time {of Great Tribulation} Michael shall stand up, The great prince who stands {watch} over the sons of your people; and there shall be a time of trouble, such as never was since there was a nation, {even} to that time. And at that time your people shall be delivered, every one who is found written in the book. And many of those who sleep in the dust of the earth shall awake, some to everlasting life, some to shame {and} everlasting abhorrence. Those who are wise shall shine like the brightness of the firmament, and those who turn many to righteousness like the stars forever and ever. (Dn 12:1-3)

In this passage we begin to get the hint that the ultimate state of men will not be the same for everyone, although, the ultimate state for all will be eternal (infinite, without end). Some will rise to everlasting life, and, as we have previously established, to live is to be (exist, abide) in the presence of G-d. And this is born out in the statement that some will rise to shame and everlasting abhorrence. To abhor something is to get it out of one's presence, and keep it there.

Nor shall you bring an abomination into your house, lest you be doomed to destruction like it. You shall utterly detest it and utterly abhor it, for it {is} an accursed thing. (Deut 7:26)

Therefore, the ultimate state of those in the second category is shame and everlasting "get away from me."

And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness! (Matt 7:23)

In the Hindu system of beliefs, there is no absolute standard. While there is a judgement that takes place when life is complete, one is judged by some nebulous standard, that is based on the individual's inner voice. Either one obeys the inner voice and is rewarded with a step up in the next life, or one ignores the inner voice and suffers a step down in the next life. This is not a righteous judgment. For a judgment to be righteous, it must be based on a securely fixed standard, that must apply equally to all, and that standard of judgement must be made available to those who will be judged by it. This is to provide a positive opportunity to live according to the standard that will be applied at the judgement.

Then I saw a great white throne and Him who sat on it, from whose face [presence] the earth and the heaven fled away. And there was found no place for them. And I saw the dead, small and great, standing before G-d, and books were opened. And another book was opened, which is {the Book} of Life. And the dead were judged in accordance with the things they had done, by the things which were written in the books. The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to what he, {himself} had done. Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire. (Rev 20:11-15)

Common understanding of the books that are opened in the judgement of the last day, is that the books represent the records of the lives of the individuals being judged, as if, each life were played back on some great video player for all to see. But this is not the case. Notice that each individual that is judged is judged by the contents of the books, it is not the contents of the books that are judged. The books contain the standard, against which, each life is compared.

Then Y'Shua cried out and said, "He who believes in Me, believes not in Me but in Him who sent Me. And he who sees Me sees Him who sent Me. I have come {as} a light into the world, that whoever believes in Me should not abide in darkness. And if anyone hears My words and does not believe, I do not judge him; for I did not come to judge the world but to save the world. He who rejects Me, and does not receive My words, has that which judges him, the word that I have spoken will judge him in the last day. (Jn 12:44-48)

The ultimate source for the standard of righteousness (right living, right thinking, right attitudes), is the Holy Torah. Whenever citing, or quoting, a source for authority, both the prophets and the writers of the B'rit haChadasha (New Covenant) appealed to the Torah. Since this standard was inspired by G-d, and Y'Shua taught and expounded Torah, Torah, and its elaboration, application, and exposition (the rest of the Holy Scriptures) will be our judge in the last day.

For the word of G-d {is} living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. And there is no creature hidden from His sight, but all things {are} naked and open to the eyes of Him to whom we {must give} account. (Heb 4:12,13)

Once the life of each individual has had his/her life compared to the standard, every mouth will be stopped. All men will know their guilt before the Dayan haEmet (Righteous Judge).

For it is written: {"As} I live, says the L-RD, every knee shall bow to Me, and every tongue shall confess to G-d." So then each of us shall give account of himself to G-d. (Rom 14:11,12)

Once guilt has been established, and acknowledged, the only penalty is death (eternal separation from the Wellspring of Holiness). Another source will then be examined, to determine if that penalty has been paid, or is still due. If one has come to G-d for forgiveness and life, on the merit of the Messiah who paid the penalty for all who will so come, his/her name will be in the record being examined. If the individual does not bear the merit of the Messiah, he/she must bear his/her iniquity.

And at that time your people shall be delivered, every one who is found written in the book. (Dan. 12:1)

Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire. (Rev 20:11-15)

The initial judgement to take place in the last day, will be that of direction: into or out of the presence of G-d. That judgement, as already established, will be based on the choice to accept or reject the provision of Messiah. The choice will be manifested (made tangible, palpable) by the thoughts and actions of the individuals who made the choice. This choice is not simply a choice to hold to a particular attitude or belief, but to take action on the belief, actually living out the trust in G-d that one claims—with word and deed.

Brood of vipers! How can you, being evil, speak good things? For out of the abundance of the heart the mouth speaks. A good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things. But I say to you that for every idle word men may speak, they will give account of it in the day of judgment. For by your words you will be justified (declared innocent) , and by your words you will be condemned (declared guilty). (Matt 12:34-37)

Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of G-d; and those who hear will live. For as the Father has life in Himself, so He has granted the Son to have life in Himself, and has given Him authority to execute judgment also, because He is the Son of Man. Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation. (Jn 5:25-29)

Another parable He put forth to them, saying: 'The kingdom of heaven is like a man who sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat and went his way. But when the grain had sprouted and produced a crop, then the tares also appeared. So the servants of the owner came and said to him, 'Sir, did you not sow good seed in your field? How then does it have tares?' He said to them, 'An enemy has done this.' The servants said to him, 'Do you want us then to go and gather them up?' "But he said, 'No, lest while you gather up the tares you also uproot the wheat with them. Let both grow together until the harvest, and at the time of harvest I will say to the reapers, "First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn."'"...Then Y'Shua sent the multitude away and went into the house. And His disciples came to Him, saying, "Explain to us the parable of the tares of the field." He answered and said to them: "He who sows the good seed is the Son of Man. The field is the world, the good seeds are the sons of the kingdom, but the tares are the sons of the wicked {one.} The enemy who sowed them is the devil, the harvest is the end of the age, and the reapers are the angels. Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age. The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear! (Matt 13:24-43)

As in an earthly court, the sentence passed at the time of the Great Judgement varies, according to the degree of violation. As previously shown, all men will discover that none are righteous on their own merit. Were it not for the Messiah, who paid the penalty for those who draw near to G-d on His merit, all would be destined to an eternity outside the presence of G-d. For those who refuse to receive what the Messiah has provided, with His own life, the penalty remains. For those who do receive access to G-d, on the merit of Messiah, that access is guaranteed. So in what way does the way one lives his/her life contribute? Or does it really matter at all?

Part of the image of G-d that we bear is the innate sense of equity, fairness, and justice. Our instinctive connection with this aspect of our being recoils at the thought that how one has lived plays no part in the consequences faced at the judgement. As it happens, our instinct is correct. While direction is determined by the presence or absence of the merit, and atonement, of the Messiah, the level or degree of punishment or reward is determined by how each individual lived the life entrusted to him.

Unfortunately, one cannot be good enough, on one's own, to merit eternal life. The requirement is absolute perfection. Therefore, if Mother Theresa (her memory for a blessing) passed through the veil into the presence of G-d without getting her name in the Book of Life, she will G-d forbid, spend eternity outside the presence of G-d. It is impossible to conceive that such a life of love and sacrifice was lived without the influence of the Divine Presence, but, for the sake of example she is mentioned. It would also be inconceivable that such a one would suffer the same degree of punishment as that to be suffered by such as Herod the Great, Hitler, and Stalin (may their names be blotted out). The degree of punishment, for the wicked is determined by the degree of wickedness:

And the L-rd said, "Who then is that faithful and wise steward, whom {his} master will make ruler over his household, to give {them their} portion of food in due season? Blessed {is} that servant whom his master will find so doing when he comes. Truly, I say to you that he will make him ruler over all that he has. But if that servant says in his heart, 'My master is delaying his coming,' and begins to beat the male and female servants, and to eat and drink and be drunk, the master of that servant will come on a day when he is not looking for {him,} and at an hour when he is not aware, and will cut him in two and appoint {him} his portion with the unbelievers. And that servant who knew his master's will, and did not prepare {himself} or do according to his will, shall be beaten with many {stripes.} But he who did not know, yet committed things deserving of stripes, shall be beaten with few. For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more." (Lk 12:42-48)

As the degree of punishment, for the wicked, varies according to how one lives life, so does the degree of reward for the righteous:

Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor. (1Cor 3:8)

But someone will say, "How are the dead raised up? And with what body do they come?" Foolish one, what you sow is not made alive unless it dies. And what you sow, you do not sow that body that shall be, but mere grain, perhaps wheat or some other {grain.} But G-d gives it a body as He pleases, and to each seed its own body. All flesh {is} not the same flesh, but {there is} one {kind of} flesh of men, another flesh of animals, another of fish, {and} another of birds. {There are} also celestial bodies and terrestrial bodies; but the glory of the celestial {is} one, and the {glory} of the terrestrial {is} another. {There is} one glory of the sun, another glory of the moon, and another glory of the stars; for {one} star differs from {another} star in glory. So also {is} the resurrection of the dead. {The body} is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, "The first man Adam became a living being." The last Adam {became} a life-giving spirit. However, the spiritual is not first, but the natural, and afterward the spiritual. The first man {was} of the earth, {made} of dust; the second Man {is} the L-rd from heaven. As {was} the {man} of dust, so also {are} those {who are made} of dust; and as {is} the heavenly {Man,} so also {are} those {who are} heavenly. And as we have borne the image of the {man} of dust, we shall also bear the image of the heavenly {Man.} Now this I say, brethren, that flesh and blood cannot inherit the kingdom of G-d; nor does corruption inherit incorruption. Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal {must} put on immortality. So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: "Death is swallowed up in victory. O Death, where {is} your sting? O Hades, where {is} your victory?" The sting of death {is} sin, and the strength of sin {is} the law. But thanks {be} to G-d, who gives us the victory through our L-rd Y'Shua the Messiah. Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the L-rd, knowing that your labor is not in vain in the L-rd. (1Cor 15:35-58)

There is reward for not only choosing correctly for one's self, but also, for investing in the lives of others, enabling them to make corresponding choices.

Brethren, if anyone among you wanders from the truth, and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins. (Jas 5:19,20)

Those who are wise shall shine like the brightness of the firmament, and those who turn many to righteousness like the stars forever and ever. (Dn 12:1-3)

One who desires to dedicate himself to such service, must take great care. To be a teacher of righteousness, one must live it. One who knows the standard well enough to reveal its nuances and ramifications, is without excuse. Such a one is held to a higher standard.

My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment. (Jas 3:1)

For those to whom the Holy One has granted the gift of one so learned and enabled, profit from the influence of such a one is obtained, only when the wisdom offered by him is assimilated and put into practice.

Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you. (Heb 13:17)

Not all—probably very little—of what we believe is of great spiritual significance is truly of much value. And much that we consider to be of little consequence is of great value in the spirit realm. The values of all such will be revealed at the judgement.

According to the grace of G-d which was given to me, as a wise master builder I have laid the foundation, and another builds on it. But let each one take heed how he builds on it. For no other foundation can anyone lay than that which is laid, which is Jesus Christ. Now if anyone builds on this foundation {with} gold, silver, precious stones, wood, hay, straw, each one's work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one's work, of what sort it is. If anyone's work which he has built on {it} endures, he will receive a reward. If anyone's work is burned, he will suffer loss; but he himself will be saved, yet so as through fire. (1Cor 3:10-15)

Rarely, if ever, will reward be accumulated in great chunks. Great sacrifice, out of abundance, will be compared to simple obedience and acts of gemelut chasadim (selfless deeds of loving-kindness). One will discover that reward is accumulated as one accumulates gold dust from years of consistent, diligent panning, at the river of life.

How can one possibly imagine to get any reward, when compared to such greats as we find wherever we look? Have no fear. There will be no comparison between individuals, but each life will be examined on its own merit. Each will be rewarded according to how much of what he could have done, actually was accomplished.

For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more. (Lk 12:48)

Each person is born with a certain, maximum, potential. When that person is judged, what he actually accomplished will be compared to that potential, and his reward will be based on the results. Consider the following;

In this comparison, Person B is an average individual with average potential, while Person A is an extremely gifted individual with great potential. Person A actualized 40% of his potential, while Person B actualized 80% of his potential. According to the curve, Person B will receive double the reward of Person A, even though the effects of the accomplishments of both were equal (equal quantity of accomplishment). The key is in knowing, and factoring in, the potential.

Each choice that we are faced with, every day, presents the opportunity to actualize or discard potential. To choose what G-d desires is to actualize the potential, while choosing our own way causes potential to leak away. Granted, a tiny pinhole in a bucket may leak but a minuscule amount, but a multitude of such pinholes can result in almost total loss.

Bottom Line: Literally, every decision we make has some eternal consequence.