DEUT1582 When lifetime reaches its appointed end, it is reviewed, evaluated, assessed. And the spiritual being that has shared his body to enter the realm beyond, is held accountable and responsible for everything. In the presence of the Almighty, answer must be made for things done or not done. ... How do you prepare? ... To this agonizing question our Sages have one fundamental approach: "If there is no judgment below, there is judgment above" (Midrash Rabbah, Deuteronomy v 4; Tanhuma, Mishpatim 5); but "whenever there is judgment [below] there will be none [above]" (Midrash Rabbah, Genesis xxvi 6). Heaven's sentence for our misdeed and iniquity, the only alternative – and the better alternative--is to undergo judgment below, in our earthly existence; at whose hands?--Our own. If we judge ourselves fairly and honestly, there will be no need for a Heaven to do so. Once a debt is paid, it ceases to exist. But our self-judgment must be worthy [of] the name: it must be really fair and truthful. And it must be carried out. A French proverb runs, Qui s'excuse, s'accuse: whoever makes excuses for himself, accuses himself. (Gabriel Meurier, Tresor des Sentences (c. 1575) p. 63). The honest way of self-judgment is to see that we make payment in full, insofar as we can, for every wrong committed. Did you insult someone? Ask his forgiveness. Did you unjustly withhold another's money? See that he receives it without delay. Did you fail to give as much tz'dakah, charity to good causes, as you could have and should have? Henceforth give your share. Have you failed to visit the sick to bring them cheer? To visit mourners to bring them solace? Hereafter overcome your inertia and reluctance, and make these visits. The goal to achieve is t'shuvah, a word translated as repentance, which actually means return. Pass judgment on yourself, and carry it out with integrity, so that you return to your original state of merit. Let your slate be wiped clean; return, become again the person you were before you incurred guilt. But above all, start at once. Now is the time to right the wrongs you have committed, to seek forgiveness from the people you have hurt, to make restitution while you can. In the grave it is too late. The objection could be raised, though, that human memory is rather short, especially where it concerns one's own self. Perhaps we can recall relatively few of our past mistakes and shortcomings. What then? Let us bear in mind the eloquent words of Moses our Master: "The hidden things are for Lord our God, and the overt, apparent things are for us…" [this verse]. Our task is to undergo judgment at our hands for those bad deeds of which we know; the rest we can safely leave to Heaven.

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DEUT1634 If we are creatures of the Almighty, we are also His servants, created to do His bidding. Perhaps we are not ready to choose wisely and prudently if offered a choice, to prepare well [i.e., for the world-to-come--AJL] in this ante-chamber. We are still obliged to, as His servants. He directs us to do what is ultimately best for us. "Choose life" [this verse]. He commands us: choose a way of life in this world that will let you live in the Hereafter. Every moment of life that we are granted is a free, unearned gift. It is too precious to waste through foolish or evil choice. Nor can we argue later or plead for extra time, another chance. When the summons comes to depart this life, we cannot claim that it is premature or untimely. It is our royal duty to be at the ready.

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DEUT1689 R. Jonathan said: Whoever fulfills the Torah amid poverty, in the end he will yet fulfill it amid wealth; but whoever makes naught of the Torah amid wealth, in the end he shall make naught of it in poverty. Pirkei Avot, Perek IV, mishnah 11. … The interesting thing to note is that R. Jonathan differs radically in his thinking with the basic ideology of the acquisitive or affluent society. It is clear from his words that poverty is not necessarily an ill, nor is wealth automatically a blessing, the mark of success that insures a happy life. But this is, unfortunately, the common view. Should a person's bank balance fail to rise to a certain level, society may regard him, and (more tragically) he may regard himself, as a failure. He may live with a sense of bitterness and anger and frustration. And the affluent man, assured of his bank balance and its steady growth, basking in the status symbols about him, may feel that his life has thus achieved full success. This is all wrong, R. Jonathan implies: Poverty offers a man a golden opportunity for growth; riches may bring corruption in the and decay--not of the bank account, but of something far more lasting and important: the character, the soul, the spiritual self. Long, long before R. Jonathan, Moses our Master sounded the same note of prophetic warning: "Jeshurun [the people Israel] grew fat and kicked; you became fat, you grew thick, you became sleek; then he forsook God who made him, and scoffed at the Rock of his salvation" [this verse]. Moses saw this in a vision as though it had already occurred; he speaks in the past tense. But it is a prophecy: it happens over and over and over again. Riches come, and religion and faith fly out the window. Money seems to give people wings to take off for "greener pastures," leaving Torah far behind. Ultimately, any radical shift in circumstances or environment poses a threat and a challenge to religious life, be it hardship or good fortune. The Hebrew word for poverty, oni, also means affliction, and is often used in Scripture in this sense (E.g. Deuteronomy 26:7, Lamentations 3:19, Psalms 25:18, 44:25, 69:30, 88:16). Obviously money troubles will bring affliction; the spirit will easily become downtrodden, oppressed. And wealth brings its own hazards and perils to the character and destiny of man. This much we learn from R. Jonathan: through either extreme, let a man remain loyal to the Torah, and he will ultimately enjoy in tranquility the fruit of his devotion and loyalty.

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DEUT1690 R. Yannai said: It is not within our ability [to understand or explain] the tranquil well-being of the wicked or the afflictions of the righteous. Pirkei Avot, Perek IV, mishnah 19. … we could interpret our text this way: It is not within our ability to handle either the tranquil well-being of the wicked or the afflictions of the righteous. We probably would not withstand the temptations of good fortune and extreme luxury, which indeed turn many wicked. Nor is it likely that we could bear with equanimity the extreme suffering that befell some of our great Sages and scholars, like the afflictions of Job. We are ordinary people of small spiritual stature. We can do best in a medium "climate of life," with a moderate amount of joy and happiness and a normal amount of trouble. Great woe, massive amounts of suffering, or unbearable burdens can well make a person's faith snap. The crushing pain of poverty, say the Sages, is one of three causes that will drive a man beyond his own good sense and the good sense of his Maker (T.B. Erubin 41b). Similarly, there are few people whose usual belief and easy-going faith could withstand the upheaval and temptation of sudden great wealth. In our written Torah we read, "Jeshurun grew fat and kicked," [this verse] a dire prophecy that with prosperity and affluence the people Israel would kick over the traces to reject its faith. Our prayer to the Almighty should be to give us everything in moderation, and proportions that He knows to be best for us.

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DEUT1746 See [[NUM84]] Numbers 11:22 enough SINAI2 44

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