Sanhedrin 90 about the World to Come
In Sanhedrin 90, a passage in the Talmud, the concept of the *World to Come* (Olam Ha-Ba) is outlined as a future messianic era that goes far beyond spiritual redemption. This vision is not solely focused on an afterlife, but on a profound, terrestrial transformation of the world—politically, socially, and economically. Rabbi Michael Higger’s 1932 work, a compilation of Jewish prophetic teachings and interpretations over 2,500 years, offers an in-depth look at how this vision unfolds. It is a world where the Jewish people, collectively, will emerge as the central force in reshaping human society.Higger’s work does not present original ideas but compiles centuries of Jewish thought, prophecies, and rabbinical interpretations. These texts outline a vision where the Jewish people will not only survive but will lead humanity into a new era of global peace and justice. The concept of the Jewish people being their own Messiah is pivotal in this vision. Unlike Christian beliefs that anticipate the arrival of a divine savior, the Jewish people, in this interpretation, will fulfill the messianic role through their collective power. This role is not spiritual alone; it is fundamentally political, involving global dominion and leadership.
In this *World to Come*, the dissolution of national borders will occur, the monarchy will be abolished, and a world republic will be established. The Jewish people will exercise the privilege of citizenship everywhere, while Jewish leaders will govern all nations. This new world order will unfold with such ease that the various governments will fall into Jewish hands without resistance. Once this global Jewish leadership is firmly established, the next step will be the abolition of private property. State-controlled resources will become the basis for wealth distribution, fulfilling a key prophecy of the Talmud that, in the Messianic era, the Jews will hold all the property of the world in their hands.
This vision of the *World to Come* is not abstract or spiritual; it is firmly grounded in an earthly, *terrestrial* transformation. It stands in sharp contrast to Christian teachings, which emphasize enduring suffering in this life with the promise of eventual redemption in the afterlife. Christianity teaches that believers should endure hardship, "turn the other cheek," "be meek," and "render unto Caesar what is Caesar’s," while holding onto the hope of eternal life in heaven—a spiritual realm with God. This Christian doctrine suggests that the rewards of faith and righteousness will come after death.
In stark contrast, Higger’s interpretation of the *World to Come* is focused on creating a “heaven on earth.” It is a vision of an earthly utopia, achieved through Jewish governance and global leadership. The *Tikun Olam*, a concept in Judaism traditionally referring to the act of repairing the world through moral and spiritual means, takes on a far broader meaning in Higger’s framework. *Tikun Olam* in this context refers to the comprehensive reshaping of society, a transformation in which the Jewish people will assume control of the world’s political, economic, and social structures, creating a perfect, just society in line with Jewish values and principles.
Higger also envisions a future in which advances in technology and genetics will produce a new race of people—tall, athletic, extraordinarily attractive, and intellectually superior. This genetically enhanced population will not only embody the ideal of physical and mental perfection but will also play a central role in fulfilling the prophecy of Jewish global dominance. Those who enter this *World to Come* will be the beneficiaries of this technological and genetic transformation, living extraordinarily long lives and embodying the pinnacle of human evolution.
For gentiles (non-Jews) to be included in this World to Come, they must adhere to the Seven Noahide Laws, as outlined in Sanhedrin 57a.
David Icke
-
These laws form a universal moral code for non-Jews, prohibiting idolatry, murder, theft, sexual immorality, blasphemy, cruelty to animals, and the requirement to establish courts of justice. The Talmud stipulates severe consequences for gentiles who fail to follow these laws. Particularly, idol worship is viewed as a grave transgression. The punishment for idol worship is capital punishment, typically by decapitation (*Hereg*), carried out by sword. Other violations of the Noahide Laws also carry severe penalties, though idol worship is considered one of the most serious offenses.
The legal framework described in Sanhedrin 57a also makes it clear that non-Jews are subject to a different set of legal standards than Jews. While a Jewish court requires a panel of 23 judges for capital cases, a gentile’s case can be judged by a single judge, and only one witness is required for conviction. Furthermore, the accused gentile need not have been forewarned of the transgression. This distinction underscores the different legal standards applied to Jews and non-Jews under Jewish law, with harsher penalties for gentiles.
These teachings have been brought into the modern political sphere, reflecting the strong Jewish push for imposing Noahide Laws. In 1991, the U.S. Congress passed H.J. Res. 104, a joint resolution that recognized the Noahide Laws as a moral foundation for all humanity. The resolution stated that these laws form the "bedrock of society" and encouraged their promotion as universal principles.
More recently, on April 4, 2019, U.S. President Donald J. Trump attended a special ceremony at the King David Hotel in Jerusalem, where he signed a proclamation supporting the Noahide Laws. This event marked a significant symbolic endorsement of these ancient laws, emphasizing their role in shaping future global governance and aligning with the vision of Jewish leadership in the World to Come.
The implications of this are clear: the World to Come as described in Sanhedrin 90 and interpreted by Higger is not a distant spiritual hope but a tangible, physical reality. It is a time when Jewish leadership will dominate the political and social structures of the world, creating a global society where the Jewish people, as a collective, fulfill the role of the messiah. This is a dramatic shift from the Christian concept of salvation through faith in the afterlife, where suffering in this life is viewed as temporary and ultimately rewarded in heaven. In contrast, the Jewish vision is one of earthly, political, and economic power, realized through Jewish ascendancy, the abolition of private property, and the establishment of a world republic led by Jewish leaders.
Moreover, the requirement for gentiles to follow the Seven Noahide Laws and the severe punishments for non-compliance, particularly idol worship, illustrate the foundational role these laws will play in this new world order. Non-Jews who wish to participate in this World to Come must adhere to these laws, or face capital punishment, as described in Sanhedrin 57a. The distinction between Jewish and gentile legal standards further reinforces the idea of a hierarchical society in this envisioned future.
In conclusion, the World to Come is not simply a spiritual hope but a radical political, social, and economic restructuring of the world, centered on Jewish leadership and global dominion. It is a vision of a heaven on earth, where the Jewish people lead humanity into a new era of peace and justice. Unlike the Christian doctrine of suffering and redemption in the afterlife, Higger’s vision is focused on the immediate, tangible creation of a just society, where Jewish governance and principles shape the destiny of all peoples. The *Seven Noahide Laws* provide the moral framework for gentiles, while Jewish law and leadership form the basis of the new world order.
"A Jewish Utopia Begins Where Wells Leaves Off"
Zohar 1,25b
666
ZOG
J U
"The" Jewish Utopia
Professor Rabbi Michael Higger PhD 1932
David Icke
==========
In Sanhedrin 90, a passage in the Talmud, the concept of the *World to Come* (Olam Ha-Ba) is outlined as a future messianic era that goes far beyond spiritual redemption. This vision is not solely focused on an afterlife, but on a profound, terrestrial transformation of the world—politically, socially, and economically. Rabbi Michael Higger’s 1932 work, a compilation of Jewish prophetic teachings and interpretations over 2,500 years, offers an in-depth look at how this vision unfolds. It is a world where the Jewish people, collectively, will emerge as the central force in reshaping human society.
Higger’s work does not present original ideas but compiles centuries of Jewish thought, prophecies, and rabbinical interpretations. These texts outline a vision where the Jewish people will not only survive but will lead humanity into a new era of global peace and justice. The concept of the Jewish people being their own Messiah is pivotal in this vision. Unlike Christian beliefs that anticipate the arrival of a divine savior, the Jewish people, in this interpretation, will fulfill the messianic role through their collective power. This role is not spiritual alone; it is fundamentally political, involving global dominion and leadership.
In this *World to Come*, the dissolution of national borders will occur, the monarchy will be abolished, and a world republic will be established. The Jewish people will exercise the privilege of citizenship everywhere, while Jewish leaders will govern all nations. This new world order will unfold with such ease that the various governments will fall into Jewish hands without resistance. Once this global Jewish leadership is firmly established, the next step will be the abolition of private property. State-controlled resources will become the basis for wealth distribution, fulfilling a key prophecy of the Talmud that, in the Messianic era, the Jews will hold all the property of the world in their hands.
This vision of the *World to Come* is not abstract or spiritual; it is firmly grounded in an earthly, *terrestrial* transformation. It stands in sharp contrast to Christian teachings, which emphasize enduring suffering in this life with the promise of eventual redemption in the afterlife. Christianity teaches that believers should endure hardship, "turn the other cheek," "be meek," and "render unto Caesar what is Caesar’s," while holding onto the hope of eternal life in heaven—a spiritual realm with God. This Christian doctrine suggests that the rewards of faith and righteousness will come after death.
In stark contrast, Higger’s interpretation of the *World to Come* is focused on creating a “heaven on earth.” It is a vision of an earthly utopia, achieved through Jewish governance and global leadership. The *Tikun Olam*, a concept in Judaism traditionally referring to the act of repairing the world through moral and spiritual means, takes on a far broader meaning in Higger’s framework. *Tikun Olam* in this context refers to the comprehensive reshaping of society, a transformation in which the Jewish people will assume control of the world’s political, economic, and social structures, creating a perfect, just society in line with Jewish values and principles.
Higger also envisions a future in which advances in technology and genetics will produce a new race of people—tall, athletic, extraordinarily attractive, and intellectually superior. This genetically enhanced population will not only embody the ideal of physical and mental perfection but will also play a central role in fulfilling the prophecy of Jewish global dominance. Those who enter this *World to Come* will be the beneficiaries of this technological and genetic transformation, living extraordinarily long lives and embodying the pinnacle of human evolution.
For gentiles (non-Jews) to be included in this World to Come, they must adhere to the Seven Noahide Laws, as outlined in Sanhedrin 57a.
David Icke
-
These laws form a universal moral code for non-Jews, prohibiting idolatry, murder, theft, sexual immorality, blasphemy, cruelty to animals, and the requirement to establish courts of justice. The Talmud stipulates severe consequences for gentiles who fail to follow these laws. Particularly, idol worship is viewed as a grave transgression. The punishment for idol worship is capital punishment, typically by decapitation (*Hereg*), carried out by sword. Other violations of the Noahide Laws also carry severe penalties, though idol worship is considered one of the most serious offenses.
The legal framework described in Sanhedrin 57a also makes it clear that non-Jews are subject to a different set of legal standards than Jews. While a Jewish court requires a panel of 23 judges for capital cases, a gentile’s case can be judged by a single judge, and only one witness is required for conviction. Furthermore, the accused gentile need not have been forewarned of the transgression. This distinction underscores the different legal standards applied to Jews and non-Jews under Jewish law, with harsher penalties for gentiles.
These teachings have been brought into the modern political sphere, reflecting the strong Jewish push for imposing Noahide Laws. In 1991, the U.S. Congress passed H.J. Res. 104, a joint resolution that recognized the Noahide Laws as a moral foundation for all humanity. The resolution stated that these laws form the "bedrock of society" and encouraged their promotion as universal principles.
More recently, on April 4, 2019, U.S. President Donald J. Trump attended a special ceremony at the King David Hotel in Jerusalem, where he signed a proclamation supporting the Noahide Laws. This event marked a significant symbolic endorsement of these ancient laws, emphasizing their role in shaping future global governance and aligning with the vision of Jewish leadership in the World to Come.
The implications of this are clear: the World to Come as described in Sanhedrin 90 and interpreted by Higger is not a distant spiritual hope but a tangible, physical reality. It is a time when Jewish leadership will dominate the political and social structures of the world, creating a global society where the Jewish people, as a collective, fulfill the role of the messiah. This is a dramatic shift from the Christian concept of salvation through faith in the afterlife, where suffering in this life is viewed as temporary and ultimately rewarded in heaven. In contrast, the Jewish vision is one of earthly, political, and economic power, realized through Jewish ascendancy, the abolition of private property, and the establishment of a world republic led by Jewish leaders.
Moreover, the requirement for gentiles to follow the Seven Noahide Laws and the severe punishments for non-compliance, particularly idol worship, illustrate the foundational role these laws will play in this new world order. Non-Jews who wish to participate in this World to Come must adhere to these laws, or face capital punishment, as described in Sanhedrin 57a. The distinction between Jewish and gentile legal standards further reinforces the idea of a hierarchical society in this envisioned future.
In conclusion, the World to Come is not simply a spiritual hope but a radical political, social, and economic restructuring of the world, centered on Jewish leadership and global dominion. It is a vision of a heaven on earth, where the Jewish people lead humanity into a new era of peace and justice. Unlike the Christian doctrine of suffering and redemption in the afterlife, Higger’s vision is focused on the immediate, tangible creation of a just society, where Jewish governance and principles shape the destiny of all peoples. The *Seven Noahide Laws* provide the moral framework for gentiles, while Jewish law and leadership form the basis of the new world order.
"A Jewish Utopia Begins Where Wells Leaves Off"
Zohar 1,25b
666
ZOG
J U
"The" Jewish Utopia
Professor Rabbi Michael Higger PhD 1932
David Icke
-
"More recently, on April 4, 2019, U.S. President Donald J. Trump attended a special ceremony at the King David Hotel in Jerusalem"
This point may have been an error apologies if so..
David Icke