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Originally posted by '___'eed
If there was, it wouldn't be for the public... or would it? Maybe it would be too crazy for the common man to believe.
Originally posted by thirsty
reply to post by SpeakerofTruth
Where is that in the Bible? I want to look into it.
Book of Life
While the prevailing tendency among apocryphal writers of the Hasidean school was to give the Book of Life an eschatological meaning—and to this inclines also Targ. Jon. to Isa. iv. 3 and Ezek. xiii. 9 (compare Targ. Yer. to Ex. xxxii. 32)—the Jewish liturgy and the tradition relating to the New-Year's and Atonement days adhered to the ancient view which took the Book of Life in its natural meaning, preferring, from a sound practical point of view, the this-worldliness of Judaism to the heavenliness of the Essenes. Instead of transferring, as is done in the Book of Enoch, the Testament of Abraham, and elsewhere, the great Judgment Day to the hereafter, the Pharisaic school taught that on the first day of each year (Rosh ha-Shanah) God sits in judgment over His creatures and has the Books of Life and Death opened, together with the books containing the records of the righteous and the unrighteous. And out of the middle state of the future judgment (see Testament of Abraham, A, xiv.) there arose the idea of a third class of men who are held in suspense (Benonim, the middle), and of a corresponding third book for this middle class (R.H. 16b). In Tos. Sanh. xiii. 3, however, the annual (Rosh ha-Shanah) judgment (Yom ha-Din) is not yet recognized (compare Tos. R. H. i. 13, R. Jose's opinion in opposition to that of R. Akiba and R. Meïr, which has become the universally accepted one).
The origin of the heavenly Book of Life must be sought in Babylonia, whereas the idea of the annual Judgment Day seems to have been adopted by the Jews under Babylonian influence in post-exilic times. The Babylonian legends speak of the Tablets of Destiny; also of the tablets of the transgressions, sins, and wrong-doings, of the curses and execrations, of a person which should be "cast into the water"; that is, to be blotted out. As to the resemblance of the Babylonian Zagmuku or New-Year to the Jewish New-Year see the art. Rosh ha-Shanah. The living are the righteous (second half of the verse), who alone are admitted to citizenship in the theocracy. The wicked are denied membership therein: they are blotted out of God's book (Ex. xxxii. 32 et seq.). The figure is derived from the citizens' registers. The life which the righteous participate in is to be understood in a temporal sense. In Dan. xii. 1, however, those who are found written in the book and who shall escape the troubles preparatory to the coming of the Messianic kingdom are they who, together with the risen martyrs, are destined to share in the everlasting life referred to in verse 2. The eternal life is certainly meant in Enoch xlvii. 3, civ. 1, cviii. 3, and frequently in the New Testament (especially in Revelation). The Targum (Isa. iv. 3; Ezek. xiii. 9) speaks of the "Book of Eternal Life." Temporal life is apparently prayed for in the liturgical formula: "Inscribe us in the Book of Life" (see Atonement, Day of). The Mishnah tells us that the deeds of every human being are recorded in a book (Abot, ii. 1; see iii. 16). The Sefer Ḥasidim (xxxiii) pointedly adds that God is in no need of a book of records; "the Torah speaks the language of man"; i.e., figuratively.