לֹא־יִֽהְיֶ֨ה מִשָּׁ֜ם ע֗וֹד ע֤וּל יָמִים֙ וְזָקֵ֔ן אֲשֶׁ֥ר לֹֽא־יְמַלֵּ֖א אֶת־יָמָ֑יו כִּ֣י הַנַּ֗עַר בֶּן־מֵאָ֤ה שָׁנָה֙ יָמ֔וּת וְהַ֣חוֹטֶ֔א בֶּן־מֵאָ֥ה שָׁנָ֖ה יְקֻלָּֽל׃
Dari sana tidak akan ada lagi anak kecil yang mati muda, ataupun orang tua yang tidak mencapai genap umurnya; sebab orang muda akan mati pada umur seratus tahun, dan orang berdosa yang berumur seratus tahun akan terkena kutuk.
For the Perplexed of the Generation
The sacrifices, however, certainly the entire time that the ethical state of humanity necessitates them or to become straightened by it, to use it for its material needs in the killing of animals, it is proper to be used for a better purpose, which is to teach the inner recognition of the obligation to be grateful to the good God, and that should be through the sacrifice of animals. Additionally, perhaps it will continue even in this era, and the ethical values will be carried until the [concept of eating] flesh of any life will be revolting. However, the idea of the existence of the attribute [of God] of [divine] judgment and the use of cruelty in the world, is proper for them to be found certainly in whatever era, to guard the spiritual state of man, so that he won’t fall lower through the evil deeds of those who stumble in social ethics. (Isaiah 65:20) “The sinner who is 100 years old will be cursed.” Therefore, the concept of sacrifices will impact anyway the one involved in that idea, [internalizing in him] that there is still [the concept of] the attribute of [divine] judgment in this world. However, when their status becomes loftier, to a most exalted fashion, where no preservation is needed at all any longer, then certainly the great Sanhedrin that will adjourn in that place that God will choose, they will delve into the Torah whether it’s possible to [still] sacrifice then to God all living things, [at a time] when no one will be able to desire it in any way because of their ethical awareness, and it says, (Leviticus 19:5, Leviticus 22:29) “According to your will should you sacrifice.” And once it will be impossible for there to be willingness [to sacrifice] in any perfected person, certainly the Great Bet Din will have the power to switch animal sacrifices to vegetable offerings, and on this that final testimony stated, (Malachi 3:4) “Then shall the offering of (minchat) Judah and Jerusalem be pleasant to God,” precisely an offering (mincha), and not a sacrifice (zevach). And our sages say about this, (Leviticus Rabbah 9:6) “All sacrifices will become nullified, but the thanksgiving offering will not become nullified”, [because it] is made up of bread which is the great fundamental about it. Obviously, it is impossible to define the specifics of that era, in which the power of authority will only be [given] to the Great Bet Din in that place God will choose. Anything they will decree in the explanation of the Torah and its boundaries, whether through the “reason of the verse” (taama d'kra), or whether it is through finding support from the Torah (asmachta), once the opinion of the Great Bet Din is unanimous, that is the complete Torah. Someone who disagrees with [their rulings] is a “rebellious elder” (zaken mamre). There will be no sin that will be as despicable as that at the time of perfection.