Torah and Jewish Idea > Torah and Jewish Idea
Afterlife
muman613:
--- Quote from: Igor Schwarzmann on December 10, 2011, 02:05:27 PM ---Thank you for making clear what Sheol is. Your links are always interesting, I never heard about the 18000 planets before.
But I'm still unaware of the following:
1. If Gehinnom is a place for spiritual punishment, why does Isaiah 66:24 then mention a 'fire that is not extinguished'? I also heard Chaim sometimes saying about wrongdoers on Ask JTF that they will come to a 'warm place' in afterlife. Is this meant to be metaphoric, that the 'fire' symbolizes the spiritual pain?
2. Is there a difference between the treatment of Jews and Goyim in afterlife?
--- End quote ---
Hello Igor,
You always have such interesting questions. I will attempt to answer according to my understanding, which as I said before a lot of these questions are not absolutely known and some interpretations are different than what I have been taught.
You realize that once you die your body will be buried and your spirit will depart from your body and go before the 'Heavenly Tribunal'. It is here that your soul will be judged, with HaSatan on one side acting as the Prosecuting attorney and angel Michael on the other {this is for Jews since angel Michael is called the 'defender of Israel'} who is acting as a defense attorney {or advocate}.
All of our sins are placed on one side of a scale and all of our observance of commandments {Mitzvot} are placed on the other side of the scale. Then according to a 'Calculation' which we really don't understand {because we believe that G-d acts with a trait of Mercy in judging us} we are judged.
Will it be Gehinnom? How long in Gehinnom for the transgressions? Which part of Gehinnom will your spirit spend its purgatory? All of these are according to this calculation which Hashem makes in judging our existence in his creation.
I do not believe that we experience 'physical pain' as we understand it here. The Torah always uses metaphors or what is called Anthropomorphic expression. Saying that Hashem used a 'strong arm' to bring out the Jews from Egypt is one example of an anthropomorphic expression... Thus I do not think we experience a fire like we experience it here. This fire is a fire in the soul...
As to your last question... All I know is that our Holy Talmud does say that the righteous of the nations have a portion in the world to come. This means that Gan Eden {The Garden of Eden/Paradise} is promised to those who obey at least the seven Noachide laws. Those who hate the nation of Israel though do not have any portion in the world to come. The enemies of Israel according to all sources will ultimately be destroyed because Hashem willed their destruction at some time in the future.
I am glad to answer your questions... I hope you find answers..
muman
References:
--- Quote ---http://www.mechon-mamre.org/jewfaq/gentiles.htm
The Torah maintains that the righteous Gentiles of all nations (those observing the Seven Laws of Noah, listed below) have a place in the World to Come. But not all religious Gentiles earn eternal life by virtue of observing their religion:
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--- End quote ---
--- Quote ---http://www.torah.org/features/spirfocus/tolerance.html
One of the main differences that separates Judaism from the other major monotheistic religions - Christianity and Islam – is the matter of exclusivity. The rabbis of the Talmud long ago reiterated the traditional Jewish position that “the righteous of the nations of the world all have a share in the World to Come.” This meant immortality of the soul and heavenly reward once one passes on from this life.
One need not be Jewish to gain holiness, immortality and heavenly eternal reward. I have always been reminded of the famous advertisement so popular in New York City decades ago which loudly proclaimed: “You don’t have to be Jewish to enjoy Levy’s rye bread.” Well, immortality and heavenly reward aren’t rye bread but you get the idea I am trying to communicate.
The seven Noahide laws, which for all practical purposes form the basis of Western civilization, are the guidelines for determining “the righteous of the nations of the world.” Because of this sense of non-exclusivity, Judaism allows for tolerance and diversity in a world of different faiths, societies and peoples. (One should always be sophisticated enough to differentiate between the behavior of Jews and Judaism itself.)
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--- End quote ---
Igor Schwarzman:
Thank for making this clear muman. I really enjoy reading your answers.
I know much more about afterlife in Judaism than before! What I know now is the following:
After our death, our soul and body are departed until the Messiah comes and the dead will ressurect. Our souls are judged after death regarding our deeds in lifetime. The righteous will enter Paradise, Gan Eden. But if we became impure because of our deeds, we need to get purified in Gehinnom (before entering Gan Eden and The World To Come), which is unlike "Hell" in Christianity not a place of physical burning, but a place for spiritual purification. Isaiah 66:24 mentions Gehinnom for example as a 'fire that is not extinguished', meaning a methaphoric, spiritual fire in Jewish interpretation, unlike the prevalent Christian interpretation of a real, physical fire. For most souls, this process takes 12 months, but for some it will take longer or even be everlasting. So Hitler would be punished by eternally being showed detailed all the suffering he caused. When the Messiah comes, the dead will resurrect, and if they were righteous, have a long life in The World To Come, and after this will enter Gan Eden. Jews and Non Jews receive same reward and punishment for good or wicked deeds in afterlife, but Jews have to obey 613 commandements while Non Jews have only 7 to obey. Correct me if I got something wrong!
But I've still two questions ^^:
1. Is it for Jews more easy to come to Gehinnom, than for Non Jews, because we've 606 commandements more to obey? Do we need to be more carefull?
2. Do you know a page where I can find a collection of afterlife mentions in the Tanakh? I know the Tanakh focuses more on this life, but I'm just interested.
muman613:
--- Quote from: Igor Schwarzmann on December 11, 2011, 12:53:10 PM ---Thank for making this clear muman. I really enjoy reading your answers.
I know much more about afterlife in Judaism than before! What I know now is the following:
After our death, our soul and body are departed until the Messiah comes and the dead will ressurect. Our souls are judged after death regarding our deeds in lifetime. The righteous will enter Paradise, Gan Eden. But if we became impure because of our deeds, we need to get purified in Gehinnom (before entering Gan Eden and The World To Come), which is unlike "Hell" in Christianity not a place of physical burning, but a place for spiritual purification. Isaiah 66:24 mentions Gehinnom for example as a 'fire that is not extinguished', meaning a methaphoric, spiritual fire in Jewish interpretation, unlike the prevalent Christian interpretation of a real, physical fire. For most souls, this process takes 12 months, but for some it will take longer or even be everlasting. So Hitler would be punished by eternally being showed detailed all the suffering he caused. When the Messiah comes, the dead will resurrect, and if they were righteous, have a long life in The World To Come, and after this will enter Gan Eden. Jews and Non Jews receive same reward and punishment for good or wicked deeds in afterlife, but Jews have to obey 613 commandements while Non Jews have only 7 to obey. Correct me if I got something wrong!
But I've still two questions ^^:
1. Is it for Jews more easy to come to Gehinnom, than for Non Jews, because we've 606 commandements more to obey? Do we need to be more carefull?
2. Do you know a page where I can find a collection of afterlife mentions in the Tanakh? I know the Tanakh focuses more on this life, but I'm just interested.
--- End quote ---
Shalom Igor,
It does sound like you have learned a bit on this topic. Yasher Koach...
On these questions.
1) We do believe that a Jew has a higher calling being that we consider ourselves 'chosen' and our mission is to be a 'light unto the nations'. Thus we accordingly have a higher level of expectation from Hashem. Non Jews do not have a command to obey Shabbat while a Jew does, a non-Jew does not have to be concerned with the laws of Kashrut while a Jew does, etc. etc... We are judged on each transgression according to that 'calculation' which I mentioned before. Indeed a Jew, once made aware of the nature of our covenant with Hashem, should obey the commandments in order to receive the reward which awaits him.
2) You may find these links very educational:
http://tvtorah.com/index.php/Judaism-Channel/Rabbi-Eliyahu-Kin/Gan-Eden-Gehenom-and-Olam-Haba-Paradise-Hell-and-the-World-to-Come.html
http://www.sichosinenglish.org/books/the-ladder-up/15.htm
--- Quote ---The Torah tells us that if a Jew lives well and fulfills his purpose, his reward is the World to Come. On the other hand, we are told that all Jews will inherit the World to Come.[98] This implies even those who have not lived well and fulfilled their purpose. Which is correct?
The Torah is the wisdom of Hashem. It follows that it is endlessly deep and infinitely wide. It applies exactly to, and equally in, all times and places and can have no conflicts. Any apparent inconsistency can always be reconciled depending only on the level of our appreciation.
The Rebbe has explained[99] that Olam Habo (the World to Come) is a term which refers to two separate states.
The first is Gan Eden. It is the state of neshomos, when they have successfully finished their mitzvos, refining the various bodies in which they have been enclothed and elevating their environment. The neshomah is in Gan Eden as a reward. There it learns the Torah it learned on earth at a much higher level, and basks in the glow of Hashem's presence.
We are told that this is so pleasurable that one moment of this pleasure is more than the entire life on this world.[100]
The other state of the World to Come, is Techias HaMeisim (the Revival of the Dead). This will be a time when neshomos are resurrected into the bodies that were their attire, so being brought back to life. The period of Techias HaMeisim will follow the revelation of Moshiach.[101]
The Rebbe has explained that those people who are alive when Moshiach comes will not necessarily die before the period of Techias HaMeisim.
So the contradiction is resolved; Gan Eden is reward for some; Techias HaMeisim rewards all Jews. Both are the World to Come.
What happens to neshomos who do not merit Gan Eden? They have Gehinom. The word merit is not used in the sense of a naughty child being rapped over the knuckles. The notion is that the neshomah has not been elevated to the point where it warrants Gan Eden. Those who cannot pass into Gan Eden withdraw to Gehinom. There, neshomos, stained with their transgressions, are scrubbed spotless. As a facet of Hashem's kindness, they are then able to move on to Gan Eden or their next Gilgul (life cycle).
Which is higher? Gan Eden or Techias HaMeisim? The answer to, and the understanding of, this question is the fascinating logical conclusion of all Chassidus. It is a secret so little understood that many fine scholars could never have navigated these waters of Torah without the beacon of Chassidus.
First, the Rebbe explains, Techias HaMeisim is later in time. As a culmination of everything, it must be a higher level.[102] But is that not strange? On the one hand, Jews who have lived exemplary lives are rewarded with Gan Eden. On the other hand, the whole rabble of Jewry, who ignore our laws, steal, commit commercial rape and pillage and think of only themselves, are sharing Techias HaMeisim with Tzaddikim! How can that be?
The world is divided into Torah and mitzvos. Torah is the spiritual, mitzvos is the physical. The physical follows the spiritual. There is a story of a Rebbe who was alive at the time America was first mapped out. When he was brought a map of America, he examined it and pronounced it to be incorrect. There was skepticism from some of those who should have known better. When it was in fact found that the map was wrong, one of the Chassidim asked the Rebbe how he knew. The Rebbe replied that he looked into the letter Beis of the first word of the Torah, Bereishis, and that is how he knew. What does that mean? For a Rebbe, a Tzaddik, who knows spirituality, the physical follows naturally.
So what does it mean the world is divided into Torah and mitzvos? It means the spiritual and the physical, the neshomah and the body, a driving force and an activity. Because there is Torah and mitzvos, there is a neshomah and a body. There is a spiritual force, the Torah, and the physical activity, the mitzvos.
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--- End quote ---
muman613:
Here is the page from WebShas which include references in Torah {Written & Oral} to Gan Eden/Olam Haba:
http://www.webshas.org/emunah/haba.htm
World to Come [Olam HaBa] and Garden of Eden
Please note that there is much confusion over the meaning of "World to Come - Olam HaBa" and I have included here any instance in which the Talmud opts for the term "Olam HaBa."
Links
Adam and Eve in the Garden of Eden
Era of Messiah and related Eras
Death, and Near Death Experiences: Beyond the Law
Interaction between the living and the dead
Reward and Punishment
Gehennom
Description of the World to Come
Mitzvot for which one has reward in this world and in the World to Come: Shabbat 127a
The great reward, in this world and in the World to Come, for a "light" Mitzvah: Menachot 44a
In the World to Come the Good in everything will be obvious, so that there will be no need for the Blessing of "The Judge of Truth," only "The Good and Beneficient": Pesachim 50a
The Evil Inclination testifying against its host in the World to Come: Succah 52b
The World to Come as a World without physical desire or jealousy or anger or competition; only the Righteous Enjoying Manifestation of Gd's Presence: Berachot 17a
Gd's Name will be written and pronounced in the identical "Yud"-"Hay" form: Pesachim 50a
The light for the Righteous entering the World to Come is like the Morning Light: Pesachim 2a
Torah Scholars will not find any peace, even in the World to Come: Moed Katan 29a
Light will be plentiful in the World to Come: Pesachim 50a
Understanding of [difficult sections of Torah such as] Leprosy and Structures Containing Death-Impurity: Pesachim 50a
The rich and important will be taken lightly, while those who are downtrodden in this World will be on top: Pesachim 50a
Praised is one who arrives there with his Torah learning at hand: Pesachim 50a
People killed by the king have the highest place in the World to Come: Pesachim 50a
The Harugei Lud in the World to Come: Pesachim 50a
Crown for those who Give Charity in secret: Shabbat 104a
Whether the deceased communicate with each other: Berachot 18b-19a
Whether the dead are aware of what is happening in this world: Berachot 18b-19a
Who is great in the next world, according to reports by Titus, Bilam and Jews who sinned while here on earth: Gittin 56b-57a
"Shortcuts" to the World to Come
General Issues of "Shortcuts": MYT Berachot 1:6:6
One's Rebbe is the one who brings him into the World to Come: Bava Metzia 33a
Power to promise someone else a share in the World to Come: Taanit 29a
Earning a share in Olam HaBa as a Reward for having one more Mitzvah than transgression: Kiddushin 39b
Entry of a Nochri into Olam HaBa: Taanit 29a
Olam HaBa is only acquirable via Suffering: Berachot 5a
For Shema and for the Amidah: Berachot 16b
Linking Prayer of Redemption to the Amidah at the Evening Prayer: Berachot 4b, 9b
Reciting Ashrei (thrice) daily: Berachot 4b
Honoring one's parents: Shabbat 127a; Kiddushin 39b, 40a
Acts of Generosity: Shabbat 127a; Kiddushin 39b, 40a
Living in Israel: Pesachim 113a
Keeping Peace: Shabbat 127a; Kiddushin 39b, 40a
Housing Guests: Shabbat 127a; Kiddushin 39b
Raising one's children to learn Torah: Pesachim 113a
Making Havdalah on wine left over from Kiddush: Pesachim 113a
One can tell whether a person is a member of the World to Come, by the nature of their Eulogy: Shabbat 153a
Acquired through Learning Torah: Bava Metzia 33a
Acquired through Learning Torah Laws: Megillah 28b
R' Pereida had a student who needed to have a lesson repeated 400 times in order for him to learn it properly. Once, the student still didn't understand, and the student explained it was because he had heard someone telling R' Pereida he would have to get R' Pereida for a Mitzvah later, so that the student had his mind on R' Pereida having to leave. R' Pereida then sat and taught him the lesson 400 more times. A Divine Voice emerged and offered R' Pereida 400 years of extra life, or merit for the next world for his generation. R' Pereida took the latter, and so Gd gave him both: Eruvin 54b
A person who thinks before he acts, weighing the benefit of a Mitzvah against the loss due to a transgression, will merit to see the time of the Messiah: Sotah 5b
Losing one's share in the Next World
A man who crosses a body of water behind a woman: Eruvin 18b
A man who sleeps with a woman who is married to another still enters the next world: Bava Metzia 59a
One who embarrasses another loses his share in the next world: Bava Metzia 59a
Garden of Eden
The Garden was created before the Universe was: Pesachim 54a; Nedarim 39b
"In the future" there will be a circle of the righteous in the Garden of Eden, and Gd will be among them so clearly that each of them will be able to point: Taanit 31a
The Garden of Eden located on Earth: Eruvin 19a
The Openings of the Garden: Eruvin 19a
The Heavenly Study-Hall - Yeshivah Shel Maalah / Metivta d'Rekia
Shemuel's father in the Heavenly Study Hall: Berachot 18b
Shemuel getting Levi into the Heavenly Study Hall: Berachot 18b
Can be earned by Giving business to a Torah Scholar: Pesachim 53b
Those in the next world being aware of the Torah study of those in this world: Bava Metzia 62b-63a
muman613:
WebShas is a great site for those interested in Jewish ideas and where their sources are from the Torah & Talmud:
http://www.webshas.org/emunah/gehennom.htm
Hell - Gehennom
Links
The Angel of Hell
Satan and the Angel of Death
Divine Reward and Punishment
The Next World - Olam HaBa
General Details
Details of the valley known as "The Valley of Ben Hinom" - "Gei ben Hinom": Eruvin 19a; Succah 32b
The openings of Gehennom in the desert, the sea and Jerusalem: Eruvin 19a
The breadth and width of Hell: Pesachim 94a
Hell was created before the Universe: Pesachim 54a; Nedarim 39b
When the "Mouth" of Hell was created: Nedarim 39b
Its fire was created on Day Two of Creation: Pesachim 54a
Better to receive punishment in this world, rather than after death: Pesachim 57b
Those who remain in Hell past 12 months: Rosh HaShanah 17a
Isaac's merit keeping the Jews from Hell: Shabbat 104a
Why Gehennom has the name "Gehennom": Eruvin 19a
Gehennom is also titled "Yam Kol [Sea of All]" because so many go there: R. Shabbat 104a "LiYam Kol"
Gehennom is also known as "Tifteh": Eruvin 19a
Gehennom is also known as "Sheol": Eruvin 19a
Gehennom is also known as "Avadon": Eruvin 19a
Gehennom is also known as "Be'er Shachat": Eruvin 19a
Gehennom is also known as "Bor Shaon": Eruvin 19a
Gehennom is also known as "Tit haYavan": Eruvin 19a
Gehennom is also known as "Tzalmavet": Eruvin 19a
Gehennom is also known as "Eretz haTachtit": Eruvin 19a
Gehennom is also known as "Paku": Megillah 15b
Gehennom is also known as "Raah [Evil]": Nedarim 22a, 40a
Rage causes one to be afflicted by "types of Hell": Nedarim 22a
When Avshalom was hanging, he saw Gehennom open beneath him: Sotah 10b
King David cried out over Avshalom, "My son," eight times; this brought Avshalom out of seven levels of Gehennom, and either caused his head to come back to his body, or brought him into the next world: Sotah 10b
Groups of People in Hell
People who are arrogant: Sotah 4b-5a
When humans punish a wicked person, they have to shut the wicked person's mouth to keep him from slandering them; Gd punishes the wicked in Gehennom, and they admit His justice: Eruvin 19a
Whether the wicked repent at the entrance to Gehennom, or not: Eruvin 19a
The punishment of those who cause others to sin carelessly, with their bodies: Rosh HaShanah 17a [2x]
The Definition of the Above category includes Jews who don't wear Phylacteries: Rosh HaShanah 17a
The Definition of the Above category includes non-Jews who reign with terror, or who cause sexual sin: Rosh HaShanah 17a
The punishment of opponents of Torah: Rosh HaShanah 17a
The punishment of Those who Betray their People: Rosh HaShanah 17a
The punishment of heretics: Rosh HaShanah 17a
The punishment of those who act separately from the community: Rosh HaShanah 17a
The punishment of those leaders who cause others to fear them: Rosh HaShanah 17a
The fate of Yeravam ben Nevat: Rosh HaShanah 17a
The punishment of those who embarrass others: Bava Metzia 58b
The punishment of those who alter others' names, even if the nicknames are common: Bava Metzia 58b
The punishment of adulterous men: Bava Metzia 58b
A person who is adulterous will end up in Gehennom, even if he is a Torah Scholar: Sotah 4b
A person who listens to his wife's advice in certain areas, as King Achav did, will end up in gehennom: Bava Metzia 59a
Anecdotes involving Hell
Korach's children were saved from descending into Hell: Megillah 14a
When Nevuchadnezzar descended to Hell, the people there thought he had come to rule them, until a Bat Kol [Divine Voice] put him in his place: Shabbat 149b-150a
Avraham saves his descendants from Gehennom, unless they intermarried: Eruvin 19a
Attributes/Acts which prevent entry to Hell
Jews are protected from the fires of Gehennom by their Mitzvot: Eruvin 19a
Humility: Yevamot 102b
Fear of sin: Shabbat 104a
Awe of HaShem: Yevamot 102b
Charity: Gittin 7a
Visiting the Sick: Nedarim 40a
Care in enunciating the words of Shema merits a chilling of Hell: Berachot 15b
Suffering poverty: Eruvin 41b
Suffering intestinal disorders: Eruvin 41b
Suffering from money-lenders: Eruvin 41b [according to Rashi]
Suffering from a harsh government: Eruvin 41b [according to Tosafot]
Suffering from a bad spouse: Eruvin 41b
Other
Titus's attempt to avoid posthumous Divine punishment via cremation and scattering of his ashes - and how the tactic failed: Gittin 56b-57a
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