The concept of an afterlife and rewards or punishments in the next world is an integral part of the Jewish faith. However, the Jewish view of the afterlife is quite different from the Christian conception of heaven and hell. In Judaism, there is no definitive single view of the afterlife. Jewish beliefs about the afterlife have varied and evolved over the centuries, with differing ideas expressed in the Hebrew Bible, rabbinic literature, Jewish mysticism and folklore. Here is an overview of some of the key Jewish beliefs about the afterlife and “hell.”
Sheol in the Hebrew Bible
The earliest references to the afterlife in Jewish scriptures are to Sheol, a place under the earth where the spirits of the dead reside. Sheol is sometimes translated as “grave” or “pit” but it was seen as the collective underground abode of the dead, not specifically a place of punishment. References to Sheol can be found in several books of the Hebrew Bible, including Job, Psalms, Proverbs, Isaiah, Ezekiel and others. For example, Jacob says he will go down to Sheol in mourning when he believes his son Joseph is dead (Genesis 37:35). Ecclesiastes 9:10 says “whatever your hand finds to do, do it with all your might, for in Sheol, where you are going, there is neither working nor planning nor knowledge nor wisdom.” So Sheol is sometimes portrayed as the fate of all human beings, a kind of colorless afterlife without reward or punishment.
Gehenna and Judgments in Prophetic Books
In later Jewish prophetic books, there are clearer references to divine judgment after death and a place of punishment for the wicked. The Hebrew word Gehenna, derived from the Valley of Hinnom near Jerusalem where child sacrifices had been offered to pagan gods, began to be used as a metaphor for such a place. For example, the book of Isaiah says sinners will be “burned to ashes” and that this “fire that burns will not be quenched” (Isaiah 66:24). Jeremiah warns that God will make Jerusalem like Gehenna, “a place of burning” (Jeremiah 7:31). These warnings of fire and burning suggest a much more hell-like conception of the fate of the condemned. However, Gehenna is not seen as a place of eternal torment. It is a place of destruction and punishment for sins, but not eternal damnation.
Developments in Second Temple Period and Rabbinic Works
In the Second Temple period (538 BCE – 70 CE), additional ideas about the afterlife and Gehenna developed in some of the Apocrypha and Pseudepigrapha writings not included in the Hebrew Bible canon. The Book of Enoch refers to Multiple compartments in Gehenna for different punishments. The Book of Judith sees those condemned to Gehenna as suffering “torments of fire forever.” These works show an evolution toward more complex afterlife beliefs including an eternal hell of fire. The concept of Gehenna as a fiery place of eternal punishment after death became more established in early Rabbinic Judaism. The Talmud contains mentions of Gehenna where sinners are judged and punished, often for up to 12 months, but the most wicked can remain longer.
Jewish Mysticism and Folklore on Hell
The Jewish mystical tradition of Kabbalah, which emerged in the 12th-13th century, brought new occult and esoteric ideas about the afterlife. Works like the Zohar describe Gehenna in more vivid detail as seven compartments containing demonic torturers and hellish realms of punishment. Other mystical works mention angels like Duma who preside over Gehenna and inflict judgment. Jewish folklore and legends elaborated on other hellish figures like the Angel of Death. This mythic imagery gave Judaism a richer vision of Hell even as rationalist Rabbinic authorities focused more on Olam Ha-Ba, the heavenly World to Come.
Differing Views in Medieval and Modern Judaism
There has never been a definitive Jewish dogma on the afterlife. In the Middle Ages, thinkers like Maimonides adopted a more philosophical approach that saw the immortality of the soul and focused less on physical punishments. In the 19th century, Reform Judaism questioned the afterlife altogether. On the other hand, some ultra-Orthodox Jews today accept the mystical vision of Gehenna. Most contemporary Jews see Hell as a state of spiritual punishment combined with atonement and correction of the soul. Hell is not usually seen as eternal – most traditions believe that because God is merciful and just, the soul is not damned forever but can achieve salvation after paying for sins.
Key Principles
In summary, the key principles that emerge about Hell in Jewish thought are:
- Sheol in early texts was a neutral underworld abode of all the dead, not specifically a place of punishment.
- Gehenna came to represent a hell-like place of divine punishment and destruction of the wicked.
- There is no single definitive doctrine about the afterlife in Judaism. Beliefs have evolved over time.
- Hell is not usually seen as eternal damnation, but a temporary place of punishment and cleansing of sins.
- The most wicked may face long or indefinite time there, but most traditions believe in eventual salvation.
- Hell has been conceived in various ways – as a shadowy underworld, a place of fiery torment, a metaphysical state of distance from God.
So in short, Jews do believe in a concept somewhat similar to Hell as a place of spiritual punishment and atonement for sins. But the Jewish vision differs from the traditional Christian view of Hell as a place of eternal suffering without hope of redemption.
Sheol References in the Hebrew Bible
Here are some examples of Sheol references in the Hebrew Bible:
- “For a fire has been kindled by my wrath, one that burns to the realm of death below” (Deuteronomy 32:22).
- “What can I say? He has both spoken to me, and himself has done it: I shall go softly all my years in the bitterness of my soul. O Lord, by these things men live, and in all these is the life of my spirit: so will you recover me, and make me to live” (Isaiah 38:15-16).
- “But he knows not that the dead are there; her guests are in the depths of Sheol” (Proverbs 9:18).
- “If I ascend to heaven, you are there! If I make my bed in Sheol, you are there!” (Psalm 139:8).
- “For a fire is kindled in my anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains” (Deuteronomy 32:22).
As these verses show, Sheol is portrayed as a shadowy underworld where all the dead reside, regardless of righteousness or wickedness. It is not specifically a place of punishment in early texts.
Gehenna and Judgments in the Prophets
Here are some examples of Gehenna and afterlife judgment references:
- “And they shall go out and look on the dead bodies of the men who have rebelled against me. For their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh” (Isaiah 66:24).
- “Therefore, behold, the days are coming, declares the Lord, when it will no more be called Topheth, or the Valley of the Son of Hinnom, but the Valley of Slaughter; for they will bury in Topheth, because there is no room elsewhere. And the dead bodies of this people will be food for the birds of the air, and for the beasts of the earth, and none will frighten them away” (Jeremiah 7:32-33).
- “But I will punish you according to the fruit of your doings, declares the Lord; I will kindle a fire in her forest, and it shall devour all that is around her” (Jeremiah 21:14).
These passages warn of fiery punishment and destruction for the wicked, foreshadowing the emergence of Gehenna as a hell-like destination associated with God’s judgment.
Talmud on Judgments in Gehenna
The Talmud contains extensive discussions on Gehenna as a place of punishment for sins. For example:
- “Gehenna has seven names: Sheol, Abaddon, Beer Shahat, Bor Shaon, Tit ha-Yawen, Sha’are Mavet, and Eretz ha-Tachtit” (Erubin 19a).
- “In the Hereafter Abraham sits at the entrance to Gehenna, permitting none to tread there who bears the seal of the covenant” (Eruvin 19a).
- “The wicked stay in Gehenna for twelve months after which their body is annihilated and their soul burnt” (Rosh Hashanah 17a).
This shows the elaboration of Gehenna as a place of judgment for sins, with important rabbis weighing in on its nature and purpose.
Varying Modern Jewish Perspectives
Modern Jewish denominations hold a spectrum of perspectives on Hell:
- Orthodox Judaism: Affirms literal belief in Gehenna as a place of divine punishment, but not usually eternal.
- Conservative Judaism: Rejects literal hell but accepts Gehenna as a metaphor for spiritual suffering.
- Reform/Liberal Judaism: Gehenna is seen as outdated concept, focuses more on ethical living.
- Reconstructionist Judaism: Gehenna as metaphor for existential angst being separated from community.
- Renewal Judaism: Symbolic hell representing damaged relationship with God that can be healed.
So modern Jewish denominations vary on whether Hell is seen as a literal place versus a metaphor for spiritual anguish and distance from God and community.
Hell in Jewish Mysticism and Folklore
Jewish mystical and folklore traditions elaborate extensive hellish realms and demonic figures, including:
- Zohar – primary text of Kabbalah describing sitra achra, the “other side” realm of evil and demons.
- Seven compartments of Gehenna for levels of sinners from hypocrites to idolaters.
- Valley of the Shadow of Death – zone before Gehenna where souls are terrified by vile figures.
- Angel Duma – mystical angel of judgment who presides over Gehenna.
- Hellish creatures like lions, snakes, scorpions, toads, and demons torturing souls.
So Jewish mystical works greatly expanded the vivid, nightmarish imagery associated with Gehenna and punishment of sinners after death.
Differing Jewish and Christian Views of Hell
There are key differences between Jewish and traditional Christian views of Hell:
- No definitive single Jewish doctrine versus established Christian dogma.
- Not usually seen as eternal, more temporary state of cleansing.
- Linked to atonement of sins, not acceptance of Christ.
- Imagery of Gehenna less vivid than Christian Hell with demons and lake of fire.
- Not as central to Jewish thought compared to greater focus on Olam Ha-Ba (afterlife).
So while Judaism has a concept of Hell, it differs from the Christian emphasis on eternal condemnation for non-believers. Hell plays a less prominent role theologically in Judaism.
Conclusion
In conclusion, Hell does play a role in Jewish conceptions of the afterlife, although beliefs about Gehenna have varied through history. While Gehenna is not usually considered a place of eternal damnation, it does represent divine punishment and spiritual pain inflicted on sinners. Images of Gehenna have evolved from a shadowy underworld to a fiery pit to a metaphysical state of separation from God. But the Jewish vision of Hell differs from the traditional Christian view of eternal, irredeemable punishment. Instead, Gehenna represents a temporary state of atonement and spiritual cleansing.