Jewish eschatology
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Jewish eschatology is concerned with the Jewish Messiah (Mashiach), the continuation of the Davidic line, and Olam Haba, (Hebrew for "the world to come"; i.e. the afterlife). Jewish eschatology is not as important in daily worship as Christian eschatology is to Christians.[citation needed]
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[edit] The Messiah
The Hebrew word Mashiach (or Moshiach) means anointed one, and refers to a human being who will usher in a messianic era of peace and prosperity for both the living and the deceased[citation needed]:
[edit] In the Tanakh
Traditional Judaism interprets the Hebrew Bible as having many references to a coming Messiah, some include:
- and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.' Genesis 22:18
- HaShem swore unto David in truth; He will not turn back from it: 'Of the fruit of thy body will I set upon thy throne. Psalm 132:11 (see also Jeremiah 23:5)
- But thou, Beth-lehem Ephrathah, which art little to be among the thousands of Judah, out of thee shall one come forth unto Me that is to be ruler in Israel; whose goings forth are from of old, from ancient days. Micah 5:1
- I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him. Deuteronomy 18:18 (Moses is believed to have written this book, see also verse 15)
- That the government may be increased, and of peace there be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it through justice and through righteousness from henceforth even for ever. The zeal of HaShem of hosts doth perform this. Isaiah 9:6
- Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem; behold, thy king cometh unto thee, he is triumphant, and victorious, lowly, and riding upon an ass, even upon a colt the foal of an ass. Zechariah 9:9
- But he was wounded because of our transgressions, he was crushed because of our iniquities: the chastisement of our welfare was upon him, and with his stripes we were healed. All we like sheep did go astray, we turned every one to his own way; and HaShem hath made to light on him the iniquity of us all. Isaiah 53:5-6 (see all of Isaiah 53)
- Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint the most holy place. Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again, with broad place and moat, but in troublous times. And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined. Daniel 9:24-26
- For Thou wilt not abandon my soul to the nether-world; neither wilt Thou suffer Thy godly one to see the pit. Psalm 16:10
- A Psalm of David. HaShem saith unto my lord: 'Sit thou at My right hand, until I make thine enemies thy footstool.' Psalm 110:1
- I saw in the night visions, and, behold, there came with the clouds of heaven one like unto a son of man, and he came even to the Ancient of days, and he was brought near before Him. And there was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13-14
- And His feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleft in the midst thereof toward the east and toward the west, so that there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. Zechariah 13:4
- See also: Zechariah 9:10; 12:2,3,8,9; 14:1-5,9,16-21; Psalm 2:6-8; 89:3,4; Jeremiah 23:5; and Isaiah 9:6,7; 11:1,10-13
[edit] In Orthodox Judaism
Orthodox Judaism generally believes that the Messiah will bring about a revival of both the ancient united Kingdom of Israel and its ancient form of sacrificial worship in the Temple in Jersualem:
- A large company of Jews from all 12 tribes will return to the Land of Israel[citation needed]
- All of the people of Israel will come back to, or follow, Torah[citation needed]
- The holy Temple in Jerusalem will be rebuilt[citation needed]
- Israel will live free among the nations, and will have no need to defend itself[citation needed]
- The God of Israel will overthrow the tyrannical nations who are oppressing Israel[citation needed]
- War and famine will end, and an era of peace and prosperity will come upon the Earth[citation needed]
This era will lead to supernatural events culminating in the bodily ressurrection of the dead.
[edit] In the Talmud
The Babylonian Talmud Tractate Sanhedrin contains a long discussion of the events leading to the coming of the Messiah, for example:
- R. Johanan said: When you see a generation ever dwindling, hope for him [the Messiah], as it is written, And the afflicted people thou wilt save. R. Johanan said: When thou seest a generation overwhelmed by many troubles as by a river, await him, as it is written, when the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him; which is followed by, And the Redeemer shall come to Zion.
- R. Johanan also said: The son of David will come only in a generation that is either altogether righteous or altogether wicked. 'in a generation that is altogether righteous,' — as it is written, Thy people also shall be all righteous: they shall inherit the land for ever. 'Or altogether wicked,' — as it is written, And he saw that there was no man, and wondered that there was no intercessor;31 and it is [elsewhere] written, For mine own sake, even for mine own sake, will I do it. Talmud Sanhedrin 98a
Throughout Jewish history, Jews have compared these passages (and others) to contemporary events in search of signs of the Messiah's imminent arrival, continuing into present times. For example, the Chabad-Lubavitch movement of Hassidic Judaism has suggested that the devastation among Jews wrought by the Holocaust may represent a sign of hope for the Messiah's present imminent arrival.
The Talmud tells many stories about the Messiah, some of which represent famous Talmudic rabbis as receiving personal visitations from Elijah the Prophet and the Messiah. For example:
- R. Joshua b. Levi met Elijah standing by the entrance of R. Simeon b. Yohai's tomb. He asked him: 'Have I a portion in the world to come?' He replied, 'if this Master desires it.' R. Joshua b. Levi said, 'I saw two, but heard the voice of a third.' He then asked him, 'When will the Messiah come?' — 'Go and ask him himself,' was his reply. 'Where is he sitting?' — 'At the entrance.' And by what sign may I recognise him?' — 'He is sitting among the poor lepers: all of them untie [them] all at once, and rebandage them together, whereas he unties and rebandages each separately, [before treating the next], thinking, should I be wanted, [it being time for my appearance as the Messiah] I must not be delayed [through having to bandage a number of sores].' So he went to him and greeted him, saying, 'peace upon thee, Master and Teacher.' 'peace upon thee, O son of Levi,' he replied. 'When wilt thou come Master?' asked he, 'To-day', was his answer. On his returning to Elijah, the latter enquired, 'What did he say to thee?' — 'peace Upon thee, O son of Levi,' he answered. Thereupon he [Elijah] observed, 'He thereby assured thee and thy father of [a portion in] the world to come.' 'He spoke falsely to me,' he rejoined, 'stating that he would come to-day, but has not.' He [Elijah] answered him, 'This is what he said to thee, To-day, if ye will hear his voice.' Sanhedrin 98a.
[edit] In Rabbinic Commentaries
The Medieval rabbinic figure Maimonides (Rabbi Moshe ben Maimon), also known as the Rambam, notable for efforts to sythesize classical Jewish tradition with Aristotelian rationalism and the scientific beliefs of his age, wrote a commentary to tractate Sanhedrin stressing a relatively naturalistic interpretation of the Messiah and de-emphasizing miraculous elements. His commentary became widely (although not universally) accepted in the non- or less- mystical branches of Orthodox Judaism:[citation needed]
- The Messianic age is when the Jews will regain their independence and all return to the land of Israel. The Messiah will be a very great king, he will achieve great fame, and his reputation among the gentile nations will be even greater than that of King Solomon. His great righteousness and the wonders that he will bring about will cause all peoples to make peace with him and all lands to serve him.... Nothing will change in the Messianic age, however, except that Jews will regain their independence. Rich and poor, strong and weak, will still exist. However it will be very easy for people to make a living, and with very little effort they will be able to accomplish very much.... it will be a time when the number of wise men will increase.... war shall not exist, and nation shall no longer lift up sword against nation.... The Messianic age will be highlighted by a community of the righteous and dominated by goodness and wisdom. It will be ruled by the Messiah, a righteous and honest king, outstanding in wisdom, and close to God. Do not think that the ways of the world or the laws of nature will change, this is not true. The world will continue as it is. The prophet Isaiah predicted "The wolf shall live with the sheep, the leopard shall lie down with the kid." This, however, is merely allegory, meaning that the Jews will live safely, even with the formerly wicked nations. All nations will return to the true religion and will no longer steal or oppress. Note that all prophecies regarding the Messiah are allegorical - Only in the Messianic age will we know the meaning of each allegory and what it comes to teach us. Our sages and prophets did not long for the Messianic age in order that they might rule the world and dominate the gentiles, the only thing they wanted was to be free for Jews to involve themselves with the Torah and its wisdom.[citation needed]
[edit] In Conservative Judaism
Conservative Judaism varies in its teachings. While it retains traditional references to a personal redeemer and prayers for the restoration of the House of David in the liturgy, not all Conservative Jews retain a belief in a personal messiah. Some affirm a personal messiah, while others affirm a messianic era:
- We do not know when the Messiah will come, nor whether he will be a charismatic human figure or is a symbol of the redemption of humankind from the evils of the world. Through the doctrine of a Messianic figure, Judaism teaches us that every individual human being must live as if he or she, individually, has the responsibility to bring about the messianic age. Beyond that, we echo the words of Maimonides based on the prophet Habakkuk (2:3) that though he may tarry, yet do we wait for him each day... (Emet ve-Emunah: Statement of Principles of Conservative Judaism, p.28-32)
[edit] In Reform Judaism
Reform Judaism generally concurs with the more liberal Conservative perspective.[citation needed] Reflecting its philosophical position, Reform Judaism, unlike Conservative Judaism, has altered the traditional prayers to refer to "Redemption" rather than "a Redeemer" and removed petitions for restoration of the House of David.[citation needed]
[edit] In Reconstructionist Judaism
Reconstructionist Judaism rejects the idea that God can send a personal messiah or bring about a messianic age, but it does teach that man can use the power or process to help bring about such a world.[citation needed] Reconstructionist Judaism has also altered traditional prayers so that they no longer refer to a personal Messiah.[citation needed]
[edit] The afterlife and olam haba (the "world to come")
[edit] In Orthodox Judaism
Although Judaism concentrates on the importance of the Earthly world, all of classical Judaism posits an afterlife.[citation needed] Jewish tradition affirms that the human soul is immortal and thus survives the physical death of the body.[citation needed] The Hereafter is known as Olam Haba (the "world to come"), Gan Eden (the Heavenly "Garden of Eden", or Paradise) and Gehinom ("Purgatory").[citation needed]
[edit] Talmudic views
The Mishnah lists belief in an afterlife as one of three essential beliefs necessary for a Jew to participate in it:
- All Israel have a portion in the world to come, for it is written: Thy people are all righteous; they shall inherit the land forever, the branch of my planting, the work of my hands, that I may be glorified.' But the following have no portion therein: one who maintains that ressurrection is not a biblical doctrine, the Torah was not divinely revealed, and an Apikoros. Mishnah Sanhedrin 9:1, Talmud Sanhedrin 90a.
[edit] Medieval rabbinical views
While all classic rabbinic sources discuss afterlife, the classic Medieval scholars dispute the nature of existence in the "End of Days" after the messianic period.[citation needed] While Maimonides describes an entirely spiritual existence for souls, which he calls "disembodied intellects," Nahmanides discusses an intensely spiritual existence on Earth, where spirituality and physicality are merged.[citation needed] Both agree that life after death is as Maimonidies describes the "End of Days."[citation needed] This existence entails an extremely heightened understanding of and connection to the Divine Presence. This view is shared by all classic rabbinic scholars.[citation needed]
There is much rabbinic material on what happens to the soul of the deceased after death, what it experiences, and where it goes. At various points in the afterlife journey, the soul may encounter: Hibbut ha-kever, the pains of the grave; Dumah, the angel of silence; Satan as the angel of death; the Kaf ha-Kela, the catapult of the soul; Gehinom (purgatory); and Gan Eden (heaven or paradise). All classic rabbinic scholars agree that these concepts are beyond typical human understanding. Therefore, these ideas are expressed throughout rabbinic literature through many varied parables and analogies.[citation needed]
Gehinom is fairly well defined in rabbinic literature. It is sometimes translated as "hell", but one should note that the Christian view of hell differs from the Jewish view. In Judaism, gehinom - while certainly a terribly unpleasant place - is not hell. The overwhelming majority of rabbinic thought maintains that people are not tortured in gehinom forever; the longest that one can be there is said to be twelve months, with extremely rare exception. This is the reason that even when in mourning for near relatives, Jews will not recite mourner's kaddish for longer than an eleven month period. Some consider Gehinom a spiritual forge where the soul is purified for its eventual ascent to Gan Eden ("Garden of Eden")[1].
[edit] In Conservative Judaism
Conservative Judaism has generally retained the tenet of the bodily ressurrection of the dead, including traditional references to it in the liturgy. However, many Conservative Jews interpret the tenet metaphorically rather than literally.
[edit] In secular and liberal views
Reform and Reconstructionist Judaism have altered traditional references to the resurrection of the dead ("who gives life to the dead") to refer to "who gives life to all". Conservative Judaism has retained the traditional language although some interpret it non-literally.[citation needed]
[edit] Biblical verses
Although the belief in an afterlife is common to Judaism, in recent times Biblical scholars have argued that the concept of an afterlife was developed after the Tanakh was written.[citation needed] Others argue the more traditional view, that the belief in an afterlife is found throughout the Tanakh.[citation needed]
[edit] Interpretations supporting an afterlife
The Tanakh speaks of several noteworthy people being "gathered to their people." See, for example, Genesis 25:8 (Abraham), 25:17 (Ishmael), 35:29 (Isaac), 49:33 (Jacob), Deuteronomy 32:50 (Moses and Aaron), 2 Kings 22:20 (King Josiah). This gathering may be seen as a separate event from the physical death of the body or the burial (although physical family burial sites were often used).[citation needed] In Genesis 15:15, God told Abraham that he would go to his fathers in peace. But Abraham was not buried with his fathers. His father died in Haran (Genesis 11:32), this would not be a contradiction if there was an afterlife.
The Torah also prohibits contacting the spirit of the dead in Leviticus 19-20 and Deuteronomy 18, indicating that something of a person lives on after physical death. As well, Saul, in 1 Samuel 28:19, employs a sorceress to raise the spirit of the prophet Samuel who had died some time prior.[citation needed]Job 19:26 has traditionally been considered a reference to the afterlife: "And after my skin has been destroyed, yet in my flesh I will see God". Other verses suggesting an afterlife include:[citation needed]
- Isaiah 26:19 "Thy dead shall live, their bodies shall rise. O dwellers in the dust, awake and sing for joy!..."
- Ecclesiastes 12:7 "Then the dust will return to the earth as it was, And the spirit will return to God who gave it"[citation needed]
[edit] Interpretations opposing afterlife
In the Tanakh God's promises to the people of Israel — whether benefits or punishments — concern events of this world and not another (e.g. good crops, peace; famine, plague). Some scholars [specify] claim that certain verses refer to an absence of life after death: [citation needed]
- Isaiah 39:18 "For it is not Sheol that praises You, Not [the land of] Death that extols you; Nor do they who descend into the Pit hope for your grace. The living, only the living can give thanks to you."
- Psalms 6:6 "For there is no praise of You among the dead; in Sheol, who can acclaim you?"
- Psalms 115:17 "The dead cannot praise the Lord, nor any who go down into silence."
- Job 7:7-10 "Consider that my life is but wind; I shall never see happiness again....As a cloud fades away, so whoever goes down into Sheol does not come up.."
- Ecclesiastes 9:4-5 "For he who is reckoned among the living has something to look forward to - even a live dog is better than a dead lion - since the living know that they will die. But the dead know nothing; they have no more recompense, for even the memory of them has died."
[edit] Reincarnation
The notion of reincarnation, while believed as a mystical belief by some, is not an essential or required tenent of traditional Judaism. It is not mentioned in traditional classical sources such as the Tanakh ("Hebrew Bible"), the classical rabbinic works (Midrash, Mishnah and Talmud), the writings of the Geonim, most of the Rishonim, or Maimonides' 13 Principles of Faith
However, books of Kabbalah - Jewish mysticism - teach a belief in gilgul, transmigration of souls, and hence the belief is found in Hassidic Judaism, which generally regards the Kabbalah as canonical sacred texts.
Rabbis who accepted the idea of reincarnation include the founder of Chassidism, the Baal Shem Tov, Levi ibn Habib (the Ralbah), Nahmanides (the Ramban), Rabbenu Bahya ben Asher, Rabbi Shelomoh Alkabez and Rabbi Hayyim Vital. Among well known Rabbis who rejected the idea of reincarnation are the Saadia Gaon, Hasdai Crescas, Yedayah Bedershi (early 14th century), Joseph Albo, Abraham ibn Daud and Leon de Modena. The idea of reincarnation, called gilgul, became popular in folk belief, and is found in much Yiddish literature among Ashkenazi Jews.
The entire idea is generally dismissed by non-Orthodox Jews, and by many Orthodox Jews.
[edit] See also
[edit] References
- Sanders, E.P. "Paul and Palestinian Judaism". Fortress Press. (Christian perspective on Judaism)
- Wright, N.T. "The New Testament and the People of God". Fortress Press: 1992. (Christian perspective on Judaism)
- Yitzchak Blau "Body and Soul: Tehiyyat ha-Metim and Gilgulim in Medieval and Modern Philosophy", The Torah U-Madda Journal, Volume 10, 2001 (Modern Orthodox perspective)
[edit] External links
- Questions and answers regarding afterlife at askmoses.com (Chabad-Lubavitch perspective)
- What is the Jewish Belief About ‘The End of Days’? (Chabad-Lubavitch perspective, from chabad.org)
