Jewish eschatology
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{{Judaism}}
'''Jewish eschatology''' is concerned with the [[Jewish messianism|Jewish Messiah]], [[afterlife]], and the [[Resurrection of the dead|revival of the dead]].
==The Messiah==
{{main|Jewish 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{{Fact|date=February 2007}}:
[[Judaism]] has taught that a ''moshiach'' ("messiah") will bring about a revival of both the ancient united [[Kingdom of Israel]] and its ancient form of [[Korban|sacrificial worship]] in the [[Temple in Jerusalem]].
===In the Tanakh (Hebrew Bible)===
Most of the textual requirements concerning the messiah, what he will do, and what will be done during his reign are located within the [[Book of Isaiah]], although requirements are mentioned in other prophets as well.
*The [[Sanhedrin]] will be re-established (Isaiah 1:26)
*Once he is King, leaders of other nations will look to him for guidance (Isaiah 2:4)
*The whole world will worship the [[God in Judaism|One God of Israel]] (Isaiah 2:17)
*He will be descended from [[David|King David]] (Isaiah 11:1) via [[King Solomon]] (1 Chron. 22:8–10)
*The Moshiach will be a man of this world, an observant Jew with "fear of God" (Isaiah 11:2)
*Evil and tyranny will not be able to stand before his leadership (Isaiah 11:4)
*Knowledge of God will fill the world (Isaiah 11:9)
*He will include and attract people from all cultures and nations (Isaiah 11:10)
*All [[Israelites]] will be returned to [[Land of Israel|their homeland]] (Isaiah 11:12)
*Death will be swallowed up forever (Isaiah 25:8)
*There will be no more hunger or illness, and death will cease (Isaiah 25:8)
*[[Resurrection of the Dead|All of the dead will rise again]] (Isaiah 26:19)
*The Jewish people will experience eternal joy and gladness (Isaiah 51:11)
*He will be a messenger of peace (Isaiah 52:7)
*Nations will recognize the wrongs they did Israel (Isaiah 52:13–53:5)
*For My House ([[the Temple]] in Jerusalem) shall be called a house of prayer for all nations (Isaiah 56:3–7)
*The peoples of the world will turn to the Jews for spiritual guidance ([[Book of Zechariah|Zechariah]] 8:23)
*The ruined cities of Israel will be restored ([[Book of Ezekiel|Ezekiel]] 16:55)
*[[World peace|Weapons of war will be destroyed]] (Ezekiel 39:9)
*[[The Third Temple|The Temple will be rebuilt]] (Ezekiel 40) resuming many of the suspended ''mitzvot''
*He will then perfect the entire world to serve God together ([[Book of Zephaniah|Zephaniah]] 3:9)
*Jews will know the Torah without Study ([[Book of Jeremiah|Jeremiah]] 31:33)
*He will give you all the desires of your heart ([[Psalms]] 37:4)
*He will take the barren land and make it abundant and fruitful (Isaiah 51:3, Amos 9:13–15, Ezekiel 36:29–30, Isaiah 11:6–9)
===In the Talmud===
The [[Babylonian Talmud]], tractate [[Sanhedrin]], contains a long discussion of the events leading to the coming of the Messiah, for example:
{{quote |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.<ref>B. Talmud Sanhedrin 98a</ref>}}
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]], along with many other Orthodox Jewish leaders{{Fact|date=February 2007}}, 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|Elijah the Prophet]] and the Messiah. For example:
{{quote |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.'<ref>B. Talmud Sanhedrin 98a</ref>}}
===In Rabbinic Commentaries===
The Medieval rabbinic figure [[Maimonides]] (Rabbi Moshe ben Maimon), also known as the [[Rambam]], notable for efforts to synthesize 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]]:{{Fact|date=February 2007}}
{{quote |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 [[Rabbinical literature|sages]] and [[Nevi'im|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.<ref>Maimonides, Commentary on Mishnah, Sanhedrin 10:1</ref>}}
===Orthodox Judaism===
Belief in a personal messiah of the [[Davidic line]] is a universal tenet of faith among Orthodox Jews and one of [[Maimonides]]' thirteen [[Jewish principles of faith#The messianic age|principles of faith]].
Some authorities in Orthodox Judaism believe that this era will lead to supernatural events culminating in a bodily resurrection of the dead. [[Maimonides]], on the other hand, holds that the events of the messianic era are not specifically connected with the resurrection. (See the [[Maimonides]] article.)
===Conservative Judaism===
[[Conservative Judaism]] varies in its teachings. While it retains traditional references to a personal redeemer and prayers for the restoration of the [[Davidic line]] in the liturgy, Conservative Jews are more inclined to accept the idea of a messianic era:
{{quote |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 mankind 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'')<ref>Emet ve-Emunah: Statement of Principles of Conservative Judaism, The Rabbinical Assembly, NY, pp. 28–32</ref>}}
===Reform Judaism===
[[Reform Judaism]] generally concurs with the more liberal Conservative perspective of a future messianic era rather than a personal messiah.{{Fact|date=February 2007}} 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.{{Fact|date=February 2007}}
===Reconstructionist Judaism===
[[Reconstructionist Judaism]] rejects the ideas of both a personal messiah and a divinely instituted messianic age. It does teach that human beings can help bring about a better future world.{{Fact|date=February 2007}} Like Reform Judaism, Reconstructionist Judaism has also altered traditional prayers so that they no longer refer to a personal Messiah.{{Fact|date=February 2007}}
==The afterlife and ''olam haba'' (the "world to come")==
Although Judaism concentrates on the importance of the Earthly world ('''''Olam Ha'zeh''''' — "this world"), all of classical Judaism posits an afterlife. Jewish tradition affirms that the human soul is immortal and thus survives the physical death of the body. The [[Hereafter]] is known as '''''Olam Haba''''' (the "world to come"), ''Gan Eden'' (the Heavenly "[[Garden of Eden]]", or Paradise) and ''[[Gehenna|Gehinom]]'' ("[[Purgatory]]").<ref>[http://www.simpletoremember.com/vitals/jewish-afterlife-beliefs.htm Jewish Afterlife Beliefs at SimpleToRemember.com]</ref><ref>[http://www.jewishvirtuallibrary.org/jsource/Judaism/afterlife.html Afterlife at JewishVirtualLibrary.org]</ref><ref>[http://www.jewfaq.org/olamhaba.htm Olam Ha-Ba: The Afterlife at JewFAQ.org]</ref>
===Talmudic views===
The [[Mishnah]] (c. [[CE 200]]) lists belief in the [[resurrection]] 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 resurrection is not a biblical doctrine, the [[Torah]] was not divinely revealed, and an [[Heresy#Heresy in Judaism|Apikoros]] ("[[Epicurean]], [[apostate]]"). [[Mishnah]] [[Sanhedrin]] 10:1, [[Talmud]] [[Sanhedrin]] 90a.
The Gemara (Berachos 18b) relates several stories of people who visited cemeteries and either overheard conversations among dead people or actually conversed with the dead themselves, and received information that was later verified as factually correct.
The Shem HaGedolim by the Chida, (entry on Rebbe Eliezer bar Nosson), relates and discusses several incidents of dead Sages returning to our world to visit their families and friends.
===Medieval rabbinical views===
While all classic rabbinic sources discuss the afterlife, the classic [[Rishonim|Medieval scholars]] dispute the nature of existence in the "End of Days" after the messianic period.{{Fact|date=February 2007}} 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.{{Fact|date=February 2007}} Both agree that life after death is as Maimonides describes the "End of Days."{{Fact|date=February 2007}} This existence entails an extremely heightened understanding of and connection to the Divine Presence. This view is shared by all classic rabbinic scholars.{{Fact|date=February 2007}}
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.{{Fact|date=February 2007}}
''[[Gehenna|Gehinom]]'' is fairly well defined in rabbinic literature. It is sometimes translated as "hell", but one should note that the [[Hell in Christian beliefs|Christian view of hell]] differs greatly from the classical Jewish view. In Judaism, ''gehinom'' — while certainly a terribly unpleasant place or state — is not [[Hell in Christian beliefs|hell]]. The overwhelming majority of rabbinic thought maintains that souls 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 [[Kaddish#Mourner's kaddish|mourner's kaddish]] for longer than an eleven month period. ''Gehinom'' is considered a spiritual forge where the soul is purified for its eventual ascent to ''Gan Eden'' ("Garden of Eden")<ref>[http://www.faqs.org/faqs/judaism/FAQ/06-Jewish-Thought/ soc.culture.jewish FAQ: Jewish Thought (6/12)<!-- Bot generated title -->]</ref>.
===In Orthodox Judaism===
[[Orthodox Judaism]] maintains the tenet of the bodily resurrection of the dead, including traditional references to it in the liturgy.{{Fact|date=February 2007}}
===In Conservative Judaism===
[[Conservative Judaism]] has generally retained the tenet of the bodily resurrection of the dead, including traditional references to it in the liturgy. However, many Conservative Jews interpret the tenet metaphorically rather than literally.<ref>Emet Ve-Emunah: Statement of Principles of Conservative Judaism.</ref>
{{Refimprove|date=June 2007}}
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.{{Fact|date=February 2007}}
==Reincarnation==
{{see|Reincarnation|Kabbalah}}
The notion of reincarnation, while held as a mystical belief by some, is not an essential tenet of traditional Judaism. It is not mentioned in traditional classical sources such as the Tanakh ("Hebrew Bible"), the classical rabbinic works ([[Mishnah]] and [[Talmud]]), the writings of the Geonim, or [[Maimonides]]' [[Jewish principles of faith#Maimonides's 13 Principles of Faith|13 Principles of Faith]]
However, books of [[Kabbalah]] — Jewish mysticism — teach a belief in ''gilgul'', [[transmigration]] of [[soul]]s, 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 [[Saadia Gaon]], [[David Kimhi]], [[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.
==See also==
*[[Eschatology]]
*[[Messiah]]
*[[Judaism]]
==References==
{{reflist}}
==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 Umadda|Torah U-Madda]] Journal'', Volume 10, 2001 ([[Modern Orthodox Judaism|Modern Orthodox]] perspective)
==External links==
*[http://www.askmoses.com/qa_list.html?h=215 Questions and answers regarding afterlife] at [[AskMoses.com]]
*[http://www.chabad.org/library/article_cdo/aid/108400/jewish/The-End-of-Days.htm What is the Jewish Belief About 'The End of Days'?] (from chabad.org)
{{Jews and Judaism}}
[[Category:Jewish eschatology| ]]
[[fr:Eschatologie juive]]
[[he:ימות המשיח]]
[[pt:Escatologia judaica]]