“Aaron will be gathered to his people because he will not enter into the land which I have given to the children of Israel because you rebelled against Me at the water of Meribah.” (Numbers 20:24 MEV)
Numbers 20:12 But the LORD said to Moses and Aaron "Because you did not trust in me enough to honor me as holy in the sight of the Israelites, you will not bring this community into the land I give them."
Moses and Aaron went from the presence of the assembly to the door of the tent of meeting, and they fell on their faces, and the glory of the Lord appeared to them. The Lord spoke to Moses, saying: Take the rod, and gather the assembly together, you and Aaron your brother, and speak to the rock before their eyes, and it will give its water, and you will bring out to them water from the rock; so you will give the assembly and their livestock drink. So Moses took the rod from before the Lord, as He commanded him. Moses and Aaron gathered the assembly before the rock, and he said to them, “Hear now, you rebels. Will we bring out water from this rock for you?” And Moses lifted up his hand, and he struck the rock twice with his rod, and plenty of water came out, and the assembly drank, and their livestock. The Lord spoke to Moses and Aaron, “Because you did not believe in Me, to sanctify Me in the eyes of the children of Israel, therefore you will not bring this assembly into the land which I have given them.” This is the water of Meribah because the children of Israel argued with the Lord, and He was sanctified among them.” (Numbers 20:6-13 MEV)
“And they say, ‘Our hearts are wrapped (i.e. do not hear or understand Allaah’s Word).’ Nay, Allaah has cursed them for their disbelief, so little is that which they believe.
And when there came to them (the Jews), a Book (this Qur’aan) from Allaah confirming what is with them [the Tawraat (Torah) and the Injeel (Gospel)], although aforetime they had invoked Allaah (for coming of Muhammad) in order to gain victory over those who disbelieved, then when there came to them that which they had recognized, they disbelieved in it. So let the Curse of Allaah be on the disbelievers” - [al-Baqarah 2:88-89]
“Say (O Muhammad to the people of the Scripture): ‘Shall I inform you of something worse than that, regarding the recompense from Allaah: those (Jews) who incurred the Curse of Allaah and His Wrath, and those of whom (some) He transformed into monkeys and swines, and those who worshipped Taaghoot (false deities); such are worse in rank (on the Day of Resurrection in the Hell-fire), and far more astray from the Right Path (in the life of this world).”
- [al-Maa’idah 5:60]
In Matthew 27:22, during Jesus’ so-called trial,Pilateasks the crowd, “What shall I do, then, with Jesus who is called the Messiah?” The crowd answers, “Crucify him!” Pilate publicly proclaims Jesus’ innocence, but “they shouted all the louder, ‘Crucify him!’” (verse 23). Pilate then famously washes his hands, declaring himself to be “innocent” (verse 24) and telling the crowd that Jesus’ death “is your responsibility!” It is a responsibility that the mob accepts, shouting the chilling words, “His blood is on us and on our children!” (verse 25).
Who owns the Land? Who owns the air? Who owns the water?
“For the Land [ha’aretz, which in the Torah means not only the Land of Israel but also “the Earth”—a second meaning that I believe we are meant to hear at this juncture] is Mine; you are but strangers [gerim] resident with Me. Throughout the land that you hold, you must provide for the redemption of the land” (Lev. 25:23–24).
The Torah’s message seems clear: Human beings may hold onto the Land (in both senses of ha’aretz) physically. But we do not own it. If we did, it would be ours. How could it be? We are here on earth for such a short time, and matters of deeds and estates are so complicated, and subject to innumerable vicissitudes. The notion of permanent ownership is quite absurd when viewed from the perspective of eternity. When our days walking the earth are complete, we will return to the earth, become part of it. But own it? Be its master? Really?
Leviticus thereby poses a powerful paradox to us and to itself. The Torah’s commandments are given to us, frail mortals that we are, and God’s earth is entrusted to us as well—to us, its resident strangers. We are told to “observe My laws and faithfully keep My rules, that you may live upon the land in security; the land shall yield its fruit and you shall eat your fill, and you shall live upon it in security” (25:18–19).
After centuries of slavery in Egypt, God led the Jews out of Egypt with signs and wonders and with great miracles that we celebrate during Passover.
As Egypt passed from Roman to Muslim rule, a series of laws relegated Jews to second-class, or dhimmi, status. Jews were forced to wear yellow as a symbol of their lowly level. Jews were forced to pay an annual tax, and the method of payment was meant to enforce their inferior status. Officials receiving the tax were supposed to keep the Jews waiting when they came to pay, scream at them, and even shove and slap them. Jews paying the tax weren’t allowed to raise their hand above the hand of the official receiving the tax. Jews were also prohibited from attending public events such as non-Jewish weddings, feasts or funerals.
Anti-Semitism: hostility toward or discrimination against Jews as a religious, ethnic, or racial group.
Some people believe that the Jews are cursed because they killed the Son of God or the prophet Muhammad. This belief is sometimes used to justify anti-Semitism and feelings of prejudice against the Jewish people.
In Matthew 27:22, during Jesus’ so-called trial, Pilate asks the crowd, “What shall I do, then, with Jesus who is called the Messiah?” The crowd answers, “Crucify him!” Pilate publicly proclaims Jesus’ innocence, but “they shouted all the louder, ‘Crucify him!’” (verse 23). Pilate then famously washes his hands, declaring himself to be “innocent” (verse 24) and telling the crowd that Jesus’ death “is your responsibility!” It is a responsibility that the mob accepts, shouting the chilling words, “His blood is on us and on our children!” (verse 25).
The Jewish nation did indeed suffer for their rejection of their Messiah. On His way to the cross, Jesus hints at a coming judgment (Luke 23:31). Within one generation of the crucifixion of Christ, Jerusalem was totally destroyed by the Romans. The Jews were scattered, and for almost 1,900 years (until 1948), they had no homeland. There were spiritual ramifications, as well, as the gospel was brought to the more receptive Gentiles (see Acts 18:6). The apostle Paul likens the Gentiles’ inclusion in salvation to wild branches being grafted into a cultivated olive tree. The Jews (the natural branches) are not completely forsaken: “If they do not persist in unbelief, they will be grafted in, for God is able to graft them in again” (Romans 11:23).
From Bukhari's Hadith 4.394: Narrated Abu Huraira: When Khaibar was conquered, a roasted poisoned sheep was presented to the Prophet as a gift (by the Jews). The Prophet ordered, "Let all the Jews who have been here, be assembled before me." The Jews were collected and the Prophet said (to them), "I am going to ask you a question. Will you tell the truth?" They said, "Yes." The Prophet asked, "Who is your father?" They replied, "So-and-so." He said, "You have told a lie; your father is so-and-so." They said, "You are right." He said, "Will you now tell me the truth, if I ask you about something?" They replied, "Yes, O Abu Al-Qasim; and if we should tell a lie, you can realize our lie as you have done regarding our father." On that he asked, "Who are the people of the (Hell) Fire?" They said, "We shall remain in the (Hell) Fire for a short period, and after that you will replace us." The Prophet said, "You may be cursed and humiliated in it! By Allah, we shall never replace you in it." Then he asked, "Will you now tell me the truth if I ask you a question?" They said, "Yes, O Abu Al-Qasim." He asked, "Have you poisoned this sheep?" They said, "Yes." He asked, "What made you do so?" They said, "We wanted to know if you were a liar in which case we would get rid of you, and if you are a prophet then the poison would not harm you."
The messianic prophecy
In Babylon, these rabbis, the Amoraim of the Talmud, reinterpreted Jewish history. Yes, the Land of Israel was promised to the Jews, and yes, God will one day, in his own time, return the Jews to their land and give them control of it, but this will only happen in the future when the messiah arrives. And as a safeguard against future calamities like those brought about by Bar Kokhba, the rabbis came up with the doctrine of the three oaths, which appears in the Babylonian Talmud (Ketubot 110b-111a).
Exile (Hebrew galut), or forced migration, is a theme that recurs throughout the Hebrew Bible, starting with Adam and Eve, who are forced to leave Eden (Gen 3:23-24). The story of Israel’s formation begins when Abraham is exiled from his kin and his land to the land that Yahweh promises to him (Gen 12:1-2). Jacob and Joseph spend time in exile and Moses lives his whole life in exile.
Out!!! Out!!! Out!!! You GO!!!
Based on an extremely creative interpretation of the erotic love poem that is the Song of Songs, the rabbis decided that when Jews went into exile, three oaths were made between the peoples of the Earth and God: The Jews promised not to “storm the wall” (interpreted as, not immigrate to the Land of Israel) and not to “rebel against the nations.” The third oath was made by the nations (non-Jews), promising God they would not “oppress Israel too much.”
The doctrine of the three oaths became dogma among Jews everywhere during the Middle Ages. Their interpretation was another matter.
Everyone agreed that Jews must wait patiently "for God" before returning to their land and rebuilding the kingdom of God, but what exactly we were waiting for was in dispute. Hhhhhhmmmm.....
On one side was Rabbi Nachmanides (1194-1270) who said we were waiting for a complete break in history: there would be no question that the Messianic Age had come, since all sorts of miracles would take place.
OUT!!! OUT!!! OUT!!! But Don't Go Away MAD!!!! Just Go Away!!!
Maimonides (1135-1204) on the other hand predicted that no miracles would take place and that the Messianic Age would be brought about by the actions of men.
The question remained theoretical and was only infrequently discussed, since no-one seriously thought about bringing about the Messianic Age themselves. Despite Maimonides' opinion, Jews put their faith in God and waited for what they felt certain would happen at the time appointed by God.
Allah has made patience like a horse that never gets tired, an army that can never be defeated and a strong fortress that can never be breached. Patience and victory are twin brothers, for victory comes with patience, relief comes with distress and ease comes with hardship. Patience is of more help to the one who has it than men, as it helps without any need for equipment or numbers and its relationship to victory is like that of the head to the body.
In the Qur’aan, Allah has guaranteed those who are patient that He will give them reward without measure.
He tells them that He is with them by guiding and supporting them and granting them a clear victory. Allah says (interpretation of the meaning):
“Surely, Allaah is with those who are As‑Saabiroon (the patient)”
[al-Anfaal 8:46]
Allah has made leadership in terms of religion conditional upon patience and certain faith, as He says (interpretation of the meaning):
“And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.)”
[al-Sajdah 32:34]
Allah tells us that patience is better for those who are patient, as He says (interpretation of the meaning):
“But if you endure patiently, verily, it is better for As‑Saabiroon (the patient)”
[al-Nahl 16:126]
Allah tells us if we are patient and pious, the plot of the enemy cannot do any harm, even if he is powerful, as He says (interpretation of the meaning):
“But if you remain patient and become Al-Muttaqoon (the pious), not the least harm will their cunning do to you. Surely, Allaah surrounds all that they do”
[Aal ‘Imraan 3:120]
Allah tells us that the patience and piety of his Prophet Yoosuf brought him to a position of power and strength, as He says (interpretation of the meaning):
“Verily, he who fears Allah with obedience to Him (by abstaining from sins and evil deeds, and by performing righteous good deeds), and is patient, then surely, Allah makes not the reward of the Muhsinoon (good‑doers) to be lost”
[Yoosuf 12:90]
In the Hands Of God
A major change in Jewish theology took place in the 16th century, when Rabbi Isaac Luria (1534-1572) came up with his own version of Jewish mysticism, known as Kabbalah. He believed that Jews could bring about the advent of the Messiah, not by taking action in the real world but by performing spiritual actions, such as praying, which would accrue in some way, and when enough of these actions were performed, the Messiah would come. Luria even prophesied that the Jews of the time were almost ready.
His doctrine was taken up by many Jews around the world, eventually leading, in the 17th century, to disaster. Shabbetai Tzvi (1626-1676), an apparently mentally ill Jew from Izmir, Turkey, declared that he was the long-awaited messiah and actually convinced a great deal of the Jewish world. However, when he converted to Islam under pain of death in 1666, nearly everyone realized that he wasn’t the Messiah, and the movement fizzled out.
Following this painful saga, Orthodox Judaism became weary of declaring the imminent coming of the Messianic Age, and took to not thinking about it.
Too Late???
I'm wide awake and I can see the perfect sky is torn You're a little late I'm already torn
'Barely Jewish'
But then came Zionism in the late 19th century.
Zionism was a secular movement and religious Jews steered away from it, for the most part. Or, if anything, they opposed it vehemently, since it contravened the doctrine of the three oaths. But the movement was gaining momentum and a small minority of religious Jews could not help but get caught up in the excitement.
This small segment of Orthodox Jews is what became to be known as Orthodox Judaism (as opposed to secular, conservative, reform, and ultra-Orthodox Judaism).
The movement’s leader in Palestine, Rabbi Abraham Isaac Kook (1865-1935), was certain that the Messianic Age was upon us. Had the gentiles not given Jews permission to return to their land with the Balfour Declaration (1926)? Were Jews not once again toiling the land and speaking Hebrew, as it was in the age of the prophets? He even went as far as to suggest that Theodor Herzl was the messiah ben Joseph, the precursor to the real messiah, according to Jewish eschatology. But the mainstream Orthodox Jews wouldn’t have it and rather, took the notion as an affront.
These secular Zionists were barely Jewish and could not, they reasoned, be part of God’s divine plan. What the Zionists were doing was worse than heresy and their actions would delay the coming of the Messiah by flouting the three oaths.
Extremist Orthodox leadership even colluded with Arab nations in hopes of thwarting the Zionists, until 1936, when the Arab Revolt broke out and pushed them begrudgingly back to the side of the Zionists.
The Holocaust (1939-1945), which many religious Jews interpreted as divine punishment for the Zionists’ scorn for the three oaths, killed most of the Orthodox Jews who opposed Zionism. What remained of Orthodox Jewry after the war was located mainly in three places: the United States and British Mandate Palestine, and the Arab world.
When the mandate ended and the State of Israel was founded in 1948, the Jews of the Arab world immigrated to the nascent nation and what was three centers became just two.
How the reestablishment of a Jewish state in the Land of Israel that year was interpreted created a major fault line that runs through these two Jewish communities to this very day.
To Await, So as to Lost It All!!! Who Can Save Me Now???
'Cause I lost it all Dead and broken. My back's against the wall. Cut me open. I'm just trying to breathe, Just trying to figure it out Because I built these walls to watch them crumbling down. I said, "Then I lost it all." Who can save me now?
In Israel, those who believe that the founding of the State of Israel is the harbinger of the messianic age are called the National Orthodox (or, sometimes, the "national religious"). They argue that God gave us the land. A representative of this way of thinking is the Habayit Hayehudi party, led by the American-Israeli politician Naftali Bennett.
The ultra-Orthodox community believes that the State of Israel is not a part of the Messianic Age, but don’t generally oppose it. There is a small subsection of extremist ultra-Orthodox that does actively oppose the State of Israel, for instance the Neturei Karta sect.
In the United States, the small minority of Jews who are Orthodox are also split along similar lines. The Modern Orthodox, like the Israeli National Orthodox, believe that the founding of the State of Israel is the beginning of the messianic Age.
Ultra-Orthodox Jews believe that the State of Israel is either not theologically significant, or on the margins, that it is causing the messianic age to tarry. One such strongly anti-Zionist camp is called Satmar.
It is this small segment of the Jewish people, the Modern Orthodox (about 3 percent of U.S. Jews) and the National Orthodox (about 10 percent of Israeli Jews) who believe that it is God’s will that the Land of Israel be Jewish now.
OMG!!! Who scam who? Could this be considered a scam when supposedly it comes from the Holy Books. Would it take another Thousand God Years???
These two small groups are not uniform themselves when it comes to the questions of how close the messianic age is to fulfilment, or to what extent are Jews supposed to actively bring it about. Only the most extremist of them believe that the time is now and that the task of bringing this about is theirs.
But while these are extremely few, they are extremely potent politically: they are those at the forefront of the settlement movement, and the opposition to a peace settlement with the Palestinians.
Love...Hate Is it one in the same...
I can't differentiate Between Love & Hate Love...Hate
The Promised Land vs. Heaven...
There's a Jewish joke that says there's no Heaven or Hell: we all go to the same place when we die, where Moses and Rabbi Akiva give constant and everlasting classes on the Bible and the Talmud. For the righteous this is eternal bliss, while for the wicked this is eternal suffering.
But that's a joke. What do Jews actually believe happens to them after death? There is no simple answer: at different times and in different places, Jews had different ideas. These varying thoughts were never reconciled or canonically decided. Thus, even today, Jews believe in different, often irreconcilable, theories of what life after death is like.
We will explore these views, starting at the beginning - in the Bible.
The Biblical era: A dark netherworld populated by ghosts
The view of the afterlife held by ancient Jews, which can be surmised from passing references throughout the Bible, is that all people, Jews and gentiles, go to a netherworld called She’ol, a deep and dark place in which shadowy spirits called refa’im dwell. These could be summoned by the living to answer questions (1 Samuel 28:3–25), though this practice is forbidden (Leviticus 20:27). The ancients seemed to have viewed this fate as final: “Like water spilled on the ground, which cannot be recovered, so we must die” (2 Samuel 14:14).
This theory of the afterlife was consistent with that held by the ancient Jews' neighbors, including the Greeks and the Babylonians. But that would change during the vicissitudes of Second Temple Judaism. A new apocalyptic eschatology took form during the epic struggle between Jews and the Hellenic world in the 2nd century BCE: that the dead would rise at the End of Days.
Martyrdom and the End of Days
There were two major reasons this theory developed at that time. One is that after the Babylonian Exile (586-638 BCE), Judaism became deeply concerned with interpreting sacred texts and deciphering their secrets. Thus passages such as “The Lord killeth, and maketh alive: he bringeth down to the grave, and bringeth up”(1 Samuel 2:6) and Ezekiel's vision of the dry bones (Ezekiel 37:1-14) came to be taken as attestation that the dead would rise at the End of Days.
If One Can't Find Something Worth Living For, Find Something Worth Dying For... For it's Fated among the Living Is to Just Die... In the End...
The second reason was the rise of a new kind of Jewish hero during the Maccabean Revolt (167-160 BCE) - the martyr.
A benevolent God must repay the sacrifice of a person who died for the sanctity of his name. Thus Jewish writings of the period hold that while we all die, death is only temporary, and in the future all will receive their just rewards.
As much is clearly stated in the Book of Daniel, which purports to be written during the Babylonian Exile, but was really written during the Maccabean Revolt: "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt" (12:2).
The Sadducees don't buy it, but are lost
While the doctrine of the resurrection of the dead pervaded Jewish writing during the Second Temple period, it was apparently not universally accepted. According to Josephus, a Jewish historian writing at the end of the first century CE, the question of afterlife was a major point of contention for Jewish theologians of the period.
The Sadducees, the prominent priestly class who ran the Temple, did not believe in an afterlife, nor in the resurrection of the dead, Josephus writes. Meanwhile, their counterparts and adversaries, the Pharisees, an elite of experts in Jewish law, believed in both.
Once the Temple was destroyed in 70 CE, the Sadducees and their theology were lost, and the Pharisees and their conception of the afterlife became mainstream rabbinical Judaism.
Thus from the time of early rabbinic Judaism, belief in the afterlife and the resurrection of the dead became core to the faith. “All Israel have a portion in the world to come,” the Mishnah (200 CE) states, only to qualify this statement with a list of Jews who are excluded: “One who maintains that resurrection is not a biblical doctrine, the Torah was not divinely revealed, and a heretic.” (Sanhedrin 10:1).
Paradise and Hell make an appearance
It was during this period that early concepts of heaven, called the Garden of Eden, and Hell, called Gehenom, start to appear in Judaism.
Mamma Mia... Maria - Latina, Ave Maria
From Promised Land to A Place Of Heaven Or HELL!!!
This was also the time early Christianity started to splinter from rabbinic Judaism, and thus these Jewish concepts of the afterlife found their way into Christianity.
While the Mishnah doesn’t elaborate on the afterlife, the Talmud (redacted in 500 CE) gives us a glimpse into the rabbis’ view of life after death.
In Eruvin 19b, we are told that all but the most wicked are sent to Gehenom (a fiery place, according to Berakhot 57b), but their stay in the flames is temporary. After being purged of their sins, they are ushered to Heaven by Abraham.
Elsewhere (Rosh Hashanah 17a), the torments of Hell are said to be temporary for most sinners - but instead of ending in Heaven, they end in nonexistence.
Some references to the World to Come in the Talmud seem to refer to Gan Eden; others clearly refer to a time after the dead come back to life, such as this section in Berakhot 17a: "In the World to Come there is no eating, or drinking nor procreation or commerce, nor jealousy, or enmity, or rivalry – but the righteous sit with crowns on their head and enjoy the radiance of the Divine Presence."
And It Shall Be Known... "PARADISE CITY"
Take me down To the paradise city Where the grass is green And the girls are pretty Oh, won't you please take me home.. YEAH!!!!
Enter Aristotle and Plato
Descriptions of Heaven and Hell fell out of favor in the Middle Ages as Jewish scholars of the era adopted the language of the two prevailing philosophical schools of the time - the neo-Platonic school based on the theories of Plato (427-347 BCE) and the Aristotelian school based on the theories of Aristotle (384-322 BCE).
The first to write a systematic treatise on Jewish philosophy of the afterlife, and an exemplar of neo-Platonic Jewish thought, was Rabbi Saadia Gaon (882-942 CE). According to him, upon death, a man’s soul - which he conceives, a-la Plato, as an emanation of God - is released from the body and is stored, along with all other souls. In the future, the Messiah will come and God will sit in judgment of the souls. The virtuous will be reunited with their bodies and live eternal lives in the World to Come, which Gaon conceives of as a world much like this one, only better. The wicked will be sent to She’ol.
Moses Maimonides (1135-1204) was the first Jewish philosopher to write an Aristotelian version of Jewish philosophy, in which the soul is a form of the intelligence of God. In the World to Come, he wrote in his commentary on the Mishnah, “our souls will be informed by the knowledge of the Creator, may He be blessed, in the manner in which the heavenly bodies are informed of Him, or even more.” Thus according to Maimonides, after death the righteous partake in the divine intelligence, while the wicked cease to exist.
This view of the soul does not leave much room for the resurrection of the dead, which Maimonides did list as one his Thirteen Principles of the Jewish faith, but he didn’t elaborate. In fact, this created quite a scandal at the time, with rabbis complaining to him that their students were professing disbelief in the resurrection of the dead, because of him. This prompted Maimonides to write the “Essay on the Resurrection of the Dead,” in which he espoused the theory that the dead will rise and then die again after a normal life, at which point they would enter the spiritual World to Come and partake in the intelligence of God.
Is Heaven A Place on Earth???
There is a little place A place known as space It's a beautiful place Unknown in space... Term as 'Heaven'; Belief to be in outer space!!! To be there & to get there Is to have faith For only in faith Is an unseen place Somewhere in Space!!!
Reincarnation reaches Judaism
While Maimonides epitomized the rationalist pole of medieval Jewish thought, a mystical stream of Judaism was taking shape and growing in prominence in the Middle Ages. A book titled “Sefer HaBahir” of unknown authorship was responsible for introducing the Eastern notion of reincarnation into Jewish thought: it would become incorporated into later Jewish mystical thought, known as Kabbalah.
The Jewish scholar Nachmanides (1194-1270) was influenced by both the rationalist and the mystical streams: he made allowance for reincarnation, though the concept had been flat-out rejected by Saadia Gaon and other rabbis.
In his highly influential book “Gate of Reward,” Nachmanides elaborates his conception of the afterlife in great detail: Once a person dies he is judged. The righteous go to Garden of Eden, which he claims is a real place in this world where souls are trained for the World to Come. The wicked are sent to Gehenom, also a physical place on earth where they undergo fiery torment. The most wicked will endure the tortures of Hell for ever; the less evil will cease to exist after they are punished sufficiently; and the mildly wicked will atone for their sins in Gehenom until deemed fit to go to Garden of Eden.
At the End of Days, says Nachmanides, all residents in the Garden of Eden will reunite with their bodies and move to the World to Come. This place has two tiers: the lower souls will require some form of sustenance, while the more developed will exist like angels with wings.
This fanciful view of the afterlife described by Nachmanides is tame compared with the complex conception portrayed in the Zohar, a mystical Jewish text written by Moses de Leon (1250-1305) though purportedly written in the time of the Mishnah, and elaborated by later Kabbalist writers.
According to the Zohar, a person has three souls. One is the Nefesh, which lingers around the body of the deceased for a number of days before reincarnating into another body. The second is the Ruah, which after death is consigned to torment in a seven-tier Gehenom, but only at first. Unless the Ruah is terribly wicked, it will slowly ascend up the levels, until it is ready to be escorted by Adam to the lower level of the Garden of Eden. That is a temporary place of joy, from which the Ruah continues to the higher Garden of Eden. The third . form of soul is the Neshamah, which is a part of the divine in every person and as such is completely good. Upon death it immediately goes to the higher Garden of Eden, to unite with God.
Nowaways, there isn’t much agreement regarding the afterlife, even among Kabbalist writers. There are different theories regarding just how many tiers Heaven and Hell have, who goes to hell and for how long, how reincarnation fits in, and so on. Many Jews have forsaken belief in the afterlife altogether. Some suspect there is an afterlife but are agnostic about its form. Yet others profess faith in this or that theory from the list with the fervor and certainty of true believers, depending on their personal inclination and rabbinical school. Except for She'ol - the biblical original. No-one seems to believe in that anymore.
Since We Come Alone, And Upon Death We Shall Be Alone!!!
Even in Death One will face such fate By being Alone...
Such lonesomeness Is just a part of a journey
To reach upon its destination
To be one with its Place
Where space and time cease... Till now I always got by on my own I never really cared until I met you...
And now it chills me to the bone...
How do I get you alone???
How do I get you alone Alone!!!
They say we are fools
We say look at you
Long ago we were just a few
Still say we don't need you
[Chorus:]
We don't wanna belong, we said all along, we just wanna be left alone
We don't wanna belong, we said all along, we just wanna be left alone
Think that we must have lost our way
Running from the blaze, you were wrong
Chose our course, counted off the days
Enduring inner rage, we got strong
[Chorus]
You deny everything that's good
Acting as you would with your shame
So we turned and left you all behind
We don't need your kind, you're to blame
[Chorus]
In the years to come you'll hear my name
When darkness falls on Judgment Day
They say we are fools We say look at you
Long ago we were just a few
Still we say we don't need you
Think that we must have lost our way
Running from the blaze, you were wrong
We chose our course, counted off the days
Enduring inner rage, we got strong!!!
Between good and evil Who am I?
I am the Light & I am the Dark
I am who I am
Between the Dark & the Light Is a soul of existence
A 2 sides of creations For I am Love & the Hate
That dwells in existence
And I come as it is. Come as who you are And as who I am...