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The MessiahThe 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]: 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 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.
In the TalmudThe Babylonian Talmud, tractate Sanhedrin, contains a long discussion of the events leading to the coming of the Messiah, for example:
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[citation needed], 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:
[2] In Rabbinic CommentariesThe 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:[citation needed]
In Orthodox JudaismBelief in a personal messiah is generally a tenet of faith among Orthodox Jews. In many publications, such as those from Mesorah or Feldheim, the concept is unquestioned. Some Orthodox rabbis note that belief in a personal messiah and restoration of the Davidic Kingdom has not always been an absolute, as a number of rabbis have questioned this posture. "Perhaps it is wiser to leave the messianic monarchy of the end of days in the realm of the future whose structure and content is known only to God, all the while wondering whether the belief in redemption...ought to be so powerfully focused on the person or redeemer in any case. Indeed, there are some aggadic indications of the downplaying of the messianic element in that redemption in the interest of the kingship of God." [4] [5] Most 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 connected with the resurrection, and indeed rejects the idea of a general resurrection. (See the Maimonides article.) In Conservative JudaismConservative 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:
In Reform JudaismReform 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] In Reconstructionist JudaismReconstructionist Judaism rejects the idea that God will 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] The afterlife and olam haba (the "world to come")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] Talmudic viewsThe Mishnah (c. 200 CE) lists belief in the resurrection as one of three essential beliefs necessary for a Jew to participate in it:
Medieval rabbinical viewsWhile all classic rabbinic sources discuss the 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 Maimonides 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 greatly from the classical Jewish view. In Judaism, gehinom - while certainly a terribly unpleasant place - is not 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 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")[1]. In Orthodox JudaismOrthodox Judaism maintains the tenet of the bodily resurrection of the dead, including traditional references to it in the liturgy.[citation needed] In Conservative JudaismConservative 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. See Emet Ve-Emunah: Statement of Principles of Conservative Judaism. In Liberal JudaismReform 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] Biblical teachings on an afterlifeAlthough 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] Interpretations supporting an afterlifeThe 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]
Interpretations opposing afterlifeInterpretations opposing an afterlife do not exist in Judaism. Some liberal movements are agnostic on the subject, but none actually oppose it. Many of the ancient Sadducees, however, did not believe in the afterlife. ReincarnationThe 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 (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. See alsoReferences
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