The world's major religions have a big problem with each other, this problem is called hell. Not mentioned in the meetings of religious tolerance, but the Catholic official policy is that Protestants, Muslims and Jews go to hell. Protestants say that Catholics, Muslims and Jews go to hell. And Muslims say that Christians and Jews go to hell. Although we may avoid this at an individual level, theologically is a wall that separates the world's major religions.
Many liberals are religious fanatics uncomfortable with this prospect, but still remains the official dogma. This represents a difficulty that religions are accepted each other as valid paths to the same destination. How I can walk hand in hand with someone who believes that I am destined to suffer pain and suffering for all eternity, regardless of whether I am a person with a decent moral or not?
A man and a woman were leaving came to me for advice. She believed in Jesus, he was a traditional Jew. I asked her what she thought about marrying someone who she says would burn in eternal damnation. She giggled, "Well, we have not solved that yet."
Jewish tradition emerges from a different perspective, starting with the fact that there is no concept of condemnation and eternal torture. God's justice is not enforced by punishing someone forever. Justice means that the punishment is commensurate to the crime. Since we and our sins are finite, our punishment or atonement must be finite. To take it a step further, connecting with the mistake is an act of connecting to what is temporary, physical, devoid of holiness. On the other hand, when you do a mitzvah, you become one with God, which is eternal. The evil and bad, by definition, there is no forever, so the period of atonement by a transgression is a fixed time period.
When you do a mitzvah, you become one with God, which is eterno.Este temporary place for the atonement is called Gueinom, and lasts 11 or 12 months after the death of someone (For this reason, the Kaddish is recited by person who has died during this period of time. The recitation of Kaddish atones for the soul, which mitigates the suffering in the Gueinom). In addition, the suffering is not fire and brimstone, but rather something for transgressions. There are those who suggest that the nature of this punishment is actually the embarrassment of standing before God, aware of your transgressions. What could be more painful than that? This eliminates the barrier shame created between you and God when you committed the violation, and therefore is a great benefit. The process of atonement is not so much a punishment but a spiritual cleansing to get rid of every stain you can take your soul before entering the next phase, the unification with God.
Phase two is known as the World of Souls, and of all souls is worthy of a connection with God. However, this still is not complete until the end of the day when all creation will be corrected and rectified. Until then, just souls exist in a lower temporary unification with God. And despite not being a complete unification with God, this phase is equally enjoyable. Good Seats
back for trial, the Gueinom is not the same for everyone who goes there. Each individual experiences specific atonement for his transgression. It is a uniquely personal event.
Heaven, known as the World to Come, is also a uniquely personal experience. You only have the closeness with God has created. Every mitzvah we do is a piece of Holiness that is incorporated into your soul. In the next world, you realize what it means that closeness for all eternity. Each person will experience only the loop you created. Imagine
a concert. There are a few seats glued to the stage, and different levels to the cheapest way in the back of the room. If you throw it really to lose, you end up in the hot dog stand forever. Then, according to the Jews, not have to be a Jew to end up in the sky, it all depends on your relationship with God.
This World and the Next
is important to note that the World to Come and Gueinom are not specifically mentioned in the Five Books of Moses. They are discussed only in the books of the Prophets, the Writings and the Talmud. If it is a crucial part of Jewish philosophy, why not in the Torah?
The sky is not mentioned in the Torah to emphasize the need to do what is right because it is correcto.La answer is that we are not destined to live with reward and punishment that awaits us in the next world. You can be a righteous person all your life, fulfilling every command, end hunger, bring world peace, save the ozone layer and cure all diseases. But if you did everything by the reward in the next world, you have lived a selfish life, which is the opposite of being one with God. God needs nothing. Is infinite, and therefore each of their actions is purely generic. Heaven is not mentioned in the Torah to emphasize the need to do what is right because it is right, not for reward or to avoid punishment.
The Talmud relates many incidents of dead people contacting the living and relating discussions, debates, and other bits of information from beyond. Similarly, many people (including myself) report seeing a deceased relative in a dream. Even with all these stories of "witnesses" of the past, we have no clear idea of \u200b\u200bwhat is there, and we can not have it, until "croak."
One thing is certain, return our soul to its source is the greatest pleasure that a being can experience. Death, then, is not a tragedy from a Kabbalistic perspective. Is our goal is to return home. The problem with death is to cut all future spiritual growth. We postpone death as possible, but once that happens, the soul is delighted to meet with God. For this reason, some Kabbalists have asked students to celebrate the day of departure. Lag B'Omer, the anniversary of the largest known Kabbalist, Rabbi Shimon Bar Yochai, is celebrated with great fanfare (and big fires) around the world.
Life is precious. We wish a long life, doing mitzvot, grow spiritually, and achieve in this world we can be closer to God. But when it comes time to leave this world, there is no need to fear the next step. It is merely another step on the path to the greatest pleasure, being one with God.
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