Do We Believe in Hell? Dybbuk /World of Confusion/Hell of Fire &Ice. Jewish View on Hell. Rav Pinson

To delve more deeply into this subject, please see: "The Jewish Book of Life After Life"
by Rabbi DovBer Pinson. www.amazon.com...

[@AdamBrodofsky]

Best “short form” explanation I’ve heard in years.. this is why you’re one or the best Rabbis on the web.. way better than the doom and gloom guys. You rock bubba! Keep up the good work!

[@TheIYYUNCenter]

SOME SOURCES FROM RAV PINSON'S SEFER/BOOK. CHAPTER 9 Gehenom stems from the words Gai Ben Henom (Yeshayahu, Chap. 15:8. Yirmiyahu, Chap. 7:31. See also Emunos VeDeyos, Ma’amor 9, Chap. 5. Magen Avos, Part 3, Chap. 4, p. 89a). Alternatively, Gehenom is from Gei Ha’yashan - ‘reward’ -or valley- for the one who slept. Tagmulei Ha’Nefesh. Part 2. p. 30b. * The phrase “going down into Gehenom” is found in Rosh Hashanah 16b (see also Avos, Chap. 5, Mishnah 19). Yet, as the commentaries explain, this expression is to be taken as metaphor. Tellingly, some traditional sources speak of Gehenom existing somewhere above. Psikta D’Rav Eliezer, 191a. * The feast is one of the classic Talmudic metaphors regarding a future world. Baba Basra 74b. * A Tzadik’s Gan Eden is a Rasha’s Gehenom. Contemplating Torah in Gan Eden is pleasing only to those who have pursued such a lifestyle in the past. For the uninitiated and unaccustomed such spiritual delights may be more confusing than soothing (R. Yaakov Yoseph of Polonnye, Kesones Posim, p. 6d. Toldas Yaakov Yoseph, Parshas Bo, p. 148. See also, by the same author, Tzafnas Paneach, Parshas Beshalach, 59b). The Medrash says “Between Gan Eden and Gehenom there is but a hairbreadth”. Yalkut Shimoni, Koheles 976. See also Eiruvin, 18a. * The Shechinah appears to a person who passed away. Zohar 3, p. 53. * * “There is no Gehenom in the time of redemption, for Hashem will take the sun out of its shielded case, the righteous will rejoice and the unrighteous will be blinded”. Nedarim, 8a. Medrash Rabbah, Berieshis, Parsha 6, Chap. 10. See also Emunos VeDeyos, Ma’amor 9, Chap. 5. * Gehenom is darkness. Tanchumah, Noach, Chap. 1. See also Tanchumah, Parshas Bo, Chap. 2. Medrash Rabbah, Bereishis, Parsha 33, Chap. 1. Medrash Rabbah, Shemos, Parsha 14, Chap. 3. Ohr HaChayim, Vayikra, Chap. 26:3 (24). Zohar 1, p. 185a. * Gehenom was created on the second day of creation (Medrash Rabbah, Bereishis, Parsha 4, Chap. 6, Parsha 21, Chapter 9. Medrash Rabbah, Shemos, Parsha 15, Chap. 22. Pesachim, 54b). In the realm of numbers, one represents absolute unity, two represents disunity and opposites, three shows a synthesis and marriage of the opposites. In other words, the meaning of two is an incomplete reality. Gehenom as well is an incomplete state; thus it was created on the second day. The Maharal, Tifferes Yisrael, Chap. 18. * “No eye has seen . . .” Yeshayahu, Chap. 64:3. See Berachos, 34b. See also Rambam, Hilchos Teshuvah, Chap. 8, Halacha 7. * All prophets prophesy regarding what will occur when Moshiach comes, but they do not describe Olam Habah (Berachos, 34b). In fact, the Torah does not speak clearly of an afterlife because issues such as these are too ethereal for human comprehension, even for the prophets. Rabbeinu Bachya, Vayikra, Chap. 26:9. * Even Moshe, the greatest of the prophets, declined to offer details of the afterlife. Sifri, Devarim, 356. * The parable of a blind man with colors is offered by the Rambam. Pirush Ha’Mishnoyos, Hakdamah L’Parek Hacheilek, Sanhedrin, Chap. 10:1. * Gehenom is experienced for, at most, twelve months (Mishnah, Ediyos, 2:10). There are welve mounts of gehenom so that the entire year passes and no zodiac influence can find merit (Tagmulei Ha’Nefesh. Part 2. p. 31a. Shabbos, 33b. Zohar 1, p. 107b). Though regarding some souls it says they will remain in Gehenom for a longer time (Rosh Hashanah, 17a. Baba Metziah, 58b. Zohar 2, p. 150b. Zohar 3, p. 220b). Certainly if one does Teshuvah they can shorten the process (Note, Baba Metziah, 58b. Tosefos ad loc. Rosh Hashanah, 17a). After the period of cleansing they too will enter Gan Eden (Medrash Talpiyos, Os Ches, p. 670). Ultimately, Gehenom (which is a negative) will become null and obsolete, and the souls therein will also transcend. Asarah Ma’amoros, Ma’amor Chikur Din, p. 302. Emek HaMelech, Sha’ar Tikkunei Ha’Teshuvah, Chap. 3, p. 17. * Gehenom is like a sponge. Emek HaMelech, Sha’ar Tikkunei Ha’Teshuvah, Chap. 1, p. 15b.

[@TheIYYUNCenter]

SOME MORE SOURCES FROM RAV PINSON'S SEFER/BOOK. CHAPTER 9 *After this process, souls will enter Gan Eden. Medrash Rabbah, Shemos, Parsha 7, Chap. 4. Psikta Rabbti, 53:2. * The Rambam writes that the reason there are so many Mitzvos is so that each person can find at least one to latch onto and excel in-and through that mitzvah attain Olam Habah (See chapter 10). * Regarding Olam Ha’dimyon (Keser Shem Tov, p. 26). In this world of confusion-more broadly viewed as part of Kaf Ha’kela-a soul thinks, speaks, and acts as if still embodied (Alter Rebbe, Likutei Torah, Pinchas, 75c. Note R Klunimus of Peasetzna, Tzav Ve’Ziruz, 39, p. 380). At the time of death some souls may be in a state of confusion, thus it is better if a person does not pass away in solitude. Kol Bo, Ran on Moed Katan 29a. See Shulchan Aruch, Yoreh Deah, 339:3. Taz and Beir HaGolah, ad loc. Ma’avar Yavak, Ma’amor 1, Chap. 24, p. 170. See also Avodah Zarah, 20b. * The Gemara mentions two souls in the afterlife who are fully absorbed and interested in the trivialities of this world (Berachos, 18b. See also Avos De’rebbe Nasan 3). Whether souls in the afterlife are naturally aware of physical reality or not depends on their spiritual stature during life. R. Eliyahu Dessler, Michtav M’Eliyahu Vol. 2, p. 62. Note Yaros D’vash, Part 1, Derush 16, p. 409-410. * It is only recently that the phrase Dybbuk has become the popular way to refer to one who is diabolically possessed (R. Pinchas Eliyohu Ben Meir of Vilna Sefer Habris, Part 1, Ma’amor 17, Chap. 15, p. 116). Another, older name is Ruach Ra’ah (Eiruvin, 41b. Rashi ad loc). The Arizal calls it Choli Ha’Nofel/the illness of falling (Sha’ar Ruach HaKodesh, Yichud 15). These are souls that cannot journey onwards into Gan Eden, and are not yet ready for the process of Gehenom (Emek HaMelech, Sha’ar Tikkunei Ha’Teshuvah, Chap. 3, p. 16b-17a). This is a form of Gilgul (R. Rifael Emanuel Chai Riki, Mishnas Chassidim, Seder Nashim, Meseches Gilgul, Chap. 6:4, p. 80.) The Arizal refers to such a case of Choli Ha’nefesh as a sickness of the soul and offers a formula for ridding the body of the possession. Sha’ar Ruach Hakodesh, p, 88. * The Zohar speaks of “wandering souls” who travel to and fro (Zohar 3, p. 127a. See also Zohar 3, p. 180a). The Zohar calls these souls “naked souls”. Zohar 2, Parshas Mishpatim. * The Levush, the garment of the soul after death, can be either comprised of good deeds, or the opposite. Meseches Chibut Hakever, Reshis Chachmah, Sha’ar HaYirah, Chap. 7, p. 23. See also Sheivet HaMusar, Chap. 35, p. 486. Alter Rebbe, Ma’amorei Admmur Hazoken, Haktzorim, p. 450-451. R. Yaakov Emdin, Migdal Oz, Chibut Hakever, Chap. 5, p. 277. * Often, diabolical urges are not Dybbuks, but rather mental/psychological issues that need medicine, not exorcism. Sefer Habris, Part 1, Ma’amor 17, Chap. 15. Although, certain Tzadikim have taught that every mental issue is has spiritual undertones, and people who feel and act possessed do in fact have traces of Dybbuks within them. The Rabbi of Lesk, son-in- law of the Sar Shalom of Blez, said that every mental illness is a minor form of Dybbuk. * The details of exorcism - the prayers, the Yichudim, the order of blowing the Shofar, and so forth - are discussed by Rabbi Shemuel Vital, the son of Rabbi Chayim Vital in the Hakdamah to Sha’ar Hagilgulim. One places his hand on the heartbeat of the possessed person, meditates on certain Yichudim, sometimes blows the Shofar near his ear, etc. Sha’ar Ruach HaKodesh, Yichud 15, p. 88-89. * The tale of the Alter Rebbe was told over by the Rebbe (Sichos Kodesh, Vav Tishrei, 1974). Note that it appears these murderers reached their Tikkun in a previous era. R. Chayim Vital, Sha’ar Hakavanos, Sha’ar 6, Hakdamah.

[@andrejbezak1106]

Thank you Rabbi.

[@TheIYYUNCenter]

SOME MORE SOURCES FROM RAV PINSON'S SEFER/BOOK. CHAPTER 9 * R. Yehudah Petaya (1859-1942), a prime student of the Ben Ish Chai, speaks about Dybbuks and their exorcism at length. Minchas Yehudah and in HaNeshamos Me’sopros. * For a more detailed discussion on the idea of Ibbur, see Reincarnation & Judaism: The Journey of the Soul, p. 108-115. * “Worms are just as painful to the dead body as needles are in the flesh of the living” (Berachos, 18b. Shabbos, 13b and 152b). This is another way of describing Din Ha’kever, the judgment of the grave and the idea of Chibut Ha’kever, the pounding of the grave. R. Saddiah Gaon, Emunos VeDeyos, Ma’amor 6, Chap. 7. * Nefesh is the part of soul that goes through the process of Chibut Ha’kever (Zohar 2, p. 141b-142a. See also Zohar 1, p. 226a-b. Zohar 2, p. 142b. See, however, Migdal Oz, Chibut Hakever, Chap. 2, p. 276). When it speaks of the Guf (body) undergoing this process, it does not mean the actual body, rather it refers to the level of Nefesh, which in comparison to the higher levels of soul is referred to as “body”. See Michtav M’Eliyahu, Vol. 4, p. 369. * The anguish of Chibut Ha’kever is psychological, not physical (Ibid. See also Shabbos 13b. R. Tzvi Hirsh Chayos, Maharatz Chayos ad loc. Sefer Chassidim, Chap. 1163. Sefer Habris, Part 2, Ma’amor 8:4. See also Teshuvas HaRashba, Teshuvah 369). The Medrash says that only the soul experiences pain, while the body lies lifeless (Medrash Rabbah Vayikra, 4:5). Several sources write that even after death the body has feelings. Ma’avar Yavak, Ma’amor 2, Chap. 1, p. 198. Chap. 7, p. 206. Ma’amor 3, Chap. 41, p. 317, Chap. 42, p. 318. Chesed LeAvraham, Part 4, Chap. 52, p. 166. See also Menoras HaMaor, Ner 3:8, Part 3:1, p. 56. Yumah 83b. Shabbos, 152b. * The pain of Chibut Ha’kever is like knowing one’s home has been destroyed (Emunos VeDeyos, Ma’amor 6, Chap. 7). Or, as others write, like watching a loved one being harmed. Nishmas Chayim, Ma’amor 2, Chap. 24. * Death for the wholly righteous is effortless, like having a hair removed from a glass of milk (Berachos, 8a. See also Moed Katan, 28a). Thus, it says that the righteous do not experience Chibut Ha’kever. Sha’ar HaGilgulim, Hakdamah 23. See however, Ma’avar Yavak, Ma’amor 3, Chap. 40, p. 114. * Regarding Kaf Ha’kela. Shemuel 1, Chap. 25:29. Shabbos, 152b, MaHarsha, ad loc. Avos De’rebbe Nasan, Chap 12. Zohar 2, p. 59a, 99b, 142b. Zohar 3, p. 24b-25a, 186a. * To forget is a gift. Chovos Halevavos, Sha’ar Habechinah, Chap. 5. * In Kaf Hakela the soul desires to ascend but is unable to forget earthly existence, and is thus torn between the two (Sefer Haikkarim, Ma’amor 4, Chap. 33. See also Likutei Torah, Parshas Pinchas, p. 75:3). The negativity weighs the person down (Rabbeinu Yona of Gerondi (1194-1263), Igeres HaTeshuvah, Sha’ar 2, Os 18. R. Yitzchak of Acco, Meiras Einayim, Parshas Ki Sisa, p. 169. R. Shimon Ben Tzemach Duran, Magen Avos, Part 3, Chap. 4, p. 88a). On some level the soul still wants to remain on this earthly realm. Michtav M’Eliyahu Vol. 4, p. 169. Even Shelomo, Chap. 10, Os 11. * Classic sources speak of a Gehenom Shel Aish, “a cleansing of fire”, and a Gehenom Shel Sheleg, “cleansing through ice” (Tanchumah, Parshas Re’eh, Chap. 13. Yerushalmi Sanhedrin, Chap. 10:3. Yalkut Shimoni Tehilim, Chap. 40:37). And the Medrash quoted by Rabbeinu Bachya (Bamidbar, 16:33). Reference to the Gehenom of fire is found in many locations (Berachos, 57b. Chagigah, 13a. Medrash Rabbah, Bereishis, Parsha 51, Chap. 3). According to one Medrash, Gehenom was created on the second day of creation, together with the creation of fire (Medrash Rabbah Bereishis, Parsha 4:6). Other Medrashim offer other dates for its creation. Pesachim, 54a. Sifri, Devarim 37. Medrash Tehilim, 90:12. * Our sages mention seven separate names for the afterlife cleansing process (Eiruvin, 19a). There are seven gates of Gehenom (Medrash Ruth HaNelam, Zohar Chadash, p. 33. Ginas Egoz, Part 2, p. 244. Reshis Chachmah, Sha’ar HaYirah, Chap. 13, p. 37. Chesed LeAvraham, Part 5, Chap. 7. Sefer Ha’emunos, Sha’ar 6, Chap. 8, p. 67. Sheivet HaMusar, Chap. 26, p. 372. Medrash Talpiyos, Os Gimel, Gan Eden, p. 399. Nishmas Chayim, Ma’amor 1, Chap. 12. See also Medrash Tehilim, 11:6). Others write of thirteen gates (R. Nasan Nate Shapira Megalah Amukhos, Al HaTorah, Parshas Emor, p. 30). Other sources write in the name of the ancient text Sefer Haplia that there are 850 gates. Bnei Yissochar, Ma’amorei Shabbos, Ma’amor 8, Chap. 17. * “Everything that comes into the fire (such as cooking utensils), you shall pass through the fire and it will be purified . . . and everything that did not come in contact with fire, (such as drinking cups), you shall pass through the water, (immerse it in a Mikvah, ritual bath)” (Bamidbar, 31:23). This is the way Rashi reads this verse. See, however, Ramban, ad loc, for an alternative interpretation. * Fire erases what was ingrained with fire (Shulchan Aruch, Orach Chayim, 451). In the context of Gehenom (see Reshis Chachmah, Sha’ar HaYirah, Chap. 12. Ma’avar Yavak, Ma’amor 1, Chap. 34, p. 189. Sheivet HaMusar, Chap. 26, p. 364-365). Ice takes away coldness. Alter Rebbe, Ma’amorei Admur Hazoken, Inyonim, p. 212. See also Chemdas HaYamim, Gehenom V’Gilgulim, Chap. 4, p. 241. Sheim Me’Shemuel, Sukkos, p. 174. * Gehenom is unrelated to the physical. The Maharal, Be’er Hagolah, Be’er 5. Tifferes Yisrael, Chap. 8. See also Emunos VeDeyos, Ma’amor 9, Chap. 5. Kuzari, end of Ma’amor 1. Sefer Haikkarim, Ma’amor 4, Chap. 33. Tagmulei Ha’Nefesh (Lyck, 1874) Part 2. p. 20. * The Ramban speaks of Gehenom in quite literal terms, affirming that there is a form of distilled fire within Gehenom that consumes the negativity attached to the soul. Ramban, Toras Ha’adam, Sha’ar Hagmul. See also Ramban to Bereishis, 3:22. See also R. Yoseph Gikatalia, Ginas Egoz, Part 2, p. 197. R. Yoseph Caro, Ohr Tzadik (1982), p. 123. * There are a number of sources that take the position that Gehenom, as well as Gan Eden, possess physical properties. Rambam, Sanhedrin, Chap. 10:1. R. Avraham Ben HaRambam (1186-1237), commentary to Bereishis, Chap. 2:8. R. Chasdai Cresces, Ohr Hashem, Ma’amor 4, Derush 9. R. Nisan Ben Reuven, Derashos HaRan, Derush 7. R. Meir Eben Aldavia, Shivilei Emunah, Nosiv 9, p. 384. See also R. Shem Tov Ben Shem Tov, Sefer Ha’emunos, Sha’ar 3, Chap. 3. Ma’avar Yavak, Ma’amor 3, Chap. 39, p. 313. Nishmas Chayim, Ma’amor 1, Chap. 10. Sheivet HaMusar, Chap. 26. The Ben Ish Chai, Rav Poalim, Part 2, Orach Chayim, Chap. 1. See Shabbos, 39a. Eiruvin, 18a. * The “physical” refinement of Gehenom is experienced via the Guf Dak (R. Meir Ben Gabbai, Avodas Hakodesh, Part 2, Chap. 33). Or, as others call it, through the Ruach, the Malbush. Shivilei Emunah, Nosiv 9, p. 388-391. * Shame is one of the experiences that the soul may encounter in the afterlife. Kiddushin, 81a. See also Baba Basra, 75a. Zohar 1, p. 4a. Tagmulei Ha’Nefesh. Part 2. p. 31a. * The Zohar writes that the fire of Gehenom emanates from within: the soul is aflame with the negative passion of the Yetzer Hara (Zohar 2, Parshas Terumah, p. 150b. See also Ma’avar Yavak, Ma’amor 3, Chap. 39, p. 313. Migdal Oz, Chibut Hakever, p. 278). It is man who inflames the fires of Gehenom. Yalkut Shimonie, Yeshayahu 247, 437, chap 30. The Chidah. Lev David. Chap 10. p. 73. * A human soul in another form of life experiences memory from the time of their existence as a human being (see chapter 5). * There is a lower and higher Gan Eden and there are levels within Gehenom itself (Zohar, p. 141b, 211b. Zohar 3, p. 285b, 182b). In Gan Eden there are multiple levels, and souls continuously ascend, from lower emotional Gan Eden, to higher cognitive (Berachos at the end. Zohar 2, p. 130a. See also Sha’ar HaGilgulim, Hakdamah 22). Souls first enter a lower state, become acclimated, and then enter a higher state (R. Menachem, Recanti, Bereishis, p. 15a). If souls were to ascend to the higher levels immediately at death, the light would be blinding, much as a person who sits in darkness and becomes blinded when he emerges into the light. see ibid. See also Shivilei Emunah, Nosiv 9, p. 389. * The soul assumes the Guf Dak, the refined body, after physical death, and with it journeys on into the higher and lower realms, until it becomes accustomed to the “light and eternal goodness”. Ibid. See also R. Ovadyah Seforno, Kavanas HaTorah. Ma’amor Haikkarim, Gan Eden V’Gehenom.

[@ivanamarkovic8588]

Oh G-d, if I adore You in fear of hell, extinguish me in hell. If I bow to You in hope of heaven, exclude me from heaven. But, if I bow to You for You alone, do not deny me Your Immense Beauty R. Al - Adevia of Basra

[@erikao9189]

So life on earth is longer than suffering in hell. :)

[@lewiakk5844]

Can you give some sources?

[@TheIYYUNCenter]

please see above

[@lewiakk5844]

@@TheIYYUNCenter thank you