Вопросы о религии

[Mikhail-u]

Так и в Новом Завете много "чудес", не только в книжках из церковной лавки. Важнее , на мой взгляд, во Имя Кого они совершаются.

А в Ветхом мало? Все то, что не может быть обьяснено в категориях современных знаний - чудеса.

[alex digital]

А в Ветхом мало? Все то, что не может быть обьяснено в категориях современных знаний - чудеса.

Срочно убегаю. До завтра.
Удачи!

[Alter Ego]

Я сегодня разговаривал на эту тему со своим боссом, тоже иудеем. Он говорит, что у иудеев Сатана (Сатан) существует, и является повелителем ада, как и у христиан. Малышка утверждает, что его нет. Как же так?

[FOLEY]

Я сегодня разговаривал на эту тему со своим боссом, тоже иудеем. Он говорит, что у иудеев Сатана (Сатан) существует, и является повелителем ада, как и у христиан. Малышка утверждает, что его нет. Как же так?

второе.

[Alter Ego]

второе.

В таком случае, по поводу вопроса про ад и души грешников я опять таки не получил ответа.

[FOLEY]

В таком случае, по поводу вопроса про ад и души грешников я опять таки не получил ответа.

ада не существует. человек отвечает за свои поступки, но не в аде.

[Alter Ego]

ада не существует. человек отвечает за свои поступки, но не в аде.

тогда куда попадают души грешников? Тоже в рай?

[FOLEY]

In general, and in contrast to some other religions, in day-to-day
life Jews don't pay much attention to questions like this. The focus
of Jewish life is living according to G-d's will as expressed in the
Torah. What happens afterwards is up to G-d.

That said, traditional Judaism does address this question. To put it
shortly, our beliefs in resurection and afterlife vary widely. Some
believe it is part of the Messianic era. Some consider it an era of
its own, after the messianic one. It's a matter of debate in Jewish
tradition as to whether the post resurection life is permanent, or
temporary. Nachamides believes that the ultimate reward, the "World to
Come" is that post-resurrection life, and therefore it must be
eternal. Maimonides opines that the ultimate reward is the relatively
direct experience of G-d that a soul can have when not encumbered with
a body and its desires. Therefore he understands the phrase "World to
Come" to refer to the non-physical existance after life, and that's
man ultimate reward. He returns to that reward after a second,
resurrected life. This is because Maimonides believes it's because man
can only face his judgement in the same condition as when he sinned.
Since he sinned while in a body, he is returned to that body to be
judged. R' Yosef Albo agrees with Maimonides that the post
resurrection life isn't permanent. To be specific, he believes that
the lifespan will be 1,000 years -- the length of time Adam would have
lived after eating from the forbidden fruit (had he not given away 70
years for someone else). His reason for this second life, though, is
very different. Albo writes in the Ikkarim (Fundamentals) that in this
life, man masters the art of self-perfection in the face of adversity
-- disease, threat of poverty, and everything else that could go wrong
in life. In the next life, the only challenges are internal, there
will be no external impediments. It's therefore a second step in
personal development, allowing for more refinement in one's ability to
enjoy the World to Come upon return.

A living person consists of both body and soul. To
summarize briefly, when the body dies, if the person merits it, a
small portion of the soul remains with it to keep it connected with
the soul's source, anticipating the general revival of the dead at the
time that G-d decrees. Different parts of the remainder of the soul
may go to different places. One might be reincarnated into a new body
in an attempt to rectify another of its spiritual aspects, or for
other purposes. One part might go to a level of Paradise. Another
might go to Gehinnom for a period, to remove the sins of that life and
prepare it for a future one. Another part might join temporarily with
an already living person, to assist it with its rectification and in
the process gather more merit. The reassignments of the soul continues
until the time that G-d decrees.

At various points in the afterlife
journey, the soul is said to encounter:
* Hibbut ha-kever, the pains of the grave
* Dumah, the angel of silence
* The angel of death
* The Kaf ha-Kela, the catapult of the soul
* Gehenna (purgatory) and Gan Eden (Heaven; Paradise)

A discussion of the classic rabbinic view of the afterlife, including
these topics and more, can be found in an essay by Rabbi Zalman
Schacter Shalomi called "Life in the hereafter: A tour of what's to
come", found at [5]http://www.elevated.fsnet.co.uk/index-page13.html.

Gehenna is fairly well defined in rabbinic literature. It is sometimes
translated as "hell", but Jews must take note that the Christian
version of hell is different from the Jewish view of Gehenna.
However, for Jews, gehenna--while certainly a terribly unpleasant
place--is not hell. The majority of rabbinic thought maintains that
people are not tortured in hell forever; the longest that one can be
there is said to be 12 months. It is a spiritual forge where the soul
is purified for its eventual ascent to Gan Eden [Heaven], and where
all imperfections are purged. [In this sense, it is somewhat similar
to the Roman Catholic purgatory, however the time period has a
definate maximum]. Gehennom (lit: the valley of Hinnom, in Jerusalem;
i.e. hell) is the sinner's experience in the afterlife. In other
words, it's the same "place" as gan eiden (lit: the garden of Eden;
i.e. heaven) -- it's the perspective of the individual that makes it
one or the other.

In some descriptions of the afterlife, we find that beyond Gan Eden
there is a little known realm called the otzar, the divine treasury of
souls; this is also called the tzror ha-hayyim, the bundle of life.
This otzar is a transcendent realm of human souls, in the highest
spheres of creation. Before souls are born they are said to come from
this treasury, and they return they at some point after death.

According to the Kabbalah [Jewish mysticism] every human has at least
one element in their soul; with the proper study a person can
eventually develop two higher levels of the soul. A common way of
explaining the three parts of the soul is as follows:
1. Nefesh - the lower part, or animal part, of the soul. Is linked to
instincts and bodily cravings.
2. Ruach - the middle soul, the spirit. It contains the moral virtues
and the ability to distinguish between good and evil.
3. Neshamah - the higher soul, or super-soul. This separates man from
all other lifeforms. It is related to the intellect, and allows
man to enjoy and benefit from the afterlife. This part of the soul
is provided both to Jew and non-Jew alike at birth. It allows one
to have some awareness of the existence and presence of G-d.
The "Raaya Meheimna," a later addition to the Zohar, posits that
there are in fact two more parts of the human soul, the chayyah
and yehidah. These parts were considered to represent the
sublimest levels of intuitive cognition, and were only within the
grasp of very few individuals.
4. Chayyah - The part of the soul that allows one to have an
awareness of the divine life force itself.
5. Yehidad - the highest plane of the soul, in which one can achieve
as full a union with G-d as is possible.

According to the Zohar, after death each aspect of the soul undergoes
a different experience on the afterlife journey. The lower levels of
the soul are purified and purged of physical and emotional
attachments, while the higher levels experience transcendental bliss.
The nefesh temporarily remains with the body in the grave, undergoing
the Hibbut Ha-Kever, the suffering of the grave. Simultaneously, the
Ruach experiences Gehenna for 12 months. "Gehenna is conceived of as a
purification process in which the psychic remnants from the previous
life are purged and transformed. This purgation process lasts only
twelve months and is tormentingly painful in direct proportion to each
individual's lived life experience. [Simcha Paull-Rapahel ] After
leaving Gehenna, the ruah then permanently enters the Lower Gan Eden.

After death the Neshama, since it not subject to being tainted by sin,
goes to Gan Eden Elyon, the Upper Gan Eden, where it experiences
divine reward and bliss. The hayyah and yehidah also return to Upper
Gan Eden immediately after death, and become as one with G-d as is
possible. "Those who have awakened these dimensions of their being are
able to perceive the infinite grandeur of the divine realms, to enter
the everflowing celestial stream - described by the Zoha as the
"bundle of life". [Paull-Rapahel]

Given all this, what happens to the soul of the nonbeliever? The most
common belief in contemporary traditional Jewish communities is that
all souls go to the after-life. Nearly all, barring a handful or two
in all of human history, eventually end up in Gan Eden (roughly:
heaven), even non-believers.

As for the question of Purgatory. Again, there is no one Jewish
position on the subject, even if we limit ourselves to the traditional
Orthodox position. The Talmud refers to the deceased going to a Word
of Truth or going to the heavens--without distinction. It is generally
assumed these are homonyms, but these quotes still speak of a single
afterlife. Others speak of the Garden of Eden and Gehenna. Neither
could be meant literally, as Adam was in the literal Garden before
death, and the valley of Hinnom (Gei Hinnom, in Hebrew) is a valley in
current Jerusalem (where the Canaanite locals practiced human
sacrifice by passing their children through the fires for Molech).
Some therefore understand this to mean that Eden vs Gehenna is not a
difference in "location" but rather in how one experiences the
afterlife. Someone who spent life developing an appreciation for G-d
and Truth will find it as pleasant (Heb: eden) as the garden, those
who developed interest in other pursuits will find the experience
hellish. A number of sources, such as R' Chaim of Vilozhin (founder of
the current Yeshiva movement, late 18th early 19th cent) and R' Israel
of Salant (founder of the Mussar movement, late 18th cent), describe
the fires of gehenna as those of shame. Facing the truth of what one
could have been and seeing what one was. The number of people subject
to a permanent "stay" in gehenna is very small. The Talmud (Tr
Sanhedrin, 11th ch) names 4 people up to their day who qualified.
Otherwise, the experience itself is atoning, creating a person who is
capable of enjoying the presence of G-d. For these few people, they so
identified themselves with sin that to abandon sin would be to lose
their essence.

[Alter Ego]

так значит существование ада всё-таки признаётся иудеями?

[FOLEY]

так значит существование ада всё-таки признаётся иудеями?

нет...ты не прочитал