Jewish Encyclopedia, GEHENNA
The place where children were sacrificed to the god Moloch was originally in the "valley of the son of Hinnom," to the south of Jerusalem (
Josh. xv. 8, passim; II Kings xxiii. 10; Jer. ii. 23; vii. 31-32; xix. 6, 13-14). For this reason the valley was deemed to be accursed, and "
Gehenna" therefore soon became a figurative equivalent for "hell." Hell, like paradise, was created by God (Sotah 22a); [Note, this is according to the ancient Jews, long before the Christian era, NOT the bias of Christian translators.] according to
Gen. R. ix. 9, the words "very good" in
Gen. i. 31 refer to hell; hence the latter must have been created on the sixth day.
The "fiery furnace" that Abraham saw (
Gen. xv. 17, Hebr.) was Gehenna (Mek. xx. 18b, 71b; comp.
Enoch, xcviii. 3, ciii. 8; Matt. xiii. 42, 50; 'Er. 19a, where the "fiery furnace" is also identified with the gate of Gehenna). Opinions also vary as to the situation, extent, and nature of hell. The statement that Gehenna is situated in the valley of Hinnom near Jerusalem, in the "accursed valley" (
Enoch, xxvii. 1 et seq.), means simply that it has a gate there. It was in Zion, and had a gate in Jerusalem (
Isa. xxxi. 9). It had three gates, one in the wilderness, one in the sea, and one in Jerusalem ('Er. 19a). The gate lies between two palm-trees in the valley of Hinnom, from which smoke is continually rising (ib.).
Because of the extent of Gehenna the sun, on setting in the evening, passes by it, and receives from it its own fire (evening glow; B. B. 84a).
A fiery stream ("dinur") falls upon the head of the sinner in Gehenna (hag. 13b).
There is a smell of sulfur in Gehenna (
Enoch, lxvii. 6). This agrees with the Greek idea of hell (Lucian,
Αληθεις Ιστοριαι, i. 29, in Dietrich, "Abraxas," p. 36). The sulfurous smell of the Tiberian medicinal springs was ascribed to their connection with Gehenna. In
Isa. lxvi. 16, 24 it is said that God judges by means of fire.
Gehenna is dark in spite of the immense masses of fire; it is like night (Yeb. 109b; comp.
Job x. 22). The same idea also occurs in
Enoch, x. 4, lxxxii. 2; Matt. viii. 12, xxii. 13, xxv. 30 (comp. Schwally, l.c. p. 176).
It is assumed that there is an angel-prince in charge of Gehenna. He says to God: "Put everything into my sea; nourish me with the seed of Seth; I am hungry." But God refuses his request, telling him to take the heathen peoples (Shab. 104). God says to the angel-prince: "
I punish the slanderers from above, and I also punish them from below with glowing coals" ('Ar. 15b).
Judgment.
It is assumed in general that sinners go to hell immediately after their death. The famous teacher Johanan b. Zakkai wept before his death because he did not know whether he would go to paradise or to hell (Ber. 28b).
The pious go to paradise, and sinners to hell (B.M. 83b). To every individual is apportioned two shares, one in hell and one in paradise. At death, however, the righteous man's portion in hell is exchanged, so that he has two in heaven, while the reverse is true in the case of sinners (hag. 15a). Hence it would have been better for the latter not to have lived at all (Yeb. 63b).
They are cast into Gehenna to a depth commensurate with their sinfulness. They say: "Lord of the world, Thou hast done well; Paradise for the pious, Gehenna for the wicked" ('Er. 19a). There are three categories of men; the wholly pious and the arch-sinners are not purified, but only those between these two classes (Ab. R. N. 41). A similar view is expressed in the Babylonian Talmud, which adds that those who have sinned themselves but have not led others into sin remain for twelve months in Gehenna; "
after twelve months their bodies are destroyed, their souls are burned, and the wind strews the ashes under the feet of the pious. But as regards the heretics, etc., and Jeroboam, Nebat's son,
hell shall pass away, but they shall not pass away" (R. H. 17a; comp. Shab. 33b). All that descend into Gehenna shall come up again, with the exception of three classes of men: those who have committed adultery, or shamed their neighbors, or vilified them (B. M. 58b).
As mentioned above, heretics and the Roman oppressors go to Gehenna, and the same fate awaits the Persians, the oppressors of the Babylonian Jews (Ber. 8b).
When Nebuchadnezzar descended into hell, [Sheol] all its inhabitants were afraid that he was coming to rule over them (Shab. 149a; comp.
Isa. xiv. 9-10). The Book of
Enoch also says that it is chiefly
the heathen who are to be cast into the fiery pool on the Day of Judgment (x. 6, xci. 9, et al.). " The Lord, the Almighty, will punish them on the Day of Judgment by putting fire and worms into their flesh, so that they cry out with pain unto all eternity" (
Judith xvi. 17). (see image) Valley of Ge-Hinnom.(From a photograph by Bonfils.)
The sinners in Gehenna will be filled with pain when God puts back the souls into the dead bodies on the Day of Judgment, according to Isa. xxxiii. 11 (Sanh. 108b).
Enoch also holds (
xlviii. 9) that the sinners will disappear like chaff before the faces of the elect. There will be no Gehenna in the future world, however, for
God will take the sun out of its case, and it will heal the pious with its rays and will punish the sinners (Ned. 8b).
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JewishEncyclopedia.com - GEHENNA
So if God is omnipresent, yet these people who are destroyed will be somehow not in his presence, what can that mean?
