Thankfully, according to this view, for most of us itвЂ™s just a matter of time before weвЂ™re on the next flight out (or up), en route to, yes, heaven. The truly evil, however, are either eternally damned to Gehinom or disposed of into the cosmic evil trash heap. Later, the Jewish mystical tradition expanded upon this notion, describing an even more complex version called вЂњGehinom.вЂќ Whereas some souls ascend straight to the Garden of Eden on high, the vast majority of souls have some length of a layover, most less than 12 months, at airport Gehinom-a place to work through lifeвЂ™s hangovers as they prepare for olam habah. Some, particularly the Kabbalists, viewed Sheol as a necessary stopping point for all souls on their journey from this world to the next, a place to work through the sins of this life. The Torah refers to a place called вЂњSheol,вЂќ originally a physical location and later a spiritual destination for sinners and troubled souls. Yes, Judaism believes in вЂњheaven,вЂќ and yes, Judaism also believes in вЂњhell.вЂќДЄgain, there is no one depiction of the world on high, so too вЂњthe world belowвЂќ is equally nuanced, sophisticated and diverse in description. As you descend down the ladder, distinction sets in with arch-angels, angels, spirits and other divine beings all the way down to this world, where souls are coming and going, entering this world and leaving this world (and even a Jewish notion of reincarnation-returning to this world once again). The more mystical Jewish traditions envision a ladder of consciousness, at the very top of which resides the ineffable: God beyond description. Others imagine a supernal beit midrash (house of study), where the tzaddikim (righteous) study Torah all вЂњdayвЂќ long. Some notions imagine God as Avenu Malkenu (Our Father and King) sitting in judgment, delivering reward or punishment within the heavenly court. Although the Hebrew Bible devotes little time to speculating upon it, the Jewish tradition is replete with varying efforts and depictions of what the вЂњworld to comeвЂќ might be. Although there are strains of modern Judaism that would argue against life after death, the vast majority of Judaism, Jewish history, Jewish theology and Jews themselves unequivocally believe in olam habah-the world to come. However, like most everything else I learned about Judaism growing up, this was incomplete. Growing up I was told that Jews donвЂ™t believe in the afterlife.

Jews may not believe in the afterlife-heaven and hell-but Judaism unequivocally does. Quite often one has nothing to do with the other and this is a perfect example. Is that true?вЂќДЇirst, let me distinguish between what вЂњJewsвЂќ believe versus what вЂњJudaismвЂќ believes.

вЂњIвЂ™ve always read that Jews donвЂ™t believe in the concept of hell.

Why people go to hell