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Judaism barely spends any time discussing what may or may not happen when we die, in fact, there's barely any mention of this subject in the Tanach (Jewish Bible) at all because the focus is on this life.
There are some loose theories of what might happen though:
* When we die, our souls are cleansed of any wrongdoings. This is done by our accounting of every action done in life. It's believed that this process takes no longer than 12 months but most people don't do enough bad in life to warrant it taking a full 12 months.
* Our souls return to HaShem to wait for the world to come.
* Our souls may be reincarnated into different people so that we have additional chances to work to become closer to HaShem.
* Those souls that choose to be truly evil in life, cannot survive the process of cleansing and cease to exist.
In terms of ritual, Judaism requires that we bury the dead completely intact as soon as possible, ideally within 24 hours. When a person dies, there is a group of people from the community that stay with the body until the burial. These people bathe the body and wrap it in linen shrouds. The body is then buried in an unfinished wood coffin so that it may return to the earth.
When a Jew dies, there is a funeral, usually held within 24 hours of death, but sometimes delayed a few days for family members to arrive. After the funeral, immediate family members observe a seven day period of mourning called "Shiva".
According to the Torah, we bury the dead and do not cremate.
The Tanakh (Hebrew Bible) doesn't dwell at length on the afterlife; and nor does Judaism spend a lot of time speculating on its details. However, that is not meant to diminish its importance. Rather, the Torah implies that we are to use the bulk of our energies in keeping God's ways in this world, with our feet firmly planted on Earth, while nonetheless not losing awareness of our beliefs.
Our ancient sages stated the importance of being aware of the next world: "This world is a mere entrance-hall before the afterlife" (Mishna, Avot ch.4).
All outstanding accounts are settled after this life. Some cases illustrate this point, since this entire world wouldn't be enough to reward a Moses or punish a Hitler. And while we're alive, knowledge of the future world serves as one of the motivations to keeping God's will.
The Tanakh does not delve into detail of the rewards of the righteous because religions could compete with more and more poetic promises. Also because belief in the afterlife was shared by all ancient societies and needed little reiteration. Besides, it would be like describing the colors of a sunrise to someone who was blind from birth.
It is, however, referred to briefly in Torah verses such as Genesis 15:15, which states that "You (Abraham) will come to your fathers in peace and will be buried in good old age." Coming to his fathers does not mean simply to be buried with them, since Abraham was not buried with his ancestors. Such verses are stated many times.
The prophets are more explicit with such references (see Isaiah 26:19 and 66:24, Daniel 12:13, Zechariah 3:7, 1 Kings 8:30, 2 Kings ch.2, Ecclesiastes 12:7). The afterlife is spoken of at length in the Talmud. More than 20 pages of Talmud (Sanhedrin 90-110, Rosh Hashanah 16-18, and other passages) are given to this subject.
Judaism barely spends any time discussing what may or may not happen when we die, in fact, there's barely any mention of this subject in the Tanach (Jewish Bible) at all because the focus is on this life.
There are some loose theories of what might happen though:
* When we die, our souls are cleansed of any wrongdoings. This is done by our accounting of every action done in life. It's believed that this process takes no longer than 12 months but most people don't do enough bad in life to warrant it taking a full 12 months.
* Our souls return to HaShem to wait for the world to come.
* Our souls may be reincarnated into different people so that we have additional chances to work to become closer to HaShem.
* Those souls that choose to be truly evil in life, cannot survive the process of cleansing and cease to exist.
In terms of ritual, Judaism requires that we bury the dead completely intact as soon as possible, ideally within 24 hours. When a person dies, there is a group of people from the community that stay with the body until the burial. These people bathe the body and wrap it in linen shrouds. The body is then buried in an unfinished wood coffin so that it may return to the earth.
We are all being judged by God.
Answer:
One of the central beliefs of Judaism, as codified by Rambam (Maimonides, 1135-1204), is that the soul continues to exist and is treated in accordance with the person's actions while he/she was alive.
Our ancient sages emphasized the importance of being aware of this: "This world is a mere entranceway before the afterlife" (Mishna, Avot ch.4).
All outstanding accounts are settled after this life. Some cases illustrate this point, since this entire world wouldn't be enough to reward a Moses or punish a Hitler.
The afterlife is detailed at length in the Talmud. A full 20 pages of Talmud (Sanhedrin 90-110) are given to this subject. The afterlife is also referred to briefly in Torah (Bible) verses such as Genesis 15:15, which states that "You (Abraham) will come to your fathers in peace and will be buried in good (ripe; full) old age." This does not mean merely to be buried with one's forefathers, since Abraham was not buried with them. Such verses are stated many times.
The prophets are more explicit with such references (see Isaiah 26:19, Daniel 12:13).
The Tanakh does not delve into detail of the rewards of the righteous, because other religions could compete with even more poetic promises. Also because belief in the afterlife was shared by all ancient societies and needed little reiteration. See the Kli Yakar commentary to Leviticus ch. 26 for a fuller discussion.
They are buried. Preferably in Jewish cemeteries.
Answer:The soul (whether Jewish or not) continues to exist and is treated in accordance with the person's actions while he/she was alive. This is one of the central beliefs of Judaism, as codified by Rambam (Maimonides).The afterlife is detailed at length in the Talmud. A full 20 pages of Talmud (Sanhedrin 90-110) are given to this subject. The afterlife is also referred to briefly in Torah (Bible) verses such as Genesis 15:15, which states that "You (Abraham) will come to your fathers in peace and will be buried in good (ripe; full) old age." This does not mean merely to be buried with one's forefathers, since Abraham was not buried with them. Such verses are stated many times.
The prophets are more explicit with such references (such as Isaiah 26:19, Daniel 12:13).
The Tanakh does not delve into detail of the rewards of the righteous, because other religions could compete with even more poetic promises. See the Kli Yakar commentary to Leviticus ch. 26 for a fuller discussion.
One of the central beliefs of Judaism, as codified by Rambam (Maimonides, 1135-1204), is that the soul continues to exist and is treated in accordance with the person's actions while he/she was alive.
Our ancient sages emphasized the importance of being aware of this: "This world is a mere entranceway before the afterlife" (Mishna, Avot ch.4).
All outstanding accounts are settled after this life. Some cases illustrate this point, since this entire world wouldn't be enough to reward a Moses or punish a Hitler.
The afterlife is detailed at length in the Talmud. A full 20 pages of Talmud (Sanhedrin 90-110) are given to this subject. The afterlife is also referred to briefly in Torah (Bible) verses such as Genesis 15:15, which states that "You (Abraham) will come to your fathers in peace and will be buried in good (ripe; full) old age." This does not mean merely to be buried with one's forefathers, since Abraham was not buried with them. Such verses are stated many times.
The prophets are more explicit with such references (see Isaiah 26:19, Daniel 12:13).
The Tanakh does not delve into detail of the rewards of the righteous, because other religions could compete with even more poetic promises. Also because belief in the afterlife was shared by all ancient societies and needed little reiteration. See the Kli Yakar commentary to Leviticus ch. 26 for a fuller discussion.
There are many rituals in Judaism regarding death and burial. In short, for a traditional burial, the body must be washed and buried immediately with no embalming or dressing of the body, other than a shroud or tallit. Delay of longer than 24 hours is only done in the even that family members are out of town and must travel to the funeral. Delays of more than 3 days are extremely rare and in many communities, unheard of.
After the funeral service and burial, the immediate family members follow a set of laws and customs regarding mourning.
If you are asking about the afterlife, then unfortunately there isn't much of an answer, because no one has ever come back to tell us.
One of the central beliefs of Judaism is that the soul continues to exist and is treated in accordance with the person's actions while he or she was alive. This applies to all people.
All outstanding accounts are settled after this life. Some cases illustrate this point, since this entire world wouldn't be enough to reward a Moses or punish a Hitler. And while we're alive, knowledge of the future world serves as one of the motivations to keeping God's will.
Judaism does not delve into detail of the rewards of the righteous because religions could compete with more and more poetic promises. Also because belief in the afterlife was shared by all ancient societies and needed little reiteration. Besides, it would be like describing the colors of a sunrise to someone who was blind from birth.
It is, however, referred to briefly in verses such as Genesis 15:15. The prophets are more explicit (see Isaiah 26:19 and 66:24, Daniel 12:13, Zechariah 3:7, 1 Kings 8:30, 2 Kings ch.2, Ecclesiastes 12:7). The afterlife is also spoken of at length in the Talmud.
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