Journey Through the Afterlife: Paths of Redemption

In Gehinnom, there exists a realm that is the final of all realms, likened to a house and its upper chamber. These are considered a single domain, one called Sheol, with a section beneath it called Bottomless. Together, they are seen as one. Those who descend to the Bottomless, a place known for oblivion, are never to rise again. This realm is reserved for those who dishonored the sacred act of responding 'Amen' repeatedly and disrespected its significance. Thus, they are condemned to Gehinnom and relegated to this lower realm without an exit, lost forever, akin to how a cloud dissipates and vanishes, "as one who descends to Sheol shall not rise" [Job 7:9].

But is there no escape from Sheol? Jonah the prophet states [Jonah 2:3], "From the depths of Sheol, I cried, and You heard." Indeed, one can ascend from Sheol. The key distinction lies between Sheol itself—where ascent is possible—and the Bottomless part of Sheol—reserved for those who hadn't considered repentance before death. The verse "He brings down to Sheol and raises up" indicates redemption for those who had thoughts of repentance, whereas those who did not are condemned to remain.

(Zohar, Vayelech, Sweet as Honey pages 376-378)

How to Aid a Departed Soul in Gehinnom

1. Studying Mishnah for the Departed

As noted in Magen HaElef: "Holy texts reveal that studying Mishnah for a deceased soul brings tremendous benefit. Asher, son of Jacob, watches over Gehinnom's entrance, and those who learn Mishnah, either for themselves or on behalf of others, find salvation. The phrase 'from Asher, his bread shall be rich'—'rich' has the letters of 'Mishnah,' symbolizing sustenance."

It is a tradition among many prominent Jewish sages to request in their wills that Mishnayot be learned in their merit: Rabbi Akiva Eiger wrote in his will, "If I shall pass... inform others through newspapers, asking my students and friends to study one chapter of Mishnah each day during the first year for my soul, and on my yahrzeit every year.":

Rabbi Yechezkel Levenstein, of blessed memory, urged his grandchildren in a letter of consolation: "My dear grandchildren, it is your duty to strive for your late father, who devoted his time and energy to you, studying Mishnah every day for his sacred soul."

Torah Or states: "Studying Mishnah is a significant correction, surpassing even prayer before the ark." The Shelah connects the words 'Mishnah' and 'Neshamah' in the significance of learning for the deceased's soul.

The esteemed Rabbi Aharon Leib Shteinman emphasized that the essence of Mishnah, summarizing the Oral Torah, offers unparalleled merit for souls who have passed.

2. Giving Charity in the Name of the Departed

The text of Pesikta teaches: "Charity is powerful in delivering one from Gehinnom, as it states, 'Atonement for Your people Israel.' Could it be that once a person has died, charity offers no remedy? It teaches us otherwise, implying deliverance from Gehinnom's adjudication."

(Responsa of Rabbi Solomon ben Abraham Aderet 7:239)

3. Memorial Prayers

Customs have developed in some places to remember the deceased in synagogues. These are supported by the Jerusalem Talmud's analogy: as an arrow from a bow, so do the righteous elevate souls from Gehinnom when they are remembered in prayer.

(Responsa of Rabbi Solomon ben Abraham Aderet, same section)

For additional points regarding Kaddish recitation, the seven days of mourning, etc., see Chapter 2.

The Influence of Sacrifices' Smoke on Gehinnom

The permanence of the fire in Gehinnom is drawn from a fiery river, its origin in fierce divine power. The ministers of destruction within Gehinnom are also flames, hovering between the spiritual and the physical.

When the smoke of sacrifices arose from the altar—specifically, the smoke from the overnight burning of animal fats and organs—destructive ministers in Gehinnom were silenced, their powers weakened, and they retreated, nullifying the destructive realm to which they belonged. This compelling fire from the fiery river returned to its root in the divine judgment, sweetened by the sacrifices.

Even those on the fringes spiritually benefited from the altar’s smoke because the lower altar matched the upper altar in its essence of royalty. Thus, all derived benefit and correction, ascending closer to holiness, but without grasping it fully. Thereafter, sacrifices made during the day led to smoke enjoyed by sacred angels.

The Angel Uriel would appear on the altar as a mighty lion, ready to seize its prey. Seeing this, priests and Israelites rejoiced, recognizing their sacrifice was accepted by the holy King. Then, a higher, holier spiritual flame descended, corresponding to the solidified form of Uriel's fire, visible to priests and Israelites. Those offering the sacrifice felt deep awe, prompting complete repentance.

An analogy compares it to a king receiving a gift from his subjects and finding favor in it, instructing his servant to present it before him. Similarly, Hashem commands the Angel Uriel to accept the offerings brought before Him and present them as offerings before Him.

When Israelites were not found righteous, or when the sacrifice was insincerely offered, it was not accepted as desired. The smoke from the altar would not rise correctly, and a northern wind—home of the outer forces—would intervene, manifesting the form of a brazen dog lying on the offering, signaling the sacrifice was unwanted.

(Zohar, Tzav 32, Sweet as Honey, pages 398)

Every Realm in Gehinnom Has a Parallel in Lower Gan Eden

Wicked souls in Gehinnom ascend through designated realms... After enduring punishment in one realm aligned with their transgression, they rise to a higher realm, facing lesser sins. Gehinnom's numerous exits align with entrances to Gan Eden. Those completing their punishment enter the corresponding entrance to Gan Eden suited to them post-atonement. When releasing souls from Gehinnom, officers open the gates, placing them outside.

Every entrance in Gehinnom bears names like those of Gan Eden. Each Gan Eden gate, named, correlates with a Gehinnom gate aligned with it... A soul leaving Gehinnom through a gate named for its particular sin-related punishment finds a corresponding Gan Eden gate ready for entry post-punishment, named for due reward.

(Zohar, Vayelech, Rnech, Sweet as Honey, pages 375-380)

The Seven Gates of Gehinnom

Rabbi Yehoshua ben Levi stated: Gehinnom consists of seven distinct realms for punishing the wicked in the future, meaning post-death from this world, with seven gates aligned to them. Each realm possesses its gate, corresponding to the seven entrances for righteous souls entering Gan Eden. In parallel, seven gates present themselves for wicked souls to enter Gehinnom. These gates are named: Darkness, Deep Shadow, Death's Gates, Destruction Well, Muddy Abyss, Sheol, and Bottomless. They align with the seven names for the evil inclination, as detailed in Zohar, Parshat Pekudei.

There, they atone for twelve months, as explained in Zohar, Parshat Vayera. There they cry repentance, as Rashi explains in Rosh Hashanah 17:1, moaning and pleading amid intense suffering for a period. Those who pondered repentance but could not actualize it due to death are aided by righteous souls descending into Gehinnom to elevate them, as clarified in Zohar, Parshat Pinchas. Thus, the souls of the righteous entreat before Hashem, elevating them from Sheol, the sixth realm, as it is said [Samuel I 2:6], "He brings down to Sheol and raises up," showing that there is an ascent possible from Sheol.

However, anyone reaching the lowest realm, the seventh—Bottomless—does not ascend. Rabbi Yehuda states that even within Sheol, ascent through repentance is possible, as Jonah declared, "From Sheol's belly, I cried, and You heard my voice." But from Bottomless, ascent is impossible, as mentioned in Zohar, Parshat Vayelech.

The Ari, in Shaar HaGilgulim, Introduction 22, explains that after death, the wicked face punishment in Gehinnom for twelve months, with some never granted this purgatory to cleanse sins by fire. Instead, they wander through various reincarnations until partially cleansed, enabling later entry into Gehinnom for definitive atonement over twelve months. Their reincarnation duration varies by initial sin's severity, spanning twenty, a hundred, or a thousand years.

(Zohar Chadash, Lech Lecha 32, Sweet as Honey, pages 495-497)

The Path Out of Gehinnom

Once a soul leaves the body, both body and soul undergo judgment from the angel Dumah. The body faces 'grave' judgment until it returns to dust, while the soul undergoes Gehinnom's torment, enduring its due punishment for committed sins. Upon completion of this purification period, the soul ascends from Gehinnom, cleansed like metal refined by fire. Angelic forces escort the purified soul into Lower Gan Eden, where it bathes in the river's waters and fragrant essences, purifying from Gehinnom’s stain. Described as "perfumed with myrrh and frankincense," implying essences that cleanse and refine souls, the purified soul then resides eternally in Lower Gan Eden.

When the time comes to ascend to Upper Gan Eden, the angels accompany the soul, ascending gradually like an offering upon the altar. The angel Michael presents it to God, likened to offering a cherished tribute. Immediately post-Gehinnom, the soul may ascend to Gan Eden or reincarnate [into the world] immediately.

(Zohar, Parshat Metzora, Sweet as Honey, pages 761-762)

River of Dinur

The spirit bathes in the River of Dinur.

Had humanity not sinned, death's taste would be unfelt upon entering alternate worlds, transitioning seamlessly as from place to place. Death would simply shed the earthly garment for another worn in Gan Eden. However, sin introduced the taste of death before entering these worlds. Therefore, the spirit detaches from the physical body, leaving it behind, thus bathing in the River of Dinur to receive punishment—cleansing from the world's desires, thereby qualifying for Lower Gan Eden. Following, the soul enters Earth's Gan Eden, receiving a new, radiant form akin to the earthly vessel, residing forever.

Monthly on the new moon and Shabbat, the spirit unites with the soul in Upper Gan Eden, adorning itself atop, as written, "And it shall come that every new moon and every Sabbath, shall all flesh come to worship before the Lord."

(Zohar, Shlach 159, Sweet as Honey, page 38)