Concept Of Hell As Evidence For Torah Corruption?
That’s very interesting!! I didn’t know Ghamidi sahab’s view is that bible isn’t corrupted but history is. Please share any videos or articles u can Secondly, I think Jews do believe in hell, they even define it as having 7 different sections. Although there’s a spiritual twist to it. Over the many ages, there’s been lot changes is the meaning of heaven and hell in Judaism. Here’s an article from website chabad.org. It’s an authentic Jewish teaching website for common folks & Jews alike https://www.chabad.org/library/article_cdo/aid/1594422/jewish/Do-Jews-Believe-in-Hell.htm Also share ur source regarding Jews not believing in hell.
Refer to 2:35, this is the view of Ghamidi Sahab of history corruption but holy books being intact. https://www.youtube.com/watch?v=indT1IIWLFM
Umer sb has in detailed discuss corruption in old books. Refer to these threads Discussion 1826 Discussion 1827
Response shared by Farhan Saiyed Sahab ( @Farhan ): “To sum up the different views of a Jewish version of “hell,” I would say: 1- We don’t go straight to hell. All those who have died, Jewish and non-Jewish, wait for a final messianic kingdom, resurrection of the dead who were good in life. 2- We receive immediate Judgment and get an express train to Gehinnom, a Jewish equivalent of hell or the Olam Habah, the Jewish equivalent of heaven. 3- Spend twelve months to decomposes and atone in Gehinnom, during which you do not burn in the fires of Abraham if your loved ones say Kaddish. Clearly this belief was a way to get loved ones to say Kaddish. No person is said to be so bad as to need the full twelve months, which is why traditional Jews only say Kaddish for eleven months, but we say it for twelve. Our Kaddish is not based on a fiery detention center. 4- Dead is dead. There is no afterlife. It was this 19th century Reform rationalist belief that eliminated “m’chayay maytim” (resurrection of the dead) in our prayerbook and replaced it with m’chayay hakol (that God is the one who gives life to all). As for that warm place beyond this one, for punishment and time to think about one’s misdeeds, Jews do not go to Florida. The first one that comes to mind is Gehinnom, which is named for a real valley south of Jerusalem today called “wadi al rababah” – “the accursed valley,” because there child sacrifices to the pagan God Moloch are said to have taken place. Who goes there automatically? Adulterers, the unchaste, idolators, prideful people and hypocrites, people with anger issues, unseemly speech and my favorite, those who follow the advice of their wives! What keeps you out? Philanthropy, visiting the sick, reciting the Shema and observing Shabbat. And who is exempt from Gehinnom, our Jewish version of hell? Those who live in poverty, those who suffer from intestinal disorders and ulcers, and those who are pressed by their creditors… in other words, those whose lives are a living hell. 2- There is a place called Sheol, mentioned in the Torah. It is a dark, ethereal, and ghost filled placed, first visited by Israel’s first king, Saul. 3- In the Book of Daniel, the last book of the Torah to be canonized in our Jewish Bible, Daniel 12:2 states: “Many of them that sleep in the dust of the earth shall awake, some to everlasting life, andsome to reproaches and everlasting abhorrence. I’m not sure where that takes place, but it doesn’t sound good. The tradition is ambiguous, at best. And even though Reform Judaism through the years was quite negative about a world to come, the Reform Rabbi’s Manual has included many passages indicating that the traditional belief remains. On Wednesday at the cemetery, I included the following passage for Rabbi Rappaport to read at the burial: “The dust returns to the earth as it was; the spirit returns to God who gave it. It is only the house of the spirit which we now lay within the earth; the spirit itself cannot died. Receive in mercy, O God, the soul of our departed. Grant him that everlasting peace which you have prepared for us in the world to come. Though no human eye has seen, nor ear has heard, nor mind has grasped it, still it is our sure inheritance and everlasting portion. “ Over time, more emphasis has been placed Jewishly on the immortality of the soul and less on resurrection of our physical bodies in a messianic age. For Reform thinkers, such as the great philosopher Hermann Cohen, we should focus on our immortality as a people, rather than as individuals. Some 19th and 20th century philosophers, like Ahad Ha-Am, actually looked upon a belief in the immortality of the soul and an afterlife as a weakness. In 1885, the Pittsburgh Platform of American Reform Judaism rejected resurrection, heaven and Gehinnom. Ultimately, there are many Jewish views of heaven and hell and the afterlife. Many of those views were born in response to social, economic, political and philosophical beliefs of the times. Often we most strongly believed in an afterlife when this life was too hard to bear. The more intellectual and comfortable we became, the less these issues seemed to concern us.” Full Article at : https://www.tbs-online.org/rabbi-perlins-study/307-2/
In recent Q&A Session with Ghamidi Sahab on Questions selected from ASK GHAMIDI Platform: For answer to your question, please refer to the video below from 0 :56:19 to 0:59:43 https://youtu.be/8k_PV5M8iQE?t=3379