Which old testaments talk about hell and burning? I am Jewish and, while not the most learned of Jews, hell and burning were definitely not a Jewish theme. The teachings on the afterlife were very vague from what I recall.
No flaming me, I'm answering your question from a Christian point of view... LOL
Jews didn't acknowledge Christ as the saviour, you stop reading at the Old Testament and don't read the New Testament....
The belief is....
When the Rapture/second coming etc. Comes all the Righteous are taken away.
The sinners are damned, the born again go to sit with the Lord in Heaven, and the Jews are returned to Earth after it is cleansed.
The Jews are the chosen ones, but as a punishment for turning their backs will never sit with God....
Like I said no flaming, I'm repeating what is taught...
Perhaps heaven and Hell are vague as you don't get to go......
On the other hand
Jewish teachings on the subject is.
Sheol: An Underground Abyss
The subject of death is treated inconsistently in the Bible, though most often it suggests that physical death is the end of life. This is the case with such central figures as Abraham, Moses, and Miriam.
There are, however, several biblical references to a place called
Sheol (cf. Numbers 30, 33). It is described as a region "dark and deep," "the Pit," and "the Land of Forgetfulness," where human beings descend after death. The suggestion is that in the netherworld of Sheol, the deceased, although cut off from God and humankind, live on in some shadowy state of existence.
While this vision of Sheol is rather bleak (setting precedents for later Jewish and Christian ideas of an underground hell) there is generally no concept of judgment or reward and punishment attached to it. In fact, the more pessimistic books of the Bible, such as Ecclesiastes and Job, insist that all of the dead go down to Sheol, whether good or evil, rich or poor, slave or free man (Job 3:11-19).
Afterlife and the World to Come
The development of the concept of life after death is related to the development of eschatology (speculation about the "end of days") in Judaism. Beginning in the period following the destruction of the First Temple in Jerusalem (586 BCE), several of the classical Israelite prophets (Amos, Hosea, and Isaiah) began forecasting a better future for their people.
However, with repeated military defeats and episodes of exile and dislocation culminating in the destruction of the Second Temple in 70 CE, Jewish thinkers began to lose hope in any immediate change, instead investing greater expectations in a messianic future and in life after death. This was coupled with the introduction into Judaism of Hellenistic notions of the division of the material, perishable body and the spiritual, eternal soul.
The catastrophe of 70 CE caused a theological crisis. How could it be that the God of Israel would simply allow His sanctuary to be destroyed and His people to be vanquished at the hands of the Roman Empire? While the rabbis often claimed that it was the Israelites' sinfulness that led God to allow it to be defeated (
mi-
p'nei hataeinu, "because of our sins"), it was more difficult to explain why good and decent individual Jews were made to suffer.
This led to the development of another theological claim: "Rabbi Ya'akov taught: This world is compared to an ante-chamber that leads to
Olam Ha-
Ba, (the World-to-Come)" (
Pirkei Avot 4:21). That is, while a righteous person might suffer in this lifetime, he or she will certainly be rewarded in the next world, and that reward will be much greater. In fact, in some cases, the rabbis claim that the righteous are made to suffer in this world so that their reward will be that much greater in the next (
Leviticus Rabbah 27:1).
The Garden of Eden: A Jewish Heaven
What the next world is, however, is far from clear. The rabbis use the term Olam Ha-Ba to refer to a heaven-like afterlife as well as to the messianic era or the age of resurrection, and it is often difficult to know which one is being referred to. When the Talmud
does speak of Olam Ha-Ba in connection to the afterlife, it often uses it interchangeably with the term
Gan Eden ("the Garden of Eden"), referring to a heavenly realm where souls reside after physical death.
The use of the term Gan Eden to describe "heaven" suggests that the rabbis conceived of the afterlife as a return to the blissful existence of Adam and Eve in the Garden of Eden before the "fall." It is generally believed that in Gan Eden the human soul exists in a disembodied state until the time of bodily resurrection in the days of the Messiah.
One interesting talmudic story, in which the World to Come almost certainly refers to a heavenly afterlife, tells of Rabbi Joseph the son of Rabbi Joshua ben Levi, who dies and returns back to life, "his father asked him, 'What did you see?' He replied, 'I beheld a world the reverse of this one; those who are on top here were below there, and vice versa.' He [Joshua ben Levi] said to him, 'My son, you have seen a corrected world.'"
In the kabbalistic (Jewish mystical) tradition, there is much discussion about the voyages of the human soul to the Garden of Eden and other heavenly realms during one's life on earth. In the
Zohar, the greatest of the medieval mystical works, there are many stories about the soul-ascents of various members of Rabbi Shimon bar Yohai's mystical brotherhood. Most often, these journeys take place at night, while the body is at rest (see, for example,
Zohar I:
Parashat Vayehi, 217b-218b).
Gehinnom: A Jewish Hell
Only truly righteous souls ascend directly to Gan Eden, say the sages. The average person descends to a place of punishment and/or purification, generally referred to as
Gehinnom.
The name is taken from a valley (
Gei Hinnom) just south of Jerusalem, once used for child sacrifice by the pagan nations of Canaan (II Kings 23:10). Some view Gehinnom as a place of torture and punishment, fire and brimstone. Others imagine it less harshly, as a place where one reviews the actions of his/her life and repents for past misdeeds.
The soul's sentence in Gehinnom is usually limited to a twelve-month period of purgation before it takes its place in Olam Ha-Ba (
Mishnah Eduyot 2:9,
Shabbat 33a). This twelve-month limit is reflected in the yearlong mourning cycle and the recitation of the
Kaddish (the memorial prayer for the dead).
Only the utterly wicked do not ascend to Gan Eden at the end of this year. Sources differ on what happens to these souls at the end of their initial time of purgation. Some say that the wicked are utterly destroyed and cease to exist, while others believe in eternal damnation (Maimonides,
Mishneh Torah, Law of Repentance, 3:5-6).