Literature Review
Garden of Eden
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 the Garden of 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 12-month period of purgation before it takes its place in Olam Ha-Ba (MishnahEduyot 2:9, Shabbat 33a). This 12-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 the Garden of 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).
RING OF VESSELS
In Kabbalah, Adam and Eve are viewed as symbols of male and female energy, and as a metaphor for the “primordial Vessel” whose existence came before creation, thus encompassing all the souls of humanity to come.68 The presence of the Serpent, considered a fragmenting force, was necessary for creation; otherwise, all would have remained united with God.69 This gave man the opportunity to earn the Light on his own.70
One of the hidden meanings in the creation story, according to Kabbalah, is that there are two gardens of Eden—one above, and one below—and reuniting these two gardens is the goal of humankind.71 Yehuda Berg believes that the forbidden fruit was a sexual act between Eve and the Serpent.72 Matt interprets Adam’s sin as driving out the Shekhinah by eating only from the Tree of Knowledge of Good and Evil and not from the Tree of Life, thus separating the Shekhinah from her “husband,” Tiferet, and separating consciousness from unconsciousness.73 This act caused Adam and Eve to lose their garments of light and fall into a lower physical form, becoming clothed with garments of animal skin.74
Philip Berg’s interpretation of the fall is that Adam and Eve chose with good intentions to have more Light, since this is what the Serpent offered. Their choice was wrong, but because the Serpent’s temptation enhanced the difficulty of their choice, it was also worthy.75 This sounds contradictory, but Berg explains that evil comes from God and serves the Creator. Cooper says that everything, including evil, has a divine nature.76 Adam and Eve took a second bite of the fruit, done out of self-serving motives, thus short-circuiting their ability to receive the fullness of the Creator’s Light and moving them back to the material level with a knowledge of death and evil.77 God’s command that Adam must now work the land was not literal; rather, it meant that he must “rebuild the Vessel of [himself] through [his] own work in the world.”78
The Tree of Life, Kabbalah teaches, is a fountain of God’s light, flowing ever downward. This was free flowing in the garden of Eden, but humankind has disrupted this flow and is in shattered vessels, which it must rebuild on its own. The garden must be regained.
IN THE GARDEN: THE SHATTERING OF VESSELS
In Kabbalah, Adam and Eve are viewed as symbols of male and female energy, and as a metaphor for the “primordial Vessel” whose existence came before creation, thus encompassing all the souls of humanity to come.68 The presence of the Serpent, considered a fragmenting force, was necessary for creation; otherwise, all would have remained united with God.69 This gave man the opportunity to earn the Light on his own.70
One of the hidden meanings in the creation story, according to Kabbalah, is that there are two gardens of Eden—one above, and one below—and reuniting these two gardens is the goal of humankind.71 Yehuda Berg believes that the forbidden fruit was a sexual act between Eve and the Serpent.72 Matt interprets Adam’s sin as driving out the Shekhinah by eating only from the Tree of Knowledge of Good and Evil and not from the Tree of Life, thus separating the Shekhinah from her “husband,” Tiferet, and separating consciousness from unconsciousness.73 This act caused Adam and Eve to lose their garments of light and fall into a lower physical form, becoming clothed with garments of animal skin.74
Philip Berg’s interpretation of the fall is that Adam and Eve chose with good intentions to have more Light, since this is what the Serpent offered. Their choice was wrong, but because the Serpent’s temptation enhanced the difficulty of their choice, it was also worthy.75 This sounds contradictory, but Berg explains that evil comes from God and serves the Creator. Cooper says that everything, including evil, has a divine nature.76 Adam and Eve took a second bite of the fruit, done out of self-serving motives, thus short-circuiting their ability to receive the fullness of the Creator’s Light and moving them back to the material level with a knowledge of death and evil.77 God’s command that Adam must now work the land was not literal; rather, it meant that he must “rebuild the Vessel of [himself] through [his] own work in the world.”78
The Tree of Life, Kabbalah teaches, is a fountain of God’s light, flowing ever downward. This was free flowing in the garden of Eden, but humankind has disrupted this flow and is in shattered vessels, which it must rebuild on its own. The garden must be regained.
Reference:https://www.equip.org/articles/kabbalah-getting-back-to-the-garden/