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Cosmologically, Gehinnom is divided into seven stories or divisions, (18) with one's wickedness determining the level.
This statement, that the righteous and wicked are totally equal and in the same place, troubled the Aramaic translator, who accordingly rendered verse 17, "There the wicked cease from troubling, and there the weary are at rest", as "There the wicked who have repented find surcease from the troubles of Gehinnom, and there the scholars who exhausted their strength in the Torah are at rest."
Sheol is the netherworld, subsequently called Gehinnom in rabbinic literature, the place reserved for evildoers.
If a man wishes to act haughtily and boast a great deal - then he is deserving of Gehinnom. A man is able to inform his friends [privately] of the charitable donation prior to sending it to the collector.
In the belly of the great fish, righteous Jonah is shown a variety of special places including the path that the Israelites took when they fled through the sea; the pillars of the earth; the depths of Sheol and Gehinnom; and the Foundation Stone of the world.
Eleazar said that the fire of Gehinnom has no sway over the Sages ...
2:31), which all massoretic manuscripts read as one word.(20) The commentators, too, are divided: Ibn Ezra opts for the two-word reading and renders, "a fire of God." Metsudat Zion/Metsudat David, Radak, and Minhat Shai do not read it as two words and hence do not take it as a name of God; they render, "a great fire," "a fire that burns powerfully." Rashi reads, "the fire of Gehinnom."(21) There is, thus, ample precedent to regard both bi-tseva'ot and shalhevetyah as not being names of God.
Consider, for example, the following brief passage characteristic of this genre of literature, taken from a text entitled The Treatise of Rabbi Yizhak ben Parnachfrom Gehinnom: