There is no one thought among Jewish people about any topic, including heaven and hell. Some Jews believe in hell; most don’t. Most Jews have been more influenced by Eastern mysticism and liberal secularism than by the tenets of Judaism. The concept of heaven and hell is not only denied by the secular and intellectual worlds, it is mocked. Another reason most Jewish people don’t believe in hell is that Christianity teaches the doctrine of hell. Anything identified as Christian thought is often rejected outright as not Jewish.
Belief in the eventual resurrection of the dead is a fundamental belief of traditional Judaism. A belief in resurrection distinguished the Pharisees (Rabbinical Judaism) from the Sadducees. “For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.” Acts 23:8
Divine reward and punishment are basic to Judaism that they are taught in Maimonides’s Thirteen Principles of Judaism. Denying hell is a vivid example of the extent to which modern Jews have been influenced by secularism.
So what a “Jewish person” believes about heaven or hell, known as Olam Ha-Ba (“the World to Come”), depends on what he believes about God. Secular Jews, like secular Gentiles, usually believe that they just go into the ground and life is over. Jews with mystical leanings believe in reincarnation and others in resurrection.
Traditional Judaism teaches that after death our bodies go to the grave but our souls go before God to be judged. God, as He states in Scripture, is the only one who knows our motives as well as our works—God sees the heart, whereas man looks outwardly. “But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.” 1 Samuel 16:7
Facing the only true Judge, we are assigned a place in heaven according to a merit system based on God’s accounting of all our actions and motives. Traditional Jewish thought is that only the very righteous go directly to heaven; all others must be cleansed of residual sin.
According to traditional Judaism, sins that were not cleansed prior to death are removed after death in a place called Sheol or Gehinnom (also spelled Gehinom and Gehenna). The name of the place is taken from a valley (Gei Hinnom) just south of Jerusalem, once used for child sacrifice by the pagan nations of Canaan (2 Kings 23:10). Some Jews 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 or her life and repents for past misdeeds. “Hell” in Judaism is a place where the soul is cleansed or refined.
“And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The Lord is my God.” Zechariah 13:9
The exceedingly righteous and those who repent before they die can avoid being “cleansed” in hell. This doctrine bears some similarity to the Catholic teaching of Purgatory.
Contrary to the Christian view of eternal damnation in Hades or hell, the “punishment” of Sheol is temporary. Judaism bases its doctrine of a temporary hell on Psalm 16:10, 1 Samuel 2: 6, and Jonah 2:3. According to rabbinic teachings, the soul’s sentence in Gehinnom is usually limited to a twelve-month period of purgation before the soul takes its place in Olam Ha-Ba (Mishnah Eduyot 2:9, Shabbat 33a). This twelve-month limit is reflected in the year-long mourning cycle and the recitation of the kaddish, the memorial prayer for the dead. Second Temple Judaism believed that, until the Messiah came, it was not possible for the faithful to enter heaven. They remained in Sheol, waiting.
In the Jewish view of hell, the pain the soul experiences is not physical; rather, it is psychological anguish—the shame and disgrace one feels upon reviewing one’s personal history of life in a body and seeing how many opportunities to serve God were wasted. Almost everyone, including non-Jewish people, can merit a portion in the World to Come. But some will not be given a chance of heaven: “Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt” (Daniel 12:2). The “everlasting contempt,” in the Jewish view, is reserved for completely evil, unredeemable people such as King Ahab, the men of Sodom, Adolf Hitler and the like.
Just as all Christians do not agree on eschatology, all Jewish people do not agree on the afterlife. What the Bible clearly teaches is that sin demands a price to be paid by someone, there is an afterlife, and, in Christ, both Jews and Gentiles can have a place in Olam Ha-Ba, the World to Come.