In the third century of our era we have once more a reaction, and a return to the former views. Thus (Kethub. 104 a, about the middle) Rabbi Eleasar speaks of the three bands of Angels, which successively go forth to meet the righteousness, each with a welcome of their own, and of the three bands of Angels of sorrow, which similarly receive the wicked in their death - and this, in terms which leave no doubt as to the expected fate of the wicked. And here Rabbi José informs us (Tor. Ber. vi. 15), that the fire of Gehenna which was created on the second day is not extinguished for ever.' With this view accord the seven designations which according to Rabbi Joshua ben Levi, attach to Gehenna (Erub. 19 a, line 11, &c., from bottom - but the whole page bears on the subject). This doctrine was only modified, when Ben Lakish maintained, that the fire of Gehenna did not hurt sinners from among the Jews (Kethub. u. s.). Nor does even this other saying of his (Nedar. 8 b, last four lines) necessarily imply that he denied the eternity of punishment: There is no Gehinnom in the world to come' - since it is qualified by the expectation that the wicked would be punished ({hebrew}), not annihilated, by the heat of the sun, which would be felt as healing by the righteous. Lastly, if not universal beatification, yet a kind of universal moral restoration seems implies in the teaching of Rabbi Jehudah to the effect that in the soeculum futurum God would destroy the Yetser haRa.
Tempting as the subject is, we must here break off this historial review, for want to space, not of material. Dr. Pusey has shown that the Targumim also teach the doctrine of Eternal Punishment - though their date is matter of discussion - and to the passage quoted by him in evidence others might be added. And if on the other side the saying of Rabbi Akiba should be quoted (Eduy. ii. 10) to the effect that the judgment of the wicked in Gehenna was one of the five things that lasted for twelve months, it must be remembered that, even if this be taken seriously (for it is really only a jeu d' esprit), it does not necessarily imply more than the teaching of Hillel concerning that intermediate class of sinners who were in Gehenna for a year - while there was another class the duration of whose punishment would be for ages of ages. Even more palpably inapt is the quotation from Baba Mez. 58 b (lines 5, &c., from the bottom). For, if that passage declares that all are destined to come up again from Gehenna, it expressly excepts from this these three classes of persons: adulterers, those who put their fellow-men publicly to shame, and those who apply an evil name to their neighbors.
But there can at least be no question, that the passage which has been quoted at the outset of these remarks (Rosh haSh. 16 b, 17 a), proves beyond the possibility of gainsaying that both the Great Schools, in which Rabbinic teaching at the time of Christ was divided, held the doctrine of Eternal Punishments. This, of course, entirely apart from the question who - how many, or rather, how few - were to suffer this terrible fate. And here the cautions and limitations, with which Dr. Pusey has shown that the Church has surrounded her teaching, cannot be too often or earnestly repeated. It does, indeed, seem painfully strange that, if the meaning of it be all realised, some should seem so anxious to contend for the extension to so many of a misery from which our thoughts shrink in awe. Yet of this we are well assured, that the Judge of all the Earth will judge, not only righteously, but mercifully. He alone knows all the secrets of heart and life, and He alone can apportion to each the due need. And in this assured conviction may the mind trustfully rest as regards those who have been dear to us.