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Seven Levels of Gan Eden and the Light Each Soul Can Bear

Moses compared Israel to the stars. Sifrei Devarim heard a map of Gan Eden in this: each righteous soul receives only the light it has earned and can bear.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Moses Counted Stars and the Rabbis Counted Levels
  2. The Leviathan and the Tabernacle
  3. Seven Portals and the First Man
  4. Stars and the Capacity for Light

Moses Counted Stars and the Rabbis Counted Levels

Moses told Israel they were as numerous as the stars of the heavens. The verse was demographic, a statement about the scale of what Abraham's descendants had become. Sifrei Devarim heard a second argument inside it. Stars do not shine with one brightness. Some blaze close and hot. Some tremble at the edge of sight. If Israel is compared to stars, and the righteous are promised radiance after death, then Gan Eden is not a single undifferentiated room. It has levels because the souls entering it have histories. They have earned different portions of light.

The Sifrei builds the map from Psalms. The righteous give thanks to God's name. The upright dwell in God's presence. The chosen live in God's courts. The dwellers sit in God's house. The worthy stand on the holy mountain. Each phrase is a tier, and the tiers move inward: from the edge of the divine presence into its house, from the courts into the mountain. Seven classes of the righteous in Gan Eden, one above the other, each receiving the light it has learned to hold.

The Leviathan and the Tabernacle

Talmud Bavli on Bava describes what the most righteous receive. God will take the skin of the Leviathan and fashion it into a tabernacle, a dwelling place for the truly righteous in the world to come. The image comes from Job: can you fill his skin with tabernacles? The answer the midrash gives is yes, God can, and God will. Those who are less fully righteous receive a simpler shelter. Those who have earned still less receive only a covering. The levels are not punishments for lesser souls. They are calibrations. Each soul receives the dwelling it has become capable of inhabiting.

The Tree of Life stands at the center of the garden described in Legends of the Jews. Its branches shade all of Paradise. In every corner there are eighty myriads of trees, and even the least impressive tree surpasses any spice tree imaginable. Sixty myriads of angels fill every corner, their voices in unceasing harmony. Seven clouds of glory hover above the central tree, and winds from all four directions carry its fragrance to the ends of the earth. Scholars sit beneath it in unbroken study. This is not the portion of all souls equally. This is the center. The soul that reaches it has covered the distance from the first portal to the last.

Seven Portals and the First Man

Legends of the Jews describes the journey to this center as a passage through seven portals. The first is the Cave of Machpelah, near the garden, under the watch of Adam himself. A soul presenting at the first gate stands before the first man. If Adam finds the soul worthy, he calls out a welcome and the journey continues inward. The souls who reach the Tree of Life have passed through Adam and through every subsequent gate, each one closer to the brightness that the Sifrei found in Moses's comparison of Israel to stars.

The Zohar adds the escort. When a righteous person leaves the body, three companies of angels appear to guide the soul toward the gates of Gan Eden. The archangel Michael steps forward at the threshold with words of greeting. A column of light connects the lower garden to the higher one, a spiritual path along which the soul ascends. The account in the Zohar treats the journey as orderly and attended, not as a solitary ordeal. The welcome at Gan Eden is proportioned to what the soul has earned but it is a welcome, not a judgment.

Stars and the Capacity for Light

The logic that Sifrei Devarim drew from Moses's star comparison is not a doctrine of merit in the crudest sense. It is not a ledger of commandments performed against commandments neglected. It is an observation about capacity. A soul that has spent its life in active righteousness, in gratitude, in study, in the presence of the holy, has grown into a shape that can hold more light. A soul that spent less of its life that way holds less. Gan Eden gives each soul what it can actually receive. The portion is not smaller because God is less generous. It is calibrated because the vessel shapes what can pour into it.

EdenAfterlifeRewardRighteousnessMidrash AggadahSoul
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The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Sifrei Devarim 10:1Sifrei Devarim

The Jewish tradition offers a tradition of possibilities, and one fascinating glimpse into the afterlife comes from Sifrei Devarim (a collection of early Jewish legal interpretations on the Book of Deuteronomy).

It paints a picture of Gan Eden, the Garden of Eden, not as a single, homogenous paradise, but as a place with varying levels of spiritual reward. And it all begins with the verse from Deuteronomy (1:10): "And you are this day as the stars of the heavens in multitude." It's from this seemingly simple phrase that the sages derive the idea of multiple tiers in the afterlife. "as the stars of the heavens in multitude." Countless, varied, each with its own brilliance. It’s not just about quantity, but about quality, about different levels of light.

So, what are these levels? Sifrei Devarim describes seven distinct classes of the righteous in Gan Eden, each one higher than the last. We can get a sense of these levels through verses from Psalms, each hinting at a different kind of closeness to the Divine.

The first class? They are those who "give praise to Your name; the upright [who] will dwell in Your presence" (Psalm 140:14). These are the ones who directly offer praise, finding themselves in the very presence of the Divine.

Then there's the second class: "Praises to him You choose and draw near to dwell in Your courts" (Psalm 65:5). These are the chosen ones, drawn near to dwell in God's courts, a step closer to the inner sanctum.

The third class are "Praised are the dwellers in Your house" (Psalm 84:5). They are the permanent residents, the ones who have made God's house their home.

Moving on, the fourth class asks the question, "Who shall dwell in Your tent?" (Psalm 15:1). The tent suggests a more intimate, protected space.

And the fifth class takes us even higher: "Who shall dwell on Your holy mountain?" (Psalm 15:1). The holy mountain represents spiritual ascent, a higher plane of existence.

The sixth class then poses, "Who shall ascend the mountain of the L-rd?" (Psalm 24:3). Ascending suggests effort, striving towards something greater.

Finally, the seventh, and highest, class: "Who shall stand in the place of His sanctity?" (Psalm 24:3). These are the ones who have reached the ultimate level of closeness, standing in the very place of God's holiness.

It's a beautiful and complex picture, isn't it? Sifrei Devarim doesn't give us all the answers, but it offers a powerful reminder that our actions in this world have consequences in the next. It suggests that our journey of spiritual growth doesn't end with our physical life, but continues, perhaps even expands, in the world to come.

What does this mean for us, here and now? Perhaps it's an invitation to strive for greater righteousness, to deepen our connection with the Divine, and to live a life worthy of ascending to the highest levels of Gan Eden. Or maybe, it's simply a comforting thought, a reminder that our efforts to live a good life are not in vain, and that a reward awaits us, in one form or another, in the world beyond.

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Bava Batra 75 aTalmud Bavli, Bava

Rabbah said in the name of Rabbi Yochanan: The Holy One, blessed be He, will in the future make a feast for the righteous from the flesh of Leviathan, as it is said: "The companions will make a banquet over it" (Job 40:30). And "banquet" means only a feast, as it is said: "And he made for them a great feast, and they ate and drank" (2 Kings 6:23). And "companions" means only Torah scholars, as it is said: "You who dwell in the gardens, companions hearken to your voice; let me hear it" (Song of Songs 8:13).

And as for the rest, they will divide it and make merchandise of it in the markets of Jerusalem, as it is said: "They will divide it among the merchants" (Job 40:30). And "merchants" means only traders, as it is said: "As for the trafficker, the balances of deceit are in his hand; he loves to oppress" (Hosea 12:8) [the verse reads "Canaan" in the sense of "trader"].

And Rabbah said in the name of Rabbi Yochanan: The Holy One, blessed be He, will in the future make a tabernacle for the righteous from the skin of Leviathan, as it is said: "Can you fill its skin with sukkot-coverings?" (Job 40:31). If a person is worthy, they make for him a tabernacle; if he is not worthy, they make for him a covering, as it is said: "and its head with a fish-covering" (Job 40:31).

And as for the rest, the Holy One, blessed be He, spreads it over the walls of Jerusalem, and its splendor shines from one end of the world to the other, as it is said: "And nations shall walk by your light, and kings by the brightness of your dawn" (Isaiah 60:3).

And Rabbah said in the name of Rabbi Yochanan: The Holy One, blessed be He, will in the future make seven canopies for each and every righteous person, as it is said: "And the LORD will create over every dwelling place of Mount Zion and over her assemblies a cloud by day, and smoke and the brightness of a flaming fire by night; for over all the glory there shall be a canopy" (Isaiah 4:5). This teaches that for each and every one the Holy One, blessed be He, makes a canopy according to his honor.

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Legends of the Jews 1:39Legends of the Jews

Jewish tradition is rich with imagery, and when it comes to describing the afterlife, it doesn't hold back.

You’re in Paradise, and in every single corner of it, there are eighty myriads – that's eight hundred thousand! – trees. And get this: even the least impressive of these trees is better than any spice tree we could imagine. Can you smell that? Sixty myriads of angels fill every corner, their voices blending in a chorus of unimaginable sweetness.

At the heart of it all stands the Tree of Life, its branches shading all of Paradise. And the smells? Just as varied. According to Legends of the Jews, seven clouds of glory hover above it, and winds from every direction carry its fragrance to the far corners of the earth. Underneath this incredible tree, scholars gather, immersed in the study of Torah.

The honor they receive! Above each scholar, two canopies unfurl: one woven from stars, the other from the sun and moon. And a curtain of clouds of glory separates the two.

But wait, there's more! Beyond Paradise lies Eden. Eden isn't just a place; it’s a series of three hundred and ten worlds, seven compartments in all, each reserved for a specific kind of righteous soul.

Who gets a spot in these ultra-exclusive realms? Well, in the first compartment are “the martyr victims of the government,” people like Rabbi Akiba and his students, who gave their lives for their faith. The second is for those who tragically drowned. The third is reserved for Rabbi Johanan ben Zakkai, a pivotal figure in Jewish history, and his disciples.

Then there are those who were "carried off in the cloud of glory" – talk about an exit! – in the fourth compartment. The fifth is especially fascinating: it's for those who repented, the baalei teshuvah (repentance). Jewish tradition teaches that these penitents can even attain a higher spiritual level than those who were perfectly righteous from birth! The sixth compartment is for youths who never tasted sin. Finally, the seventh is for the poor who dedicated themselves to studying Bible and Mishnah, and lived lives of dignity.

And where is God in all of this? According to this vision, God sits right in the midst of them all, teaching Torah.

This incredible image, pieced together from various sources like Ginzberg's Legends of the Jews, paints a vivid picture. It's not just about rewards and punishments. It’s about continued learning, growth, and connection with the Divine. This isn't just about resting on your laurels for eternity; it’s about continuing the journey. It makes you wonder, doesn’t it? What kind of compartment would we be in? And more importantly, what can we do now to make that compartment even better?

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Legends of the Jews 2:51Legends of the Jews

One particularly evocative description involves a journey through portals and paradises, a kind of spiritual pilgrimage.

In these traditions, the Gan Eden, the Garden of Eden, wasn't just the home of Adam and Eve. It's also a crucial waypoint for every soul after death, before it reaches its final destination. But before arriving in the ultimate heaven, known as 'Arabot (a term we’ll unpack in a moment), the soul must navigate a series of seven portals. Ginzberg, in his masterful retelling of Jewish lore in Legends of the Jews, paints a vivid picture of this journey.

The first portal? That's the Cave of Machpelah, near Paradise, and under the watchful eye of none other than Adam himself. Imagine presenting yourself before the first human! If the soul is deemed worthy, Adam calls out a welcome. If not… well, we'll get to that.

The journey continues to the gate of Paradise, guarded by cherubim and a flaming sword. Sounds intimidating. It is. If the soul isn't found worthy, it's consumed by the sword – a pretty stark image, I know. But if the soul passes muster, it receives a kind of "pass-bill," granting access to the earthly Paradise.

Inside this Paradise, there’s a pillar of smoke and light stretching all the way to the gate of heaven. And here's where it gets interesting: whether the soul can actually climb this pillar depends on its character. It's a kind of spiritual obstacle course!

The third portal is Zebul, located right at the entrance to heaven. If the soul is worthy, the guard opens the portal and admits it to the heavenly Temple. Michael, the archangel, then presents the soul to God and conducts it to the seventh and final portal: 'Arabot.

Now, about that word, 'Arabot. It signifies the highest heaven. Within 'Arabot, the souls of the righteous are transformed into angels. The Zohar tells us that this is where they remain for eternity, praising God and basking in the glory of the Shekhinah – the divine presence. Think of it as a constant state of ecstatic worship and communion with the divine. A beautiful image, isn’t it?

So, what do we make of this elaborate journey? Is it a literal roadmap of the afterlife? Probably not. But as we find in Midrash Rabbah, these stories often serve as allegories, teaching us about the importance of living a righteous life, the power of redemption, and the ultimate reward of divine closeness. It prompts us to consider what we value, how we live, and what kind of "pass-bill" we hope to receive. More than a description of the afterlife, perhaps it's a mirror reflecting back on our lives, here and now.

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Zohar 1:218aZohar

One fascinating path: the soul’s journey to the Garden of Eden.

The moment a righteous person departs, three companies of angels appear. Not just any angels, but legions of celestial beings escorting the soul on its final journey. They lead the way, guiding the tzaddik toward the shimmering gates of Gan Eden, the Garden of Eden. What a welcome party!

That's not the only picture painted for us. Another tradition suggests that as the soul leaves the body, the archangel Michael himself, the great protector and advocate, steps forward to greet it. His words are of profound comfort: "May you come in peace." Can you imagine the relief and joy that would bring?

The journey doesn’t end there. Some teachings describe a kind of spiritual superhighway – a column that connects the lower, earthly Garden of Eden to the higher, celestial one. Think of it as an elevator, carrying the soul upward, level by level. According to this view, the soul ascends through this column, moving from world to world, year to year, and even…from soul to soul. This column, we're told, is called "the column of service and fear of heaven."

This idea, attributed to the Ba'al Shem Tov – the founder of Hasidism – elegantly addresses a key question: how are the earthly and heavenly Gardens of Eden connected? How does a soul reach those higher realms of paradise?

There's even a third vision: the souls of the righteous ascend the Tree of Life, rising into heaven and ultimately finding their place in the celestial Garden of Eden. Picture this garden – immense, stretching a thousand years' journey in size! It’s nourished by a source of living water, an eternal spring, providing sustenance and life. This Gan Eden, this World to Come (Olam ha-Ba), is the ultimate reward awaiting those who have lived righteously.

That phrase, "from soul to soul," is especially intriguing, isn't it? It might hint at the concept of gilgul (the reincarnation of souls), what we often call reincarnation – the transmigration of souls. The idea that a soul can be reborn, taking on different forms and experiences across lifetimes. But it could also refer to a uniquely Hasidic concept: the combining of sparks of souls. The notion that souls can intermingle, sharing and merging their spiritual energies.

So, what do we make of all these beautiful and complex visions? They offer us not a literal map of the afterlife, but rather a glimpse into the profound possibilities that await us. They remind us that our actions in this world have lasting consequences, and that the pursuit of righteousness leads to an unimaginable reward. These stories, drawn from texts like the Zohar, Midrash Rabbah, and Ginzberg’s Legends of the Jews, offer not just comfort, but also a powerful call to live a life worthy of such an extraordinary journey.

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