Editing Jewish eschatology (section)

===Resurrection of the dead===
[[File:Resurrection of the Dead vision.jpg|thumb|Resurrection of the dead, fresco from the [[Dura-Europos]] synagogue]]
{{Main|Resurrection of the dead#Rabbinic and Samaritan Judaism}}
An early explicit mention of resurrection in Hebrew texts is the [[Vision of the Valley of Dry Bones]] in the [[Book of Ezekiel]], dated {{circa|539}} BCE. Alan Segal argues that this narrative was intended as a metaphor for national rebirth, promising the Jews' return to Israel and reconstruction of the [[Temple in Jerusalem|Temple]], not as a description of personal resurrection.<ref name="Segal 2004">{{cite book|title=Life After Death: A History of the Afterlife in the Religions of the West|last=Segal|first=Alan|year=2004|publisher=Doubleday|isbn=0-385-42299-7|location=New York|page=[https://archive.org/details/lifeafterdeathhi00sega_1/page/281 281]|url=https://archive.org/details/lifeafterdeathhi00sega_1/page/281}}</ref>

The [[Book of Daniel]] promised literal resurrection to the Jews in concrete detail. Alan Segal interprets Daniel as writing that with the coming of the archangel [[Michael (archangel)|Michael]], misery would beset the world, and only those whose names were written a divine book would be resurrected.<ref name="Segal 2004"/> Moreover, Daniel's promise of resurrection was intended only for the most righteous and the most sinful: the afterlife was a place for righteous individuals to be rewarded and unrighteous individuals to receive eternal punishment.<ref name="Segal 2004"/>

[[Culture of Greece|Greek]] and [[Culture of Iran|Persian]] culture influenced early Jewish beliefs of an afterlife between the 6th and 4th centuries BCE, as well.<ref name="Segal 2004"/> The [[Hebrew Bible]], at least its rabbinic interpretation in tractate [[Sanhedrin (tractate)|Sanhedrin]], contains frequent references to the [[resurrection of the dead]].<ref>Jacob Neusner The Documentary History of Judaism and Its Recent Interpreters 2012 – Page 138 – "... tense in Scripture, proof of the resurrection is drawn from numerous passages: Exodus 15.1; Joshua 8.30; 1 Kings 11.7; Psalm 84.5; Isaiah 52.8; Deuteronomy 33.6; Daniel 12.2 and 12.13. The grave and womb in Proverbs 30.16 are likewise ...</ref> The [[Mishnah]] lists belief in the [[resurrection of the dead]] as one of three essential beliefs of Judaism:
{{Blockquote|All Israel have a portion in the world to come, for it is written: 'Thy people are all righteous; they shall inherit the land forever, the branch of my planting, the work of my hands, that I may be glorified.' But the following have no portion therein: one who maintains that resurrection is not a biblical doctrine, the Torah was not divinely revealed, and an [[Epikoros|''Apikoros'']] ('heretic').<ref name="sanhedrin">Mishnah [[Sanhedrin]] 10:1, Talmud Sanhedrin 90a.</ref>}}

In the late [[Second Temple period]], the [[Pharisees]] and [[Essenes]] believed in [[resurrection]], while [[Sadducees]] did not.<ref name="Antiquity" /> During the period of ''[[Chazal]]'', signaling the adoption of resurrection into the Jewish canon.<ref name="Segal 2004"/>

[[Jewish liturgy]], most notably the ''[[Amidah]]'', contains references to the bodily resurrection of the dead.<ref name="Sommer">Sommer, Benjamin D. "Isaiah" Introduction and Annotations. ''The Jewish Study Bible''. Ed. Adele Berlin and Marc Zvi Brettler. New York: Oxford University Press, 2004.  780–916.</ref> In contemporary Judaism, both [[Orthodox Judaism]] and [[Conservative Judaism]] maintain the traditional references to it in their liturgy.<ref>{{cite web |title=What Orthodox Jews Believe |url = http://www.beliefnet.com/Faiths/2001/06/What-Orthodox-Jews-Believe.aspx |website = BeliefNet |access-date = 4 January 2014}}</ref> However, Conservative Jewish leadership has officially acknowledged metaphorical rather than literal interpretations, too.<ref>Emet Ve-Emunah: Statement of Principles of Conservative Judaism.</ref> Reform and Reconstructionist Judaism have altered traditional references to the resurrection of the dead in the liturgy, revising "who gives life to the dead" to "who gives life to all" in the second blessing of the ''Amidah''.