Do Souls Know What Is Happening In This World?

Death is inevitable. The body is placed in the ground and, according to the Jewish perspective, the soul continues to exist in a spiritual realm. What does the Jewish tradition teach regarding the soul’s knowledge of the physical world post mortem?

The Talmud (Berachot 18) records a series of discussions regarding this subject, with a number of opinions offered. The general approach to interpreting a spectrum of opinions offered by the Talmud in matters not related to practical observance is to assume they are all reflect different conditions or perspectives, each one conveying an element of truth.¹ The following will be a summary of different teachings regarding this subject.

After death, there is a period of acclimation for the soul to adjust to its new, non-corporeal existence. The Jerusalem Talmud (Moed Katan 3-5) teaches that for the first three days after death the soul still assumes it can reconnect to the body. For the first week after death, the soul mourns its loss and wanders from the grave to the house of mourning (Zohar Parshat Vayechi). This explains the seven-day mourning period of Judaism, known as Shiva, which means seven. There is further separation after 30 days (Zohar Parshat Vayakel). The Talmud (Shabbat 152b) writes “for the duration of 12 months the soul ascends and descends, but after 12 months it ascends and no longer descends.” This explains the 12-month period of mourning that follows a parent's death.

The implication of these facts would seem to indicate that a soul would lose connection to the happenings of the physical world after a year. However, Tosafot (a commentary of the Talmud written by 11^th and 12^th century French Rabbis) provide sources that assume a soul’s knowledge of our world long after a year. Tosafot conclude that the term “ascends and no longer descends” means the status quo of a soul after a year is to not be connected to events transpiring among the living. However, if the soul chooses to do so, it can lower itself and observe what is happening below. ²

One of the defining components of traditional Jewish burial is to place the deceased either directly into the ground or in a simple wooden coffin that allows for the body to decompose.³ The Talmud ( Berachot 18b) records a story of a righteous person who overheard a conversation between two deceased souls. One soul, which had been buried in a mat of reeds, was unable to see the future, while the other one, who had been buried properly, was able to do so. Rabbi Yechezkel Landau (1713-1793 Tzion LeNefesh Chaya Berachot ad loc.) explains that the mat of reeds prevented the body from decomposing, and this interfered with the normal process of the ascending of the soul. Therefore, an addendum to the previous summary of the year post-death is that an improper burial can interfere and delay the soul’s ability to achieve its full spiritual abilities and existence. A proper Jewish burial is more than following historical customs; it’s Judaism’s way to help the soul on its journey.

A living person can get the attention of a departed relative.

We are left with an important question. The conclusion of the previous sources indicates that immediately after death a soul is connected to our world and after a year should have lost that connection unless it chooses to return. What does that mean? Can a living person get the attention of a departed relative?

The answer is yes.

The Torah chronicles the story of Moses sending 12 spies into Israel to scout the land ahead of the Jewish people entering (see Numbers, Ch. 13). Upon returning, ten of the spies reported the land was impossible to capture, sending the nation into a panic. Only two of the spies, Caleb and Joshua, attempted to get the people to trust God and Moses and to continue their journey towards Israel.

The Talmud (Sotah 34b) provides additional details into the incident. Caleb, sensing that the sentiment of the group was to cause a rebellion against God, went to Hebron to pray. There he beseeched Abraham, Isaac, and Jacob, who are buried in Hebron, to pray on his behalf. Tosafot comment that even though Caleb’s forefathers had long since passed, praying to them would get their attention. One can presume that Caleb’s prayer would have to be about a worthy cause to interest the now very spiritually minded souls of the forefathers. As an aside, it is important to point out that when praying to the departed, we aren't making requests of the departed directly. Rather we are requesting of the deceased to help present our case to God and be an effective intermediary. One should not pray to a soul asking of the soul to perform a task⁴.

One last question: Are the dead aware of significant achievements or accomplishments of their loved ones whom they left behind?

Rabbi Yonasan Eibeshutz (1690-1764 Yaaros Devash vol. 1 lecture 16) writes that the main variable as to whether the dead are aware of happenings in this world is dependent on the type of life that person previously lived. For example, he explains, a righteous person whose spiritual pursuits focused on the philosophical and cerebral Torah study components of the Jewish experience would have a minimum connection to societal happenings. However, a person who chose to focus on the needs of others and emphasized communal and social issues would retain a connection to those causes and continue to lobby on behalf of the issues they would have connected with while alive.

Based on this, it would seem that a loving, family-minded individual would continue to remain connected to and concerned with his or her family, friends, and associates even after death.

In conclusion, a soul may still be aware of events taking place in our world after death, and one can connect with a departed loved one by reaching out through prayer. Do the dead concern themselves with Super Bowl champions and which songs are topping the pop charts? Highly unlikely. Do they smile from above when one volunteers, gives charity, studies Torah or conducts their business with honesty and integrity? Jewish tradition indicates they would.

If one is going through a crisis or has reached a crossroad in life, can they pray to a deceased relative to intervene on their behalf? Once again, that too is a way to connect to the soul.

May the memory of the departed be a blessing.

1. See Michtav Me’Eliahu vol. 3 pg. 353 and “The Handbook of Jewish Thought” by Aryeh Kaplan pg. 236 for additional discussion of this principle.
2. See Gesher HaChaim by Rabbi Y.M Tucazinsky vol. 2 chapter 27 for additional sources on this post death transition period; See also Even Sheleima chapter 10.
3. See Talmud Sanhedrin 46b, Shulchan Aruch Yoreh Deah 362-1
4. See Shulchan Aruch Orach Chaim 581-4, Mishna Berura 581-27