For a religion this detailed about conduct, the reticence about the afterlife is striking. The Torah says almost nothing; the rabbis added olam haba, resurrection, a garden and a gehinnom, and then declined to fill the picture in — the Talmud says no eye has seen it, and Maimonides insisted the rewards are not physical and that anyone imagining roast meat has missed the point. Gehinnom is not eternal in mainstream rabbinic thought: twelve months at the outside, which is precisely why a child says kaddish for eleven, so as not to imply their parent needed the whole term. Kabbalah added gilgul, the transmigration of souls, which most Sephardi and Hasidic Jews take seriously and most other Ashkenazi Jews quietly ignore. Reform Judaism dropped hell entirely in the nineteenth century. The practical effect across all of it is identical: a Jew is asked what to do on Tuesday, not what happens afterwards.