The Concise Oxford Dictionary of World Religions (975 page)

(Heb., ‘consecrated’). Among Jews, consecrated property. In the period of the
Temple
, Jews were expected to consecrate property for the upkeep of the Temple, and, unlike secular gifts, consecration could be effected simply by word of mouth. After the destruction of the Temple, the term hekdesh was used for the dedication of property to a
synagogue
or a
charity
.

 
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Hekhalot and merkabah
.

Early Jewish magic and mysticism connected with the palaces of heaven (hekhalot) and the chariot (merkabah) of
Elijah
by which he was carried up to heaven. Contemplation of the chariot chapters of Ezekiel are at least as early as
Johanan ben Zakkai
, and, following the discovery among the
Cairo
Genizah Fragments of an early text describing Johanan's experience, it seems clear that Saul (who became
Paul
) practised this mysticism, and that this was the foundation of his many reported experiences, including the vision on the Damascus road. The other surviving treatises date from the 3rd to 7th cents., of which five were of particular importance in subsequent Jewish mysticism:
Hekhalot Zutartei
(The Smaller Book of Palaces), describing the ascension of
Akiva
to heaven;
Hekhalot Rabbati
(The Greater Book …), describing the ascension of R. Ishmael;
Ma‘aseh Merkabah
(The Work of the Chariot), an anthology of hymns sung by mystics during their ascent;
Sefer Hekhalot
, known also as the Third Book of Enoch, in which R. Ishmael describes his ascension and meeting with
Metatron
,
Sar ha-Panim
, the Prince of Countenances; and
Shi'ur Komah
(The Measurement of the Height), in which the vision of God is described in anthropomorphic terms derived particularly from Song of Songs. These early texts and practices profoundly influenced
kabbalah
and such movements as
asidei Ashkenaz
.

 
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Hekigan-roku
(Chinese Ch'an/Zen verses)
:

see
HSÜEH-TOU CH'UNG-HSIEN
.

 
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Christianity
The word ‘hell’ in English Bibles translates both Heb.
sheol
and Gk.
gehenna
. Traditional theology holds that unrepentant sinners go to hell after this life, while the redeemed go either to
purgatory
or directly to
heaven
. According to
scholastic
theology, souls experience in hell both the loss of contact with God (
poena damni
) and
poena sensus
, usually taken to be an agent tormenting them. But many theologians, if not critical of the whole notion of everlasting punishment (see
UNIVERSALISM
), are reticent about the doctrine of hell. See also
JUDGEMENT
;
DESCENT OF CHRIST INTO HELL
.
Islam
Jahannam
(cf. Heb.,
g
hinn
m
, Gk.,
gehenna
) is mentioned frequently in the
Qur'
n
. It has seven gates (39. 71; 15. 43), and different levels, the lowest being the tree Zaqq
m and a cauldron of boiling pitch and fire. Punishments are in accord with the gravity of sins—a theme much elaborated by later commentators. The Qur'
n does not make it clear whether punishments of Muslim sinners are for ever. In contrast, a
k
fir
is generally held to be punished eternally.
Other Religions
For Buddhist and Hindu hells see
NARAKA
(P
l
,
niraya
).