Techiyat HaMeytim - Resurrection of the Dead

Mount of Olives

echiyat HaMeytim is one of the good things promised to the Jewish people, which will occur some time after the coming of Moshiach. The belief in the resurrection of the dead is one of the fundamental principles of Jewish faith.

Source and Obligation of Faith in It

In the Torah

The source of the resurrection of the dead in the Torah is discussed at length in the Babylonian Talmud. Several verses are brought as sources:

• From the verse: "And from it you shall give Hashem's portion to Aaron the Kohen." This is puzzling on the surface, since the mitzvot of terumot and maaserot are only fulfilled in the Land of Israel, and Aaron the Kohen was not among those who entered the land? From here we learn that he is destined to be resurrected and enter the land.
• From the verse: "And I also established My covenant with them to give them the land of Canaan, the land of their sojournings in which they sojourned" - "to you" is not stated, but rather "to them," implying that Hashem's promise was to give the land to the forefathers themselves; but seemingly, they died and the land was given to their children? From here we learn that they are destined to be resurrected and receive the land.
• From the verse: "Behold, you will lie with your fathers and rise up" where this nation will stray - which Hashem said to Moshe Rabbeinu before his death, and the word "and rise up" is a continuation of the description of Moshe's fate: "Behold you lie dead and behold you rise up, for you will live in the future."
• From the verse: "So that your days may increase... on the land that Hashem swore to your forefathers to give to them."
• From the verse: "And you who cleave to Hashem your G-d are all alive today."
• From the verse: "That soul shall surely be cut off, its sin is upon it" - "cut off in this world, cut off in the World to Come."

The Gemara continues:

Our Rabbis taught: "I cause death and I bring life" (Devarim 32:39). One might think that death applies to one person and life to another, as is the way of the world (that this one dies and that one is born; Rashi). Therefore the verse states: "I have wounded and I will heal" (continuation of the above verse). Just as wounding and healing apply to the same person, so too death and life apply to the same person. From here is a response to those who say: There is no resurrection of the dead from the Torah. It was taught: Rabbi Meir said: From where do we know resurrection of the dead from the Torah? As it says, "Then Moses and the children of Israel will sing this song to Hashem." It does not say "sang" but rather "will sing," from here we learn resurrection of the dead from the Torah. — Babylonian Talmud, Tractate Sanhedrin, 91b.

However, Rambam in his Epistle on Resurrection argues that there is no clear source in the Torah for the resurrection of the dead, and the statements of the Tannaim in the Gemara are hidden allusions, to the extent that the sages themselves disagree about this - one citing this verse and another citing a different verse. According to him, since resurrection of the dead is a sign and wonder and not natural, Hashem did not want to inform about it explicitly in the time of Moshe Rabbeinu immediately upon giving the Torah when the spirit of denying prophecy was accepted among people. Only after some time, when the prophecy of the prophets and miraculous deeds spread throughout the world, did the Holy One, blessed be He, inform through the prophets about this miraculous destiny.

In contrast, Rav Saadia Gaon in his book Emunot V'Deot, seventh discourse, explains that the source of belief in the resurrection of the dead is from the verse in the Torah (which was brought in the Gemara mentioned above): "See now that I, even I, am He, and there is no god with Me; I kill, and I make alive; I have wounded, and I heal; and there is none that can deliver out of My hand." According to his approach, this verse, which appears at the end of the Song of Ha'azinu based on the order and events of the days of Israel and their condition, is the prophecy about the resurrection of the dead that will occur in this world after the complete redemption. In this verse, Moshe Rabbeinu prophesied the coming of the redeemer ("See now that I, even I, am He") and the resurrection of the dead ("I kill, and I make alive").

Also, Rashi in his commentary on the Mishnah in Sanhedrin explains that the severity of one who does not believe in the resurrection of the dead, whose punishment is that he has no portion in the World to Come (as explained in the Mishnah), is "even if he acknowledges and believes that the dead will live, but [claims] that it is not hinted at in the Torah, he is a denier. Since he uproots the fact that there is resurrection of the dead from the Torah..." and from his words it appears that he disagrees with Rambam.

In Prophets and Writings

Extended topic – Your Dew is as the Dew of Light

The prophecy regarding the resurrection of the dead is mentioned in many places in the books of the Prophets. The Gemara in Sanhedrin brings many sources from the prophecies of the prophets in which the prophecy about the resurrection of the dead appears and is alluded to.

The prophet Yeshayahu prophesied: "Your dead shall live, my dead bodies shall arise; awake and sing, you who dwell in the dust; for your dew is as the dew of light, and the earth shall cast forth the shades." ("He said by way of prayer and request, bring near the day when those who were killed for the sanctification of Your name will stand in resurrection"; Metzudat David). The Gemara also explains the prophecy of the "dry bones" of the prophet Yechezkel as part of the destiny of resurrection.

Also to Daniel, Hashem informed about the resurrection of the dead and said to him:

"And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence... But go you your way till the end be; and you shall rest, and shall stand up to your lot, at the end of days." — Book of Daniel 12:2-13.

The Rambam in his Epistle on Resurrection and Rav Saadiah Gaon saw from these verses the clear source for resurrection of the dead. Similarly, the verse in Psalms is brought: "And they shall flourish from the city like grass of the earth" ("That Israel is destined to sprout and flourish from the city of Jerusalem, and as we say (Ketubot 111a) that the Holy One Blessed be He makes tunnels for the righteous and they go up to Jerusalem"; Rashi Sanhedrin 90b.)

Proofs

In the Gemara, logical proofs are brought that the Sages gave for resurrection of the dead, when they conducted debates with those who denied it. Some of the parables prove the ability of the Holy One Blessed be He to resurrect the dead:

• When comparing two creators, one who works with water and one who works with clay, the creator from water is considered a more expert and wondrous creator. Thus, the Holy One Blessed be He who can create a person from water, certainly can resurrect the dead from dust.
• If when a glass vessel breaks it can still be repaired, certainly a person (whom the Holy One Blessed be He created and not a physical craftsman) can be 'repaired' and brought back to life.

The Rebbe explains that the difference between these examples has practical legal implications regarding the laws of ritual impurity and purity of a person who is resurrected: According to the first example - the resurrection occurs in a way that something remains from the previous body - since it involves creation from a source as craftsmen do their work from water or clay (and "forms from it" a new body), in this case the impurity that was in the body previously remains even when it is resurrected. But according to the example from the glass vessel, the body is considered a new entity, just as the law of a broken glass vessel is that it becomes purified from its impurity.

• A parable of a king who commands his servants to build him a palace in a place empty of materials like water and dust. The servants built it. After years, the palace fell. The king commanded the servants to build a new palace in a place with building materials (a place with water and dust), but the servants refused. The king responded to them angrily: if in a place without any materials at all you succeeded in building, certainly now you can build. The moral is that it is obvious that the Holy One Blessed be He who created a person from a drop, and created an entire world from nothingness, can resurrect the dead from their dust.

Obligation to Believe in It

One who denies resurrection of the dead has no portion in the World to Come. This is a measure-for-measure punishment, since he denied resurrection of the dead - he will have no portion in it. According to Rashi's view, even a person who believes in the existence of resurrection of the dead, but does not believe that it is hinted at in the Torah, is considered a denier, as he states: "What concern is his belief to us, and from where does he know that it is so? Therefore, he is a complete denier."

The belief in resurrection of the dead is considered according to the Rambam's words as one of the 13 principles of faith. Since denial of resurrection and the perception that it is impossible stems from denial of signs and wonders and the Holy One Blessed be He's control over nature, and lack of faith in this is a deficiency in the fundamentals of religion.

Details of the Resurrection

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In a long holy letter, the Rebbe explains the matter of the resurrection of the dead and its details as brought in the words of our Sages, in Kabbalah, and in Chassidus:

Its Time

Expanded topic - The World to Come

The resurrection of the dead will occur after the building of the third Beis Hamikdash and after the ingathering of the exiles. According to Rambam's approach that the resurrection of the dead is not the time of the ultimate reward, but rather part of the Messianic era - it will take place in the second period of the Messianic era. In the Zohar it is explained that the ingathering of exiles precedes the resurrection of the dead by forty years. However, the Rebbe determined that one can merit this immediately at the beginning of the redemption, and regarding the words of the Zohar, he expressed that the forty years can also turn into forty moments. He also expressed that the question about the need to wait forty years will be resolved by Eliyahu Hanavi.

However, this time of resurrection is for all of Israel; and from the words of our Sages: "When Aharon and his sons come, and Moshe with them," it is proven that tzaddikim rise immediately at the beginning of the Messianic era. The Rebbe adds that this includes all of Israel who are called "and all Your people are tzaddikim."

Its Order

The dead of Eretz Yisrael will live first, then the dead outside the Land, and then the generation of the desert, and some say the Patriarchs. Rabbi Shimon says the dead of Eretz Yisrael will live first, then the dead outside the Land, and then those who sleep in Chevron. The reason for this is so that they will awaken and arouse joy upon seeing their children who have risen from their graves and the land is filled with many tzaddikim and chassidim.

Tzaddikim rise first and then the rest of the people. Masters of Torah and then masters of mitzvos. And in the Midrash it is said that they will rise and they will be called by their names according to the order of the alef-beis letters, but whoever has the attribute of humility will stand first.

Its Manner

That very same body itself will rise to life, and a new body will not be created. This is through the luz bone that remains from the body, and at the time of resurrection, the Holy One Blessed be He softens it with the dew of resurrection, and the bone becomes like leaven to dough, and from it the entire body is built.

The dead will rise exactly as they were buried, and in the same clothes in which they were buried. Those who have a defect (blind, deaf, etc.) will rise with their defect, and only after rising will the Holy One Blessed be He heal them by bringing out the sun from its sheath, and it will warm and heal them.

Another Opinion - That the Resurrection is After Even the Luz Bone Decays

In Pirkei D'Rabbi Eliezer, it is written that the body will be created from (a "spoonful of") decay that remains from the body. Therefore, he concludes "and brings up the entire body without defect," but there are those who explained this is the same as the luz bone.

And in the Hadran on Tractate Niddah, the Rebbe explains at length the Braisa "Three questions of ignorance the people of Alexandria asked Rabbi Yehoshua ben Chananya, etc." The Rebbe explains at length the depth in each of the questions of the people of Alexandria and the responses of Rabbi Yehoshua ben Chananya, and finally explains the last question: "Will the dead in the future require sprinkling on the third and seventh days? He said to them... when Moshe Rabbeinu comes with them":

He explains that their last question was only regarding the generation of the desert (since regarding most of the Jewish people, we hold that they will rise from the "luz bone"). Their question was whether the generation of the desert will also rise from the "luz bone" or if for them the rising will be through the decay of the body like a new body (similar to what is explained in clarifying the dispute between Rabbi Akiva and Rabbi Eliezer whether the generation of the desert has a portion in the World to Come, where both agree they have a portion in the World to Come, only that according to Rabbi Akiva their luz bone will decay and after they turn to "a spoonful of decay" they will rise in the resurrection). If they rise from the "luz bone," then the entire body will become impure through their contact with the "luz bone" and they will be obligated in sprinkling (like the rest of the Jewish people), but if they rise as a new body, they will not need sprinkling? To this Rabbi Yehoshua ben Chananya answered "when Moshe Rabbeinu comes with them," since Moshe Rabbeinu will raise them in the future to come as explained in the Midrash, he will certainly raise them in the same manner that he himself will rise (meaning in their first body from the "luz bone").

And he concludes in the talk that although all Israel will rise from the luz bone, nevertheless through Torah study they will not need the sprinkling of the waters of purification because "the dew of Torah" will revive them.

The Revival Process Through Luz Bone

Adrianus asked Rabbi Yehoshua ben Chananya, "From where will the Holy One, blessed be He, cause man to sprout forth in the future?" He replied, "From the luz bone of the spine." He asked, "How do you know this?" He said, "Bring it to me and I will show you." They ground it in a mill, but it was not ground; they burned it in fire, but it was not burned; they put it in water, but it was not dissolved; they placed it on an anvil and began striking it with a hammer - the anvil split and the hammer broke, but the bone was not damaged at all. — Bereishit Rabbah, Chapter 28:3

The reason for this is explained in Kabbalah: because the "luz" did not benefit from the sin of the Tree of Knowledge. This is further explained in Chassidus that in truth, the inner essence of the entire body was not damaged by the sin of the Tree of Knowledge; only the external aspects of the body derived pleasure from it, but the "luz," which is the essence of the body, did not benefit even in a revealed way.

It is explained elsewhere that the luz bone has an eternal nature, like the Ark that was hidden in the Holy Temple and constitutes an eternal continuation of the Holy Temple.

The Revival Characteristic in the Rest of the Body (Not Just the Luz Bone)

In Shu"t Halachot Ketanot, it is explained that the resurrection of the dead is a natural phenomenon, as our Sages said, "If those who never lived will live, then those who have already lived, how much more so!" Based on this, Rabbi Chaim Palagi explains the language of the verse "Your dead shall live" rather than "Your dead shall rise," because it is the nature of the body to rise.

Many books have noted this (see at length in the book "Yemot HaMashiach B'Halacha," Part 1), but the Rebbe explains it in a different style—that the miracle of resurrection is not like other miracles where the nature of the world is not inherently obligated to the miracle. Rather, the body was initially created in such a way that it must rise to life (since resurrection is a fundamental principle of faith).

The Rebbe explains based on this principle why the question of the "people of Alexandria" in the Talmudic discussion of 'sprinkling the dead' was specifically regarding those who rise in the resurrection and not regarding the miracle of the revival of the Shunamite woman's son. This is because for the Shunamite's son, the revival occurred through a miracle, and consequently his body was considered a new body. However, in the future, the resurrection of the bodies of the Jewish people will occur in a (natural) manner connected to their old bodies (that died).

The Nature of Revival from the Perspective of the Divine Essence's Choice

For resurrection, the Holy One, blessed be He, will draw down the aspect of "abundant mercy" that comes from the Essence of the Infinite Light (as hinted in the blessing of reviving the dead with the words "revives the dead with abundant mercy"). This level can cause the dead to live because from the perspective of the Divine Essence, there is no distinction between life and death.

Since the Divine Essence's choice of Israel is in the physical body, and the flow that comes from the Essence—for which "death and life are equal"—relates to the body and its inner nature, the life of the body comes from the body's own nature and not just from a supernal power.

Response to the Evil Inclination

Based on the explanation that the "luz" (which is the essence of the body) is eternal, the Rebbe resolves a claim that the evil inclination might make: "Why should I toil to refine the body when ultimately the body is not a true (and eternal) reality, since it will return to dust? Even though it will later rise for resurrection, nevertheless, the definition of the body (according to Torah) is 'dust you are (therefore) and to dust you shall return'?"

The answer is that on the contrary, since "the main Divine Presence was in the lower realms" and therefore "You have chosen us" specifically in the physical body, the body is a true reality that has no destruction or loss. The change caused by the sin of the Tree of Knowledge, which results in "to dust you shall return," is only external and not in its essential nature. This is because human actions cannot change, Heaven forbid, the choice of the Divine Essence that chose the Jewish body. This explains why the luz bone, which did not benefit from the Tree of Knowledge, is never destroyed, as it is the essence of the body, and in this essence, sin and destruction are impossible.

People Living at the Time of the Resurrection

There are several opinions about what will happen during the resurrection to those people who will then be alive in this world.

Rav Saadia Gaon presents three opinions: (1) They will remain alive in their bodies and transition to the World to Come together with those who rise. (2) They will live for a short time, die, and then live again with those who rise. (3) They will live for a long time and then die. Rav Saadia Gaon favors the third opinion, arguing that all those who rise will do so in order to see the time of redemption with their own eyes, but those who have already seen it will not need to rise again.

In Igrot Kodesh, the Rebbe decides according to the Zohar's view, that the Holy One, blessed be He, will cause them to die for a brief moment and then they will rise for resurrection. Through this, the verse "and to dust you shall return" is fulfilled in them as well, from which the Gemara learns that the righteous return to their dust "one hour before the resurrection of the dead." However, in a later talk, the Rebbe determines that one can fulfill the obligation of "and to dust you shall return" spiritually—through self-nullification, "and may my soul be as dust to all," and in actuality, souls will remain in bodies in eternal life.

Those Who Merit to Rise

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"And Your People Are All Righteous"

All Israel have a portion in the World to Come, as it is said, "And Your people are all righteous, they shall inherit the land forever; they are the branch of My planting, the work of My hands, in which to take pride." — Sanhedrin, Chapter 10, Mishnah 1

The reason for this is because every soul is literally a part of G-d from above, and it is impossible that a part of Him, blessed be He, should be destroyed.

And what is explained later in the Mishnah that there are wicked people who have no portion in the World (and in Rambam's writings he adds more), this means only that the body will not rise at the resurrection, but the soul will merit the World to Come and will stand in another body, after being cleansed in Gehinom and reaching the level of a tzaddik (righteous person) also in a revealed way, for "no one will be cast away from Him." This is also ruled in halacha that "a person should always study Torah even if not for its own sake," even though he draws the life-force of Torah and mitzvot to the kelipos (impure spiritual forces), since he will certainly eventually repent in this reincarnation or in another, and the life-force will ascend to holiness.

The body also has a remedy through repentance at the end of their days, or through punishment (of the body) from Heaven after death (and perhaps also through others' efforts on their behalf, especially when a son makes efforts for his father).

The Great Wicked Ones

Even regarding the spiritual excision for idolatry and similar sins, about which our Sages said, "The soul shall surely be cut off—cut off in this world and cut off in the World to Come" (and similarly for heretics, informers, and apostates who "descend to Gehinom and are judged there for all generations... Gehinom ceases but they do not cease"), this means: 1) Only the part of the soul that clothes itself in the body; 2) They will ultimately merit to ascend as explained in the note.

And what is written in the Zohar that after the wicked person is reincarnated three times there is no remedy for him, it is explained in Shelah and in Asarah Maamarot that this means he is not reincarnated in human beings, but he still has a remedy through reincarnation in animals and the like until he is rectified.

Treasuries of Charity Hidden for Those Who Did Not Merit

Initially, the Rebbe proved that all souls will rise in the resurrection, but in a letter the Rebbe wrote later, he referenced the first letter and added, "I have just seen in Midrash Talpiot, section on 'Portion in the World to Come,' quoting Rabbi Bachya and Recanati: 'What we learned that "these have no portion in the World to Come" means they have no specific portion of their own, but they benefit and are sustained from several treasuries of charity hidden for those who did not merit.'" Some have learned from this Midrash that even the bodies will rise, and at the very least we see the possibility that the bodies will also rise (without contradicting "those who have no portion, etc.") according to the simple interpretation of "All Israel have a portion, etc."—soul in body.

The Body Will Also Rise

The simple interpretation of "All Israel have a portion in the World to Come" is souls in bodies, and so have some commentators on the Mishnah explained the reason "as it is said, 'And Your people are all righteous... the work of My hands, in which to take pride,'" that the repetition of "branch of My planting" and "work of My hands" refers to the soul and the body.

The explanation based on what is taught is that the Essence's choice is specifically in the body and not in the soul, and this is the reason why all Israel will rise, even those who did not merit Gan Eden (Paradise), as will be explained.

Nevertheless, there is a deficiency in the body in that its essential connection is not inherent to the body itself but comes from the Essence, and therefore as long as this is not revealed through Torah and mitzvot, it is not manifest in the body. In contrast, the soul's connection is revealed, like a son who has a revealed connection with his father. Therefore, specifically regarding Jewish souls, we say that ultimately "no one will be cast away from Him." Based on this, the Rebbe explains, "According to the above, that the revelation of the Divine choice in the body is specifically through the soul, perhaps this explains why those who have no portion in the World to Come in the Mishnah there means that 'their body perishes,'" and the Rebbe references the previous letter and note 5 there.

Finally, he references the talk from Parshat Chukat (notes 52 and 58), where the opposite is explained—that through the soul's activity in the body, the body also becomes eternal. He innovates that "based on this, it can be said that 'no one will be cast away from Him' is (also) due to the body," and adds, "See also Likutei Sichos vol. 6 and what is referenced there, that because of G-d's choice of the body, the body itself becomes eternal, and this is a Mishnah: 'All Israel have a portion in the World to Come—souls in bodies.'"

In any case, the belief in the resurrection of the dead is not that the body will rise, but that the soul will rise in a body, though it does not necessarily have to be in this body.

See above in the entry "Resurrection of the Dead—Part of the Body's Design" and below in the entry "All Israel in the World to Come But Not in Gan Eden."

Souls that Have Already Been in the World in Reincarnation

Souls that have already been in the world in reincarnation will be clothed in separate bodies with a spark of the soul from the time it was reincarnated in the world.

Although a soul can only clothe and enliven one body alone (and regarding Eliyahu HaNavi who is found in two bodies at circumcision ceremonies - only a spark is clothed in the body and not the entire soul).

The Zohar explains that the soul will be clothed in the most refined (last) body.

Some have interpreted this literally, that only one body will arise, but according to most commentators, each body will arise with the part of the soul that it refined, since each part of the soul has a complete essence (as we find that at the beginning of each person's creation, they live only from the Nefesh part of the soul without the other four parts, and only when they merit are they given Ruach, and if they merit further they are also given Neshamah, and just as the Nefesh alone can enliven a complete person, so too in every mitzvah there is a complete part and a complete essence of the soul that can enliven a complete body).

As the Zohar explains elsewhere, we must say that every body will arise since "the Holy One, blessed be He, does not withhold the reward of any creature," and it is also explained in the writings of the Arizal that souls that have come in reincarnation to this world several times, each body will receive the part of the soul that was rectified through it. However, this doesn't mean that each one will have only a particular "part," since each part includes all the parts. (For example: a person who rectified the attribute of love of G-d in his soul. He will also fear G-d, but because he fears being separated from the beloved, and this is the reason he will also have knowledge of G-d - because he wants to know about the beloved, etc.).

Therefore, the Rebbe explains the above words of the Zohar: In a case where in two reincarnations the person dealt with the same mitzvah and refined the same part of the soul, in which body will this part of the soul be clothed, and to this the answer of the Zohar is that the same part of the soul will be clothed in the body that accomplished the main refinement.

All Israel to the World to Come, Which is Not the Case with Gan Eden

All Israel will arise in the resurrection, which is not the case with Gan Eden where there are several conditions (even to enter the lower Gan Eden) because Gan Eden is a reward for Torah study (the soul's part in Torah) which is primarily related to the Neshamah of a person, and in the soul, which is a matter of revelations, there can be deficiencies, but the fulfillment of mitzvot is related to the body, which is the choice of the Essence, therefore it applies to all Israel, as our Sages said, "Even the sinners of Israel are as full of mitzvot as a pomegranate," and it is explained in Chassidut that the mitzvah that a Jew performs fills his entire existence, and through this he will merit the resurrection of the dead "and through this they will be elevated (afterwards) to a higher level where the virtue of Israel will be revealed from their own essence, that they are 'a branch of My planting, the work of My hands, in which to take pride,' which is even higher than the drawing down that is drawn through the fulfillment of mitzvot."

Elsewhere, the Rebbe says that Gan Eden depends on a person's service, and there are several conditions to merit Gan Eden, whereas the World of Resurrection belongs to each and every one of Israel, "All Israel have a portion in the World to Come," regardless of their status and condition in divine service.

And regarding those who did not fulfill mitzvot?

The Rebbe says: First of all - such a reality does not exist, as our Sages said, "Even the empty ones among you (the sinners of Israel) are as full of mitzvot as a pomegranate."

Moreover: It is stated in the Gemara, "From when does a minor come to the World to Come? From the time he is born, as it is said, 'They shall come and declare His righteousness to a people that shall be born, for He has done it'" [and there is an opinion "from the time he is conceived (even if his mother miscarried and he was dissolved), as it is written, 'A seed shall serve Him'"] - although "at the time of birth" he is not yet capable of fulfilling mitzvot, and we must conclude that the matter of the resurrection of the dead is due to the very existence of the body of the Israelite person itself.

All Israel Will Leave, Which is Not the Case with the Exodus from Egypt

In the Exodus from Egypt, not all Israel merited to leave, as explained by our Sages on the verse "I will be what I will be" that only "with the many I will be (I will reign over them) against their will," but individuals who choose to cast off My yoke, I will not be their G-d against their will (and as explained in the Midrash that those wicked who did not want to leave Egypt died during the plague of darkness), but in the future redemption even individuals will leave, as explicitly stated in Rashi's commentary on the verse "And the Lord your G-d will return, etc." that this refers to each and every one individually, and as explained in Chassidut on the verse "A great shofar will be blown, and those who were lost... and those who were cast away will come," which includes even those who will not want to leave.

The reason for this is that before the Giving of the Torah, the Children of Israel were only "children" ("Israel is My firstborn son"), and in a "son," his desire for G-dliness is natural, and therefore it is possible through free choice that transcends the soul's desire to oppose (similar to what we find on Yom Kippur, that if one transgressed on Yom Kippur, where by his choice he opposed the "essence of the day," the essential connection revealed on Yom Kippur does not atone (even according to Rabbi who does not require repentance) as explained by the Rogatchover).

But after the Giving of the Torah, when "You have chosen us" (where true choice is that from His will and nature, so to speak, there is no reason to choose one over the other, and therefore it is rooted in the very Essence), through which it became ingrained in Jewish souls that (in their innermost) they have (not only a desire for G-dliness as "children of the Omnipresent") but also the quality of "servants," our connection to the Holy One, blessed be He, became like that of a "servant" who "of himself and by his own power connects, etc." Through this, the (inner) desire for G-dliness also comes from the essence (the power of choice), and since the connection is from the essence, therefore ultimately it will be revealed (at least in general matters, such as when "a great shofar will be blown" in the future).

The Nations of the World

The righteous among the nations will arise in the resurrection, and even some of the revelations that will be bestowed upon the Children of Israel in the redemption depend on the refinement of the nations that will occur in the redemption.

Day of Judgment After the Resurrection of the Dead

There are three opinions on this matter:

1. After the resurrection of the dead, there will be the Great Day of Judgment when every person will be judged according to their deeds.
2. Every person is judged immediately after death, and there is no place for an additional judgment after resurrection. What is found in several places referring to the "Day of Judgment" in the time after resurrection - its meaning is a day of punishment and vengeance.
3. The opinion of the Arizal, in his words: "And if you ask, since this soul has already gone through Yom Kippur and suffering that cleanses, etc., and afterward reincarnations, why does it need to return and be judged on the Great Day of Judgment? One can say that the Great Day of Judgment is only for the nations of the world." And the book Nishmat Chaim adds to this: "And if you ask what will happen to those who die close to the resurrection and have not yet received their punishment through reincarnations or suffering, etc., I will answer that justice requires that instead of the long period of their judgment, they will receive such an intense and extraordinary punishment in a short time, where the quality of punishment will substitute for the quantity of time, so that they may merit the life of the World to Come. And these matters are sealed and concealed, and blessed is He who knows." End quote.

The Content and Purpose of the Time of Resurrection

The Main Reward and Purpose of Creation

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The resurrection of the dead is the time of receiving reward for a person's work in the world. On the verse: "Which I command you today to do them," our Sages taught: "Today to do them and tomorrow to receive their reward." The Ramban and Rambam disagreed about this destiny, whether the purpose of reward will be in Gan Eden (Garden of Eden) or in the time of resurrection. While the Rambam claims that the purpose of reward is for souls without bodies, primarily in Gan Eden, the Ramban argues against him that the main reward comes after the dead are resurrected, for the soul within a body.

Chassidic teaching decides and rules according to the Ramban's opinion that although "tomorrow" refers to both Gan Eden and the time after the resurrection of the dead, the main receiving of reward is during the time of resurrection.

Specifically, in the resurrection of the dead, the reward will be for the body, for fulfilling the mitzvot [charity, because of which "your people are all righteous"] that were performed with the body (the reward for the soul for Torah study is in Gan Eden). But the main advantage of the resurrection of the dead is the revelation of the virtue of Israel themselves.

The resurrection of the dead is the time when the world will reach its ultimate perfection. In that period, the purpose of creation will be completed, which is, as the Midrash states: "To make for Him, blessed be He, a dwelling in the lower realms." Because the world and creations will reach an elevated level. They will be vessels for divine revelation (the refinement of creations in the world of Asiyah will be like vessels of Atzilut, which are actual divinity). And the level of divinity that will illuminate the world will be the most elevated level.

These two matters complement each other. Because the perfection of reward is attachment to the Creator of the world, which is the ultimate perfection. And this matter itself is completed at the time of resurrection when the purpose of creation will be fulfilled, which is to be "a dwelling in the lower realms."

Revelation of Godliness: Its Level and Form

Its Level

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In the time of the resurrection, there will be a Divine revelation from the Essence of Ein Sof as it is without any concealment or garment. Regarding this revelation it is said: "Your teacher will no longer be hidden, and your eyes shall see your teacher" and Rashi explains: "He will not be covered from you by the corner of his garment, meaning He will not hide His face from you." The wonder of the future revelation is that besides the wonder that all concealing things will be nullified, the revelation itself will have its root in the very Essence that is beyond the definition of 'revelation' and 'light'.

The concepts of 'essence' and 'revelation' express two levels that on one hand are related to each other but on the other hand are distant from each other. The 'essence' is the thing as it shines and is felt to itself, as opposed to the concept of revelation which is the manifestation of the thing to another reality outside of its own essence. Therefore, revelation is a lesser level and is not the essence itself but only an extension of it. To illustrate the difference, Chassidic teachings bring an example from the powers of the soul, that although all powers are powers of the soul, there are differences in levels among them, and there are powers that express less of the simplicity of the soul, and there are powers that are closer and more essential. (For example: the difference between powers that are clothed in particular limbs, and powers that are not clothed - like the power of will that illuminates the entire body, because it is a power that expresses the essence of the soul). However, the essence of the soul itself is beyond all powers and it itself never reveals itself as it is in its essence and being within the powers, because it is a spiritual essence abstracted from all description and definition.

And because the revelation will be from the Essence of Ein Sof itself, which is not limited at all, its drawing down will not be due to the service of the created beings but as a drawing down and revelation from above to below from the Holy One, blessed be He, alone (and the created beings will not be vessels for this drawing down on their own). This is the advantage of the revelation of the resurrection of the dead over the revelations that will precede it, even the most sublime revelations that will be in the days of Moshiach. Although the light of Ein Sof will then be revealed in its highest level, and it is a revelation that is not limited, ultimately even these revelations are in the category of light and revelation, and therefore they have a connection to the created beings and are drawn down through their service.

Its Form

Expanded article – Tal Orot Talechah (Your Dew of Lights)

The resurrection of the dead will be through the dew of resurrection, as our Sages said: "Anyone who engages in Torah, the dew of Torah revives him." This is a sublime level in Ein Sof, which will give us the power to receive the revelations of the future.

Revelation of the Holy One's Delight

Expanded article – The World to Come

The World to Come will be after the resurrection of the dead, and in it there is no eating nor drinking nor procreation nor business nor jealousy nor hatred nor competition, but the righteous sit with their crowns on their heads and enjoy the radiance of the Divine Presence and they do not return to dust and exist forever.

It Already Existed in the World

Expanded topic - It Already Existed in the World

• After their souls departed at the giving of the Torah, the Holy One, blessed be He, restored them through the dew of Torah.
• The son of the Tzarfati woman through Eliyahu the Prophet.
• The son of the woman from the sons of the prophets through Elisha the Prophet.
• The vision of the dry bones through Yechezkel the Prophet.

Our Actions and Service

In the place where they will return to dust before the resurrection of the dead, it is possible to exist through the service of self-nullification, and "may my soul be as dust to all".

The resurrection of the dead involves the revelation of Ohr HaSovev (encompassing light) - beyond intellect, we merit this through faith that is beyond intellect.

A person's service resembling the time of resurrection involves engaging with matters of this world without deriving pleasure from them.

The resurrection of the dead in a person's service occurs when the heel of the foot - which is called the Angel of Death within a person, nevertheless the person causes it to run to perform a mitzvah, thereby effecting resurrection of the dead.

Through mitzvot, from materiality - which exists temporarily and deteriorates - dead, and nevertheless we perform mitzvot with it and from it - eternal, life.

Through the service of birrurim (refinement), elevating the spark - which fell from its level, called death - to holiness, resurrection of the dead.

Taste, Similar Experience, and Beginning

"New every morning" is an example of resurrection of the dead, and even now there are new souls, similar to the new moon.

See Also

• Eternal Life (Death will be swallowed up)
• World to Come

External Links

• Rabbi Saadia Gaon (Rasag), Emunot VeDeot, Seventh Discourse, translated by: R.Y. Kafach. Published by Sura Research Institute Jerusalem, New York, (5730/1970) on the 'Daat' website.
• Rabbi Moshe ben Maimon (Rambam), Iggeret Techiyat HaMetim, Leipzig (1860) on the 'Daat' website.
• Rabbi Moshe Trani (Mabit), Beit Elokim, Chapter 53 and onward, Warsaw, (5632/1872).

Chassidut

• The Rebbe, Igrot Kodesh Volume 1, Letter 85 - Every Jew will merit resurrection of the dead
• The Rebbe, Igrot Kodesh Volume 2, Letter 200 - Explanation of the concept of resurrection of the dead and its details
• The Rebbe, Igrot Kodesh Volume 2, Letter 209 - Additional details about the resurrection of the dead

Articles on the Website

• Everything You Wanted to Know About Resurrection of the Dead
• Building the Temple, Ingathering of Exiles, Resurrection of the Dead
• Miraculous Revival and Natural Revival
• The Elevation in the Return of Souls to Bodies
• Between Body and Soul in the Resurrection of the Dead
• Resurrection of the Dead - Also for Non-Jews?
• Will All Jews Rise in the Resurrection of the Dead?
• The Appearance of Those Who Rise to Life
• A Widow Who Remarried - To Whom Will She Return in the Resurrection of the Dead?
• The Kohanim Who Will Rise to Life - Will They Remain Kohanim?
• The Mitzvah of "Be Fruitful and Multiply" After the Resurrection
• Marriage in the Era of Redemption
• Honoring Parents in the Resurrection of the Dead

Articles on the Website

• All articles on the subject of Geulah and Moshiach on the Geulah website
• Death - The Expiration Date on the Geulah website
• G-d Isn't Looking for People to Die for Him on the Geulah website
• The Statistics That Can't See a Meter Ahead Will Soon Give Us All Eternal Life on the Geulah website
• 12 Sivan / Holy Talk • "And Moshe and Aharon With Them" on the Geulah website
• Rabbi Sendy Valishanski, The Essence of Resurrection of the Dead • The Matter of Moshiach Marcheshvan 5782/2021
• Rabbi Menachem Mendel Harel, in a series of articles on the Chabad Info website: Who Will Rise in the Resurrection of the Dead? • Will They Die Again After the Resurrection? • The World to Come According to Rambam: Soul Without Body • Ramban's Approach Regarding Gan Eden and the World to Come • The Verdict of Chassidic Teaching Regarding the World to Come • How Will the Earth Suffice for All Those Who Rise in the Resurrection? • Will the Dead Rise Sick or Healthy? • Fulfillment of Mitzvot by Those Who Rise in the Resurrection of the Dead 5772/2012