The Concept of Resurrection: How Will it Happen?

Come and see, it is said that all the dead buried in the land of Israel will rise first, as Hashem will send them a spirit of life from above and revive them - those buried in the land of Israel will live first... those buried outside the land, it is not written they will 'live', but rather 'stand', as the spirit of life does not rest on them unless they are in the land of Israel, therefore it is written about those in Israel they shall live, and those outside will have their bodies created and stand without the spirit and soul of life; Hashem will grant them a bit of life, which serves as a throne for the soul, enabling the body to rise and roll under the earth's soil until reaching Israel, where they will receive the soul, not under the control of the 'other side' and survive properly in the world.

(Zohar, Chayei Sarah 131, Matok Midvash, p. 103-104)

The Dudaim at the Time of Resurrection

Rabbi Yitzchak explained the verse: "The dudaim gave off a fragrance, etc." (Rashi explains that the dudaim are figs that produced a good smell)... "At that time, Hashem will restore various fragrances from the Garden of Eden upon them," meaning upon the bodies that will rise at the resurrection.

Rabbi Yitzchak said: Do not call them dudaim, but dodim, for the body and soul are close companions. In the future, the body will be further purified and draw closer to the soul, becoming beloved companions. Rav Nachman said: Indeed dudaim, just as they elicit love in the world because they cause the birth of children, so too will the body and soul induce love in the world. Through their virtuous deeds, they will grant the world pleasant aromas and will be merited to "know and recognize the Creator."

(Zohar, Toldot 134, Midrash Ne'elam, Matok Midvash, p. 175-176)

The Torah Safeguards the Soul and Unlocks the Gates of Paradise

Anyone who engages in Torah for its own sake, when departing from this world, the Torah escorts him from home to the grave, proclaims and defends him from injurious spirits. As the body lies in the grave, the Torah protects it from foreign interference and defends against the harshness of the grave. When the soul ascends from the lower Garden of Eden through the halls to the higher Garden of Eden to return to its place, the Torah precedes and opens several sealed gates until the soul reaches its place in the upper Garden of Eden, advocating on its behalf...

The Torah will precede him at his departure from the world, when the body lies in the grave because then... the Torah protects him from the judgments of the grave... at the time when the dead of the world awaken from the dust, then the Torah will be an advocate for you, teaching your merits.

(Zohar, Vayeshev 105, Matok Midvash, p. 64-65)

Hashem Revitalizes the Human Body with a Special Dew

Aaron the priest held a dry staff, and Hashem momentarily restored it as a unique living entity in both form and spirit, even more so those bodies that held sanctified spirits and souls, observing the mitzvot and engaging in Torah day and night, Hashem hid them and guarded them in the dust, certainly, in the future, when Hashem rejoices with His world by reviving it, which is considered [until now] as dead, then surely, Hashem will make human bodies into new entities.

The very body that died will rise once more for recognition of who it was before...

A specific bone under the earth does not decay or dissolve [nor be consumed by fish], preserved within the ocean depths for the time of resurrection. Then Hashem will soften it with resurrection's dew descending from the higher illuminations, turning it like leaven in dough.

(Zohar, Va'era 28, Matok Midvash, p. 297-298)

The 'Az Yashir' Song Completed at Resurrection

[In the Talmud, Sanhedrin 91: it is learned that the "Az Yashir" song is written in future tense because] this song is dependent and will be completed in the future, when Israel is destined to praise this song to Hashem at the resurrection...

[Moreover, even those souls reaching highest levels in the World of Emanation] link within the bundle of life... all are destined to live [again] in bodies in the future and witness the miracles and mighty deeds Hashem will do for Israel. [The word "Az" also teaches that in the future] the work of the Creator will be complete, as by death, the serpent's filth is dispelled and all that is crooked is fixed and refined.

(Zohar, Beshalach 54, Matok Midvash, p. 598-600)

The Resurrection Begins in the North

Rabbi Shimon said: In that time, when the dead of the world awaken and stand in the holy land, armies upon armies will rise, all converging upon the Galilee, because that is where the Messiah is destined to manifest since it is the portion of Joseph. Furthermore, as it was initially broken there, so it will commence there to be redeemed from their place and scattered among the nations of the world, as it is stated about the complacent in Zion and those confident on Mount Samaria.

Why will they rise first in the Galilee at the resurrection? Because it is Joseph's portion, initially encased in an ark [in Egypt], afterward buried in the holy land as it is written, "The bones of Joseph the Israelites brought up from Egypt buried in Shechem." Joseph maintained the covenant, enduring the most significant test of all his brothers, more so than any other.

At that time, when all the dead arise, army by army, each will go to their ancestral portion, and you shall return, everyone to his inheritance, hinting at the return of those who arise at the resurrection, recognizing one another. Hashem will clothe them in embroidered garments, they will all come and praise their Maker in Jerusalem, consolidations upon consolidations. Jerusalem will expand in all directions, length and width, to accommodate all multitudes that will rise at the resurrection.

(Zohar, Vayakhel, p. 270, Matok Midvash, p. 587-589)

Debate Between Beit Shammai and Beit Hillel on Body Reconstruction

To understand the concept of the bone presented in the upcoming section, which will be like the yeast in the dough through which Hashem will reconstruct the body at the resurrection, the Ramak wrote that it is a small bean-sized bone within the skull, covered by a thin layer, whereupon all five senses - sight, hearing, smell, taste, touch - depend, encompassing all the body’s faculties. This is the shared sensory power, serving as the source for seeing distributed to the eyes, hearing to the ears, smelling to the nose, taste to the palate, and touch throughout the body, thus indicating that it encompasses the entire body and its limbs. Consequently, it is the source from which nourishment spreads throughout the body. This central point in the entire body was the foundation during creation and birth. This bone remains eternally intact, acting as the yeast in the dough, spreading through the body's four corners, from which the entire body will rebuild and perfect, (see Parashat Va'era Daph 28b).

Rabbi Shimon said: On this, the early sages debated: how and in what manner will the resurrection occur? Beit Shammai distinguishes between the creation of the embryo in this world and the preparation of bodies for resurrection because during embryonic development, the skin is formed first, followed by flesh, tendons, and bones. But in the resurrection, the bones will develop first, followed by tendons and then flesh and skin, as seen with the dry bones of Ezekiel.

Beit Hillel, on the other hand, believes that even in the resurrection, there will be skin first, followed by flesh, tendons, and bones (as noted in Tractate Niddah Daph 25a, and in Tosafot s.v. "Oor"). Ultimately, the main opinion follows Beit Hillel because the resurrection order found in Ezekiel cannot evidence the entire process of resurrection.

The bones that Hashem revived in the prophetic vision of Ezekiel's valley were wonders and unusual signs performed by Hashem to show the children of Israel belief in the resurrection.

(Zohar, Pinchas 222, Matok Midvash, p. 124)

The Luz Bone

Following the generations after Adam, humanity succumbed to death due to their sins, far fewer dying from Adam’s transgression alone. Therefore, spirits were drawn out of bodies, which are clothing for the soul, through death. Subsequently, the body is buried within the earth, according to "You are dust, and to dust you shall return"... There, in the grave, where man's body turns to dust, all the body’s forces are concealed in a single strong bone that remains intact eternally, never decaying. This bone is called the luz. It is a bean-sized bone in the brain, where the essence of the five senses reside, fundamental to the entire body and a dwelling for the soul, serving as their foundation. From this, the initial resurrection will begin, with Israel rising in pure and refined bodies. Meaning, they will be restored as they were initially, like Adam before, rising troop upon troop, as they were in this world alive. They will awaken and emerge in the holy land, rolling through the underground tunnels unto Israel, where they will rise whole again.

In the future, Hashem will knead and form from the initial dust that composed the first human body, providing a delicate binding force like the yeast in the dough. From this spiritual mixture, a complete vessel will be fashioned, suitable for receiving the soul, spirit, and soul levels of Atzilut in the forthcoming world without the evil inclination.

(Zohar, Va'etchanan, Daph 270, Matok Midvash, p. 140)

Dispute Between Rabbi Shimon and Rabbi Beroka on Resurrection

Concerning the bodies of the wicked who performed even minimal good in their souls during their first reincarnation, Zohar mentions (Parashat Chayei Sarah, Daph 131a, Parashat Mishpatim, Daph 100a, etc.) that these bodies will rise at the resurrection, but for their scant merit, they will only enjoy limited delight. According to their diligence in life regarding Torah and mitzvot, they will complete their souls... as the soul will rise in the body.

In the case of completely wicked souls who did not do even a morsel of good, nor repented during their initial reincarnation... Rabbi Beroka says they will rise at the resurrection with the last body that achieved spiritual refinement. The previous unrefined bodies descend to a land named Neshiya, where they exist and undergo repair, preventing their skeletons and graves from being utterly worthless, as they are not entirely ruined. However, since they do not rise during the resurrection in our earthly world, the term ‘lost’ justifiably describes them...

Rabbi Shimon countered him, pointing out that even those who continue existing in Neshiya, nonetheless, the term 'abandoned' applies to the bones in their earthly graves, as this body will not rise in our terrestrial world... Those initial bodies, even when descending to Neshiya, nonetheless are repaired there; therefore, at the time of resurrection, they merit the outcome of rising within these original bodies during the world’s renewal with aid from the righteous's Torah.

Rabbi Shimon's words apply only to bodies from the first and second reincarnations. If the body did not repent during life but persisted in defiance, demonstrating unwillingness to conduct rightly, then after death, the soul parts entirely from the body, and the body is called [Ted] Arfa for turning away from repentance. Such a body is lost from both worlds and will never rise at the resurrection, lacking the soul's protection...

Rabbi Shimon expressed that many graves exist without purpose, providing no benefit, and if a body is destroyed without retaining the soul's vitality... what body will the soul possess during resurrection? Surely the sacred soul is destined to repair, as none from Hashem can be neglected, and if there is no body, how will it rise at resurrection? Furthermore, if the body is utterly lost from both worlds, and its soul descends to the lower land named Neshiya, one of the seven depths of the earth, where it is relegated for generations, how many graves are vainly without benefit to the body if the soul departs it?

Rabbi Shimon concluded that certainly, Hashem will not cast away His work, for not even one is dismissed, all are to be repaired after accepting their chastisements. Even those whom it is stated (in BaMichetz) have no share in the world to come and will not rise at resurrection, even these will be revived when Hashem renews the world.

... The entire renewal of the heavens and earth is so Hashem’s work are not voided, the souls and bodies lost from both worlds, and thus even those transgressors who failed to repent in their lifetime, whom it is said will not rise at resurrection nor ascend from Neshiya, even these during the world’s renewal, through the aid of the righteous’s Torah, will be rejuvenated and redeemed, eliminating and nullifying the evil within them, meriting also to rise at resurrection with their souls enlightened.

You should know that similarties to Rabbi Shimon's position are found in Zohar (Midrash Ne'elam, Chayei Sarah 130a), where it states that the wicked are destined to rise at resurrection through the righteous's prayer, though a dispute remains on whether repentance benefits after resurrection. Nonetheless, it is explicit they will rise through the prayer of the righteous (Be sure to examine further expounded in anno. page 551). Moreover, it is expounded in Zohar (Midrash Ne'elam, Vayera 114b) that during resurrection, the righteous will animate the wicked who by judgment are unworthy like those who lent on interest and similar, those wicked who adhered in love and truth to the righteous will merit to rise through the righteous, aligning with Rabbi Shimon's view here that prayer and Torah of the righteous raise them.

Rabbi Shimon continues to elaborate on wicked individuals possessing no good within, specifying these wicked are often affluent in exile, relying on their wealth, to whom it is stated they are lost from both worlds because they believe this world is theirs, making their bodies primary, satisfying their desires.

Nonetheless... even they will be rectified, whereas the poor are the righteous, not swayed by worldly desires, not wealthy here to deduct from their reward in the world to come, their kindness and reward preserved for fine worlds... through which two Torahs were created, Torah she’bichtav... and Torah she’be’alpeh -whom these righteous reserved and secured there. When they ascend to the lower Garden of Eden, there they receive illuminations... where spiritual bodies, called "Chalukah D’Rabanan" are formed; these bodies forged in the name of Hashem and garments the souls of the righteous utilize in the lower Garden of Eden post their world departure, enabling receipt of their reward.

(Tikkuney Zohar, Tikkun 76, Matok Midvash, p. 480-484)