The Future of Resurrection: A Modern Perspective

Calling Each Soul by Name

When the time comes for Hashem to resurrect the dead, every soul will awaken and return to its earthly body, appearing as they once did in life. This ensures that no one will say another is raised instead of the buried. Hashem will descend and call each soul by their name, as it is written, "He calls them all by name" [Isaiah 40:26]. Each soul will enter its rightful body, restored for eternal existence. At this complete restoration, it is written, "He will remove His people’s disgrace" [Isaiah 25:8]. Hashem will eliminate the evil inclination that once clouded human behavior, leaving evil powerless in the world.

(Tikkunei Zohar, Tikkun 40, Sweet as Honey, pages 559-561)

Debate Between Rabbi Yossi and Rabbi Yitzchak

Rabbi Yossi and Rabbi Yitzchak disagree on this matter. Rabbi Yossi believed... that certain souls would not rise during the resurrection, while Rabbi Yitzchak sided with Rabbi Shimon, who believed they would. In the Zohar, the sages deliberated whether repentance benefits the wicked after resurrection, with Rabbi Yitzchak agreeing that it does. If these souls humble themselves then and obey, they achieve eternal existence; if not, they will become ashes under the feet of the righteous. However, Rabbi Yitzchak believes all will rise.

Rabbi Chizkiyah asked Rabbi Elazar: How can all bodies rise if one soul has inhabited several bodies? Which body will be restored with the soul, and what will happen to the others?

Rabbi Yossi replied to Rabbi Chizkiyah: Bodies without merits or good deeds will not rise because they did not fulfill a part of the soul's rectification. They were like dry trees in this world, devoid of holy vitality.

At resurrection, only the last body will rise, the one that grew roots properly, fulfilled Torah and commandments. For this, it is said [Psalms 1:3], "He shall be like a tree planted by rivers of water," bearing fruits and repairing at least one part of the soul. Each body will receive the soul's portion it rightfully worked on.

Regarding the unrectified body it is written [Jeremiah 17:6], "like a barren tree in the desert," it will not see the good of resurrection meant to bestow kindness upon creation. (Bneiahu and commentators)

In the future resurrection, the light Hashem hid for the righteous will shine forth, unseen by the wicked.

It is said [Genesis 1:4]: "Hashem saw that the light was good," a light Hashem will use to revive the dead.

This is as it is written [Malachi 3:20], "And the sun of righteousness shall rise with healing."

Meaning, the sun will heal the righteous' ailments from their earthly lives, and holiness will prevail. Evil, the external force, will vanish, fulfilling [Zechariah 13:2], "I will remove the spirit of impurity." Then, unrighteous bodies will seem as if they never existed. (Gra and commentators)

Rabbi Yitzchak argues with Rabbi Yossi, believing all bodies will rise, with Hashem infusing them with spirit. If they repent and perform commandments, they will achieve eternal existence. Otherwise, they will become dust under the righteous, living without proper standing, contrasting with the righteous' souls who will shine. Their beauty becomes ashes due to their deeds. (Bneiahu and commentators)

(Tikkunei Zohar, Tikkun 40, Sweet as Honey, pages 561-563)

A Special Light for the Resurrection

"Let there be lights in the sky"—Rabbi Yitzchak suggested this alludes to the resurrection. Hashem will proclaim at each grave, and the soul will descend from Paradise, illuminating like the celestial sky...

Rabbi Abahu commented: These lights are the glow of the spirit reviving and enlightening even the body's darkness. "Let there be lights in the sky," to shine down on earth—the body emerging from it.

(Chidush, Genesis 20: Volume 1, Sweet as Honey, pages 317-318)

The Righteous’ Feast in Paradise

In Vayikra Rabbah (27:1):

Rabbi Eleazar, metaphorically reading "in Your Eden" instead of "given," suggests each righteous has their Eden.

Indeed, in this spiritual Eden, physical reward awaits as described by our sages (Taanit 31a); Hashem will prepare a feast for the righteous in Paradise. Additionally, there will be a circle dance for the righteous around Hashem, each perceiving Him as "this is our God."

This joy and future reward during resurrection show the elevation of souls comparable to Moses, whose soul transcended his bodily powers, enveloped in Holy Spirit. Like seeing and hearing with the soul's eye, akin to other prophets when the body subsides and the soul expands under divine influence, authentically perceived like Michael and Gabriel. Philosophically, opponents lack evidence against belief in Gabriel's visions or sound, metaphorically like interactions among angelic beings. Even souls communicate as described by our sages (Berakhot 18b), such not through verbal language but spiritual awareness.

("The Gate of Reward" Ramban)

What Will the Future World Be Like?

The recreated future world will exist in pure kindness, without evil inclination or death. All creations will enjoy the hidden light meant for the righteous, with no lunar diminishment or judgment—guided by the light of the crown leading the divine emanations. Righteous individuals will surpass angels, universally recognizing holy glory, with boundless joy. Our sages explained (Parashat Vayechi, page 130b), the world was made with overarching mercy, though created from discipline and strength. But supreme kindness, Torah, divine presence, and the annulment of negativity characterized its essence. Set in the sequence of kindness, represented by the Alphabetic series, it is written, "The world was built upon kindness," securing existence. This prevents all being made from backward-sequence letters of restraint or forward-sequence letters of kindness. Hashem did not choose to create the world entirely in justice or kindness... Thus, the world operates until the future—when it will transcend curses and the inner wisdom will illuminate through righteousness’ merit, having strengthened compassion over harshness and mercy over judgment.

(Tikkunei Zohar, 16, Sweet as Honey, pages 551-552)

As Long as the Candle Burns, Change is Possible

Rabbi Yisrael Salanter once visited a cobbler late at night, finding him working by a flickering candle.

"Why are you still working?" Rabbi Yisrael asked, "The hour is late, and the candle almost out, soon leaving you unable to keep working."
"It does not matter," replied the cobbler, "As long as the candle burns, I can still work and fix things."

Inspired, Rabbi Yisrael thought: For bodily needs, we labor while the candle burns; how much more for the soul. We must work diligently while the soul’s light, "Hashem’s candle," burns.

For a long time afterward, Rabbi Yisrael would pace his room, repeating passionately, "As long as the candle is lit, change is possible."

May it be fulfilled soon: "He will swallow up death forever, and wipe away tears from all faces, eternal joy upon their heads.” Amen, may it be so.