The inevitability of death and the lack of any way to avoid it have sparked many questions: What happens to a person after death? Why do we die? And more.

Scientifically, death is considered the end of the biological processes of the body. When the heart stops beating and the brain ceases to function, the body ceases to operate.

Another definition of death is the absence of breathing, which is the accepted definition according to Jewish law. The concept of "brain death" is a situation where there is no evidence of brain activity, considered a critical and irreversible state. To determine "brain death," brainwave recordings or tests measuring damage to the brainstem, which controls basic functions like breathing, are used.

According to Jewish law, brain death does not define a person as dead. For this reason, the majority of rabbinic authorities oppose the donation of vital organs (such as the heart and lungs) from a patient considered "brain dead," stating that such action is deemed murder.

Nevertheless, researchers continue to explore near-death experiences and reports of out-of-body experiences.

Death: How can one cope with loss? What can be done for the elevation of souls of the departed, if anything? And do they know we are helping them? Journalist Dudu Cohen discusses these fascinating questions and more with Rabbi Zamir Cohen. Don’t miss it:

In Judaism, the true essence of a person is not the body but the soul, with the body functioning as an outer garment for the soul, as noted: "You clothe me with skin and flesh and cover me with bones and sinews" (Job 10:11). When a person moves their arms, their shirt also moves. However, everyone understands that the garment lacks life on its own; it moves because of the life within it. Therefore, after death, when the body returns to the earth, and the soul ascends to the heavens, the soul continues its journey while the body remains, lifeless as a stone. That person, meaning the soul, continues to see, feel, think, and more... even without the physical body.

What happens to the body after the resurrection, and how can a person be resurrected?

The belief in the resurrection of the dead is one of the foundational beliefs established by Maimonides, forming an integral part of the Jewish worldview. Maimonides listed the resurrection as one of his thirteen principles of faith, seeing it as a significant principle expressing belief in life after death, reward, and punishment.

Some wonder: Is it possible? Flesh that has decayed in the grave, a body burned and turned to ash, a person devoured by animals - can we really see them again? Could they possibly be resurrected?!

(Photo: shutterstock)(Photo: shutterstock)

It can be compared to the wonder that occurs when planting seeds in the soil. A rotten seed transforms into a green stalk laden with numerous grains similar to the parent seed. Is it not conceivable that a decayed body "just" returns and is rebuilt? Is it not feasible one-for-one?

Rabbi Zamir Cohen explains that someone who knows the simple truth that the real person is the inner, spiritual being, wrapped in an outfit of flesh and bones fitting their design and image like a tailored suit, can easily understand that even if the suit has worn out, as long as the person inside exists, they will be clothed in a renewed suit and return as they were.

Rabbi Zamir also mentions that if you believe the Creator of the world created the entire universe, including humanity, from absolute nothingness, is it hard to believe in His ability to recreate and renew a person?!

In the Zohar (Genesis 118b), it is written: In the future, the Holy One, blessed be He, will beautify the bodies of the righteous, making them as beautiful as Adam's when he entered the Garden of Eden... Then the body will shine like the brightness of the firmament, as it is said (Daniel 12): "And they that be wise shall shine as the brightness of the firmament."

In "Otiot of Rabbi Akiva" letter Teth explains how the resurrection of the dead will occur: "Hashem holds a great shofar in His hand and blows it, and its voice reaches from one end of the world to the other. At the first blast, the entire world shakes; at the second, the earth disperses; at the third, the bones of the righteous reassemble; at the fourth, their limbs warm; at the fifth, their skins are covered; at the sixth, spirits and souls enter their bodies; at the seventh, they live and stand on their feet in their clothing. The righteous rise in garments whose scent extends from one end of the world to the other, like the fragrance of the Garden of Eden.

In the book "Foundations of the Torah," composed by Rabbi Shimon Agassi, it is explained that the great wonder of the resurrection of the dead is that Hashem will not create new bodies but will resurrect the same body that has turned to dust. The body, already fully decayed, will be revived with fresh life.

Why live if we eventually die? Tzvi Yehezkeli meets with Rabbi Daniel Cohen for a sincere and probing conversation about beginnings and ends, birth and death:

Why do people die?

After Adam's original sin, he was punished by the Creator. One of the punishments, "and to dust you shall return," brought death upon humanity. The Bible mentions that some individuals did not die and entered Paradise alive.

Among a few people, including Yishai, King David's father, it is noted in the Gemara (Baba Batra 17a) that they "died due to the serpent's bite," that is, due to Adam's sin which resulted in the decree of mortality for humanity.

Some expressions of mourning recognized today in Judaism are described in the Book of Job, where it is also customary to say at the news of a loved one's death: "Hashem gave, and Hashem has taken away; Blessed be the name of Hashem." According to Jewish law, relatives of the deceased are obligated to bless God even at their painful moments and say: "Blessed is the true judge." In the Book of Ecclesiastes (3:20-21), composed by King Solomon, there is a hint of belief in life after death: "All go to one place; all are from the dust, and all return to dust. Who knows if the spirit of the children of man ascends upwards and the spirit of the animal descends downwards to the earth?"

In Judaism, murder is one of the three most severe transgressions.

Life After Death

In "Otiot of Rabbi Akiva" letter Teth explains how the resurrection of the dead will occur: "Hashem holds a great shofar in His hand and blows it, and its voice reaches from one end of the world to the other. At the first blast, the entire world shakes; at the second, the earth disperses; at the third, the bones of the righteous reassemble; at the fourth, their limbs warm; at the fifth, their skins are covered; at the sixth, spirits and souls enter their bodies; at the seventh, they live and stand on their feet in their clothing. The righteous rise in garments whose scent extends from one end of the world to the other, like the fragrance of the Garden of Eden.

(Photo: shutterstock)(Photo: shutterstock)

In the book "Foundations of the Torah," composed by Rabbi Shimon Agassi, it is explained that the great wonder of the resurrection of the dead is that Hashem will not create new bodies but will resurrect the same body that has turned to dust. The body, already fully decayed, will be revived with fresh life.

Rabbi Zamir Cohen presents a fascinating and life-changing lecture: The Day of Death - What is it? And what makes it unique?

Preparing for Death

Due to Adam's original sin, avoiding death is impossible, which can come unexpectedly (car accidents, heart attacks) or after a long, drawn-out process, as is sometimes the case with individuals suffering from severe illnesses or the very elderly.

A person does not know the day of their death; even young and healthy people may suddenly pass away. Therefore, it is important for a person to prepare for their death and accumulate spiritual assets that will accompany them in the world of truth.

Due to the emotional difficulty of addressing the subject of death, many people do not prepare beforehand for the possibility of their own death or that of their loved ones and its implications for the family. Therefore, it is important to write a will.

(Photo: shutterstock)(Photo: shutterstock)

According to Jewish law, a will is essentially a gift given right before one's death (Rama Choshen Mishpat 281:10; Ketzot Hachoshen there, 8). This preserves the right of the testator to use their assets, retract the will, cancel it, or change it during their lifetime. Alongside the will, it is recommended to leave a certain amount (e.g., $1000) to be distributed according to the law, to not completely annul the laws of inheritance (Ketzot Hachoshen 282:2).

The will should be drawn up with an attorney, ensuring it meets the requirements of Jewish law and secular law, such as the legal requirement that none of the beneficiaries in the will should be involved in its drafting. In this way, it can be ensured that the will cannot be annulled eventually.

Respect for the Deceased in Judaism

We see a special attitude towards the deceased in the Torah. Even the executed should not be left hanging on the tree; their body should be taken down and buried, and not allowed to be disgraced. When Joshua ben Nun hanged the kings of the Amorites, he took their bodies down before sunset and buried them, as "a curse of God is hanging," as Rashi explains: man is created in the image of God; the disgrace of man is the disgrace of Hashem.

It is forbidden to delay burial unnecessarily, contrary to practices such as embalming and displaying the deceased's body. Judaism strictly prohibits using the deceased as a mannequin. The body is cleansed and buried immediately, returned to a higher realm, "for you are dust, and to dust, you shall return."

Leaving a person dead without attending to them is a severe prohibition. Even the High Priest on his way to offer his Passover sacrifice or to circumcise his son, upon seeing a corpse with no one to tend to it must stop and arrange its burial, though he becomes ritually impure. This law is derived from the weekly Torah portion that teaches a priest does not become impure except for his close relatives, and the sages interpret it as also applying to a corpse with no one to attend to it, even at the cost of becoming impure and delaying his priestly work for seven days.

Therefore, Judaism sees a strict prohibition against autopsies, organ donations in many cases, and anything that harms the dignity of the deceased. Our duty is to bring the deceased to burial without any "games" of ceremonies, donations, or anything else that detracts from the sanctity of the divine image.

Jewish Burial

The burial of the dead is a positive commandment from the Torah to bury the deceased. A deceased found without responsible parties for their burial is called a "met mitzvah," and Halacha requires any Jew who encounters them to ensure their burial, even at a great loss or at the expense of a priest becoming impure. Halacha uses the term "respect for the dead" in determining the details of the burial laws.

The mitzvah of prohibiting the delay of burial requires that the burial be conducted without delay, except for delays essential for the dignity of the deceased.

Rabbi Zamir Cohen explains how to accumulate merits in preparation for life after death: