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12

There are, of course, a lot of explanations about what happened here and what this story means. Shaloh (Torah Shebichsav, Tetzaveh) states that Rabbah brought R. Zeira to a level of Divine understanding, and with that divestment from his physical body, beyond his capabilities. As for the term "slaughtered" (שחיטה), he compares it to the phrase וישחטם במדבר ...


11

Shemos Rabbah (29:4) says: דבר אחר "אָנֹכִי ה' אֱלֹהֶיךָ" רבי אחא ברבי חנינא פתח בו (תהלים נ, ז) שמעה עמי ואדברה (כמ"ש בעשרת הדברות (פסיקתא רבתי, יב) עד) א"ר שמעון בן יוחאי אמר להם הקדוש ברוך הוא לישראל אלוה אני על כל באי עולם אבל לא יחדתי שמי אלא עליכם איני נקרא אלהי עובדי כוכבים ומזלות אלא אלהי ישראל א"ר לוי שני דברים שאלו ישראל מלפני הקדוש ...


10

We find in Yonah's prayer inside the fish: וַיִּתְפַּלֵּל יוֹנָה אֶל יְהוָה אֱלֹהָיו מִמְּעֵי הַדָּגָה. וַיֹּאמֶר קָרָאתִי מִצָּרָה לִי אֶל יְהוָה וַיַּעֲנֵנִי מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי שָׁמַעְתָּ קוֹלִי And Jonah prayed to the Lord his God, from the belly of the fish. And he said: I called out from my distress to the Lord, and He answered me; ...


10

Ben Ish Chai identifies two understandings of this aggada: (1) It's literal interpretation in which Rabba actually slaughters R' Zeira, and (2) the "explanation of the kabbalists", in which Rabba and R' Zeira were discussing esoteric secrets of the Torah, and Rabba's soul in some way triumphed over his R' Zeira's, in some sense "unraveling" his soul. (Don't ...


9

See our discussion and the sources brought here where it is shown that the pikuach nefesh of reviving a dead person is different than that of saving a live person in that it only overrides Torah commandments if there is a good chance (defined by some to be >50%) of success. Cyrogenics has about as low a success rate as one could imagine, so it would seem ...


8

According to the Gemara in Shabbat 152b and the Zohar Vol.II 108b, those who are alive at the time of Techiyat Hamesim will have to die and return to dust one hour before the resurrection in order to fulfill the verse that says, 'and to the dust shall you return". Therefore this is not a contradiction. Everyone will die even if only for a moment.


8

One approach: He is destined to take it from us when we go to sleep (sleep is 1/60th of death - Talmud Bavli Berachot 57b - due to the fact that our soul is taken from us, at least in a small part), and then to return it to us when we wake up (when we will say in modeh ani: שהחזרת בי נשמתי - Thanks - that you have returned into me my soul). Another ...


8

It's not really a contradiction. The ban wasn't everlasting (i.e. it didn't extend to the end of time and resurrection), but precluded Moshe Rabbeinu from entering Israel in his lifetime. The Midrash Rabbah tells us that Moshe did not enter the land for the sake of the generation that died in the desert. Midrash Rabbah V'Eschanan (words in brackets my ...


8

From Yoma 5b, it seems that he will again re-dress the kohanim (or, at least, Aharon and his sons) in their kohanic clothing. Niddah 70b also mentions him (according to one version of R. Yehoshua's answer) as being the one to decide whether those revived at techiyas hameisim will need to be sprinkled with parah adumah water. [Although according to the ...


7

The Gemara you are looking for is in Bava Kamma 117:b. Rav Yochanon revived Rav Kahana after having caused his death and according to the second Pshat of Rashi, Rav Kahana told him he prefers to remain dead then to experience death again.


7

Rabbi Chanina bar Chama brought back one of Antoninus' servants to life (Avodah Zara 10b): Rabbi Haninah bar Hama thereupon went out but found that the man had been slain. Thought he, “How shall I act now? Shall I call and say that the man is dead?—but one should not bring a sad report; shall I leave him and walk away?—that would be slighting the king.” ...


7

here is one from Megillah 7b (via dafyomi.co.il) (a) (Rava): A person is obligated to become drunk on Purim until he cannot distinguish 'cursed is Haman' from 'blessed is Mordechai.' (b) Rabah and R. Zeira ate their Purim Seudah together; Rabah got drunk and slaughtered R. Zeira. The next day he prayed, and restored him to life. 1. The next year, Rabah ...


7

From To Live and Live Again (see there for sources): The AriZal explains that each time a soul descends to this world, one of its components is rectified; through successive descents, the soul as an entirety is rectified. Ultimately, each component of the soul will be resurrected in the body which served as its host.


6

This article on Chabad.org gives a couple of explanations. For one thing, the performance of mitzvos (and, G-d forbid, the commission of aveiros) was a joint effort of body and soul. The soul receives its reward or punishment in Gan Eden, but the body needs to get its due too. Another idea, found in Chabad Chassidus (see Tanya, Iggeres Hakodesh 20), is ...


6

The Ramchal in Maamar HaIkrim says that everyone will get up for Techiyas HhaMeisim. This will be the time of final punishment and reward. רמח"ל, מאמר העיקרים והנה בתחיה יקומו צדיקים ורשעים, והרשעים שחטאו ולא נשלם בהם העונש הראוי, יענשו אז כראוי להם. ואמנם אחרי התחיה יהיה יום הדין הגדול, שידין הבורא ית' את כלם, וישפוט הראויים לישאר לנצחיות ...


6

Rav Pe'alim 2 - Sod Yesharim 2 says that she will return to her first husband since before Techiyas Hameisim the Neshama returns to the Neshama of the first spouse therefore it will remain so after Techiyas Hameisim. He further says that the (Guf) body that will get up for Techiyas Hameisim is a new Guf and the previous connection with the second husband ...


5

With regard to number 4., Rav Sa'adia Gaon would not agree: Our reply, agian, to the question that might be asked as to whether those to be resurrected will receive any reward for the services they will render to G-d at the time of the redemption is: "Yes," just as reason demands that those who are destined to live in the world of retribution ...


5

Olam Habba can refer to both the reward a person has after he passes away and the ultimate reward the whole world has when Moshiach comes. According to the Rambam, the order is as follows: The person passes away and his soul goes to Olam Habba Moshiach comes and then the soul is resurrected by Techiat HaMeitim. Eventually, the body will die again and the ...


4

Abarbanel, in his defense of the concept of reincarnation, believes that only the first body that the soul inhabited will be resurrected during the Resurrection of the Dead. That is, although (in Abarbanel's opinion) only select people will be resurrected during תחיית המתים, each soul that is resurrected will be in its "first" body.


4

The Malbim Melachim B, 4:29 deal with this. He explains that Elisha Hanavi thought the boy just fainted (because Hashem didn't tell him through prophecy), so he so called "loaded" Gechazi with the adequate powers and thought that Gechazi would be able to use Elsiha's "stick" and cure the boy. From pasuk 32, as explained by the Malbim, we see that Elisha ...


4

Insofar as I do not believe there is any clear halachic conclusions on this I will offer the following speculation: If medical science comes to a place where there is sufficient possibility that a particular ailment can be treated in the future, or perhaps even a hope once this process has been established in other cases, then I believe it can be considered ...


4

@GershonGold's answer quoting Ramchal follows the Ramban-like view, as @Moshe noted, that the Resurrection is a necessary part of the process of "the final judgement". I would like to offer an answer that does not follow this view: Just to mention the more non-traditional ways of approaching this problem, I know of two: R' Yitzchak Arama (Akeidas ...


4

R' Yaakov Weinberg in Fundamentals and Faith explains that the resurrection of the dead implies a profound and fundamentally necessary understanding of the relationship between the body and the soul. The body could be viewed as a vessel, which is shed at the end of your life and is now a thing of the past, while your soul is "you." Resurrection is what ...


4

The Rabbeinu Bachya (citation coming) says the more fundamental and important a given idea or mitzvah is, the less the Torah stresses it. Shabbos which in the grand scheme of our history is huge gets barely a mention with a zachor and a shamor and a lo sivaaru and all 39 skilos get nothing. Karbanos which we only had for under nine hundred years, a vast ...


3

There are many different stages according to the Rambam. There is a world where (righteous) people go after they die (some call this 'olam haneshamos'). In this world, there is a time when Mashiach comes, bringing world peace and the rebuilding of the Beis haMikdash, but the world continues running its natural course. At some point, techiyas hamesim will ...


3

I recently saw quoted in the name of the Tzemach Tzedek of Lubavitch the idea that l'viyim will be kohanim and the conjecture that Moshe will thus be kohen gadol.


3

From the Pesukim it seems as though Elisha' was going to travel with the mother to keep her calm and sent Geḥazi ahead to heal the boy because he could travel faster alone (hence, in part, the admonition not to speak with anyone; it would slow him down and take his focus off of his mission - the other part is likely that, regardless of speed, I would think, ...


3

Rashi gives the clue. In verse 29, Gechazi is instructed not to speak to anyone on the way. If Gechazi would answer their questions by saying that he was going to revive the dead this would not be to the honour of the mitzvah. But Gechazi did tell everyone his mission. The Radak says it clearly that because Gechazi wanted to cheapen the miracle, it did not ...


3

Rashi, Metzudas David, and Radak say that he announced to people on the way what he was going to do and he did not believe it would work therefore it did not work. Yalkut Meam Loez says, Gehazi tested out the staff on the way on either a dead lion or a dead dog, which it revived, and thus it lost its power to do so for the lad.



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