The idea I believe you are alluding to is stated in the first mishnah of the chapter known as Cheilek in Masechet Sanhedrin. (It's either the tenth or eleventh chapter depending on which edition you are looking at.)
Mishnah Sanhedrin 10:1 (with translation from Sefaria):
וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן ...
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 ברוך ...
Deut. 7:11 states: "You shall observe the commandment, and the decrees, and the ordinances, that I command you, today, to perform them."
The Torah writes about Earthly rewards, and not a lot about the world to come (afterlife) or the resurrection (see further in Deut. Ch.7:12-etc.)
One reason for this is the word "today" in Deut.7:11. The Torah is meant ...
The answer is there are few if any Biblical references. The afterlife is more emphasized in the oral tradition than in the actual Bible. Which is why you had the Sadduccees (the priestly Jews who only believed in the first five books of the Bible with no oral tradition) who did not believe in an afterlife at all. To this day there are still many Jews who are ...
Some passages that are understood by some to refer to personal resurrection include:
Oh, let Your dead revive!
Let corpses arise!
Awake and shout for joy,
You who dwell in the dust!—
For Your dew is like the dew on fresh growth;
You make the land of the shades come to life.
But I know that my Vindicator lives;...
Here's one possible explanation.
excerpt from Yaarot Devash 1:1 on his explanation of the Amidah
Accepting the repentance of a sinner is in the category of
'resurrection of the dead', because 'a wicked person, even when alive
is called dead'. And when he repents, this is like a resurrection from
Therefore, one should pray that HKBH ...
ורבים מישני אדמת־עפר יקיצו אלה לחיי עולם ואלה לחרפות לדראון עולם
Many of those that sleep in the dust of the earth will awake, some to eternal life, others to reproaches, to everlasting abhorrence.
Rashi :ורבים מישני אדמת עפר יקיצו. יחיו המתים
If you want one from the Chumash, then there is a hint brought in Rasi on אז ישיר:
אז ישיר משה ...
Rabbi Yosef Hayyim of Baghdad in his book Ben Yehoyada (Meg. 7b s.v. Rabba) asserts that there was no need to redo kiddushin (their marriages were not terminated) and goes on to answer the (related) question raised by early authorities whether or not R. Zera (see Meg. 7b) needed to remarry his wife after he was brought back to life. (For the "why not?" see ...
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 ...
In the Yalkut Shimoni on Tehillim 625.1 Rebbe Elazar says this:
א"ר אלעזר לא נתנו פרשיות התורה על הסדר שאלמלי נתנו על הסדר כל מי שהיה קורא בהן היה יכול להחיות מתים ולעשות מופתים לפיכך נתעלם סדורה של תורה, והוא גלוי לפני הקב"ה שנאמר ומי כמוני יקרא
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 ...
No the resurrection does not need to begin by a certain 5790, or any other specific date. Eschatological predictions are matters of personal conjecture; not definitive views of Judaism.
In the words of Dr. David Berger:
I am more than a bit disturbed when respected Orthodox organizations disseminate material stating as undeniable fact that the redemption ...
The short answer is yes, they will be resurrected. See from Sukkah 52b:
The Gemara continues homiletically interpreting verses that relate to the end of days. It is stated: “And this shall be peace: When the Assyrian shall come into our land, and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight princes among ...
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.
Before discussing why or why not something should be an ikkar/principle, we first need to know what the principles are in the first place. I answer that here: What are Rambam's "עיקרים"?
Discussion of this question should begin with noting that the Gemara itself asks this very question in the very beginning of Perek Cheilek (Sanhedrin 90a):
For those who are interested in the views of Rishonim:
1) Many Rishonim have a girsa that explicitly places the tefillah after the sobering; see dikdukei Sofrim.
2) Rishonim do not discuss this. But according to those who understand that he wasnt actually killed, there would obviously be no question. Besides for Meiri (see below) a student of the Rashba, ...
R Shlomo Aviner answers this question basing himself on the Zohar
Regarding a Jewish servant, the verse says, "If he arrives by himself,
he leaves by himself; if he is the husband of a woman, his wife leaves
with him" (Shemot 21:3). This means that he enters the Resurrection of
the Dead with his wife – his first wife.
There are commentators who
I think the only appropriate answer is from the Rambam himself in הלכות מלכים ומלחמותיהם - פרק שנים עשר who states that we do not have a tradition (handed down from Sinai, from generation to generation) about these things.
All we know is what we can try to deduce from various verses. This results in various opinions, depending on how one interprets the ...
The source (AFAIK) for this quote is from the famed [short-timed] disciple of the Vilna Gaon, R. Yisroel of Shklov in his intro to Pe’at HaShulchan (pg. 5, last third of left column). Since the language isn’t unequivocal (IMO, at least) I won’t translate and only quote the relevant text:
כה אמר, כל החכמות נצרכים לתורתינו הק׳ וכלולים בה וידעם כולם לתכליתם ...
The Ramchal believes that everyone has a tikkun, classical commentaries stick to your observation that the souls of the wicked are totally destroyed.
Rabbi Dessler's take on this seems to be that the more you buy into the olam ha'dimyon the more of a dimyon you become to the extent that you may not be able to survive le'asid lavo.
More to the point peshat ...
R Yechiel Michel Tucazinsky in his Gesher Hachaim (section 3, chapter 8, part IV) writes, based on Pirkei d'Rabbi Eliezer (34) that the righteous of the Gentiles will also be resurrected.
I will slay every gentile who will say there is another God... with
the death from which there is no revival; whereas I shall make every
gentile come to life who ...
The translation you are quoting from by Prof. Isaac Husik is replete with footnotes providing citations and explanations. Unfortunately, the version on Sefaria that you appear to be using does not contain the footnotes. Here is the paragraph reproduced with the footnotes:
This is what the Rabbis mean when they relate concerning Rabban Simon ben Gamaliel ...
Multiple sources say that the Moshiach will be hidden for some time, and come back and be revealed
Rashi on Daniel 12:12 says
Moshiach will be revealed, concealed, and then revealed again
Also Midrash Rabba Bamidbar 11:3
Rabbi Berachia in the name of Rabbi Levi said: Just like the first redeemer, Moshe, revealed himself to the Jews and then ...
the relevant discussion is in Sotah 47a (quoting from std english translation):
R. Johanan said: He (Elisha) went to induce Gehazi to repent but he refused. He said to him, ‘Repent’; but he replied: ‘Thus have I received from thee that whoever sinned and caused others to sin is deprived of the power of doing penitence’. What had he done?
Some say: He ...
The Torah rarely discusses the future explicitly. Olam Haba is not overtly mentioned. Moshiach has veiled references in Devarim - the only overt reference is in Navi (in which you can find overt references to resurrection as well, as Rambam discusses in Iggeres Hatechiya).
The focus of the Torah is what is pertinent to you now, while you are in this world....
The Rashban answers that the Torah only writes about laws which apply to the Jews specifically. That which is generally applicable to all people it doesn't speak about directly.
Since everyone has a place in the world to come and the Resurrection - if they are worthy of it - it is then not something specially applicable to Jews and therefore not directly ...
Someone sent me a reference to this from Mafteach HaSefirot from Avraham Abulafia (I didn't see it inside - he sent me the text below):
ואמנם לפי הדרך העמוקה האחרת, והיא היות כל התורה שמותיו של הקב"ה, אין באלה חסרון ולא באלה תוספת. אבל כל אות ואות הוא עולם בפני עצמו שלם. וכבר אמרו ז"ל שאם היתה התורה כתובה כסדר היה אדם יכול להחיות מתים. והעלימה השם בסדרה ...
See here for a discussion in the talmud where hints to resurrection of the dead are found in the Torah. http://www.come-and-hear.com/sanhedrin/sanhedrin_90.html#PARTb
The mishna on the folio beforehand stated that a belief in the resurrection is not enough, one must believe it is 'from the Torah'.
Rashi seems to take this statement very literally. Rambam ...
Olam HaBa, the world to come, is a generic term in Torah. The specific context must be taken into account in order to understand the meaning.
In some places it refers to the world of souls, that place where the soul goes after departing the body. This is what you are referring to as "Heaven".
In other places it is referring to the world of resurrection. ...
It's pretty simple.
According to Rebbi they're not Jewish, so therefore when Moshiach comes they'll be non Jews. According to Rashba"g they're Jews, so therefore when Moshiach comes they'll still be Jews. Moshiach has nothing got up do with whose Jewish or not.