“If those who never lived, now live, surely those who have lived, will live again!”
– Geviha ben Pesisa; found in R’Nissan Dovid Dubov’s To Live and Live Again
In this commentary, the miraculous nature of the Tehillas HaMeism (Resurrection of the Dead) is compared to the miracle of life itself. Do we ever stop to think about this? Judaism teaches that before a soul is fused with the newborn, that soul is waiting in the treasury of souls, to enter this world, upon being assigned a mission. This journey, and the subsequent placing of the soul in a body – if we consider for a moment this amazing feat – is astounding beyond compare; for, where there was no life, there is now a life brought into the world. How much more so should we be able to wonder at the ability of G-d to restore the soul to the body, after the body has been resurrected? And, yet, in reflecting on this, one may begin to ponder even more, whether life itself or life after death is more miraculous.
parashas Chayei Sarah
selected passages: Genesis 23:1-20, 25:7-10
In parashas Chayei Sarah, meaning, the “Life of Sarah,” there appears to be an immediate incongruous passage, at the beginning of the parashas. While the first pasuk (verse) notes how many years made up Sarah’s life, the very next verse mentions that she passed away. The following passage continues with a narrative concerning Abraham’s mourning for her, and subsequent challenge in obtaining a proper burial place for her. Yet, hidden within the very first Hebrew word of the parashas, is a remez (hint) towards the naming of the parashas having to do with the life of Sarah: vayihyu, meaning “life,” according to R’ Bachya implies “something that exists permanently,” thereby, it could be inferred that this hints towards the understanding that her soul would “take up permanent residence in the celestial regions” (R. Bachya, commentary on Genesis 23:1, sefaria.org). Thus, the title of the parashas, Chayei Sarah (the Life of Sarah) points toward the reward of chayei olam – eternal life – for the righteous.
This perspective on the hidden meaning of the parashas, is further exemplified by a reference to chayei olam (eternal life), in regard to the life of Abraham: “And Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people” (Genesis 25:8). This phrase, “gathered to his people” (vayei’asef el amayv) is likened by Sforno to the bundle of life: “the bundle of souls who are part of the life after death” (Sforno, sefaria.org). Sforno continues, “there are all kinds of different spiritual levels among the righteous souls; not all attained the same level of righteousness while on earth, although all of them share the experience of enjoying eternal life” (Sforno, commentary on Genesis 25:8, sefaria.org).