That death, which has already occurred, is enough to fulfill the requirement on behalf of the rest of the Jewish people (with regard to death in the literal sense, G-d forbid). As a result, “death” is experienced strictly as a spiritual avoda. * From Chapter Seven of Rabbi Shloma Majeski’s Likkutei Mekoros (Underlined text is the compiler’s emphasis.)
Translated by Boruch Merkur
5. […] The main thing is that the departure of vitality that occurs at death is for the sake of the additional life and the renewal of life – as a soul within a body – that occurs at the Resurrection of the Dead, when the soul shall live eternally within the body.
The renewal of life at the Resurrection of the Dead* is elaborated on at the end of Meseches K’suvos (111b, following the discussion of “one who dies on Erev Shabbos, etc.,” as above, end of Section 3): “A time will come when [the bodies of deceased] tzaddikim will break through [the soil] and rise up in Yerushalayim … A time will come when tzaddikim will arise [from their graves] appareled in their own clothes,** which is deduced from a grain of wheat, etc.” The renewal of life spoken about here is the life of souls in physical bodies, in this physical world. In the Future Era, everything will attain its ultimate state of perfection, such as (what is stated in the continuation of the Talmud’s discussion): “There will be a time when wheat will rise as high as a palm tree, and grow at the top of mountains … a grain of wheat will be as large as two kidneys of a big ox.”
The above provides a basis for the following interpretation of “It is a positive sign for one to die on Erev Shabbos”:
Since Erev Shabbos emphasizes that the histalkus of vitality is actually for the sake of adding in vitality and the renewal of life, therefore, a death that occurs on Erev Shabbos is “a positive sign for him,” because it openly underscores (only) the positive aspect of [death, which is] adding and renewing vitality. The manner of expression of this positive aspect – an increase in everlasting, true life – is twofold: in the sense that “zar’o ba’chayim – his progeny is alive,” and primarily because the Resurrection of the Dead [which occurs during the “Sabbath” of Creation, the seventh millennium being analogous to the seventh day of Creation, Shabbos] is close in time to the burial [on the “Eve of Shabbos,” immediately preceding the redemption].***
In this sense, this “positive sign” illustrates and emphasizes the correction of the undesirable aspect of death. Thus, the cause of Rebbi’s weeping over his inability to continue to fulfill Torah and Mitzvos [upon his death] is likewise corrected, because when the tzaddikim shall rise to live again (at the beginning of the Messianic Era,**** forty years prior to the Era of the Resurrection of the Dead of all the Jewish people (see Zohar Book 1, 140a)), the fulfillment of Torah and Mitzvos will continue (in fact, in a greater state of perfection – “k’Mitzvos retzonecha – as the Mitzvos of Your will”). Indeed, there are even opinions that Mitzvos are not discontinued in the Future Era (even after the Resurrection of the Dead).
The main intent, however, of the saying of our Sages in the Torah, the Torah of Life, the Torah of Benevolence, that “It is a positive sign for one to die on Erev Shabbos,” is (not meant in the simple sense, G-d forbid, but) with regard to the avoda of man as he lives as a soul within a body, with longevity and good years, in open and revealed goodness (as above Section 4). This is especially the case after there has already been a death in the literal sense (to yechidei segula, incredibly advanced individuals*****) – that death, which has already occurred, is enough (“enough and then some”) to fulfill the requirement on behalf of the rest of the Jewish people (with regard to actual death, G-d forbid). As a result, death is experienced strictly as a spiritual avoda, for longevity and good years, including the eternal life (without any interruption at all) of the Future Era.
(From the address of Shabbos Parshas VaEira, 28 Teives, Mevarchim HaChodesh Shvat, 5752; Seifer HaSichos 5752, pg. 274-275)
NOTES:
*Footnote 63: Note that the time of the Resurrection of the Dead is Erev Shabbos*: “‘L’eis erev – in the evening’ refers to Yom HaShishi, Friday, which is Erev Shabbos. At that time the dead shall arise … ‘L’eis tzeis ha’shoavos – at ‘the time when those who draw water go out’ – ‘those who draw water’ refers to talmidei chachomim, Torah scholars, who draw from the waters of Torah. The time referred to here is the time when these Torah scholars ‘go out’ and awaken from the dust” (Zohar Book 1, 127b, end ff. (in Midrash HaNe’elam)).
*[A note appears here on this footnote] We may assert that a semblance of this was experienced by Rebbi, the Tanna Rebbi Yehuda HaNasi, for “every Erev Shabbos [after his passing], he would visit his house” (K’suvos 103a) – “wearing the fine garments he would wear on Shabbos, not shrouds … Rebbi would [make Kiddush and thereby] discharge others of their obligation to make Kiddush on Shabbos, unlike other people who has passed away, for the deceased are free from the obligation of Mitzvos, but tzaddikim [at the level of Rebbi Yehuda HaNasi, even after their histalkus, remain a]live and discharge others of their obligation for [Mitzvos, such as] Kiddush” (Seifer Chassidim siman 1129). This case resembles and is a manifestation of the Resurrection of the Dead. (See following note.)
**Footnote 64: Note the connection to Rebbi: “Rebbi told his children, ‘do not be excessive in providing shrouds,’” for in the future tzaddikim will arise in their garments* (Yerushalmi cited in Footnote 12, quoted in Tosafos here)
*[A note appears here on this footnote] Even in going home on Erev Shabbos, “he appeared in the fine garments he would wear on Shabbos, not shrouds.”
***Footnote 65: Especially insofar as the concept of “those who reside in the dust shall get up and sing” is more readily accomplished with regard to those who became “those who reside in the dust” not long before, because the spirit of the soul lingers upon the body for some time after passing. (The details of this distinction are well known: the three days period following the burial, the seven days, and the thirty days, etc. (See Seifer HaMaamarim 5659, pg. 20, end.))
****Footnote 66: See Yuma 5b: “In the Future Era…when Aharon and his children, along with Moshe among them, return.” This passage proves that tzaddikim arise to be resurrected immediately [i.e., at the onset of the Messianic Era].
*****Footnote 70: For they encountered the spiritual avoda of one who “dies on Erev Shabbos” (in the end and completion of their avoda in their life they lived in this world), in the physical sense as well, in a manner that we find regarding the perfection of the lifespan of tzaddikim – just as they are t’mimim, whole, perfect, so are their years t’mimim” (B’Reishis Rabba Ch. 58, beg.), “The Alm-ghty sits and fills the years of tzaddikim from day to day” (Rosh HaShana 11a). In these exceptional individuals, the spiritual t’mimus is also manifest physically, as we find with regard to Moshe Rabbeinu – that “On the seventh of Adar he died (on Erev Shabbos) and on the seventh of Adar he was born (Megilla 13b, where it is discussed). Similarly with regard to the Mitteler Rebbe – the day of his birth is the same day as his histalkus: the ninth of Kislev (HaYom Yom of the ninth of Kislev, among other places).