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Life After Death

Life After Death

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It turns out that lots of people believe in life after death. Two polls conducted by The Gallup Organization report that 79% of Americans believe that after they die their souls will be judged and sent to heaven or to hell, and that 33% believe in ghosts. An Internet poll informs us that 38% of those responding believe in reincarnation (though only 26% think that they themselves will be accorded that privilege).

There's a mixed message in these surveys. While they express a certain optimism regarding continuity of our precious selfhood, they also imply that our present state of existence is doomed to obsolescence. We may live on as a basking or roasting soul, a spooky apparition, or the neighbor's cat; but at a certain point, common wisdom has it, life as we know it will come to an end.

Jewish tradition has a more encouraging scenario. While the Jewish concept of the hereafter includes heaven and hell (though a very different heaven and hell than the cloud-borne country clubs and the subterranean fire pits depicted in New Yorker cartoons), reincarnation and even dybbuks, its central feature is techiat hameitim, the vivification of the dead. Techiat hameitim states that in the messianic age our souls will be restored to our resurrected bodies. In other words, life as our own soul inhabiting our own body--basically the life we know today--will resume.

But the sages of the Talmud go even further than that, stating that there is a level on which life extends beyond death without interruption. "Moses did not die," they categorically state; "Our father Jacob did not die," despite the fact that "the eulogizers eulogized, the embalmers embalmed, and the gravediggers buried." Lest one interpret these statements allegorically, Rashi (Rabbi Shlomo Yitzchaki, 1040-1105, the greatest of the biblical and talmudic commentators) explains, "He seemed to them as if dead, but in truth he was alive."


Chassidic master Rabbi Schneur Zalman of Liadi explains that life as we know it can indeed survive death; the question is only what sort of life is it that we know before death.

When do you feel most alive? What is life to you--a good cup of coffee, the smell of baking bread, a stroll in the park on a sun-kissed day? Or is it the experience of seeing a project you've labored over for months finally come to fruition, or when struggling to explain something to your child the light of comprehension suddenly comes on in his eyes?

Life's pleasures are many and varied, but they can be divided into two general categories: the satisfaction of a personal need or desire, or the achievement of a certain impact on the lives of others. The first category offers many gratifying moments; but nothing can equal the fulfillment that comes when you make a difference in others' lives, when the world becomes different--better, smarter, holier--because of something you've done.

The first category ceases with the interruption of physical life. Once you're dead and buried, there are no more strolls in the park. But your impact on the world continues. If you taught something to someone, that person is now teaching it to someone else. If you acted kindly to someone, that person still feels good about it, is a better person for it, and is acting more kindly to others. If you made the world a better place, that improvement is now being built upon to make the world an even better place.

So does "life as we know it" extend beyond death? That depends on what you know life as. If life, to you, is getting the most you can of its resources for yourself, you have a limited time in which to get as much as you can, and then the fat lady sings and the curtain falls. If life, to you, is making a difference in the lives of others, you're going to live forever.


The events recounted in the Torah section of Chayei Sarah (Genesis 23:1-25:18) all take place after Sarah's death. Not only that--they seem to all underscore the fact of her demise. First we read of Sarah's burial in the Machpeilah Cave in Hebron. Following that, we have the story of Rebecca's selection as a wife for Isaac and how she came to replace Sarah as the matriarch in Abraham's household. And then the Torah tells of the return of Hagar--whom Sarah had banished from Abraham's home.

Yet Chayei Sarah means "the life of Sarah"! How is this to be reconciled with the concept that the name of a Torah portion expresses its essential theme and message?

Ostensibly, the events of Chayei Sarah emphasize that fact that Sarah is no more. In truth, however, there is no place in the Torah in which Sarah is more alive.

Together with Abraham, Sarah pioneered the Jewish settlement of the Land of Canaan; as described in the opening chapter of Chayei Sarah, her burial in the Cave of Machpeilah achieved the first actual Jewish ownership of a piece of land in the Holy Land. Sarah devoted her life to the creation of the first Jewish family; the story of Rebecca's selection demonstrates how Sarah's successor embodied the ideals upon which Sarah founded the Jewish home. Even the return of Hagar expresses the extent of Sarah's impact on Jewish history: Sarah's banishment of Hagar and Ishmael was to remove their threat to Isaac's integrity as Abraham's heir; the return of Hagar, as described in Chayei Sarah's closing verses, achieved exactly that--it established Isaac as the torchbearer of the legacy of Abraham.

Thus the name Chayei Sarah expresses this Torah section's true import. Indeed, none of the earlier Torah sections that relate the events of Sarah's life before her death can merit the name "The Life of Sarah." These describe what, taken on its own, can be seen as a temporal life--a life with a beginning and an end, a life confined to a particular body and a particular span of time. The true Chayei Sarah comes to light in the events following her death, when the eternity of her life is revealed.

By Yanki Tauber; based on the teachings of the Rebbe.
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Bryan Benson Canada July 31, 2015

I died more than once. From 3 minutes to 72 minutes . There was darkness silence and peace. It was beautiful. no tunnel no light no sound no body . I am not afraid of death. I wait for it to come for the last time. I miss it. Reply

Feigele Boca Raton, FL via chabadbocabeaches.com December 6, 2012

The body is matter, the soul is energy that dwell in our brain. If there is no soul, then, why do we feel love, compassion, the drive to live, pain, love, sorrow, regrets, guilt, and yes, the survival instinct too, all come from energy. Energy makes our soul have all these feelings. The heart stops because it is an organ, a physical matter, which disintegrates, but when the brain stops, the energy that once dwelled in it metamorphoses into other forms--it cannot die, this is how G-d has created our planet. Turn a switch off and on, the energy will always be there, if you see it or not. When it’s off, where does it go? You can change the lamp but not the energy that lights it up. Energy is all around us, the Universe is the limit. There is no such thing as “nothingness” because energy is everywhere, and energy is what makes us something. And, even our body, which becomes dust, is something because it returns to the earth. Reply

Anonymous Melbourne December 4, 2012

Why is it so hard to accept that when you die, you become nothing. When your heart stops and your brain stops, you become nothing. There is no life after death. There has never been. When you die there is nothing. Now you are a collection of blood and water and the behaviors you've learned from your cultural environment. When you die you become nothing. Did you ask to be born? Question why many of us have a survival instinct. There is no soul, no heaven, no help. Is reality too hard to swallow? Reply

Josh F. March 20, 2009

We talk about him through obeying the commandments, my G-d. We talk about them through fighting through the suffering that we all must face, and emerging with a Kosher soul. Reply

Feigele Boca Raton, Florida via chabadbocabeaches.com March 20, 2009

To be remembered after we pass on for our good deeds, then so are the evil ones, like Hitler! More we talk about him more he stays alive! However, it is imperative that we do talk about him in order not to forget to avoid recurrence. Reply

Josh F. March 18, 2009

Only G-d is the true judge, and the Bible with the Chayeih Sara parsha is His vision, not ours. We know that good deeds weave a fabric of life far past the individual's death- but we don't know this through our own human perceptions. His Torah, His vision which is Truth, declares it. Reply

Angela K Safonoff Peoria, AZ via ichabad.org November 16, 2007

II found this very interesting reading. I think it is good food for thought. My husband had to explain some of it to me, but most of it I understood. I like doing things for other people and not expecting anything back. Many times however, they want to return the favor. I think having a lot of "stuff" does not make a person happy, but doing for other people good deeds can. Reply

Anonymous nairobi, kenya November 1, 2007

For a generation that has created intelligent gizmos that are nevertheless inanimate or dead so to speak, the concept of life -after death cannot be incomprehensible.Only the doctrines of punishment and reward crafted to suit members of particular organisations that donnot sit pretty with with reason or intuition: how does a true objective judge discriminate or favour supporters? Reply

mark alcock Durban, SA November 17, 2006

Who can add, who can subtract from our celestial Watchmaker's Word, "Be still and know that i am your G-d." The rest is all guesswork and commentary, for G-d holds the Keys, all alone. Sorry pals, it's a Divine secret! This applies to the Jew, non-Jew & Moslem ...alike. If you love G-d as we ought to, obey His commandments and fear less to grow more! amen. Reply

Tomasz Brisbane, Australia November 17, 2006

Yesterday I was responsible for graduation of my Yr 12 students. I had a feeling of not being fully appreciated. I thought I gave them four years of my support and hard work and what I have got in return. Some thank you, some pictures together, not even a proper gift. I felt let down. Then, today in the morning I read this: if you are gathering earthly possessions your life finishes on earth. Thank you for that. You have made my day today. I will remember to take pleasure in changing life of others and not to expect too much, just to work for G-d. Thank you once again. Reply

Melanie ny, ny November 15, 2006

Science is proviing that consciousness survives bodily death. The best resource for this is Dr. Gary Schwartz, 2 books I suggest are The Afterlife Experiments and the G.O.D Experiments. He and many other scientists are proving Kabbalah every day! The indexes and referred reading in his books will lead you to many other credible scientists in this feild. Reply

lance shepherd sydney, australia via chabadhouse.org.au November 14, 2006

You speak of afterlife with such authority, you haven't been there and scriptural text was written by people alive, a bold claim to say anything about something no-one knows about, or have you spoken to someone who has come back, in the end its all faith. Heaven is now and here, unless of course your starving in a third world country or dying of cancer, then this is hell. Also when you say the body is resurrected, at what age is this? Let's get real.... Reply

P. Huff via chabadpasadena.com November 12, 2006

I remember standing at Chabad once, in front of the wall plaques with names of those who have passed on.
I stood so very still and merged right into the energy that somehow lives as a connection deep down inside.
I could feel their presence as being very much alive in a place that seemed to keep them on "hold." They are light years away yet if you stand ever so still a brisk of spirit touches you with love.
Life is forever. Reply

Anonymous August 12, 2004

I keep returning to the very 1st part, to the 'roasting soul.' I remember someone speaking to me and others about the unimaginable suffering of hell, for all eternity. That person said (and this is close to verbatim) -"How long is eternal suffering? - Think of a tiny sparrow flying once every billion years to the highest mountain you can imagine, pecking at it just one time, flying away, just to return again in another billion years. When that mountain is no more, that's just the very beginning of eternal suffering."

How can people be so comfortable believing this? I would rather be with the 'roasting souls' than with the god who put them there. Because, if I were in this god's heaven and happiness would not be forced upon me, that heaven would have to be my eternal hell.

The Jewish thoughts about hell has a kindness about it that my non-Jewish soul opens up to, like a flower to the sun.

Reply

Justin Danilewitz, son of Mervyn and Ingrid Danilewitz/Yosef Chayim ben Moshe Daniel v'Tzipora Sarah Philadelphia, PA November 25, 2005

Thank you to Chabad for providing this wonderful service and for all the important work you do.

My Grandmother, Sarah Rachel bat Chaya Feigah, aleha ha'shalom, passed away today in Johannesburg, South Africa. Yanki Tauber's beautiful elucidation of the Rebbe's (z"tl) teaching on parshat Chayei Sarah is therefore particularly timely and meaningful, as my family and I recall the spiritual founation laid for our family by our matriarch, Granny Sybil Danilewitz (aleha ha'shalom), who shares the Hebrew name of Sarah Imeinu.

My Granny Sybil lived a difficult and courageous life that has inspired us by her endurance and dignity. With Hashem's help we will continue her legacy and be speedily reunited b'zman t'chiat ha'metim bimhera v'yameinu. Reply

Gail Walker Hudson, NY November 22, 2005

I am grateful to have found you. I am a Christian, trying to learn about our Jewish heritage. I am confused as to why we do not follow your teachings as they come from G-d. So I wanted to learn by starting to research holy days. I thank you for making this available. I think I will learn more than I bargained for. Reply