Resurrection Jewish Style: Part 2’s Why A Bodily Resurrection?

By SoulBreaths Author [ 4 years ago ]

picture from

Shakespeare’s Winter’s Tale revived: From the barrenness, brokenness, and blackened leaves of our wintry lives to the real latter rain that G-d promised—bodily resurrectionwhere our soul matrix becomes a wheel within a wheel.

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Picture: Tree archway in snow, Edinburgh (Source:


We were as twinned lambs that did frisk i’the sun,

And bleat the one at the other: what we changed

Was innocence for innocence; we knew not

The doctrine of ill-doing, nor dream’d

That any did. Had we pursued that life. . .

—Polixenes, Act 1, Scene 2, Shakespeare’s The Winter’s Tale


Yes, Polixenes, if only we had.


In Shakespeare’s play, Polixenes—King of Bohemia—describes his childhood relationship with Sicily’s King Leontes as twins, buddy buddies, innocents. That is, until life happened and they were cast out of their Gan Eden-ish (Garden of Eden-ish), grace-like existence and into Leontes’ irrational rampage, where he goes all Othello on his wife, Hermiones, and longtime buddy, Polixenes.


For the sake of the plot—not entirely unlike our own life stories—the characters don’t choose the more innocent path . . . leaving Shakespeare to expose familiar elements of the soul’s journey—its rise, decline, fall, redemptive resurrection.


I am a feather for each wind that blows.
—Leontes, a deranged soul consumed with misjudgments
Act 2, Scene 3, Shakespeare’s The Winter’s Tale


Shakespeare’s tale bulges with jealousies, accusations, misjudgments, malicious lies, for-the-better-good lies, over-the-top emotional reactions, bitterness, relationship splits, disloyalty, paranoia, tyranny, expulsions, broken hearts, death, presumed resurrection, some reuniting, and renewal.


The Bard of Avon even turns the physical tables of the atmosphere to mirror the inner soul rumblings of his characters‘ interactions—Sicily’s Mediterranean warmth and light are vanished, replaced by a wintry heart of darkness.


It’s the stuff of life.
More to the point, the stuff of a nefesh-driven life—the lower part of the soul matrix.
Self-focused. Earthly tethered.
And largely the reason why we need a bodily resurrection.



journeying between weight and responsibility


Okay, so you’re not exactly like Shakespeare’s Antigonus, the king’s advisor who was chased off stage by a bear. But “bears” and their presumed Shakespearean connotation—the word appearing about 12 times in the play, teetering between bearing the onus for your actions and their related guilt, with the fierce “bearish” beast appearing in the midst of it all—do have their place in your soul experience and its aftermath, your future resurrection.


Bearing your soul.
Bearing the weight of your actions—good and not so good.
Bearing the scrutiny of others and our internal self.
Bearing the hardships and testings along life’s journey.

Bearing the responsibility for what you’ve said, done, thought, written, shared, taught, imposed, desired, touched, took, gave, blessed, cursed, healed, harmed, lifted up, brought down.

Bearing the yoke of heaven.

Bearing the final outcome of it all—with your soul’s work salted by fire, tested by His Holiness/Purity and either reduced to ash and stubble or glorified in Him.


Think of it as your winter’s tale. Birth. Life. Death. Resurrection. The place where the physical and spiritual fuse, divide, then fuse again. It’s how your life begins—and how it unfolds on its way to a spring revival that will last eternally.


Your multi-layered soul—a matrix of sorts, made of your real essence—is stitched into your body (which is part of your soul matrix) while in the womb. Together, they embark on a journey and specific life work . . . a work that ignites your soul-body refinement, laying the foundation for your bodily resurrection.




Three Hebraic expressions are used interchangeably in scripture for “breath”and “soul”—neshama (highest of the three-part soul matrix), ruach (human spirit), nefesh (lowest soul part, includes the body).


Collectively, these elements reflect the soul’s life force, emotions, intellect, and umbilical-like connection to G-d.


Each soul part reveals aspects or dimensions of the soul matrix.
Each one, distinctive, yet interconnected and interdependent.
Each one, a gift from G-d.
Each one, having purpose, value, and needing care.
Each one, playing a part in your now and future bodily resurrection.


Indeed. The entire soul matrix belongs to the L-rd.

הַנְשָמָה לָך וְהַגוּף פְּעֳלָך
The soul is Yours, and the body is Your handiwork.


Need a reminder? Click this popup: Soul Matrix recap



The nefesh makes a way for the higher soul parts—neshama and ruach—to join the body in a human experience in this worldly dimension.


For you and me, that’s often an issue. A big one. An inner battle that impacts not only this side of heaven . . . but what happens at the bodily resurrection.


Neshama focuses on pulling the soul matrix upward into the things of G-d—raising the level, glory to glory for a spiritually fruitful life.


Ruach can get swept upward—but also can be brought downward into the nefesh’s world-centered grasp.


Nefesh focuses on earthly desires, often pulling the soul matrix downward with greed, twists, turns, outer influences, etc.—yet its real mission is supposed to be surrendering to the will of G-d, referred to as the nefesh needing to “accept the yoke of heaven.”


A cause more promising than wild dedication of self to unpathed waters, undreamed shores.
—Camillo, Act 4, Scene 4, Shakespeare’s The Winter’s Tale


Per Judaic thought—Maimonides, the renowned 12th century Jewish philosopher—whenever character traits get out of sync, they erect a veil that blocks the flow of divine light to the soul.


For those on the other side of the Judaic-Messianic bridge, a New Testament passage in Ephesians 4 explains it even further . . . teaching that when the soul is darkened, the heart is blinded and becomes callous, losing all sensitivity and indulging in every kind of impurity with greediness.


All that can contribute to a crisis of faith, causing the soul to feel removed from G-d—or worse, feel He has turned away.


We need a bodily resurrected state at the end of days
to reorder the soul matrix into a holy alliance.


The earthly tug-of-war shifting in your neshama-ruach-nefesh soul life may not be to the extent of Shakespearean drama or some seamy, edgy movie . . . it can be subtle. Far, far more subtle.


This news is mortal to the queen:
look down and see what death is doing.
—Paulina, Act 3, Scene 2, Shakespeare’s The Winter’s Tale


How is death working in the soul? With subtle—and often culturally acceptable—movements. Look what death is doing.

murder by an unkind, thoughtless, or arrogant mouth

murder by critical thought

murder by facial expressions

murder by ignoring the widowed/fatherless/poor/needy

murder by apathy

murder by turning from G-d’s ways and thoughts



real meaning of the latter glory being greater than the former


Rabbinically speaking, winter, rain, and resurrection are linked. But it’s how the neshama-ruach-nefesh tango plays out vs. the giver-receiver nature of G-d that creates the substance of your individual bodily resurrection tale.


Think of G-d.
Essence of Love.
Essence of Goodness, Holiness, Truth, Wisdom, Pure Purpose.
Loving Father.
Releaser of His Goodness and Love to His creation.
Receiver of creation’s praise and love.
Circular funnel of Love, Goodness—desiring to flow out from Him to you, soaking through you, pouring over you, and back to Him, so on and on and on it goes.


Now think of the nefesh (with the body).
Compelled by this world.
Will to receive for self—not give.
Not surrendered to the yoke of heaven.
Separated from neshama, enticing the ruach to be pulled downward.
One-way street.


And therein is the reason behind the soul matrix battle—and the need for a resurrection. You weren’t created to stay locked in this war-torn state forever. This present leg of the journey is meant to help your soul matrix become something more. Something greater. You are to emerge and walk in your heavenly reality—how you already exist in His heart, in His mind, in Him.


With a bodily resurrection . . . the war is over.
The receiver-driven nefesh body is dead, corrupted, disintegrated.


The King has conquered death.


The seasoned soul matrix has been tested, tried, hopefully having been submerged and empowered by His Truth, Life, Way, Word.

If so . . .

A glorified body awaits you—clothed in G-d’s righteousness, revealed and released through your neshama and ruach.

Nefesh is no longer tethered to earthly realm.
Neshama floods the newly glorified vessel with G-d’s Goodness, Holiness, Love.
Nefesh works in holy harmony with the neshama and ruach—in alignment with G-d.
Nefesh is transformed into a vessel that gives and receives in a sanctified way, without self-gratification/self-adoration—raised in the image of G-d, mirroring His circular, love-funnel nature, a complete circle of His flow.

With the bodily resurrection,
the neshama-ruach-nefesh matrix
finally can operate in
holy, giving-receiving state,
in sync with G-d . . .
a wheel within a wheel.


Something that can’t be done solely in our
earthly, winter journey.



G-d says you and I are like trees—Psalm 1:3, Psalm 92:13, Psalm 52:10. Read those scriptures here.


A tree is vibrant, flourishes, bears fruit, stretches its roots and branches. But in winter, it’s dormant, still, laid bare.


Rain comes after the barrenness, brokenness, and blackened leaves of winter.


The rain heralds in the spring, hope, vegetation, new beginnings. The Talmud calls the time of the resurrection the “rainy season.” The resurrection will usher in a spring, a hope, a lasting fruitfulness.

Hosea 6:2-3. After two days, he will revive us; on the third day, he will raise us up; and we will live in his presence. And let us know, let us strive to know the LORD: like the dawn whose going forth is sure, and He will come to us like the rain, like the latter rain  which satisfies the earth.


The latter rain is the greatest glory.
The latter rain is bodily resurrection.


So we all need to take heed during this earthly “winter tale” journey to live and walk wisely.


What plays into your soul’s future resurrection? Your relationship with the real G-d—the only one, the one of the Bible, not some version of “god” or what religion may/may not say about Him—and your life choices.


The question for any of us is this: Will it be a bodily resurrection to everlasting life . . . or a resurrection to judgment?
(Daniel 12:2 and John 5:28-29)



Check out all the segments of Resurrection Jewish Style.

what’s been revealed


real-life accounts


real-life accounts cont’d


what’s the point of a resurrected body, anyway?


why does an orthodox rabbi—a non-messianic at that—believe in Jesus’ resurrection?


In the shadow of the ladder, Rabbi Yehudah Lev Ashlag (Maimonides character traits)

R.. Sproul:

Resurrection series created between March 30, 2016 – July 3, 2016

Resurrection Jewish Style: Part 3’s Rabbi-Jewish Scholars Defend Jesus’ Resurrection

By SoulBreaths Author [ 4 years ago ]

Rolled stone from tomb

The resurrection event that changed everything—on both sides of the Judaic-Messianic bridge. What an orthodox rabbi and Jewish scholars have to say about the resurrection of Jesus (Yeshua).

© All rights reserved.


The world’s history has long encompassed extremes—light, darkness, goodness, evil, sagacity, folly, hope, discouragement . . . and the ultimate dichotomy, death and resurrection.


It’s the stuff authors love to write about, carefully mirroring this up-down, soul-matrix existence in their art, which sometimes winds up reflected back into life. Remember the seesaw duality of Dickens’ A Tale of Two Cities?


It was the best of times, it was the worst of times,
it was the age of wisdom, it was the age of foolishness,
it was the epoch of belief, it was the epoch of incredulity,
it was the season of Light, it was the season of Darkness,
it was the spring of hope, it was the winter of despair,
we had everything before us, we had nothing before us,
we were all going direct to Heaven, we were all going direct the other way . . .


Thankfully, G-d doesn’t leave us out to dry in our fractured state of humanity. We will rise from the abyss of death. He not only made a way for us to know Him and have a genuine relationship with Him—He’s also pulled back the veil several times to give evidence of the hope that is on the horizon: the bodily resurrection at the end of days—acharit hayamim [אחרית הימים].


I see a beautiful city and a brilliant people rising from this abyss.
—Charles Dickens, A Tale of Two Cities


And, yeah, as shared in Resurrection Jewish Style-Part 1, it’s good news/bad news. There will be a resurrection to everlasting life for the righteous . . . resurrection to judgment for the others. (Daniel 12:2 and John 5:28-29.)


But G-d gave us ten resurrection accounts—seriously, count them—to encourage us. Three in the Hebrew Bible (Tanakh) and seven in the New Testament (Brit Chadashah). Resurrection is the bedrock of traditional Judaism and Messianic Judaism/Christianity.


And yet, all those resurrection accounts beg the question.

Since resurrection is an obvious Jewish teaching,
then why do some people give
an acknowledging nod
to many of those accounts . . .

but discount 
one resurrection in particular?
Namely, the historical resurrection of 

Well, one modern-day orthodox rabbi didn’t.
Nor did some other Jewish biblical scholars and rabbis.


author, Jewish scholar, theologian specializing in the New Testament


Clearly a non-messianic, Lapide had a real bridge-crossing view. He even wrote a book in 1979 about it: The Resurrection of Jesus: A Jewish PerspectiveIt made quite a stir back then, even garnering attention in Time magazine’s religion section.


Lapide (1922-1997) and his scholarly process were all about rediscovering the Jewish aspects of early Christianity. After all, Jesus (Yeshua) and his followers were Jews.


Now I don’t agree with his inference that Jesus (Yeshua) is only the messiah for the Goyim/Gentiles—although there was a time I danced around that tune, but 300 fulfilled prophecies can’t be ignored. Yet, Lapide’s convincing arguments in favor of Jesus’ resurrection as a historic event are worth noting.


Per Lapide, the “Hebrew Bible knows of the translation of Enoch (Genesis 5:24), a transfiguration (Saul: I Samuel 10:6), an ascension (Elijah: 2 Kings 2:11) and three resurrections [which G-d] carried out through the hands of His prophets.” Namely: I Kings 7: 17-24; 2 Kings 4:18-21, 32-37; 2 Kings 13:20-21.


Not a single case was met with unbelief in Israel, per Lapide.
Nope, not one.


The hope and belief in resurrection were so ingrained in Judaic thinking, it became part of the daily prayer from Moses ben Maimonides’ Thirteen Articles of Faith: “I believe with full conviction that there will be a resurrection of the dead at a time which will please the creator.” (Maimonides—aka The Rambam—was a renowned, 12th-century rabbinic scholar and philosopher.)


Lapide also commented that postbiblical literature gives reports of several miraculous healings, multiplication of bread, diversion of a flood, victory over demons, rainfall after prayer, etc.


So the historic resurrection of Jesus
wasn’t a bizarre, non-Jewish event.
And it wasn’t so-called magic or a scheme.
It was real.
From the hand of Adonai, G-d Himself.
In fact, over the 40-day period following his resurrection,
Jesus appeared to his disciples, others, and over 500 people at once.


In addition to Lapide’s scientific analysis of Jesus’ resurrection—which includes support for the genuineness of Saul Paulus’ Damascene experience—he mentioned two other points as further support: (1) G-d permitted the women to be the first to witness and give testimony of that resurrection—when they held no value in the culture; (2) many  Jewish believers were willing to die defending their belief in Jesus’ resurrection.


He also addresses the hotly debated three-days-in-the-tomb issue. Even Christians battle out the calculations. But Lapide gives a smart Judaic response: It’s not a literal expression in the Hebrew Bible.


Lapide says, for those with ears biblically educated, that three-days-in-the-tomb expression refers to the clear evidence of G-d’s mercy and grace that is revealed after two days of affliction and death by way of redemption.


  • Genesis 22:4. On the third day, Abraham lifted his eyes . . . [before the Akedah, the binding of Isaac]
  • Exodus 19: 16. On the morning of the third day, there was thunder . . . [before G-d’s Sinai appearance]
  • Genesis 42:18. On the third day, Joseph said to them . . . [before releasing his brothers—except one—to return to Canaan]
  • Jonah 1:17. Jonah was in the belly of the fish three days . . . [before he was saved]
  • Esther 5:1. On the third day, Esther put on her royal robes . . . [Israel saved after bitter affliction]
  • Hosea 6:2. After two days he will revive us; on the third day he will raise us up . . . [before He comes like the spring rain to water their souls ]




Per Lapide, the Pentecost testimony of the apostles—claiming the crucified Jesus had risen—proved a big pain you know where for the Sadducees. But for the Pharisees or the majority of Jews, it was a “problem seriously to be investigated.” They knew a resurrection was “entirely in the realm of the possible (Sanhedrin 90b).”


And also per Lapide’s book (pages 137-138, 142), the spiritual heirs of those Pharisees—today’s Jewish rabbis and biblical scholars—have commented on the matter from different angles.


  • Maimonides—renowned rabbinic authority. “All these matters which refer to Jesus of Nazareth . . . only served to make the way free for the King Messiah and to prepare the whole world for the worship of G-d with a united heart, as it is written: Yea, at that time I will change the speech of the peoples to a pure speech, that all of them may call on the name of the Lord and serve him with one accord (Zeph. 3:9). In this way, the messianic hope, the Torah, and the commandments have become a widespread heritage of faith—among the inhabitants of the far islands and among many nations, uncircumcised in heart and flesh.”
  • Rabbi Samuel Hirsch—pioneer of the Jewish Reform movement. “In order that Jesus’ power of hope and greatness of soul should not end with his death, G-d has raised in the group of his disciples the idea that he rose from death and continues living. Indeed, He continues living in all those who want to be true Jews.”
  • Rabbi Leo Baeck—author of The Essence of Judaism. “They [disciples of Jesus] were seeking the Messiah, the son of David, the promised one, and they found and beheld him in Jesus. His disciples in Israel believed in him even beyond his death so that it became to them an existential certainty that he—as the prophet foretold—had risen from the dead on the third day.”
  • Rabbi Samuel Sandmel—prolific author, theologian, an authority on Jewish-Christian relations. “Only a Jew whose unique combination of qualities was extraordinary could have been thought by other Jews to have been accorded a special resurrection.”
  • J. Carmel—Israeli teacher/author, who says he regrets the Gospels aren’t at home in the framework of Jewish literature. “If the prophet Elijah has ridden a fiery chariot into heaven, why should not Jesus rise and go to heaven?”


Without the Sinai experience—no Judaism.
Without the Easter [Passover/Crucifixion/Resurrection] experience—no Christianity.
Both were Jewish faith experiences whose radiating power . . .
were meant for the world of nations.
For inscrutable reasons, the resurrection faith of Golgotha [crucifixion location]
was necessary to carry the message of Sinai into the world.
Rabbi Pinchas Lapide



John 19, 20, 21


[Head’s up: Bridge-Crossing Account]


Egged on by Jewish authorities and decreed by Rome’s Pontius Pilate, Jesus was crucified at a place called Gulgotha, outside of Jerusalem. Pilate had a sign posted on the cross in three languages, Hebrew, Latin, Greek: Jesus of Nazareth, the King of the Jews.


Two criminals were crucified that day as well, one on either side of Jesus.


It was Friday, a day of preparation for the Shabbat [Sabbath]—a special one because it was Passover week. The Jewish leaders didn’t want the bodies hanging there the next day, so they asked Pilate to hasten the deaths of the three men by breaking their legs. The soldiers broke the legs of the men on either side of Jesus, but when they came to him, they saw he was already dead.


One soldier took his sword and pierced Jesus’ side. Immediately, blood and water poured out. He died without one of his bones broken, fulfilling Psalm 34.


Joseph of Arimathea—a Jew, a man of means, a respected member of the council, and a follower of Jesus—asked Pilate for the body of Jesus. Pilate granted permission.


Joseph and another Jew, Nicodemus—a Pharisee, member of the Sanhedrin, and follower of Jesus (John 3)—took the body, wrapped it in linen sheets with the myrrh-and-aloes spices, in accordance with Judean burial practice, and placed the body in a new tomb (previously purchased by Joseph of Arimathea for himself), located in a nearby garden. Shabbat was nearing and they had to work fast.


A huge stone locked the entrance—and Pilate had soldiers guard the tomb, worried about the stories of Jesus’ promised resurrection.


Early on the first day of the week—Sunday—when it was still dark, Miriam from Magdala along with Miriam (the mother of James), and Salome went to the tomb in hopes of someone to roll the stone away so they could anoint the body with spices. [Mark 16]


But the stone was already rolled away.


Miriam Magdala ran to tell the disciples Peter and John, who immediately went to the tomb and saw that it was empty. Not understanding, they returned home, perplexed. Miriam stood outside the tomb crying, then bent down to peer in the tomb. Two angels sat where the body of Jesus had been—one at the head and one at the feet. 
[Reminds me of the two angels facing one another on top of the Arc of the Covenant.]

“Why are you crying?” the angels asked Miriam.

“They took my Lord, and I don’t know where they’ve put him,” she cried.

Just then, she turned and saw Jesus standing there.


In the evening of the same day—the first day of the week—the disciples were gathered behind a locked door, fearful of the Judeans.


Jesus appeared, stood in the middle, and said, “Shalom aleikhem!”
He showed them his hands and his pierced side.


Throughout the next forty days, he appeared to many people, per convincing proofs, and spoke of things regarding the Kingdom of G-d. He appeared to  . . .


(1) several women immediately afterward (Miriam Magdala, Miriam, Salome, Joanna)

(2) Simon Peter

(3) his disciples at various times (e.g. in an upper room and at the Sea of Galilee and on a mountain in the Galil)

(4) two disciples on the Emmaus Road

(5) his half-brother, James

(6) over 500 people at the same time (1 Corinthians 15:6)


Unlike the other resurrected people mentioned in the Bible, Jesus didn’t have to die a second time. He’d conquered death. He ascended into heaven, witnessed by his disciples: Simon (Kefa/Peter), Andrew, John, Ya’akov ben Zavdi (James, son of Zebedee), Philip, Bartholomew (Nathanael, Bar-Talmai), T’oma (Thomas), Mattityahu (Matthew), Ya’akov bar-Halfai (James, son of Alphaeus), Simon the Zealot, and Taddai (Thaddeus, also known as Judas—not Iscariot, but the son of James).

While he was blessing the disciples, Jesus ascended into heaven, returning back to the Father. His followers evidenced him being taken up into a cloud (Acts 1). Right afterward . . .


Two men clad in white robes said to his followers:
“Men of Galilee, why do you stand gazing up into heaven?
This same Jesus, who was taken up from you into heaven,
will so come back just as you saw Him go into heaven.”


* * *



Check out all the segments of Resurrection Jewish Style.

what’s been revealed


real-life accounts


real-life accounts cont’d


what’s the point of a resurrected body, anyway?


why does an orthodox rabbi—a non-messianic at that—believe in Jesus’ resurrection?


Resurrection series created between March 30, 2016 – July 3, 2016


Journey on

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