Sanhedrin

How is resurrection derived from the Torah? — As it is written, And ye shall give thereof the Lord's heave offering to Aaron the priest.  But would Aaron live for ever; he did not even enter Palestine, that terumah  should be given him?  But it teaches that he would be resurrected, and Israel give him terumah. Thus resurrection is It has been taught: R. Simai said: Whence do we learn resurrection from the Torah? — From the verse, And I also have established my covenant with them, [sc. the Patriarchs] to give them the land of Canaan:  '[to give] you' is not said, but 'to give them' [personally]; thus resurrection is proved from the Torah. (Mnemonic: ZeDeK, GaM, GeSHeM, KaM.)  Sectarians [minim]17  asked Rabban Gamaliel: Whence do we know that the Holy One, blessed be He, will resurrect the dead? He answered them from the Torah, the Prophets, and the Hagiographa, yet they did not accept it [as conclusive proof]. 'From the Torah': for it is written, And the Lord said unto Moses, Behold, thou shalt sleep with thy fathers and rise up [again].  'But perhaps,' said they to him, '[the verse reads], and the people will rise up?' 'From the prophets': as it is written, Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in the dust: for thy dew is as the dew of herbs, and the earth shall cast out its dead.  But perhaps this refers to the dead whom Ezekiel resurrected?  'From the Hagiographa': as it is written, And the roof of thy mouth, like the best wine of my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak.  But perhaps it means merely that their lips will move, even as R. Johanan said: If a halachah is said in any person's name in this world, his lips speak in the grave, as it is written, causing the lips of those that are asleep to speak? [Thus he did not satisfy them] until he quoted this verse, which the Lord sware unto your fathers to give to them;  not to you, but to them is said; hence resurrection is derived from the Torah. Others say that he proved it from this verse, But ye that did cleave unto the Lord your God are alive every one of you this day;  just as you are all alive to-day, so shall you all live again in the world to come. The Romans asked R. Joshua b. Hananiah: Whence do we know that the the Holy One, blessed he He, will resurrect the dead and knows the future? — He replied: Both are deduced from this verse, And the Lord said unto Moses, Behold thou shalt sleep with thy fathers, and rise up again; and this people shall go a whoring etc.  But perhaps 'will rise up, and go a whoring'? — He replied: Then at least you have the answer to half, viz., that He knows the future. It has been stated likewise: R. Johanan said on the authority of R. Simeon b. Yohai: Whence do we know that the Holy One, blessed be He, will resurrect the dead and knoweth the future? From, Behold, Thou shalt sleep with thy fathers, and … rise again etc. It has been taught: R. Eliezer, son of R. Jose, said: In this matter I refuted the books of the sectarians,  who maintained that resurrection is not deducible from the Torah. I said to them: You have falsified your Torah,  yet it has availed you nothing. For ye maintain that resurrection is not a Biblical doctrine, but it is written, [Because he hath despised the word of the Lord, and hath broken his commandment], that soul shall utterly be cut off  [Heb. hikkareth tikkareth]; his iniquity shall be upon him.  Now, [seeing that] he shall utterly be cut off in this world, when shall his iniquity be upon him? surely in the next world.  R. Papa said to Abaye: Could he not have deduced both [this world, and the next] from he shall be utterly cut off?  — They would have replied: The Torah employed human phraseology. This is disputed by Tannaim: That soul shall utterly be cut off [hikkareth] he shall be cut off in this world and [tikkareth] in the next: this is R. Akiba's view. R. Ishmael said: But the verse has previously stated, he reproacheth the Lord, and that soul shall be cut off are there then three worlds? But [interpret thus]: and [that soul] shall be cut off — in this world: hikkareth, he is to be cut off — in the next; whilst as for [the repetition] tikkareth, that is because the Torah employs human phraseology.  How do both R. Ishmael and R. Akiba utilize his iniquity shall be upon him? — For that which has been taught: I might think that [this is so] even if he repented: therefore Scripture saith, his iniquity is upon him: I decreed [that he shall be cut off] only if his iniquity is still in him. Queen Cleopatra  asked R. Meir, 'I know that the dead will revive, for it is written, And they [sc. the righteous] shall [in the distant future] blossom forth out of the city [Jerusalem] like the grass of the earth.  But when they arise, shall they arise nude or in their garments?' — He replied, 'Thou mayest deduce by an a fortiori argument [the answer] from a wheat grain: if a grain of wheat, which is buried naked, sprouteth forth in many robes, how much more so the righteous, who are buried in their raiment!' An emperor said to Rabban Gamaliel: 'Ye maintain that the dead will revive; but they turn to dust, and can dust come to life?'