(2) Many of those that sleep in the dust of the earth will awake, some to eternal life, others to reproaches, to everlasting abhorrence.(3) And the knowledgeable will be radiant like the bright expanse of sky, and those who lead the many to righteousness will be like the stars forever and ever.

(13) But you, go on to the end; you shall rest, and arise to your destiny at the end of the days.”

§ Rabbi Yoḥanan says: From where is the resurrection of the dead derived from the Torah? It is derived from this verse, as it is stated with regard to teruma of the tithe: “And you shall give the teruma of the Lord to Aaron the priest” (Numbers 18:28). And does Aaron exist forever so that one can fulfill the mitzva by giving him the teruma of the tithe? But is it not so that Aaron did not enter Eretz Yisrael, the only place where the people would give him teruma? Rather, the verse teaches that Aaron is destined to live in the future and the Jewish people will give him teruma. From here it is derived that the resurrection of the dead is from the Torah.

(16) יהוה said to Moses: You are soon to lie with your ancestors. This people will thereupon go astray after the alien gods in their midst, in the land that they are about to enter; they will forsake Me and break My covenant that I made with them.

(19) Oh, let Your dead revive!
Let corpses arise!
Awake and shout for joy,
You who dwell in the dust!—
For Your dew is like the dew on fresh growth;
You make the land of the shades come to life.^-e

The Gemara records a mnemonic for those cited in the upcoming discussion: Tzadi, dalet, kuf; gimmel, mem; gimmel, shin, mem; kuf, mem.Heretics asked Rabban Gamliel: From where is it derived that the Holy One, Blessed be He, revives the dead? Rabban Gamliel said to them that this matter can be proven from the Torah, from the Prophets, and from Writings, but they did not accept the proofs from him.The proof from the Torah is as it is written: “And the Lord said to Moses, behold, you shall lie with your fathers and arise”(Deuteronomy 31:16). The heretics said to him: But perhaps the verse should be divided in a different manner, and it should be read: “Behold, you shall lie with your fathers, and this people will arise and stray after the foreign gods of the land.”The proof from the Prophets is as it is written: “Your dead shall live, my corpse shall arise. Awake and sing, you that dwell in the dust, for your dew is as the dew of vegetation, and the land shall cast out the dead” (Isaiah 26:19). The heretics said to him: But perhaps the prophecy was fulfilled with the dead that Ezekiel revived. No proof may be cited from that verse with regard to any future resurrection.The proof from Writings is as it is written: “And your palate is like the best wine that glides down smoothly for my beloved, moving gently the lips of those that sleep” (Song of Songs 7:10), indicating that the dead will ultimately rise and speak. The heretics said to him: But perhaps merely their lips will move, in accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yehotzadak: Anyone in whose name a halakha is stated in this world, his lips move in the grave as if repeating the statement cited in his name, as it is stated: “Moving gently the lips of those that sleep.” No proof may be cited from that verse, as it is unrelated to resurrection.This exchange continued until Rabban Gamliel stated to them this verse: “That your days may be multiplied, and the days of your children, upon the land that the Lord took an oath to your forefathers to give them” (Deuteronomy 11:21). The phrase: To give you, is not stated; rather, it is stated: “To give them,” to the Patriarchs themselves, as in the future the Patriarchs will come to life and inherit the land. From here resurrection of the dead is derived from the Torah.And there are those who say that it is from this following verse that he said to them his ultimate proof: “But you who cleave to the Lord your God every one of you is alive this day” (Deuteronomy 4:4). Wasn’t it obvious with regard to the children of Israel whom God was addressing, that “every one of you is alive this day”? Rather, the meaning of the verse is: Even on the day when everyone is dead you will live; just as today every one of you is alive, so too, in the World-to-Come every one of you will be alive.The Romans asked Rabbi Yehoshua ben Ḥananya: From where is it derived that the Holy One, Blessed be He, revives the dead, and from where is it derived that He knows what is destined to be? Rabbi Yehoshua ben Ḥananya said to them: Both of those matters are derived from this verse, as it is stated: “And the Lord said to Moses, Behold, you shall lie with your fathers and arise; this people will go astray” (Deuteronomy 31:16). This indicates that Moses will die and then arise from the dead and that the Holy One, Blessed be He, knows what the children of Israel are destined to do.The Romans asked: But perhaps the verse should be divided in a different manner, and it should be read: “Behold, you shall lie with your fathers and this people will arise and go astray after the foreign gods of the land.” Rabbi Yehoshua ben Ḥananya said to them: Take at least a response to half of your question in your hands from that verse, that God knows what is destined to be. The Gemara comments: It was also stated on a similar note by an amora citing a tanna, as Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: From where is it derived that the Holy One, Blessed be He, revives the dead, and from where is it derived that He knows what is destined to be? It is derived from a verse, as it is stated: “Behold, you shall lie with your fathers and arise.”It is taught in a baraita that Rabbi Eliezer, son of Rabbi Yosei, says: With this following matter, I refuted the books of the Samaritans, as they would say that there is no source for the resurrection of the dead from the Torah. I said to them: You falsified your torah and you accomplished nothing, as you say there is no source for the resurrection of the dead from the Torah, and the Torah states: “That soul shall be excised; his iniquity shall be upon him” (Numbers 15:31). You interpret the phrase “that soul shall be excised” to mean that a sinner will be punished with death in this world. If so, with regard to the phrase “his iniquity shall be upon him,” for when is that destined to be? Is it not for the World-to-Come, i.e., the world as it will exist after the resurrection of the dead? Apparently, there is a World-to-Come and there is an allusion to it in the Torah.

And return in mercy to Jerusalem, Your city, and dwell therein as You have spoken; and rebuild it soon, in our days, as an everlasting structure, and may You speedily establish the throne of David therein. Blessed are You, Adonoy, Builder of Jerusalem.

You are mighty forever, my Master; You are the Resurrector of the dead the Powerful One to deliver us.

(1)All of the Jewish people, even sinners and those who are liable to be executed with a court-imposed death penalty, have a share in the World-to-Come, as it is stated: “And your people also shall be all righteous, they shall inherit the land forever; the branch of My planting, the work of My hands, for My name to be glorified” (Isaiah 60:21). And these are the exceptions, the people who have no share in the World-to-Come, even when they fulfilled many mitzvot: One who says: There is no resurrection of the dead derived from the Torah, and one who says: The Torah did not originate from Heaven, and an epikoros, who treats Torah scholars and the Torah that they teach with contempt. Rabbi Akiva says: Also included in the exceptions are one who reads external literature, and one who whispers invocations over a wound and says as an invocation for healing: “Every illness that I placed upon Egypt I will not place upon you, for I am the Lord, your Healer” (Exodus 15:26). By doing so, he shows contempt for the sanctity of the name of God and therefore has no share in the World-to-Come. Abba Shaul says: Also included in the exceptions is one who pronounces the ineffable name of God as it is written, with its letters.

And Rabbi Elazar also says: Concerning any person who has arrogance within him, his dust, i.e., his remains in his grave, will not stirat the time of the resurrection of the dead, as it is stated: “Awake and sing for joy, you who dwell in the dust” (Isaiah 26:19). It is not stated: You who lie in the dust, which would indicate that all the dead will be awakened in the future, but rather: “You who dwell in the dust,” indicating that only one who became a neighbor to the dust in his lifetime by living with extreme humility will stir at the time of the resurrection.

It is taught in a baraita: Beit Shammai say: There will be three groups of people on the great Day of Judgment at the end of days: One of wholly righteous people, one of wholly wicked people, and one of middling people. Wholly righteous people will immediately be written and sealed for eternal life. Wholly wicked people will immediately be written and sealed for Gehenna, as it is stated: “And many of those who sleep in the dust of the earth shall wake, some to eternal life and some to shame and everlasting contempt” (Daniel 12:2). Middling people will descend to Gehenna to be cleansed and to achieve atonement for their sins,and they will cry out in their pain and eventually ascend from there, as it is stated: “And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried; they shall call on My name, and I will answer them” (Zechariah 13:9). This is referring to the members of the third group, who require refinement and cleansing. And about them, Hannah said: “The Lord kills, and gives life; he brings down to the grave, and brings up” (I Samuel 2:6).

(1) The good that is hidden for the righteous is the life of the world to come. This will be life which is not accompanied by death and good which is not accompanied by evil. The Torah alludes to this in [the promise, Deuteronomy 22:7]: "So that good will be granted you and you will live long."
The oral tradition explains: "So that good will be granted you" - in the world that is entirely good; "and you will live long" - in the world which is endlessly long, the world to come.
The reward of the righteous is that they will merit this pleasure and take part in this good. The retribution of the wicked is that they will not merit this life. Rather, they will be cut off and die.
Whoever does not merit this life is [truly] dead and will not live forever. Rather, he will be cut off in his wickedness and perish as a beast. This is the intent of the meaning of the term karet in the Torah as [Numbers 15:31] states: "That soul shall surely be cut off."
[Based on the repetition of the verb,] the oral tradition explains: hikaret means to be cut off in this world and tikaret, to be cut off in the world to come. After these souls become separated from bodies in this world, they will not merit the life of the world to come. Rather, even in the world to come, they will be cut off.