Our Sages teach that if a physical sense is put into question, contradicted by something that has been conveyed by the holy Torah – in that case we conclude that the physical sense is mistaken, and [in the case of Yaakov Avinu] it only appears that the process of embalming had been done. * Source materials compiled by Rabbi Shloma Majeski. Translations are in bold. Underlining is the emphasis of the compiler.
Translated and presented by Boruch Merkur
Further elaboration of this passage of Gemara is found in non-Chassidic texts. In Eliezer Yehuda Waldenberg’s (1915-2006) halachic treatise Tzitz Eliezer, he quotes at length from Ohr Yahel, written by Rav Yehuda Leib Chasman (1869-1935), who argues that the Gemara’s statement, “Yaakov Avinu did not die,” is meant in the simple sense; he literally lives on physically, as well as in spirit.
If one were to see his friend Reuven with his eyes, and hear him speak, but he perceives that it is the voice of Shimon, certainly he would conclude that his sense of hearing is deceiving him. He would know that in actual fact it is Reuven before him and not Shimon, for the sense of sight is more compelling than the sense of hearing. How much more so in the case where someone tells you that a person has died, but you see him standing before you. Could there be such a fool who thinks anything other than, “that statement is false”?!
Now, consider this wonder. Rav Nachman is perplexed and asks, “Was it in vain then that they embalmed him?” Comes Rav Yitzchok and replies: “I derive this teaching from Scripture.” But what kind of an answer is that? We have seen that he had died and was embalmed and buried!
However, our Sages have informed us that if a physical sense is put into question, contradicted by something that has been conveyed by the holy Torah – in that case we conclude that the physical sense is mistaken, and [in the case of Yaakov Avinu] it only appears that the process of embalming had been done. Since “I derive this teaching from Scripture,” using the true general principles of exegesis given to us at Sinai, it follows that it is the Alm-ghty Himself Who is telling us this. Of consequence, it is clear that it only appeared to them that Yaakov had died, but he was actually alive.
This is our Sages’ approach to learning Torah, and this constitutes the great difference and vast distance between our [mundane] way of thinking and that of our Sages – polar opposites. As far as we are concerned, in our impoverished [mindset], the physical world is the [true] existence and “the Torah requires [a leap of faith to acknowledge its truth].” Whereas, from their holy perspective, our Sages perceived the Torah with their senses as the [true] existence. Indeed, when they say, “I derive this teaching from Scripture,” all their senses and visual perceptions are utterly nullified [to the truth established by Torah, knowing that, left to their own devises, the senses] are fooled by lies and convey falsity [to the beholder].
The fact is that it merely appeared to them that Yaakov had been embalmed. See this discussion in the author’s well-articulated words there. […]
For the ordinance of the Torah stands beyond all considerations, and our Sages are inclined towards this edict. Indeed, all their senses and visual perceptions are nullified to the Torah – “I derive this teaching from Scripture” – for this is the actual reality. This is the way, the way of the Torah, to go in its way, and earnestly follow it without veering to the right or to the left.