מֵתִים֙ בַּל־יִחְי֔וּ רְפָאִ֖ים בַּל־יָקֻ֑מוּ לָכֵ֤ן פָּקַ֙דְתָּ֙ וַתַּשְׁמִידֵ֔ם וַתְּאַבֵּ֥ד כָּל־זֵ֖כֶר לָֽמוֹ׃
Orang-orang mati tidak akan hidup lagi, arwah-arwah tidak akan bangkit; sebab itu Engkau telah menghukum dan membinasakan mereka, dan melenyapkan segala kenangan tentang mereka.
Rabbeinu Bahya
I have found in Midrash Tehillim on Psalm 118,14 that whereas in this world G’d is exalted only in His capacity as the two-lettered name י-ה, in the world of the future He will be exalted in His capacity as a six-lettered name. This is the meaning of Isaiah 26,14 כי ביה יהוה צור עולמים “that in the eternal life the Rock will be called י-ה י-ה-ו-ה.” I believe that the message of this Midrash is that whereas the present world was created by G’d in His capacity as י-ה, i.e. as the attribute of Justice, the world to come will represent a world created by the attribute of Mercy, i.e. י-ה-ו-ה. Seeing that at that time there will neither be a יצר הרע, an evil urge, nor death, the function of the attribute of Justice will be severely curtailed and the world will be based almost exclusively on the attribute of Mercy.
There is another short passage in Shemot Rabbah 19,6 which may be understood along similar lines. The author, quoting G’d, says: “in the past I and My court used to walk ahead of you as described in Exodus 14,21. In the future, however, I will be walking all by Myself;” as we read in Isaiah 52,12: “for the Lord (י-ה-ו-ה) is marching before you, the G’d of Israel is your rear guard.” The G’d of Israel is identical with the “G’d of Yaakov.” This is the same attribute.
When Moses spoke both of אלי and of אלו-הי אבי separately, the reference to the אלו-הי אבי was to the G’d of his tribe, the tribe of Levi (seeing that Levi represented the attribute of Justice both when he killed the males of Shechem and when he carried out the execution of the Jews who had worshipped the golden calf).
וארוממנהו, “and I wish to declare Him supreme.” This is a veiled reference to the time when G’d can be called by His full Name as the world will have recognised His full potential in the affairs of man. Moses follows with ה' איש מלחמה ה' שמו, “eventually G’d’s attribute of Mercy will be permanently in the ascendancy.” The unique nature of G’d consists of the fact that He will link the beginning to the end, the start of a development to its successful completion. He can do this as He is eternal and has foreseen the final outcome already at the beginning of its development. You will find this concept confirmed in the Sefer Yetzirah 1,4: הבן בחכמה וחכם בבינה העמד דבר על בוריו והשב יוצר על מכונו, “[if I understand it correctly. Ed.] when approached with wisdom and understanding it will be seen that though initially man could not decipher how G’d’s plan for the universe was going to work out, eventually it will be demonstrated as having been the logical result of the premises it is built on.”
There is another short passage in Shemot Rabbah 19,6 which may be understood along similar lines. The author, quoting G’d, says: “in the past I and My court used to walk ahead of you as described in Exodus 14,21. In the future, however, I will be walking all by Myself;” as we read in Isaiah 52,12: “for the Lord (י-ה-ו-ה) is marching before you, the G’d of Israel is your rear guard.” The G’d of Israel is identical with the “G’d of Yaakov.” This is the same attribute.
When Moses spoke both of אלי and of אלו-הי אבי separately, the reference to the אלו-הי אבי was to the G’d of his tribe, the tribe of Levi (seeing that Levi represented the attribute of Justice both when he killed the males of Shechem and when he carried out the execution of the Jews who had worshipped the golden calf).
וארוממנהו, “and I wish to declare Him supreme.” This is a veiled reference to the time when G’d can be called by His full Name as the world will have recognised His full potential in the affairs of man. Moses follows with ה' איש מלחמה ה' שמו, “eventually G’d’s attribute of Mercy will be permanently in the ascendancy.” The unique nature of G’d consists of the fact that He will link the beginning to the end, the start of a development to its successful completion. He can do this as He is eternal and has foreseen the final outcome already at the beginning of its development. You will find this concept confirmed in the Sefer Yetzirah 1,4: הבן בחכמה וחכם בבינה העמד דבר על בוריו והשב יוצר על מכונו, “[if I understand it correctly. Ed.] when approached with wisdom and understanding it will be seen that though initially man could not decipher how G’d’s plan for the universe was going to work out, eventually it will be demonstrated as having been the logical result of the premises it is built on.”
Rav Hirsch
V. 11. Stellen wie Psalm 88, 11; Jesaias 26, 14; Prov. 2, 17 und a. m. lassen keinen Zweifel darüber zu, daß רפאים den Begriff: Verstorbene, aus dem Leben Geschiedene ausdrückt, und zwar liegt es nahe, diese Bedeutung aus der Verwandtschaft mit רפה: schwach, kraftlos sein und werden abzuleiten. (Über die Bedeutung "heilen" siehe Bereschit 48, 1). Wenn nun andererseits רפאים ebenso entschieden: Riesengeschlecht, und zwar, wie es scheint, in noch generellerem Umfang als ענקים bedeutet, da hier die Emim und Anakim zu den רפאים gerechnet werden: so glauben wir nicht ganz und gar irre zu gehen, wenn wir meinen, רפאים bezeichne in dieser Bedeutung die Riesen als das "untergegangene Geschlecht", als das Geschlecht der Vorwelt, das in der heutigen Menschheit keine Existenz mehr hat und von welchem zu Mosche Zeiten nur noch einzelne Nachkommen im kananitischen Lande sich erhalten hatten. Sam. II. 21, 16 und 18, 22 das untergegangene Riesengeschlecht auch im Singular: הרפה, und daß dies kein nomen proprium ist, beweist der Artikel – אמים .ה (siehe Schmot 15, 16): die Schrecklichen, Schreckerregenden. Sowie ענקים die Reste dieses untergegangenen Riesengeschlechtes nach ihrer äußeren Erscheinung: die mit hochgestrecktem Halse bezeichnet, so אמים nach ihrem Eindruck auf den Beschauer.
Rashi
May Your dead live Above (v. 14) he prayed that the wicked should not live, and here he prayed that the righteous should live. I beseech You that those who were slain for Your sake come to life. May a royal edict emanate from You saying, “My corpses shall rise.” The corpses of My people who made themselves corpses for My sake, they shall be raised up. This is the opposite of what is written above (v. 14): “Slackers shall not rise.” These, however, shall rise.