In the time of the Resurrection of the Dead there will be a special G-dly revelation, even greater than in the Garden of Eden, where the righteous are found after death. Therefore, all the righteous who are now in heaven will return to earth to enjoy it. What is interesting is that the divine radiance that the righteous enjoy in heaven can be experienced only by a soul without a body, but in the time of resurrection, there will be an even higher revelation that we will experience as souls within bodies. The soul will be an “intermediary,” which will allow the body to also experience the full pleasure of this divine radiance.

Today the body lives only through the soul. Once the soul leaves the body, it is lifeless and ceases to exist. In the time of resurrection, the body will derive energy directly from its divine source, which is higher than the soul’s—and it will not need food or drink to sustain it.

This process is explained in various books of Kabbalah. In the book “Tolaas Yaakov” by Rabbi Meir ibn Gabbai, he explains the relationship between the soul and the body as analogous to the bread offering brought in the Temple on the holiday of Shavuot. The bread offering (shtei halechem) was chametz, leaven, a rare occurrence in the Temple since generally chametz was strictly forbidden in the Temple. The shtei halechem was part of a series of offerings that also included matzah. The combination of chametz and matzah represents the fusion of body and soul that will occur in the time of Resurrection.

In his words: “Chametz corresponds to the body and matzah to the soul. The chametz and matzah are offered together on the altar. So, too, the body and soul will revel together in the delights of the World to Come… just as we find with Moses and Elijah.” Just as Moses existed for a prolonged time without food or drink, during the 40 days he spent on Mount Sinai, and just as Elijah the Prophet ascended to heaven alive and lives there without food or drink, so too in the future—we will all enjoy the spiritual radiance, body and soul alike, with no need for physical nourishment.

The truth is that the shtei halechem was not offered on the altar, but was eaten by the priests. If so, why does he write that “chametz and matzah were offered together on the altar”?

The Lubavitcher Rebbe explains that together with the shtei halechem, two lambs were also brought, and parts were offered on the altar with the matzah. The bread and the lambs were considered as one offering, and therefore, when the fats of the lambs were burnt, it was as if the bread was also offered on the altar.

References: Zohar vol. 2 p. 183b. Ramban on Vayikra 7:14. Shnei Luchot Habrit, Shavuot, “Chayav Adam L’smoach.” Igrot Kodesh vol. 1, p. 308. Sefer Hamaamarim Melukat vol. 4, p. 177.