NP, do you see yet how she has a crooked way of learning? Once again she says that Rashi can’t mean that Yaakov is alive because the passuk says that his sons saw he had died, and Rashi can’t be arguing with a passuk. But – as we have said so many times that it’s getting annoying – this is exactly what the Ramban addresses AND RESOLVES!
As I wrote, I don’t intend to argue with philosopher any more because it’s a waste of time. But you, NP, should at least see how her method of deciding what Rashi must be saying is twisted.
And to address your claim that there is no meforash who says that Yaakov is physically alive, there is the Or Hachayim and the Rif who both say that he was in a type of comatose state. And your terminology “in the sense that his body was still animated when he was buried” is so vague that I can’t agree or disagree with it!
If by animated you mean that he could move, the gemoro in Sotah says that he did when Esav was killed. True, he wasn’t yet buried, but Rav Nachman’s question on the statement that Yaakov Avinu lo meis was also on the fact that he was embalmed and mourned, not just on the fact that he was buried.
So what do you mean by that statement?
Btw – and I think this was mentioned before, but it was also before you joined the discussion – why did Rav Nachman only have a problem with the fact that Yaakov was embalmed, mourned and buried, when this is just a “physical” problem. Why didn’t he bring philosopher’s ‘proof’ that Rabi Yochanan was wrong because the passuk says clearly that Yaakov’s sons saw that he had died? Or is it only Rashi who can’t possibly be arguing on a passuk, but an Amora can?