Dear Kolel,
The Lubavitcher Rebbie claims that the sugya on 5b shows that Moshe Rabenu and Aharon will come first at Techiyas hamesim (TH) before the others who are resurrected. This would support the Radvaz who says that the TH would come in waves. The biggest people 1st and the others later. The idea is that the bigger people will live to see the WHOLE bliss at that time.
I do not follow his point. The Talmud discusses (the miluim) how Moshe rabenu dressed Aharon and his children. Indeed according to the Rambam the chinuch of kohanim is by they dressing themselves in the 8 begodim. There is no chinuch of this sort for a regular kohen. All he does is bring a minchas chavitin. So, Moshe had the unique task of dressing a kohen godol as well as ordinary kohanim which is a one time story.
When the Gemoroh asks how was it done. The gemoroh responds "mai dehava hava" and then asks leosid lovoh. The gemoroh was not concerned about the procedure for other kohanim gedolim. it was a question about how Moshe rabenu would dress Aharon and his children again. As the rashash asks "why should death have robbed Aharon and his children of their kehunah". The Chazon Ish accepts that death does just that and that Moshe rabenu will have the honor of redressing them. It is a kind of reward. And, then we will see how he did it at the miluim. The gemoroh then proceeds to say that the question is how to understand certain contradictions in chumash. The Shagas Aryeh asks that since this is all from Reb Yochonon "Does Reb Yochonon not hold - mitzvos betelos leosid lovoh". Rav Elyasiv answers that the korban tomid will not become botel.
So, can any Lubavitcher readers explain the rebbie's text proof?
Rabbi Beilin
It could be that his proof is based on the Hasagos of the Ramban on Sefer ha'Mitzvos (end of Shoresh Gimel), where the Ramban states that Aharon and his sons will be considered new people who will need to be "reinaugarated," and the process of the Milu'im (part of the Milu'im, see Ramban at length) will all be done again when the Beis ha'Mikdash will be built b'Meheirah b'Yameinu. Accordingly, the Ramban seems to clearly hold that the process of the Bayis Shelishi will copy that of the Mishkan. It is clear that according to the Ramban, when the Gemara states that Moshe will dress Aharon and his sons, it refers to dressing them in order that they could start doing the Avodah. This implies that no one would have done the Avodah before them, meaning that they would have Techiyas ha'Meisim presumably as soon as possible. This could be the basis of the Lubavitcher Rebbe's seeing a proof in our Gemara. [Otherwise, the mere reasoning that Aharon would be the first Kohen Gadol does not indicate that our Gemara proves Techiyas ha'Meisim would be in stages, as other people might do the Avoda before their Techiyas ha'Meisim.]
Kol Tuv,
Yaakov Montrose
Now the man is talking. You see tosfos may be following the Ramban that everyone will need to be inaugerated and there is a seder-first Aharon then the others. The korbonos will not be brought until TH. Who knows the time between the building and sacrifices. All tosfos is saying is that Aharon will teach the other kohanim who are zerizim. So, as I said even non Lubavitcher understand M topics. Apparantly, the Rashash and CI did not see the sefer hamitzvos.
By the way, the Kohen godol is tachas aharon. See the davening in YK.
It just dawned on me that perhaps you understand that the Rebbe is proving from the Gemara that there will be steps in Techi'as ha'Meisim. If that is your question, I didn't answer it. But in my humble opinion the Rebbe is not proving the stages from this Gemara but rather that Moshe and Aharon and likewise, to his conclusion, Nesi'ei Yisroel will be there at the beginning of the Beis ha'Mikdash even though the general Techiya will be later (which is "not" based on this Gemara).
In other words, to the Rebbe it is a forgone conclusion that the Beis ha'Mikdash is prior to Techiyas ha'Meisim. Now when the Gemara has Moshe in the (beginning of the) Beis Hamikdash, it is proof to his conclusion that leaders will come right away.
The purpose of my response was based on what I understood your question as being as follows:
How does this Gemara prove that Moshe will be in the "beginning"? Perhaps Peshat is that 40 years after (according to the Zohar) Kibbutz Goliyus, when there will be the general Techiya, Aharon and his children will arise and at that point, when it will be relevant, Moshe will also arise and solve all questions. It is on this question that I answered to show that Tosfos holds for sure that Moshe will be in the beginning and that others understood this Gemara also as such.
In other words, the Chidush of the Rebbe is with regard to other leaders.
Kol Tuv,
Yitzchok Zirkind