end that it (the body) may be preserved in perfection'. But at a time when there will be no body (i. e. no corporeal existence), all these things must needs become vain.

IX. With regard however to that great good (bliss), in which the soul is to exist in the world that is to come-there is no possibility" of comprehending or of knowing the same, [whilst] in this world; seeing that in this world, we are sensible of that only, which is good for the body, and to which also our wishes are [confined]; but with respect to that good, it is so exceedingly great, that the good things of this world can bear no comparison with the same, except by way of figure. So that for us actually to represent the happiness of the soul in the world that is to come, by the happiness of the body in this world, when eating or drinking, is altogether impossible; that happiness being so unsearchably great, that it can admit of no comparison or simile. This is that which David said: "[Oh] how great [is] Thy goodness, which Thou hast laid up for them that

literally: in order כדי שימצא חפצו ויעמוד על בריו 1

that it (the body) may find its desire, and stand in perfection. 2 777 D literally: there is no way (manner) what

ever.

3

literally: it is not so, (this cannol be).

4 [Oh] how great [is] Thy goodness, which Thou hast laid up for them that fear Thee; [which] Thou hast wrought for them that trust in Thee before the sons of men!

fear Thee, &c. (Ps. xxxi. 19). And indeed the longings of David for the life of the world that is to come were very great; for it is said: [I had fainted], unless I had believed to see the goodness of the Lord in the land of the living, (Ps. xxvii. 13).

X. The sages of old have already informed us, that with respect to the good (bliss) of the world that is to come, it is not in the power of man to comprehend it unto perfection, and that no one knows its excellency, beauty, and nature, save the Holy One, blessed be He! alone; moreover that all the good (happiness) which the prophets prophesied for Israel, related only to bodily matters (advantages), such as the Israelites are to enjoy in the days of our King the Messiah, [namely] at the time when the rulership shall be restored to Israel; but that with regard to the good (bliss) of the life of the world that is to come, seeing that this cannot admit of comparison or simile, the prophets never [attempted to] represent the same by any simile, lest they should underrate it by the simile. This is that which Isaiah said: "Neither hath the eye seen, O God, beside

5

literally: they have made known to us.

6

literally: in order that כדי שלא יפחתו אותה בדמיון

they might not lessen (diminish) it by the simile.

7 For since the beginning of the world [men] have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside Thee, [what] He hath prepared for him that waiteth for Him.

Thee, [what] He hath prepared for him that waiteth for Him, (Isai. lxiv. 4.); by which he meant to express this: A good (bliss), such as not [even] the eye of a prophet hath beheld, and such as no one hath seen but God [Himself], hath God prepared for the man that waiteth for Him. So [also] the sages said: 'All the prophets prophesied only of [that which is to happen at] the days of the Messiah; but, as to the world that is to come-NEITHER HATH THE EYE SEEN, O GOD, BESIDE THEE.

XI. Now the reason why the sages called it an by the world that is to come, is not because it does not exist now, so that [we should imagine that] this world is [first] to be destroyed, and then [only] that [other] world will come [into existence]-no, the matter does not stand thus, but [on the contrary] behold! it actually does exist, seeing that it is said: 3 Which Thou HAST laid up for them that fear

1

דאמר רבי חייא בר אבא כל הנביאים לא נתנבאו אלא לימות המשיח אבל לעולם הבא עין לא ראתה אלהים

זולתך

"Because Rabbi Haiiah the son of Abbah said: All the prophets prophesied only of [that which is to happen at] the days of the Messiah, but as to the world that is to come— NEITHER HATH THE EYE SEEN, O GOD, BESIDE THEE.”

Bab. Talmud, Treatise Sabbath, Section 6.

literally that זה שקראו אותו חכמים העולם הבא 2

:

for which the sages called it the world that is to come.

3 [Oh] how great [is] Thy goodness, which Thou HAST

LAID

Thee; [which] Thou HAST wrought, (Ps. xxxi. 19). But they (the sages) called it the world that is to come, because that life is to be enjoyed by man subsequently to the life of this world, in which we are preserved both with body and soul, and which is the first stage of human existence".

LAID UP for them that fear Thee; [which] Thou HAST wrought for them that trust in Thee, &c.: all in the past tense, and consequently, that goodness must be in existence already.

4

world.

מפני שאותן החיים באין לו לאדם אחר חיי העולם

literally because that life comes to man after the life of this

literally; and which וזהו הנמצא לכל אדם בראשונה 5

is that which is first found by every man.

PRECEPTS RELATING TO REPENTANCE.

CHAPTER IX.

BUT now since it has been shown' that the reward which is to be bestowed for [the fulfiling of] the commandments, and the good (bliss) which we are to attain unto, if we keep the way of the Lord as prescribed in the law, consist in the life of the world that is to come, as it is said: That it may be well with thee, and [that] thou mayest prolong [thy] days2 (Deut. xxii. 7.); also that the punishment which is to be inflicted3 on the wicked, who forsake the paths of righteousness prescribed in the law, consists in cutting [them] off, as it is said: That soul shall utterly be cut off; his iniquity [shall be] upon him (Numb. xv. 31.); what then [means] that which is written through the whole of the law: If ye obey-such and such

1 y

4

literally: after that it has become known.

2 See page 293, ¶ 1.

literally : and the vengeance והנקמה שנוקמין מן הרשעים 3

avenged of the wicked.

4 See page 295, ¶ 11.