Chapter 10

In view of this there is, strictly speaking, logical inconsistency in the earnestness with which the Rabbis insist on universal and immediate repentance, and the need of confession of sin, and of preparation for another world. For, a paradise which might be entered by all on their own merits, and which yet is to be sought by all through repentance and similar means, or else can only be obtained after passing through a kind of purgatory, constitutes no mean moral charge against the religion of Rabbinism. Yet such inconsistencies may be hailed as bringing the synagogue, in another direction, nearer to biblical truth. Indeed, we come occasionally upon much that also appears, only in quite another setting, in the New Testament. Thus the teaching of our Lord about the immortality of the righteous was, of course, quite consonant with that of the Pharisees. In fact, their contention also was, that the departed saints were in Scripture called "living" (Ber. 18 a). Similarly, it was their doctrine (Ber. 17 a, and in several other passages)--though not quite consistently held--as it was that of our Lord (Matt 22:30), that "in the world to come there is neither eating nor drinking, neither fruitfulness nor increase, neither trade nor business, neither envy, hatred, nor strife; but the righteous sit with their crowns on their heads, and feast themselves on the splendour of the Shechinah, as it is written, They saw God, and did eat and drink'" (Exo 24:11). The following is so similar in form and yet so different in spirit to the parable of the invited guests and him without the wedding garment (Matt 22:1-14), that we give it in full. "R. Jochanan, son of Saccai, propounded a parable. A certain king prepared a banquet, to which he invited his servants, without however having fixed the time for it. Those among them who were wise adorned themselves, and sat down at the door of the king's palace, reasoning thus: Can there be anything awanting in the palace of a king? But those of them who were foolish went away to their work, saying: Is there ever a feast without labour? Suddenly the king called his servants to the banquet. The wise appeared adorned, but the foolish squalid. Then the king rejoiced over the wise, but was very wroth with the foolish, and said: Those who have adorned themselves shall sit down, eat, drink, and be merry; but those who have not adorned themselves shall stand by and see it, as it is written in Isaiah 65:13." A somewhat similar parable, but even more Jewish in its dogmatic cast, is the following: "The matter (of the world to come) is like an earthly king who committed to his servants the royal robes. They who were wise folded and laid them up in the wardrobes, but they who were careless put them on, and did in them their work. After some days the king asked back his robes. Those who were wise restored them as they were, that is, still clean; those who were foolish also restored them as they were, that is, soiled. Then the king rejoiced over the wise, but was very wroth with the careless servants, and he said to the wise: Lay up the robes in the treasury, and go home in peace. But to the careless he commanded the robes to be given, that they might wash them, and that they themselves should be cast into prison, as it is written of the bodies of the just in Isaiah 57:2; 1 Samuel 25:29, but of the bodies of the unjust in Isaiah 48:22, 57:21 and in 1 Samuel 25:29." From the same tractate (Shab. 152 a), we may, in conclusion, quote the following: "R. Eliezer said, Repent on the day before thou diest. His disciples asked him: Can a man know the hour of his death? He replied: Therefore let him repent to-day, lest haply he die on the morrow."