come is altogether free from material factors. At a much earlier period (in the third century) Rab had said (Ber. 17 a): 'Not as this world is the world to come. In the world to come there is no eating or drinking, no sexual intercourse, no barter, no envy, hatred, or contention. But the righteous sit with their crowns on their heads, enjoying the splendour of the Shechinah (the Divine Presence).' Commenting on this in various places, Maimonides emphatically asserts the spirituality of the future life. In his _Siraj_ he says, with reference to the utterance of Rab just quoted: 'By the remark of the Sages "with their crowns on their heads" is meant the preservation of the soul in the intellectual sphere, and the merging of the two into one.... By their remark "enjoying the splendour of the Shechinah" is meant that those souls will reap bliss in what they comprehend of the Creator, just as the Angels enjoy felicity in what they understand of His existence. And so the felicity and the final goal consists in reaching to this exalted company and attaining this high pitch.' Again, in his philosophical _Guide_ (I. xli.), Maimonides distinguishes three kinds of 'soul': (1) The principle of animality, (2) the principle of humanity, and (3) the principle of intellectuality, that part of man's individuality which can exist independently of the body, and therefore alone survives death. Even more remarkable is the fact that Maimonides enunciates the same opinion in his Code (Laws of Repentance, viii. 2). For the Code differs from the other two of the three main works of Maimonides in that it is less personal, and expresses what the author conceives to be the general opinion of Judaism as interpreted by its most authoritative teachers. There can be no question but that this repeated insistence of Maimonides has strongly affected all subsequent Jewish thought. To him, eternal bliss consists in perfect spiritual communion with God. 'He who desires to serve God from Love must not serve to win the future world. But he does right and eschews wrong because he is man, and owes it to his manhood to perfect himself. This effort brings him to the type of perfect man, whose soul shall live in the state that befits it, viz. in the world to come.' Thus the world to come is a state rather than a place. But Maimonides' view was not accepted without dispute. It was indeed quite easy to cite Rabbinic passages in which the world to come is identified with the bodily Resurrection. Against Maimonides were produced such Talmudic utterances as the following: 'Said Rabbi Chiya b. Joseph, the Righteous shall arise clad in their garments, for if a grain of wheat which is buried naked comes forth with many garments, how much more shall the righteous arise full garbed, seeing that they were interred with shrouds' (Kethub. 111 b). Again, 'Rabbi Jannai said to his children, Bury me not in white garments or in black: not in white, lest I be not held worthy (of heaven) and thus may be like a bridegroom among mourners (in Gehenna); nor in black, lest if I am held worthy, I be like a mourner among bridegrooms (in heaven). But bury me in coloured garments (so that my appearance will be partly in keeping with either fate),' (Sabbath, 114 a). Or finally: 'They arise with their blemishes, and then are healed' (Sanh. 91 b).