Resurrection of the body is not universal, but is reserved only for some, as is clear from the passage in Daniel (12, 2), "And many of those that sleep in the dust of the earth shall awake, some to everlasting life, and some to disgrace and everlasting abhorrence." At the same time it is difficult to know who these some are. It cannot be the perfect and the good only, since some of those rising will go "to disgrace and everlasting abhorrence." We can decide this better later, when we have learned more of resurrection.
The variety of opinions concerning the time of the resurrection Crescas endeavors to reconcile by supposing that all agreed it would take place as soon as the Temple was built, but that the Messiah would precede the building of the Temple by some length of time.
The purpose of the resurrection is to strengthen belief in those who have it and to impress it upon those who have it not. At the time of the resurrection those who come back to life will tell the living how they fared when their souls left their bodies. Another purpose of resurrection is, as mentioned above, in order to reward and punish the composite of body and soul which acted during life.
The dogma of resurrection is regarded so seriously by the Rabbis, who exclude the unbeliever in it from a portion in the world to come, because in this act is completed the form of man; and because thereby is realized the justice of God, and the faith is strengthened in the minds of the believers.
It seems at first sight impossible that the elements of the body, which were dispersed at the time of the body's death and formed part of other substances, can be gathered together again. But it is not really so strange, for in the first place God may so arrange matters that these elements may be in a position to return. Besides, this is not really necessary. It is quite sufficient that God create a body exactly like the first in temperament and form, and endow it with the old soul, which will then behave like the old person; and being endowed with memory besides, the identity of personality will be complete.
For the purpose of showing God's justice and strengthening man's faith it is sufficient to resurrect the perfectly good and the completely bad. The intermediate classes do not deserve this extraordinary miracle, and their spiritual reward will be sufficient.[403]
CHAPTER XVIII
JOSEPH ALBO (1380-1444)
Of the post-Maimonidean philosophers Crescas is the last who contributes original views of philosophical value. Joseph Albo, of Monreal in Aragon, is of little importance as a philosopher. He rehashes the problems which occupied a Maimonides, a Gersonides and a Crescas, and sides now with one, now with the other. He benefited by the writings of his predecessors, particularly Maimonides, Crescas, and Simon Duran;[403a] and the philosophical discussions in the last three sections of his "Book of Roots" ("Sefer Ikkarim") give the impression of an eclectic compilation in the interest of a moderate conservatism. The style is that of the popularizer and the homilist; and to this he owes his popularity, which was denied his more original teacher, Crescas.