It was a Pharisee who said, "The reward of one Mitzvah is the opportunity to fulfil another" (Aboth. iv. 5); and perhaps no words could better indicate the Pharisaic view of reward in the service of God. The service is everything; the reward is God's way of showing that the service is acceptable. Moreover, the reward, if it were expected to be anything more than the present consciousness of divine approval, was not looked for in this world, but would be part of the bliss of the world to come. "Thou wilt find," said a Rabbi, "no single Mitzvah in the Torah, to which a reward is attached, which does not depend on the raising of the dead. 'Honour thy father and mother, that thou mayest prolong thy days,' and 'that it may be well with thee.'... 'That thou mayest prolong thy days' in a world which is endless, and 'that it may be well with thee' in a world which is wholly good" (b. Ḥull. 142ª). And again it is taught, "What is that which is written (Deut. iv. 7) 'which I command thee to do them this day?'" To do them _this day_, and not _to-morrow_. To _do them_ this day, and not to _receive the reward_ this day" (b. Kidd. 39^b); and on the same page is the express statement, "Reward for a Mitzvah in this world there is none." Of the nature of the reward this is said: "The world to come is neither eating nor drinking, nor increasing and multiplying, nor giving and receiving, nor jealousy, nor hatred, nor strife; but the righteous sit with crowns on their heads, and enjoy the light of the Shechinah" (b. Ber. 17ª).