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Five Parties Missed the Ship That Would Not Wait

A ship docks at a sweet island and rings three bells. Five kinds of travelers answer differently, and only some still have a seat when the vessel sails.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Who Stayed on the Deck
  2. Bells That Bargain
  3. Hasty Feet and the Wrong Door
  4. A Year of Light and Dark
  5. Who Never Came Back

The captain set the hour before anyone stepped onto the pier. Three bells would sound. After the third, the ropes would lift and the ship would leave the island whether every passenger was ready or not. Fruit hung low over the paths. Shade pools waited under fig trees. The water looked harmless in the noon light.

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They went ashore in five groups. Some never left the deck. Some tasted a little and returned. Some heard the bells and bargained with them. A few did not hear the bells at all. The island was this world. The ship was the hour of return. The bells were already ringing.

Who Stayed on the Deck

The first group would not set a foot on the sand. They feared delay more than hunger. They sat on their benches through the long afternoon and watched other people vanish into gardens. When the vessel sailed they kept the best seats and the thinnest stories. They had guarded their places and starved their lives.

The second group went briefly. They ate a little fruit, walked the first gardens, and came back while the ropes still hung loose. They sailed refreshed, seats secure, appetite for the voyage sharpened. The midrash does not mock them. It holds them up as the ones who tasted the island without marrying it.

Bells That Bargain

The third group lingered. At the first bell they looked up. At the second they began to hurry. They reached the gangway as the sailors lifted the anchor. In the scramble many lost their original seats, and the rest of the voyage was less comfortable than it might have been. Return still happened, but the body paid for the delay in bruises and bad places.

The fourth group was worse. They heard the first bell and told themselves the sails were still being set. They heard the second and told themselves the captain would not leave without them. They stayed until they saw the ship moving out of the harbor, then swam after it in a panic and climbed the sides, collecting injuries they carried for the rest of the voyage. Teshuvah (repentance, the turn back to God) that waits for the hull to move still counts, but it costs more.

Hasty Feet and the Wrong Door

On another street, not an island, two shops stand side by side. One belongs to a star-worshiper. The other belongs to an Israelite. A man rushes forward with his eyes shut to where his feet are taking him and walks into the wrong doorway. The Tanchuma refuses to call it a pure accident. Haste itself becomes the sin. A soul that lets its feet lead will answer for where it stands.

The ship and the street are the same pressure in two costumes. One teaches by bells. One teaches by shops. Both say the body decides before the mouth finishes explaining. Slow your steps. Weigh the path. The island is sweet precisely so the feet will hurry toward poison and call it pleasure.

A Year of Light and Dark

Philo counts 365 days not as calendar trivia but as the life of a person bent on return. Day and night. Agitation and the light of virtue. A complete number, ordered like the sun under its fixed measure. God does not only forgive past sins for such a one. He erases them by remembering the virtues that followed the turn.

Issi ben Yehudah counted five undecided verses where grammar refuses to settle, and Rabbi Tanchuma found a sixth. From that hinge the Sages turn to a deeper one. The Holy One made the evil inclination and made the Torah as its remedy. Stay with the Torah and you will not fall into its grip. Abandon it and you are delivered into its hands. The ship waits. The bandage holds only while you keep it on.

Who Never Came Back

The fifth group never returned. They ate and drank so deeply that they did not hear the bells. The ship sailed. Wild beasts found some in the thickets. Others perished from the poison of too much pleasure. The parable ends without soft music. This world is the island. The bells have already begun.

Between the first bell and the third there is still a road back to the gangway. After the third there is swimming, or there is the thicket. The captain does not reset the hour because fruit still hangs low. A father who wounded his son and then bound the wound said, while the bandage holds you may eat and bathe; tear it off and the wound will rot. The Holy One made the inclination and made the Torah as its remedy. The bells are the voice of that bandage. Answer them while the ship is still tied to the pier.


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From the tradition

Sources

4 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Kohelet Rabbah 9:8Hebraic Literature (1901)

Retold in our words. Read the original at the link below.Project Gutenberg eBook #14368, Hebraic Literature · PD-US-pre-1929

A ship docked at an island on its way between two ports. The captain announced that he would weigh anchor at a set hour, and he warned the passengers that a bell would sound three times before departure. On the island there were fruits and gardens and pleasant shade. The passengers went ashore in five groups.

The first group would not set foot on the island at all. They feared a delay of any kind. They stayed on the ship, sitting on their benches, and they endured the long afternoon without tasting anything. When the vessel sailed, they had the best seats and the worst stories.

The second group went ashore briefly, ate a little fruit, wandered into the first gardens, and returned quickly to the ship. They sailed onward refreshed and satisfied, with their places secure and their appetite for the voyage sharpened.

The third group lingered. When the first bell rang, they looked up. When the second bell rang, they began to hurry back. They arrived just as the sailors were lifting the anchor. In the confusion, many lost their original seats, and the rest of the voyage was less comfortable than it might have been.

The fourth group was worse. They heard the first bell and thought, "The sails are still being set. A few more minutes." They heard the second bell and thought, "The captain will not leave without us." They stayed until they saw the ship moving out of the harbor, then swam after it in a panic and scrambled up the sides, collecting bruises and injuries they carried for the rest of the voyage.

The fifth group never returned. They ate and drank so deeply that they did not even hear the bells. The ship sailed without them. The wild beasts found some of them in the thickets, and those who escaped the beasts perished from the poison of too much pleasure. The parable is preserved in the old midrashic collections as a teaching on teshuvah. This world is the island. The ship is waiting. The bells have already begun to ring.

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Midrash Tanchuma Buber, Vayikra 10:1Midrash Tanchuma Buber, Vayikra

Translation of the source text.Midrash Tanchuma (Buber), Public Domain, on Sefaria · CC-BY-SA

(Lev. 4:2:) WHEN A SOUL SINS. This is what Scripture says (in Prov. 19:2): ALSO, WITHOUT KNOWLEDGE A SOUL IS NOT GOOD, [AND ONE WHO HASTENS WITH HIS FEET IS A SINNER]. Whoever sins, even by mistake, it is not a good sign for him. How so? There were two shops before him, one belonging to a star-worshiper and one belonging to an Israelite. He entered the one belonging to the star-worshiper. Since he entered deliberately, he is called a sinner, as it is stated (in Prov. 19:2): AND ONE WHO HASTENS WITH HIS FEET IS A SINNER.

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The Midrash of Philo 23:2The Midrash of Philo

Retold in our words. Read the original at the link below.The Works of Philo Judaeus, trans. C. D. Yonge, London, H. G. Bohn, 1854-1890 · Public Domain

Day and night, up and down.. Does it ever feel like there's a deeper meaning to it all?Stick with me, it’s more profound than it sounds.

The passage starts by pointing out the obvious: a year has 365 days. But, according to Philo, this isn't just a random number. It’s a symbol, representing the entire life of a person who's committed to teshuvah (repentance), that powerful Hebrew word for repentance, for turning back to the right path.

Why 365? What’s so special about the solar orbit?

Think about the sun. It gives us day and night. Just like that, the life of someone striving for repentance is made up of light and darkness, according to The Midrash of Philo. There are times of “agitation and circumstances of injury” – dark times, if you will. But then there are moments when "the light of virtue and its radiant brilliancy arises." Periods of joy, growth, and spiritual clarity. It’s this constant interplay, this dance between shadow and illumination, that defines the journey of repentance.

The Midrash (rabbinic interpretive commentary) goes on to say that this person striving for repentance is assigned "a complete number." The sun, is the chief of the stars, ordained under a specific number. What does this imply? That the journey of repentance, difficult as it is, is also ordered and complete. Even the challenges serve a purpose.

And here’s the really beautiful part: God, being infinitely good, bestows favor most abundantly. He doesn't just forgive past sins; he erases them. By remembering the virtues of those who turn to Him, He chooses to move past their offenses. This is a powerful message of hope and redemption. The sun doesn’t just shine; it warms, it nourishes, it allows life to flourish. Similarly, the path of teshuvah isn’t just about saying "I'm sorry." It’s about actively choosing to live a life illuminated by virtue. It’s about embracing the journey, the ups and downs, the light and the darkness, knowing that even in the shadows, the potential for brilliance always remains.

So, next time you’re feeling like you're caught in a cycle, remember the sun. Remember the 365 days. Remember the possibility of teshuvah, of turning toward the light, and embracing the complete, albeit sometimes challenging, journey of becoming your best self.

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Yalkut Shimoni on Torah 37:1Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

Issi ben Yehudah says: There are five passages in the Torah whose syntax has no decisive resolution, and these are they: "lifting up" (se'et), "cursed" (arur), "tomorrow" (machar), "shaped like almonds" (meshukadim), and "and he will rise" (ve-kam). "Lifting up": is it "if you do well, lifting up" or "lifting up, if you do not do well" (Genesis 4:7)? "And in their self-will they hamstrung an ox; cursed be their anger": does "cursed" attach to the ox or to the anger (Genesis 49:6-7)? "Go out and do battle with Amalek tomorrow," or "tomorrow I will stand on the top of the hill" (Exodus 17:9)? "And on the lampstand, four cups shaped like almonds," or "shaped like almonds, its knobs and its flowers" (Exodus 25:34)? "Behold, you are about to lie with your fathers, and he will rise," or "and this people will rise and go astray" (Deuteronomy 31:16)? Rabbi Tanchuma adds one more: "And the sons of Jacob came in from the field when they heard," or "when they heard, and the men were grieved."

The Rabbis taught: (Deuteronomy 11:18) "And you shall set [ve-samtem] these words of Mine" [read as sam tam, a perfect remedy]. Why is the Torah compared to a drug of life? A parable of a man who struck his son a great blow and laid a bandage upon his wound and said to him: My son, as long as this bandage is on your wound, eat what pleases you and drink what pleases you and bathe in hot water or cold, and you need not fear; but if you remove it, the wound will fester. So said the Holy One, blessed be He, to Israel: My children, I created the evil inclination, and I created the Torah as its seasoning. If you occupy yourselves with the Torah, you will not be handed over to it, as it is said, "Is it not so that if you do well there is lifting up?" And if you do not occupy yourselves with the Torah, you are handed over to it, as it is said, "Sin crouches at the door." And not only that, but all its dealings are about you, and its desire is toward you; yet if you wish, you may rule over it, as it is said, "And you shall rule over it."

Rabbi Meir says: Any condition that is not framed like the condition of the sons of Gad and the sons of Reuben is no condition, as it is said, (Numbers 32:29-30) "And Moses said to them, if they cross over... and if they do not cross over..." Rabbi Hanina ben Gamliel says: The matter still needed to be stated, for otherwise it could be understood that they would not inherit even in the land of Canaan. According to Rabbi Meir this fits what is written, "Is it not so that if you do well there is lifting up, and if you do not do well, sin crouches at the door." But according to Rabbi Hanina, why is it needed? You might have supposed there would be neither reward nor suffering; therefore it teaches us otherwise.

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