Book: Hebraic Literature; Translations from the Talmud, Midrashim and

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"One should rather be thrown into a fiery furnace than be the means of
bringing another to public shame."

Rabbi Juda said, "No one should sit down to his own meals, until seeing
that all the animals dependent upon his care are provided for."

Rabbi Jochanan said that it is as pleasing in God's sight if we are kind
and hospitable to strangers, as if we rise up early to study His law;
because the former is in fact putting His law into practice. He also
said, "He who is active in kindness toward his fellows is forgiven his
sins."

Both this Rabbi and Abba say it is better to lend to the poor than to
give to them, for it prevents them from feeling ashamed of their
poverty, and is really a more charitable manner of aiding them. The
Rabbis have always taught that kindness is more than the mere almsgiving
of charity, for it includes pleasant words with the more substantial
help.

* * * * *

Rabbi Hunnah said, "He who is proud in heart is as sinful as the
idolater."

Rabbi Abira said, "He who is proud shall be humbled."

Heskaiah said, "The prayers of a proud-hearted man are never heard."

Rabbi Ashi said, "He who hardens his heart with pride, softens his
brains with the same."

Rabbi Joshua said "Meekness is better than sacrifice"; for is it not
written, "The sacrifices of God are a broken heart--a broken contrite
spirit, Thou, oh Lord, will not despise?"

The son of Rabbi Hunnah said, "He who possesses a knowledge of God's
law, without the fear of Him, is as one who has been intrusted with the
inner keys of a treasury, but from whom the outer ones are withheld."

Rabbi Alexander said, "He who possesses worldly wisdom and fears not the
Lord, is as one who designs building a house and completes only the
door, for as David wrote in Psalm 111th, 'The beginning of wisdom is the
fear of the Lord.'"

When Rabbi Jochanan was ill, his pupils visited him and asked him for a
blessing. With his dying voice the Rabbi said, "I pray that you may fear
God as you fear man." "What!" exclaimed his pupils, "should we not fear
God more than man?"

"I should be well content," answered the sage, "if your actions proved
that you feared Him as much. When you do wrong you first make sure that
no human eyes see you; show the same fear of God, who sees everywhere,
and everything, at all times."

Abba says we can show our fear of God in our intercourse with one
another. "Speak pleasantly and kindly to everyone"; he says, "trying to
pacify anger, seeking peace, and pursuing it with your brethren and with
all the world, and by this means you will gain that 'favor and good
understanding in the sight of God and man,' which Solomon so highly
prized."

Rabbi Jochanan had heard Rabbi Simon, son of Jochay, illustrate by a
parable that passage of Isaiah which reads as follows: "I, the Lord,
love uprightness; but hate robbery (converted) into burnt-offering."

A king having imported certain goods upon which he laid a duty, bade his
officers, as they passed the custom-house, to stop and pay the usual
tariff.

Greatly astonished, his attendants addressed him thus: "Sire! all that
is collected belongs to your majesty; why then give what must be
eventually paid into thy treasury?"

"Because," answered the monarch, "I wish travelers to learn from the
action I now order you to perform, how abhorrent dishonesty is in my
eyes."

Rabbi Eleazer said: "He who is guided by righteousness and justice in
all his doings, may justly be asserted to have copied God in His
unbounded beneficence. For of Him (blessed be His name) we read, 'He
loveth righteousness and justice'; that is, 'The earth is filled with
the loving kindness of God.'" Might we think that to follow such a
course is an easy task? No! The virtue of beneficence can be gained only
by great efforts. Will it be difficult, however, for him that has the
fear of God constantly before his eyes to acquire this attribute? No; he
will easily attain it, whose every act is done in the fear of the Lord.

"A crown of grace is the hoary head; on the way of righteousness can it
be found."

So taught Solomon in his Proverbs. Hence various Rabbis, who had
attained an advanced age, were questioned by their pupils as to the
probable cause that had secured them that mark of divine favor. Rabbi
Nechumah answered that, in regard to himself, God had taken cognizance
of three principles by which he had endeavored to guide his conduct.

First, he had never striven to exalt his own standing by lowering that
of his neighbor. This was agreeable to the example set by Rabbi Hunna,
for the latter, while bearing on his shoulders a heavy spade, was met by
Rabbi Choana Ben Chanilai, who, considering the burden derogatory to the
dignity of so great a man, insisted upon relieving him of the implement
and carrying it himself. But Rabbi Hunna refused, saying, "Were this
your habitual calling I might permit it, but I certainly shall not
permit another to perform an office which, if done by myself, may be
looked upon by some as menial."

Secondly, he had never gone to his night's rest with a heart harboring
ill-will against his fellow-man, conformably with the practice of Mar
Zutra, who, before sleeping, offered this prayer: "O Lord! forgive all
those who have done me injury."

Thirdly, he was not penurious, following the example of the righteous
Job, of whom the sages relate that he declined to receive the change due
him after making a purchase.

Another Rabbi bearing also the name of Nechumah, replied to Rabbi Akiba,
that he believed himself to have been blessed with long life because, in
his official capacity, he had invariably set his face against accepting
presents, mindful of what Solomon wrote, "He that hateth gifts will
live." Another of his merits he conceived to be that of never resenting
an offense; mindful of the words of Rabba, "He who is indulgent toward
others' faults, will be mercifully dealt with by the Supreme Judge."

Rabbi Zera said that the merit of having reached an extreme age was in
his case due, under Providence, to his conduct through life. He governed
his household with mildness and forbearance. He refrained from advancing
an opinion before his superiors in wisdom. He avoided rehearsing the
word of God in places not entirely free from uncleanliness. He wore the
phylacteries all day, that he might be reminded of his religious duties.
He did not make the college where sacred knowledge is taught, a place of
convenience, as, for instance, to sleep there, either occasionally or
habitually. He never rejoiced over the downfall of a fellow-mortal, nor
would he designate another by a name objectionable to the party
personally, or to the family of which he was a member.

* * * * *

"Three friends," said the Rabbis, "has man. God, his father, and his
mother. He who honors his parents honors God."

Rabbi Judah said, "Known and revealed are the ways of man. A mother
coaxes a child with kind words and gentle ways, gaining honor and
affection; therefore, the Bible says, 'Honor thy father,' before 'honor
thy mother.' But in regard to fearing, as the father is the preceptor of
the child, teaching it the law, the Bible says, 'Every man shall fear
his mother,' before the word 'father.'"

Rabbi Ulah was once asked, "How extended should be this honor due to
parents?"

He replied:--

"Listen, and I will tell ye how thoroughly it was observed by a heathen,
Damah, the son of Nethina. He was a diamond merchant, and the sages
desired to purchase from him a jewel for the ephod of the high priest.
When they reached his house, they found that the key of the safe in
which the diamond was kept was in the possession of Damah's father, who
was sleeping. The son absolutely refused to wake his father, to obtain
the key, even when the sages in their impatience offered him a much
larger sum for the jewel than he had demanded. And further, when his
father awoke, and he delivered the diamond to the purchasers, and they
offered him the larger sum which they had named, he took from it his
first price, returning the balance to them, with the words, 'I will not
profit by the honor of my father.'"

* * * * *

Man cannot always judge of man, and in the respect paid to parents by
their children, earthly eyes cannot always see the truth. For instance,
a child may feed his parents on dainties, and yet deserve the punishment
of a disrespectful son; while another may send his father to labor, and
yet deserve reward. How may this be?

A certain man placed dainty food before his father, and bade him eat
thereof. When the father had finished his meal, he said:--

"My son, thou hast prepared for me a most delicious meal. Wherefrom
didst thou obtain these delicacies?"

And the son replied, insultingly:--

"Eat as the dogs do, old man, without asking questions."

That son inherited the punishment of disrespect.

A certain man, a miller, had a father living with him, at the time when
all people not working for themselves were obliged to labor a certain
number of days for the government. When it came near the time when this
service would be required of the old man, his son said to him, "Go thou
and labor for me in the mill, and I will go and work for the
government."

He said this because they who labored for the government were beaten if
their work proved unsatisfactory, and he thought "it is better for me to
run the chance of being beaten than to allow my father to risk it."
Therefore, he deserved the reward of the son who "honors his father."

Rabbi Chiyah asserted that God preferred honor shown to parents, to that
displayed toward Himself. "It is written," said he, "'Honor the Lord
from thy wealth.' How? Through charity, good deeds, putting the mezuzah
upon thy doorposts, making a tabernacle for thyself during Succoth,
etc.; all this if thou art able. If thou art poor the omission is not
counted a sin or a neglect. But it is written, 'Honor thy father and thy
mother,' and the duty is demanded alike of rich and poor; aye, even
shouldst thou be obliged to beg for them from door to door."

Rabbi Abahu said, "Abini, my son, hath obeyed this precept even as it
should be observed."

Abini had five children, but he would not allow any of them to open the
door for their grandfather, or attend to his wants when he himself was
at home. Even as he desired them in their lives to honor him, so he paid
respect to his father. Upon one occasion his father asked him for a
glass of water. While he was procuring it the old man fell asleep, and
Abini, re-entering the room, stood by his father's side with the glass
in his hand until the latter awoke.

"What is fear?" and "What is honor?" ask the Rabbis.

Fear thy mother, and thy father by sitting not in their seats and
standing not in their places; by paying strict attention to their words
and interrupting not their speech. Be doubly careful not to criticise or
judge their arguments or controversies.

Honor thy father and thy mother, by attending to their wants; giving
them to eat and to drink; put their raiment upon them, and tie their
shoes if they are not able to perform these services for themselves.

Rabbi Eleazer was asked how far honor toward parents should be extended,
and he replied: "Cast all thy wealth into the sea; but trouble not thy
father and thy mother."

Simon, the son of Jochai, said: "As the reward to those who honor their
parents is great, so is the punishment equally great for those who
neglect the precept."

* * * * *

Rabbi Jochanan said, "It is best to study by night, when all is quiet;
as it is written, 'Shout forth praises in the night.'"

Reshbi Lakish said, "Study by day and by night; as it is written, 'Thou
shalt meditate therein day and night.'"

Rabbi Chonan, of Zepora said, "The study of the law may be compared to a
huge heap of dust that is to be cleared away. The foolish man says, 'It
is impossible that I should be able to remove this immense heap, I will
not attempt it;' but the wise man says, 'I will remove a little to-day,
some more to-morrow, and more the day after, and thus in time I shall
have removed it all.'

"It is the same with studying the law. The indolent pupil says, 'It is
impossible for me to study the Bible. Just think of it, fifty chapters
in Genesis; sixty-six in Isaiah, one hundred and fifty Psalms, etc. I
cannot do it;' but the industrious student says, 'I will study six
chapters every day, and so in time I shall acquire the whole.'"

In Proverbs 24:7, we find this sentence: "Wisdom is too high for a
fool."

"Rabbi Jochanan illustrates this verse with an apple depending from the
ceiling. The foolish man says, 'I cannot reach the fruit, it is too
high;' but the wise man says, 'It may be readily obtained by placing one
step upon another until thy arm is brought within reach of it.' The
foolish man says, 'Only a wise man can study the entire law,' but the
wise man replies, 'It is not incumbent upon thee to acquire the whole.'"

Rabbi Levi illustrates this by a parable.

A man once hired two servants to fill a basket with water. One of them
said, "Why should I continue this useless labor? I put the water in one
side and it immediately leaks out of the other; what profit is it?"

The other workman, who was wise, replied, "We have the profit of the
reward which we receive for our labor."

It is the same in studying the law. One man says, "What does it profit
me to study the law when I must ever continue it or else forget what I
have learned." But the other man replies, "God will reward us for the
will which we display even though we do forget."

Rabbi Ze-irah has said that even a single letter in the law which we
might deem of no importance, if wanting, would neutralize the whole law.
In Deuteronomy 22:17, we read, "Neither shall he take to himself many
wives, that his heart may turn away." Solomon transgressed this precept,
and it is said by Rabbi Simon that the angels took note of his ill-doing
and addressed the Deity: "Sovereign of the world, Solomon has made Thy
law even as a law liable to change and diminution. Three precepts he has
disregarded, namely, 'He shall not acquire for himself many horses';
'neither shall he take to himself many wives'; 'nor shall he acquire to
himself too much silver and gold.'" Then the Lord replied, "Solomon will
perish from the earth; aye, and a hundred Solomons after him, and yet
the smallest letter of the law shall not be dispensed with."

* * * * *

The Rabbis have often applied in a figurative sense, various passages of
Holy Writ, among others the opening verse of the 55th chapter of Isaiah.
"Ho, every one of ye that thirsteth, come ye to the water, and he, too,
that hath no money; come ye, buy and eat; yea, come, buy without money
and without price, wine and milk."

The three liquids which men are thus urged to procure are considered by
the sages of Israel as typical of the law.

One Rabbi asked, "Why is the word of God compared to water?"

To this question the following answer was returned: "As water runs down
from an eminence (the mountains), and rests in a low place (the sea), so
the law, emanating from Heaven, can remain in the possession of those
only who are humble in spirit."

Another Rabbi inquired, "Wherefore has the Word of God been likened to
wine and milk?" The reply made was, "As these fluids cannot be preserved
in golden vessels, but only in those of earthenware, so those minds will
be the best receptacles of learning which are found in homely bodies."

Rabbi Joshua ben Chaninah, who was very homely in appearance, possessed
great wisdom and erudition; and one of his favorite sayings was, that
"though many have exhibited a vast amount of knowledge, notwithstanding
their personal attractions, yet had they been less handsome, their
acquirements might have been more extensive."

The precepts are compared to a lamp; the law of God to a light. The lamp
gives light only so long as it contains oil. So he who observes the
precepts receives his reward while performing them. The law, however, is
a light perpetual; it is a protection forever to the one who studies it,
as it is written:--

"When thou walkest, it (the law) will guide thee; when thou liest down,
it will watch over thee; and when thou awakest, it will converse with
thee."

When thou walkest it will guide thee--in this world; when thou liest
down, it will watch over thee--in the grave; when thou awakest, it
will converse with thee--in the life to come.

A traveler upon his journey passed through the forest upon a dark and
gloomy night. He journeyed in dread; he feared the robbers who infested
the route he was traversing; he feared that he might slip and fall into
some unseen ditch or pitfall on the way, and he feared, too, the wild
beasts, which he knew were about him. By chance he discovered a pine
torch, and lighted it, and its gleams afforded him great relief. He no
longer feared brambles or pitfalls, for he could see his way before him.
But the dread of robbers and wild beasts was still upon him, nor left
him till the morning's dawn, the coming of the sun. Still he was
uncertain of his way, until he emerged from the forest, and reached the
cross-roads, when peace returned unto his heart.

The darkness in which the man walked was the lack of religious
knowledge. The torch he discovered typifies God's precepts, which aided
him on the way until he obtained the blessed sunlight, compared to God's
holy word, the Bible. Still, while man is in the forest (the world), he
is not entirely at peace; his heart is weak, and he may lose the right
path; but when he reaches the cross-roads (death), then may we proclaim
him truly righteous, and exclaim:--

"A good name is more fragrant than rich perfume, and the day of death is
better than the day of one's birth."

Rabbi Jochanan, the son of Broka, and Rabbi Eleazer, the son of Chismah,
visited their teacher, Rabbi Josah, and he said to them:--

"What is the news at the college; what is going on?"

"Nay," they answered, "we are thy scholars; it is for thee to speak, for
us to listen."

"Nevertheless," replied Rabbi Josah, "no day passes without some
occurrence of note at the college. Who lectured to-day?"

"Rabbi Eleazer, the son of Azaryah."

"And what was his subject?"

"He chose this verse from Deuteronomy," replied the scholar:--

"'Assemble the people together, the men, the women, and the children;'
and thus he expounded it:--

"'The men came to learn, the women to listen; but wherefore the
children? In order that those who brought them might receive a reward
for training their children in the fear of the Lord.'

"He also expounded the verse from Ecclesiastes:--

"'The words of the wise are like goads, and like nails fastened (are the
words of) the men of the assemblies, which are given by one shepherd.'

"'Why is the law of God compared to a goad?' he said. 'Because the goad
causes the ox to draw the furrow straight, and the straight furrow
brings forth a plenty of good food for the life of man. So does the law
of God keep man's heart straight, that it may produce good food to
provide for the life eternal. But lest thou shouldst say, "The goad is
movable, so therefore must the law be," it is also written, "as nails,"
and likewise, as "nails fastened," lest thou shouldst argue that nails
pounded into wood diminish from sight with each stroke, and that
therefore by this comparison God's law would be liable to diminution
also. No; as a nail fastened or planted, as a tree is planted to bring
forth fruit and multiply.

"'The men of assemblies are those who gather in numbers to study the
law. Frequently controversies arise among them, and thou mightest say,
"With so many differing opinions how can I settle to a study of the
law?" Thy answer is written in the words which are given by one
shepherd. From one God have all the laws proceeded. Therefore make thy
ears as a sieve, and incline thy heart to possess all these words.'"

Then said Rabbi Josah, "Happy the generation which Rabbi Eleazer
teaches."

* * * * *

The Rabbis of Jabnah expressed their regard for all human beings,
learned and unlearned, in this manner:--

"I am a creature of God and so is my neighbor. He may prefer to labor in
the country; I prefer a calling in the city. I rise early for my
personal benefit; he rises early to advance his own interests. As he
does not seek to supplant me, I should be careful to do naught to injure
his business. Shall I imagine that I am nearer to God because my
profession advances the cause of learning and his does not? No. Whether
we accomplish much good or little good, the Almighty will reward us in
accordance with our righteous intentions."

Abaygeh offered the following as his best advice:--

"... Let him be also affable and disposed to foster kindly feelings
between all people; by so doing he will gain for himself the love both
of the Creator and His creatures."

Rabba always said that the possession of wisdom and a knowledge of the
law necessarily led to penitence and good deeds. "For," said he, "it
would be useless to acquire great learning and the mastery of biblical
and traditional law and act irreverently toward one's parents, or toward
those superior on account of age or more extensive learning."

"The fear of the Lord is the beginning of wisdom; a good understanding
have all those who do God's commands."

Rabba said, "Holy Writ does not tell us that to study God's commands
shows a good understanding, but to do them. We must learn, however,
before we can be able to perform; and he who acts contrary through life
to the teachings of the Most High had better never have been born."

"The wise man is in his smallest actions great: the fool is in his
greatest actions small."

A pupil once inquired of his teacher, "What is real wisdom?" The teacher
replied, "To judge liberally, to think purely, and to love thy
neighbor." Another teacher answered, "The greatest wisdom is to know
thyself."

"Beware of conceit and pride of learning; learn thy tongue to utter, 'I
do not know.'"

If a man devotes himself to study, and becomes learned, to the delight
and gratification of his teachers, and yet is modest in conversation
with less intelligent people, honest in his dealings, truthful in his
daily walks, the people say, "Happy is the father who allowed him to
study God's law; happy the teachers who instructed him in the ways of
truth; how beautiful are his ways; how meritorious his deeds! Of such an
one the Bible says, 'He said to me, Thou art my servant; oh, Israel,
through thee am I glorified.'"

But when a man devotes himself to study, and becomes learned, yet is
disdainful with those less educated than himself, and is not particular
in his dealings with his fellows, then the people say of him, "Woe to
the father who allowed him to study God's law; woe to those who
instructed him; how censurable is his conduct; how loathsome are his
ways! 'Tis of such an one the Bible says, 'And from his country the
people of the Lord departed.'"

* * * * *

When souls stand at the judgment-seat of God, the poor, the rich, and
the wicked each are severally asked what excuse they can offer for not
having studied the law. If the poor man pleads his poverty he is
reminded of Hillel. Though Hillel's earnings were small he gave half
each day to gain admittance to the college.

When the rich man is questioned, and answers that the care of his
fortune occupied his time, he is told that Rabbi Eleazer possessed a
thousand forests and a thousand ships, and yet abandoned all the
luxuries of wealth and journeyed from town to town searching and
expounding the law.

When the wicked man pleads temptation as an excuse for his evil course,
he is asked if he has been more tempted than Joseph, more cruelly tried
than he was, with good or evil fortune.

Yet though we are commanded to study God's law, we are not to make of it
a burden; neither are we to neglect for the sake of study any other duty
or reasonable recreation. "Why," once asked a pupil, "is 'thou shalt
gather in thy corn in its season' a Scriptural command? Would not the
people gather their corn when ripe as a matter of course? The command is
superfluous."

"Not so," replied the Rabbis; "the corn might belong to a man who for
the sake of study would neglect work. Work is holy and honorable in
God's sight, and He would not have men fail to perform their daily
duties even for the study of His law."

* * * * *

Bless God for the good as well as for the evil. When you hear of a death
say, "Blessed is the righteous Judge."

Prayer is Israel's only weapon, a weapon inherited from its fathers, a
weapon proved in a thousand battles. Even when the gates of prayer are
shut in heaven, those of tears are open.

We read that in the contest with Amalek, when Moses lifted up his arms
Israel prevailed. Did Moses's hands affect the war, to make it or to
break it? No; but while the ones of Israel look upward with humble heart
to the Great Father in Heaven, no evil can prevail against them.

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