"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.