"... 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.
"And Moses made a serpent of brass and put it upon a pole; and it came
to pass that if a serpent had bitten any man, when he beheld the serpent
of brass he lived."
Had the brazen serpent the power of killing or of giving life? No; but
while Israel looks upward to the Great Father in Heaven, He will grant
life.
"Has God pleasure in the meat and blood of sacrifices?" ask the
prophets.
No. He has not so much ordained as permitted them. "It is for
yourselves," He says; "not for me, that ye offer."
A king had a son whom he daily discovered carousing with dissolute
companions, eating and drinking. "Eat at my table," said the king; "eat
and drink, my son, even as pleaseth thee; but let it be at my table, and
not with dissolute companions."
The people loved sacrificing, and they made offerings to strange gods;
therefore, God said to them: "If ye will sacrifice, bring your offerings
at least to me."
Scripture ordains that the Hebrew slave who loves his bondage shall have
his ears pierced against the doorpost. Why?
Because that ear heard from Sinai's heights these words: "They are my
servants; they shall not be sold as bondsmen." My servants, and not lay
servant's servants; therefore, pierce the ear of the one who loves his
bondage and rejects the freedom offered him.
He who sacrifices a whole offering shall be rewarded for a whole
offering; he who offers a burnt-offering shall have the reward of a
burnt-offering; but he who offers humility to God and man shall receive
as great a reward as though he had offered all the sacrifices in the
world.
* * * * *
The God of Abraham will help the one who appoints a certain place to
pray to the Lord.
Rabbi Henah said, "When such a man dies they will say of him, 'A pious
man, a meek man, hath died; he followed the example of our father
Abraham.'"
How do we know that Abraham appointed a certain place to pray?
"Abraham rose early in the morning and went to the place where he stood
before the Lord."
Rabbi Chelboh said, "We should not hurry when we leave a place of
worship."
"This," said Abayyeh, "is in reference to leaving a place of worship;
but we should certainly hasten on our way thither, as it is written,
'Let us know and hasten to serve the Lord.'"
Rabbi Zabid said, "When I used to see the Rabbis hurrying to a lecture
in their desire to obtain good seats, I thought to myself, 'they are
violating the Sabbath.' When, however, I heard Rabbi Tarphon say, 'One
should always hasten to perform a commandment even on the Sabbath,' as
it is written, 'They shall follow after the Lord when He roareth like a
lion,' I hurried also, in order to be early in attendance."
That place wherein we can best pray to God is His house; as it is
written:--
"To listen to the praises and prayers which Thy servant prays before
Thee." Alluding to the service in the house of God.
Said Rabin, the son of Ada, "Whence do we derive the tradition, that
when ten men are praying in the house of God the Divine Presence rests
among them?
"It is written, 'God stands in the assembly of the mighty.' That an
assembly or congregation consists of not less than ten, we learn from
God's words to Moses in regard to the spies who were sent out to view
the land of Canaan. 'How long,' said he, 'shall indulgence be given to
this evil congregation?' Now the spies numbered twelve men; but Joshua
and Caleb being true and faithful, there remained but ten to form the
'evil congregation.'"
"Whence do we derive the tradition that when even one studies the law,
the Divine Presence rests with him?"
"It is written, 'In every place where I shall permit my name to be
mentioned, I will come unto thee and I will bless thee.'"
* * * * *
Four biblical characters offered up their prayers in a careless,
unthinking manner; three of them God prospered; the other met with
sorrow. They were, Eleazer, the servant of Abraham; Caleb, the son of Ye
Phunneh; Saul, the son of Kish; and Jephtah the Giladite.
Eleazer prayed, "Let it come to pass that the maiden to whom I shall
say, 'Let down thy pitcher, I pray thee, that I may drink'; and she
shall say, 'Drink, and to thy camels also will I give drink'; shall be
the one Thou hast appointed for Thy servant Isaac."
Suppose a slave had appeared and answered all the requirement which
Eleazer proposed, would Abraham and Isaac have been satisfied? But God
prospered his mission, and "Rebecca came out."
Caleb said, "He that will smite Kiryath-sepher, and capture it, to him
will I give Achsah, my daughter, for wife."
Would he have given his daughter to a slave or a heathen?
But God prospered him, and "Othniel, the son of Keuaz, Caleb's younger
brother, conquered it, and he gave him Achsah, his daughter, for wife."
Saul said, "And it shall be that the man who killeth him (Goliath) will
the king enrich with great riches, and his daughter will he give him."
He ran the same risk as Caleb, and God was good to him also; and David,
the son of Jesse, accomplished that for which he had prayed.
Jephtah expressed himself thus: "If thou wilt indeed deliver the
children of Amon into my hand, then shall it be that whatsoever cometh
forth out of the doors of my house to meet me when I return in peace
from the children of Amon, shall belong to the Lord, and I will offer it
up for a burnt-offering."
Supposing an ass, or a dog, or a cat, had first met him upon his return,
would he have sacrificed it for a burnt-offering? God did not prosper
this risk, and the Bible says, "And Jephtah came to Mizpah unto his
house, and behold his daughter came out to meet him."
Said Rabbi Simon ben Jochai, "The requests of three persons were granted
before they had finished their prayers--Eleazer, Moses, and Solomon.
"In regard to Eleazer we learn, 'And before he had yet finished speaking
that, behold Rebecca came out.'
"In regard to Moses, we find, 'And it came to pass when he had made an
end of speaking all these words, that the ground that was under them was
cloven asunder, and the earth opened her mouth and swallowed them.'"
(Korach and his company.)
"In regard to Solomon, we find, 'And just when Solomon had made an end
of praying, a fire came down,'" etc.
* * * * *
Rabbi Jochanan said in the name of Rabbi Joseh, "To those who delight in
the Sabbath shall God give inheritance without end. As it is written,
'Then shalt thou find delight in the Lord,' etc. 'And I will cause thee
to enjoy the inheritance of Jacob, thy father.' Not as it was promised
to Abraham, 'Arise and walk through the land to its length and breadth.'
Not as it was promised to Isaac, 'I will give thee all that this land
contains'; but as it was promised to Jacob, 'And thou shalt spread
abroad, to the West, and to the East, to the North, and to the South.'"
Rabbi Jehudah said that if the Israelites had strictly observed the
first Sabbath, after the command to sanctify the seventh day had been
given, they would have been spared captivity; as it is written, "And it
came to pass on the seventh day, that there went out some of the people
to gather (the Mannah), but they found nothing." And in the next chapter
we find, "Then came Amalek, and fought with Israel in Rephidim."
* * * * *
One Joseph, a Jew, who honored the Sabbath, had a very rich neighbor,
who was a firm believer in astrology. He was told by one of the
professional astrologers that his wealth would become Joseph's. He
therefore sold his estate, and bought with the proceeds a large diamond,
which he sewed in his turban, saying, "Joseph can never obtain this." It
so happened, however, that while standing one day upon the deck of a
ship in which he was crossing the sea, a heavy wind arose and carried
the turban from his head. A fish swallowed the diamond, and being caught
and exposed for sale in the market, was purchased by Joseph to supply
his table on the Sabbath eve. Of course, upon opening it he discovered
the diamond.
Rabbi Ishmael, the son of Joshua, was asked, "How did the rich people of
the land of Israel become so wealthy?" He answered, "They gave their
tithes in due season, as it is written, 'Thou shalt give tithes, in
order that thou mayest become rich.'" "But," answered his questioner,
"tithes were given to the Levites, only while the holy temple existed.
What merit did they possess while they dwelt in Babel, that they became
wealthy there also?" "Because," replied the Rabbi, "they honored the
Holy Law by expounding it." "But in other countries, where they did not
expound the Law, how did they deserve wealth?" "By honoring the
Sabbath," was the answer.
Rabbi Achiya, the son of Abah, said, "I sojourned once in Ludik, and was
entertained by a certain wealthy man on the Sabbath day. The table was
spread with a sumptuous repast, and the dishes were of silver and gold.
Before making a blessing over the meal the master of the house said,
'Unto the Lord belongeth the earth, with all that it contains.' After
the blessing he said, 'The heavens are the heavens of the Lord, but the
earth hath He given to the children of men.' I said to my host, 'I trust
you will excuse me, my dear sir, if I take the liberty of asking you how
you have merited this prosperity?' He answered, 'I was formerly a
butcher, and I always selected the finest cattle to be killed for the
Sabbath, in order that the people might have the best meat on that day.
To this, I believe firmly, I owe my prosperity.' I replied, 'Blessed be
the Lord, that He hath given thee all this.'"
The Governor Turnusrupis once asked Rabbi Akiba, "What is this day you
call the Sabbath more than any other day?" The Rabbi responded, "What
art thou more than any other person?" "I am superior to others," he
replied, "because the emperor has appointed me governor over them."
Then said Akiba, "The Lord our God, who is greater than your emperor,
has appointed the Sabbath day to be holier than the other days."
When man leaves the synagogue for his home an angel of good and an angel
of evil accompany him. If he finds the table spread in his house, the
Sabbath lamps lighted, and his wife and children in festive garments
ready to bless the holy day of rest, then the good angel says:--
"May the next Sabbath and all thy Sabbaths be like this. Peace unto this
dwelling, peace;" and the angel of evil is forced to say, "Amen!"
But if the house is not ready, if no preparations have been made to
greet the Sabbath, if no heart within the dwelling has sung, "Come, my
beloved, to meet the bride; the presence of the Sabbath let us receive;"
then the angel of evil speaks and says:--
"May all thy Sabbaths be like this;" and the weeping angel of goodness,
responds, "Amen!"
Samson sinned against the Lord through his eyes, as it is written, "I
have seen a woman of the daughters of the Philistines.... This one take
for me, for she pleaseth in my eyes." Therefore through his eyes was he
punished, as it is written, "And the Philistines seized him, and put out
his eyes."
Abshalom was proud of his hair. "And like Abshalom there was no man as
handsome in all Israel, so that he was greatly praised; from the sole of
his foot up to the crown of his head there was no blemish on him. And
when he shaved off the hair of his head, and it was at the end of every
year that he shaved it off, because it was too heavy on him so that he
had to shave it off, he weighed the hair of his head at two hundred
shekels by the king's weight." Therefore by his hair was he hanged.
Miriam waited for Moses one hour (when he was in the box of bulrushes).
Therefore the Israelites waited for Miriam seven days, when she became
leprous. "And the people did not set forward until Miriam was brought in
again."
Joseph buried his father. "And Joseph went up to bury his father." There
was none greater among the children of Israel than Joseph. Moses
excelled him afterward, however; therefore we find, "And Moses took the
bones of Joseph with him." But the world has seen none greater than
Moses, therefore 'tis written, "And He (God) buried him in the valley."
* * * * *
When trouble and sorrow become the portion of Israel, and the
fainthearted separate from their people, two angels lay their hands upon
the head of him who withdraws, saying, "This one shall not see the
comfort of the congregation."
When trouble comes to the congregation it is not right for a man to say,
"I will go home; I will eat and drink; and things shall be peaceful to
me;" 'tis of such a one that the holy book speaks, saying, "And behold
there is gladness and joy; slaying of oxen, and killing of sheep; eating
of flesh, and drinking of wine. 'Let us eat and drink, for to-morrow we
must die.' And it was revealed in my ears by the Lord of Hosts; surely
the iniquity shall not be forgiven ye until ye die."
Our teacher, Moses, always bore his share in the troubles of the
congregation, as it is written, "They took a stone and put it under
him." Could they not have given him a chair or a cushion? But then he
said, "Since the Israelites are in trouble (during the war with Amalek)
lo, I will bear my part with them, for he who bears his portion of the
burden will live to enjoy the hour of consolation. Woe to the one who
thinks, 'Ah, well, I will neglect my duty; who can know whether I bear
my part or not;' even the stones of his house, aye, the limbs of the
trees, shall testify against him, as it is written, 'For the stones will
cry from the wall, and the limbs of the trees will testify.'"
* * * * *
Rabbi Meir said, "When a man teaches his son a trade, he should pray to
the Possessor of the world, the Dispenser of wealth and poverty; for in
every trade and pursuit of life both the rich and the poor are to be
found. It is folly for one to say, 'This is a bad trade, it will not
afford me a living;' because he will find many well to do in the same
occupation. Neither should a successful man boast and say, 'This is a
great trade, a glorious art, it has made me wealthy;' because many
working in the same line as himself have found but poverty. Let all
remember that everything is through the infinite mercy and wisdom of
God."
Rabbi Simon, the son of Eleazer, said, "Hast thou ever noted the fowls
of the air and beasts of the field how easily their maintenance is
provided for them; and yet they were only created to serve me. Now
should not I find a livelihood with even less trouble, for I was made to
serve my fellow-creatures? But, alas! I sinned against my Creator,
therefore am I punished with poverty and obliged to labor."
Rabbi Judah said, "Most mule-drivers are cruel. They beat their poor
beasts unmercifully. Most camel-drivers are upright. They travel through
deserts and dangerous places, and have time for meditation and thoughts
of God. The majority of seamen are religious. Their daily peril makes
them so. The best doctors are deserving of punishment. In the pursuit of
knowledge they experiment on their patients, and often with fatal
results. The best of butchers deserve to be rated with the Amalekites,
they are accustomed to blood and cruelty; as it is written of the
Amalekites, 'How he met thee by the way and smote the hindmost of thee,
and that were feeble behind thee, when thou wast faint and weary.'"
* * * * *
Man is born with his hands clenched; he dies with his hands wide open.
Entering life he desires to grasp everything; leaving the world, all
that he possessed has slipped away.
Even as a fox is man; as a fox which seeing a fine vineyard lusted after
its grapes. But the palings were placed at narrow distances, and the fox
was too bulky to creep between them. For three days he fasted, and when
he had grown thin he entered into the vineyard. He feasted upon the
grapes, forgetful of the morrow, of all things but his enjoyment; and
lo, he had again grown stout and was unable to leave the scene of his
feast. So for three days more he fasted, and when he had again grown
thin, he passed through the palings and stood outside the vineyard,
meagre as when he entered.
So with man; poor and naked he enters the world, poor and naked does he
leave.
Alexander wandered to the gates of Paradise and knocked for entrance.
"Who knocks?" demanded the guardian angel.
"Alexander."
"Who is Alexander?"
"Alexander--the Alexander--Alexander the Great--the conqueror of the
world."
"We know him not," replied the angel; "this is the Lord's gate, only the
righteous enter here."
Alexander begged for something to prove that he had reached the gates of
Paradise, and a small piece of a skull was given to him. He showed it to
his wise men, who placed it in one scale of a balance, Alexander poured
gold and silver into the other scale, but the small bone weighed
heavier; he poured in more, adding his crown jewels, his diadem; but
still the bone outweighed them all. Then one of the wise men, taking a
grain of dust from the ground placed that upon the bone, and lo, the
scale flew up.
The bone was that which surrounds the eye of man; the eye of man which
naught can satisfy save the dust which covers it in the grave.
* * * * *
When the righteous dies, 'tis earth that meets with loss. The jewel will
ever be a jewel, but it has passed from the possession of its former
owner. Well may the loser weep.
Life is a passing shadow, say the Scriptures. The shadow of a tower or a
tree; the shadow which prevails for a time? No; even as the shadow of a
bird in its flight, it passeth from our sight, and neither bird nor
shadow remains.
"My lover goes down into his garden, to the beds of spices, to wander
about in the garden and pluck roses." (Song of Songs).
The world is the garden of my lover, and he my lover is the King of
kings. Like a bed of fragrant spices is Israel, the sweet savour of
piety ascends on high, the perfume of learning lingers on the passing
breeze, and the bed of beauty is fenced round by gentle peace. The
plants flourish and put forth leaves, leaves giving grateful shelter to
those who suffer from the heats and disappointment of life, and my lover
seeking the most beautiful blossom, plucks the roses, the students of
the law, whose belief is their delight.
When the devouring flames seize upon the cedar, shall not the lowly
hyssop fear and tremble? When anglers draw the great leviathan from his
mighty deeps, what hope have the fish of the shallow pond? When the
fishing-line is dropped into the dashing torrent, can they feel secure,
the waters of the purling brook?
Mourn for those who are left; mourn not for the one taken by God from
earth. He has entered into the eternal rest, while we are bowed with
sorrow.
Rabbi Akiba was once traveling through the country, and he had with him
an ass, a rooster, and a lamp.
At nightfall he reached a village where he sought shelter for the night
without success.
"All that God does is done well," said the Rabbi, and proceeding toward
the forest he resolved to pass the night there. He lit his lamp, but the
wind extinguished it. "All that God does is done well," he said. The ass
and the rooster were devoured by wild beasts; yet still he said no more
than "All that God does is done well."
Next day he learned that a troop of the enemy's soldiers had passed
through the forest that night. If the ass had brayed, if the rooster had
crowed, or if the soldiers had seen his light he would surely have met
with death, therefore he said again, "All that God does is done well."
* * * * *
Once when Rabbi Gamliel, Rabbi Eleazer, the son of Azaria, Rabbi Judah,
and Rabbi Akiba were walking together, they heard the shouts and
laughter and joyous tones of a multitude of people at a distance. Four
of the Rabbis wept; but Akiba laughed aloud.
"Akiba," said the others to him, "wherefore laugh? These heathens who
worship idols live in peace, and are merry, while our holy city lies in
ruins; weep, do not laugh."
"For that very reason I laugh, and am glad," answered Rabbi Akiba. "If
God allows those who transgress His will to live happily on earth, how
infinitely great must be the happiness which He has stored up in the
world to come for those who observe His commands."
Upon another occasion these same Rabbis went up to Jerusalem. When they
reached Mount Zophim and saw the desolation about them they rent their
garments, and when they reached the spot where the Temple had stood and
saw a fox run out from the very site of the holy of holies four of them
wept bitterly; but again Rabbi Akiba appeared merry. His comrades again
rebuked him for this, to them, unseemly state of feeling.
"Ye ask me why I am merry," said he; "come now, tell me why ye weep?"
"Because the Bible tells us that a stranger (one not descended from
Aaron) who approaches the holy of holies shall be put to death, and now
behold the foxes make of it a dwelling-place. Why should we not weep?"
"Ye weep," returned Akiba, "from the very reason which causes my heart
to be glad. Is it not written, 'And testify to me, ye faithful
witnesses, Uriah, the priest, and Zachariah, the son of Berachiahu?' Now
what hath Uriah to do with Zachariah? Uriah lived during the existence
of the first Temple, and Zachariah during the second. Know ye not that
the prophecy of Uriah is compared to the prophecy of Zachariah. From
Uriah's prophecy we find, 'Therefore for your sake Zion will be plowed
as is a field, and Jerusalem will be a desolation, and the mount of Zion
shall be as a forest;' and in Zachariah we find, 'They will sit, the old
men and women, in the streets of Jerusalem.' Before the prophecy of
Uriah was accomplished I might have doubted the truth of Zachariah's
comforting words; but now that one has been accomplished, I feel assured
that the promises to Zachariah will also come to pass, therefore am I
glad."
"Thy words comfort us, Akiba," answered his companions. "May God ever
provide us comfort."
Still another time, when Rabbi Eleazer was very sick and his friends and
scholars were weeping for him, Rabbi Akiba appeared happy, and asked
them why they wept. "Because," they replied, "our beloved Rabbi is lying
between life and death." "Weep not, on the contrary be glad therefor,"
he answered. "If his wine did not grow sour, if his flag was not
stricken down, I might think that on earth he received the reward of his
righteousness; but now that I see my teacher suffering for what evil he
may have committed in this world, I rejoice. He hath taught us that the
most righteous among us commit some sin, therefore in the world to come
he will have peace."
* * * * *
While Rabbi Eleazer was sick, the four elders, Rabbi Tarphon, Rabbi
Joshua, Rabbi Eleazer, the son of Azoria, and Rabbi Akiba, called upon
him.
"Thou art better to Israel than the raindrops to earth, or the raindrops
are for this world only, while thou, my teacher, have helped the
ripening of fruit for this world and the next," said Rabbi Tarphon.
"Thou art better to Israel than the sun, for the sun is for this world
alone; thou hast given light for this world and the next," said Rabbi
Joshua.