Hebraic Literature 33

Hebraic Literature 33

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.

 

"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

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