and so on.
The last day of the month is called, "The little Day of Atonement," and it is fit and proper to do penance on that day. On the first day of the month it is a pious act to prepare an extra dish for dinner in honor of the day. God has given the first of the month (as a festival) more for women than for men, because the three annual festivals are according to the three patriarchs, Abraham, Isaac, and Jacob, and because the twelve months are according to the twelve tribes; and as the tribes sinned in the matter of the golden calf, and the women were unwilling to give up their golden earrings for that idolatrous purpose, therefore they deserved that God should give them as their reward the first days of the twelve months, according to the number of the tribes.
Kitzur Sh'lh, fol. 72, col. 1.
It is a very pious act to bless the moon at the close of the Sabbath, when one is dressed in his best attire and perfumed. If the blessing is to be performed on the evening of an ordinary week-day the best dress is to be worn. According to the Kabbalists the blessings upon the moon are not to be said till seven full days after her birth, but, according to later authorities, this may be done after three days. The reason for not performing this monthly service under a roof, but in the open air, is because it is considered as a reception of the presence of the Shechinah, and it would not be respectful so to do anywhere but in the open air. It depends very much upon circumstances when and where the new moon is to be consecrated, and also upon one's own predisposition, for authorities differ. We will close these remarks with the conclusion of the Kitzur Sh'lu on the subject, which, at p. 72, col. 2, runs thus:—
"When about to sanctify the new moon, one should straighten his feet (as at the Shemonah-esreh) and give one glance at the moon before he begins to repeat the ritual blessing, and having commenced it he should not look at her at all. Thus should he begin—'In the united name of the Holy and Blessed One and His Shechinah, through that Hidden and Concealed One! and in the name of all Israel!' Then he is to proceed with the 'Form of Prayer for the New Moon;' word for word, without haste, but with solemn deliberation, and when he repeats—
"'Blessed is thy Former, blessed is thy Maker, blessed is thy Possessor, blessed is thy Creator.'
"He is to meditate on the initials of the four divine epithets which form 'Jacob,' for the moon, which is called 'the lesser light,' is his emblem or symbol, and he is also called 'little' (see Amos vii. 2). This he is to repeat three times. He is to skip three times while repeating thrice the following sentence, and after repeating three times forward and backward: thus (forward)—'Fear and dread shall fall upon them by the greatness of Thine arm; they shall be as still as a stone;' thus (backward)—'Still as a stone may they be; by the greatness of Thine arm may fear and dread fall on them;' he then is to say to his neighbor three times, 'Peace be unto you,' and the neighbor is to respond three times, 'Unto you be peace.' Then he is to say three times (very loudly), 'David, the king of Israel, liveth and existeth!' and finally, he is to say three times—
"'May a good omen and good luck be upon us and upon all Israel! Amen.'"
It was said of Rabbi Tarphon, that though a very wealthy man, he was not charitable according to his means. One time Rabbi Akiba said to him. "Shall I invest some money for thee in real estate, in a manner which will be very profitable?" Rabbi Tarphon answered in the affirmative, and brought to Rabbi Akiba four thousand denars in gold, to be so applied. Rabbi Akiba immediately distributed the same among the poor. Some time after this Rabbi Tarphon met Rabbi Akiba, and asked him where the real estate which he had bought for him was situated. Akiba led his friend to the college, and showed him a little boy, who recited for them the 112th psalm. When he reached the ninth verse, "He distributeth, he giveth to the needy, his righteousness endureth forever."
"There," said Akiba, "thy property is with David, the king of Israel, who said, 'he distributeth, he giveth to the needy.'"
"And wherefore hast thou done this?" asked Tarphon.
"Knowest thou not," answered Rabbi Akiba, "how Nakdimon, the son of Guryon, was punished because he gave not according to his means?"
"Well," returned the other, "why didst thou not tell me this; could I not have distributed my means without thy aid?"
"Nay," said Akiba, "it is a greater virtue to cause another to give than to give one's self."
Rabbi Jochanan, the son of Lakkai, was once riding outside of Jerusalem, and his pupils had followed him. They saw a poor woman collecting the grain which dropped from the mouths and troughs of some feeding cattle, belonging to Arabs. When she saw the Rabbi, she addressed him in these brief words, "O Rabbi, assist me." He replied, "My daughter, whose daughter art thou?" "I am the daughter of Nakdimon, the son of Guryon," she answered.
"Why, what has become of thy father's money?" asked the Rabbi; "the amount which thou didst receive as a dowry on thy wedding day?"
"Ah," she replied, "is there not a saying in Jerusalem, 'The salt was wanting to the money?'"
"And thy husband's money," continued the Rabbi; "what of that?"
"That followed the other," she answered; "I have lost them both."
The Rabbi turned to his scholars and said:—
"I remember, when I signed her marriage contract, her father gave her as a dowry one million golden denars, and her husband was wealthy in addition thereto."
The Rabbi sympathized with the woman, helped her, and wept for her.
"Happy are ye, oh sons of Israel," he said; "as long as ye perform the will of God naught can conquer ye; but if ye fail to fulfill His wishes, even the cattle are superior to ye."
Nachum, whatever occurred to him, was in the habit of saying, "This too is for the best." In his old age he became blind; both of his hands and both of his legs were amputated, and the trunk of his body was covered with a sore inflammation. His scholars said to him, "If thou art a righteous man, why art thou so sorely afflicted?"
"All this," he answered, "I brought upon myself. Once I was traveling to the house of my father-in-law, and I had with me thirty asses laden with provisions and all manner of precious articles. A man by the wayside called to me, 'O Rabbi, assist me.' I told him to wait until I unloaded my asses. When that time arrived and I had removed their burdens from my beasts, I found to my sorrow that the poor man had fallen and expired. I threw myself upon his body and wept bitterly. 'Let these eyes, which had no pity on thee, be blind,' I said; 'these hands that delayed to assist thee, let them be cut off, and also these feet, which did not run to aid thee,' And yet I was not satisfied until I prayed that my whole body might be stricken with a sore inflammation. Rabbi Akiba said to me, 'Woe to me that I find thee in this state! But I replied, 'Happy to thee that thou meetest me in this state, for through this I hope that my iniquity may be forgiven, and all my righteous deeds still remain recorded to gain me a reward of life eternal in the future world.'"
Rabbi Janay upon seeing a man bestowing alms in a public place, said, "Thou hadst better not have given at all, than to have bestowed alms so openly and put the poor man to shame."
"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.
"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.