ANDOVER-HARVARD LIBRARY
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ANDOVER-HARVARD THEOLOGICAL LIBRARY
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CAMBRIDGE, MASSACHUSETTS
lift of the
Haward Theological Review





RABBINIC WISDOM


Union Graded Series
For Jewish Religious Schools
COMMISSION ON JEWISH RELIGIOUS
EDUCATIONAL LITERATURE
of the Union of American Hebrew Congregations
and the Central Conference of
American Rabbis.
DR. DAVID PHILIPSON, Chairman
DR. H. G. ENELOW
DR. RUDOLPH GROSSMAN
DR. LOUIS GROSSMANN
DR. MAX HELLER
DR. EMIL G. HIRSCH
DR. KAUFMANN KOHLER
-RABBI JOSEPH S. KORNFELD
RABBI HARRY LEVI
RABBI DAVID MARX
DR. WILLIAM ROSENAU
DR. SAMUEL SCHULMAN
DR. ABRAM SIMON
RABBI GEORGE ZEPIN, Secretary


RABBINIC WISDOM
BY
JENNIE REIZENSTEIN
Illustrated
CINCINNATI
THE UNION OF AMERICAN HEBREW CONGREGATIONS
1921
Tone Vieran or summer homes Coromansson


PREFACE
This book contains sayings and stories culled from
the wide range of Rabbinical literature. It is one of
the few attempts thus far made to put Talmudic mater-
ial to pedagogic and inspirational uses. The teacher
in the religious school might with profit ask his pupils
to read one of these selections in order to furnish con-
crete, though often unfamiliar, illustration for the
lesson to be taught. Nor can it be denied that, apart
from pedagogic utility, this publication will serve as
a religio-ethical reader. Miss Reizenstein does not
claim to have translated the material she presents
from the original sources, but desires herewith to ex-
press her indebtedness to the men whose translations
of the Rabbinical literature into modern languages she
has used. Bringing to her task exceptional skill and
excellent judgment, coupled with valuable experience
as a teacher in both public and religious schools, Miss
Reizenstein has produced a book which will receive,
I feel certain, a hearty welcome at the hands, not only
of teachers and pupils, but also of a wider circle of
Jewish readers.
William Rosenau.
Baltimore, Md.


Table of Contents
vii
TABLE OF CONTENTS
Page
AMBITION..........
INDUSTRY...
MODERATION....
OMRATION.......................................
RIGHTEOUSNESS......
WISDOM
SIN..........
REPENTANCE.
ENTANCE......................................
HONESTY
INT I ................................
CHARITY..
N I I . .. . . . .. . . . . . . . . . . . . . . . . . . . . . . . . .
FORGIVENESS
GIVENESS.......................................
FORBEARANCE.
SYMPATHY
PATHY ...........................................
SERVICE..............
TICE.....
RESPECT FOR REAL WORTH
R TH..........................
PARENTAL CARE......
FILIAL PIETY.....
TY...................................••••
DUTIES TO ONE'S FELLOW MEN
FAITH IN MEN...
TRUST.........
GRATITUDE...............
LOYALTY...
AL TY...........................................
THE ONENESS OF GOD.........
...............................
THE PRESENCE OF GOD....
D .............................
GOD'S LOVINGKINDNESS TOWARD ISRAEL
ISRAEL AND THE LAW.....
ISRAEL AND THE NATIONS...
INTERPRETATION OF BIBLICAL PASSAGES.
THE SABBATH .....
MOSES..
SES..............................................
WIT AND WISDOM...
................................
QUAINT MIDRASHIC STORIES.
RIES..........................
INDEX
.........................................
99
110
116
127
133
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467778
192
201





RABBINIC WISDOM
AMBITION
SURMOUNTING DIFFICULTIES
the means He laborted him
When the famous Hillel was a young man, he
ardently desired an opportunity to devote himself to
the study of the Law. Since he was extremely poor,
he was unable to gratify his passionate wish.
But at last he saw the means whereby he might
carry out the desire of his heart. He labored as hard
as his strength would permit and supported himself
with the half of his meagre wages, while the remaining
portion he offered to the doorkeeper of the school of
learning.
“This is for you,” said he, “if you will permit me
to enter and sit in the assembly, so that I may hear
the words of the wise.”
For several days the young man pursued this
course, but in a short time his slender means were
exhausted and he had not enough even to buy bread.
It was not the thought of hunger that discouraged
him. It was the doorkeeper's stern refusal to allow
him to enter the school which grieved him more than
all else.
But his grim determination helped him out of the
difficulty. Climbing up to one of the windows of the


Rabbinic Widsom
building, he lay on the outer sill where he could see
and hear.
It was the eve of the Sabbath and bitterly cold.
The next morning the rabbis came as usual to the
academy, and though the sky was clear, the room
seemed unusually dark. Looking about for the cause
of the dimness, they discovered a human form on the
outer sill, covered over with snow! It was the half
frozen body of poor Hillel, who had lain there all night.
Though it was the Sabbath, the good rabbis thought
it no sin to kindle a fire and otherwise busy themselves
to prepare food and drink for the homeless stranger.
Years later, when a man pleaded poverty as an
excuse for not studying the Law, he was asked, “Are
you poorer than Hillel?” and the story of the young
student's unconquerable will was cited as an example
of finding a way.
gg
LEARNING IS GREATER THAN GOLD
Hyrcanus was a very rich man who owned vast
fields and great herds of cattle.
It was his custom to work daily in his fields to-
gether with his sons. He had noticed for some days
that one of his sons, Eliezer, looked sad and troubled
and he asked him the cause of his low spirits. The
young man began to weep and the father, thinking
that he was unhappy in the work assigned to him,
gave him a different task. But the cause of the un-
happiness was, apparently, not removed. Finally, as
the father insisted upon an explanation, the young man
declared, amidst tears which he was unable to control:
"I wish, with all my heart, to study the Law.”


Ambition
The father, amazed at the ardor of his son's desire,
endeavored to dissuade him, since he had already
attained the age of twenty-eight years. Rather let
Eliezer get married, and perhaps his sons, in the course
of time, might dedicate themselves to the study of the
Law.

bir
DELL Vrach
My Kostelaiochten
GUNDUA
AMAZLARIMIDINA PRIMAR
The young man made no reply, but was so obsessed
with the one thought which pursued him that he could
neither eat nor sleep.
But soon after, while he was wandering in the
fields, a voice seemed to say, “Why weepest thou? If
thou thirstest for the study of the Law, flee to Jerusalem
to the school of the famous master Ben Zakkai.”
Eliezer acted upon this thought as though it had
been an inspiration. Secretly he fled to Jerusalem
without making his departure known to any one.


Rabbinic Wisdom
nothing, i to comorkable P
After he had reached the doors of the academy, he
stood speechless on the threshold, while the master,
addressing him, inquired as to the cause of his distress.
“I weep,” said Eliezer, “because of my ignorance.
It is my ardent wish to study."
"Have you studied at all?" asked the master
gently. “Can you recite the Shema?"
“I know nothing, nothing," sobbed the suppliant.
The good master endeavored to comfort him and
began the instruction. Eliezer made remarkable prog-
ress and such was his zeal that in the course of time he
far outstripped the other students. After the lapse of
a few years he was recognized as one of the great
masters of the Law.
In the meantime the brothers of Eliezer tried to
induce their father to disinherit him. They painted
his conduct in the blackest colors and left Hyrcanus
no peace until he consented to their plans.
Thereupon Hyrcanus journeyed to Jerusalem for
the purpose of legalizing the disinheritance. Several
of his friends, who had come to meet him, conducted
him to the house of Ben Zakkai, who was entertaining
the most distinguished men of Jerusalem at a ban-
quet. Hyrcanus was welcomed and seated beside
Eliezer, whom he did not recognize, for the young
man's appearance had greatly changed during his few
years' absence from home.
In the course of the banquet, Ben Zakkai turned to
Eliezer and said, “My son, it is now time to pour out
the streams of your wisdom. Rise, and discourse upon
the Sacred Scriptures."
"Master,” responded Eliezer humbly, “a cistern
can send forth only such waters as have been poured
into it. What can I say that is unknown to you?”


Ambition
“My son,” answered the master, “the spring pours
out its waters, and more is yet forthcoming. Rise and
discourse upon the Law.”
Obedient to his master's command, Eliezer began
a learned discourse. His eyes burned with the light
of inspiration, while from his lips flowed streams of
wisdom.
The master, carried away with admiration, kissed
his brilliant pupil on the forehead, exclaiming, “O
blessed son of Hyrcanus! Happy is Israel, that boasts
such a master!"
Hyrcanus sprang up in astonishment. “Of whom
do you speak?”
"Of your son,” replied Ben Zakkai, “Eliezer, who
stands at your side.”
The father, recognizing his son at last, embraced
him and cried, “Happy am I, who possess such a son!
I came to Jerusalem to disinherit you, but now your
brothers shall be disinherited, and to you alone shall
be my possessions!” .
"Nay, father, let it not be so," replied the son.
"Had I desired fields and cattle, I would have asked
for them in my prayers to God, the Master of the
earth. Had I desired gold, I would have prayed for
it, for God is the Master of riches. But my
desire and my
prayers were
for the study
of His Word.
God has answer-
ed my prayer
and this suffices
me."


Industry
REWARD ACCORDING TO DEEDS
A king who owned a beautiful garden had a high
tower erected in the midst of it. Many workmen were
commanded to take part in the building of the tower.
Those who labored faithfully were to receive good
wages, but those who were idle or negligent were to
be thrown into prison. Who is the king? The Lord
of the Universe. What is the garden? The world,
in which the Israelites have been commanded to obey
the Law. What is the reward for their labors? Para-
dise, which the righteous earn by meritorious works.
And the prison? Punishment after death for neglecting
the duties of this world.
gg
ALL HONEST EFFORT HAS ITS USES
One of the greatest teachers of the academy at
Jamnia, which was established after the destruction
of the second Temple, was in the habit of saying: “I,
am a creature of God; even
so is my neighbor. My
work is in the town; his
in the field. He goes early
to his labors; I to mine.
He could not undertake
my work, nor I his. He
has had little opportunity for study, while it has been
my fortune to learn much. But it matters not if one
has learned much or little as long as one's thoughts
are turned to God.”


Industry
WORK IS A DUTY
The prophet Elijah, in the course of his journeys,
entered into conversation with a man who was deeply
learned in the Written Law, but had only a super-
ficial knowledge of the Oral Law, the commentary
upon the Scriptures.
“Master,” said he, “I would ask some questions
of thee, but I fear to arouse thy displeasure.”
"Speak freely. How can I be displeased when thou
speakest of the Holy Word!” replied Elijah.
“Master, it is written in the Law that God pro-
videth food for all His creatures; why then doth He
not give bread to man?”
"My son,” replied the prophet, “it is ordained that
man shall labor, and God will then bless the work of
his hands. Man would not be worthy of a blessing
were he to spend his days in idleness, for work is a
command of God. Man's ability to think and reason
is a heritage by means of which he may fulfill his labors.
Rob man of reason and judgment, and he becometh a
beast, unable to provide for his daily needs.”
பு
THE REWARD OF LABOR
Rabbi Tarphon said, “The day is short; the labor
is great. The workmen are lazy, and the master is
urgent. It is not the duty of a single person to com-
plete the whole work, but no one is free to exempt
himself therefrom. The Master pays well; the reward
of the righteous is forthcoming in the future world."


10
Rabbinic Wisdom
MODERATION
GUARD THY TONGUE
Solomon in his wisdom declared that all the good
and charitable acts which man may perform will not
suffice to absolve him from the sins of his lips. There-
fore let man take heed lest he utter slander, for the
tongue is the most unruly member and is judged
according to its deserts.
gg
NEGLECTED OPPORTUNITY
"Moreover he hath not seen the sun, nor known it.”—Eccle-
siastes 6:5.
Two men were making a sea voyage. When the
vessel anchored at a harbor, one of them disembarked
and entered the town where there was much of interest
to see and to do. Returning to the ship, he asked his
companion, “Why didst thou not also go up to the
city?"
“What didst thou see there?"
“There was much to eat and to drink and many
forms of entertainment."
“Didst thou take advantage of these pleasures?"
"No."
“Then am I not better off than thou for not having
left my place?”


Moderation
11
RISING ABOVE SORROWS
After the destruction of Jerusalem, a number of
grief-stricken inhabitants, overpowered by the agon-
izing remembrance of the suffering they had witnessed,
determined to partake no more of meat or wine.
Rabbi Joshua, who disapproved of this extreme
form of renunciation, which from day to day had been
gaining more adherents, engaged in the following
argument:
"My friends, what is your object in abstaining
from meat and wine?”
"Master," they replied, weeping bitterly, "how
can we do otherwise? It was the custom to offer the
flesh of animals upon
the altar; now the
altar is no more.
Wine, too, we were
accustomed to pour
out as a libation to
the Lord; now we
are no longer per-
mitted to do so.”
“Then you should
refrain from eating
bread also, since it
was the custom to
bring meal offerings."
"Master, it is so. We will eat no more bread.
Henceforth fruits shall be our nourishment.”
“But the first gatherings brought to the Temple
consisted of fruits.”
-
Mononen


12
Rabbinic Wisdom
G
AD
.
“You are right. We will eat only of those fruits.
which were not brought as offerings."
"Then you should not even drink water, since
water too was used in the sacrifice.”
The mourners were silent, for they knew not what
to answer. .
Rabbi Joshua
then continued,
"I will not coun-
sel you to cease
all mourning,
since our sorrows
are too deep to
be cast lightly
aside. But exces-
sive grief is
wrong, for under its crushing force man would cease
to exist. Let us not forget the sorrows we have shared,
but at the same time let us endeavor to rise above
them and take up with patience and fortitude the
duties which God would have us assume.”

INITIATIVE
Han
1
)
COS
g
I
WEALTH IS OFTEN USELESS
In Jerusalem there lived a wealthy woman named
Martha, who was accustomed to every luxury and ex-
travagance. The most delicate of perfumes wafted


Moderation
from her person, and her feet rested on the softest and
most costly of carpets. When famine threatened the
Holy City, the selfish woman, secure in the possession
of her vast fortune, remained indifferent to the suf-
ferings of her fellow citizens.
One day she gave her maid a handful of coins,
saying: “Go and buy me bread, made of the finest
flour.”
The maid returned and reported that there was
none of that quality to be had, but that she could
secure loaves of a coarser kind.
“Then bring me those," said the woman with a
sigh.
The maid came back saying that this bread had
been sold, and that the only loaves to be had were
made of the very coarsest flour. The mistress fretfully
bade her go and secure one.
This attempt too was without result, for by this
time no bread of any kind was left in the besieged city.
Alarmed at this report, Martha determined to go
herself and see what money could buy.
Unused to the hard
stones of the streets,
her delicate feet re-
fused to carry her any
further. She sank
fainting to the
ground. Casting her gold and jewels upon the street,
she cried, “This idle wealth can not secure for me
even a piece of bread!"
Thus the prophet's words were fulfilled, “Their
silver and their gold shall not be able to deliver them on
the day of the wrath of the Lord.” Ezekiel 7:19.


Rabbinic Wisdom
LIFE AS A VOYAGE
There was once a great ship which had been sailing
for many days upon the seas. Before it reached its
destination, a strong wind drove it from its course,
and it drifted to the shore of a beautiful island. The
passengers were of different opinions as to whether or
not they should leave the ship to explore the island.
They divided themselves into five parties.
The first party determined not to leave the ship.
“We will remain on board,” said they. “A fair wind

Ti
may arise, the anchor may be raised and the ship may
sail on, leaving us behind. We must forego the pleasure
of examining the lovely island; safety counsels that
we remain where we are."
.
The second party determined to go ashore for a short
time to enjoy the perfume of the flowers and partake
of the delicious fruits. They did so, returning in good
time, all the better for having refreshed themselves.
The third party also visited the island, but they
gave so little heed to the flying minutes that they
reached the ship just as the sailors were weighing
anchor. In the confusion, many lost their places and
had to content themselves with less comfortable quar-


Rabbinic Wisdom
RIGHTEOUSNESS
GREATNESS IS RELATIVE
"Noah was in his generation a man righteous and whole-
hearted.”—Genesis 6:9.
Although Noah was perfect in his generation,
maintained Rabbi Judah, yet, had he lived in the time
of Moses or Samuel, he would not have been accounted
as such. Among the blind, he who is possessed of one
eye is considered of perfect vision.
On the other hand, Rabbi Nehemiah contended
that if Noah was considered righteous in his genera-
tion, how much more would he have been considered
righteous had he lived in the time of Moses or Samuel.
As, for example, if a virtuous man lives among thieves
without sharing their wicked ways, how much more
virtuous would he be were he to dwell among the
righteous.
gg
THE ORGANS WHICH MAN CONTROLS
Said Rabbi Levi, “Man possesses six faculties.
Over three of them he exercises entire control. The
other three he can not altogether govern. The eyes,
the ears, and the nose are not within his power, for
he must see and hear and smell whether he will
or no. But the mouth, the hands, and the feet are
under his control. He can speak words of wisdom or,
if he chooses, words of slander. He can teach his hands
to perform deeds of benevolence, or he can permit
them to rob and kill. His feet may wander into for-
bidden paths or he may guide them into the halls of
learning.”


Righteousness
PREFERABLE ALTERNATIVES
· "Better is a handful of quietness than both hands full of labour
and striving after wind.”—Ecclesiastes 4:6.
Better is he who has learned the Halacha and fol-
lowed its precepts, than he who has mastered the
Halacha together with all the ordinances, without
pondering over them.
Better is a handful of rest which the Sabbath
offers than both hands full of care in the six working
days.
God said, “Better is a handful of gifts to the poor
than two hands full of burnt offerings.”
THE CHOICE BETWEEN REWARD
AND PUNISHMENT
Thus taught Rabbi Simeon ben Judah: God sent
to Israel a loaf of bread and a rod fastened together
and said: “If you observe the Law, here is bread to
eat. But if you follow not its teaching, here is the rod
with which you shall be chastised.” The Prophet
Isaiah said: “If ye be willing and obedient, ye shall
eat the good of the land. But if ye refuse and rebel,
ye shall be devoured with the sword, for the mouth
of the Lord hath spoken.”—Isaiah 1:19, 20.
gg
THE PATH OF RIGHTEOUSNESS
IS PLEASANT
God showed to man two paths, the one for the
righteous, the other for sinners. The path of sinners
is full of thorns and nettles; that of the righteous is


18
Rabbinic Wisdom
strewn with pleasant herbs. They who have not eyes
to see enter the thorny path, and are torn and scratched
by briers. But those whose vision is clear choose the
path free from thorns. “He that walketh in his in-
tegrity as a just man, happy are his children after
him.”—Proverbs 20:7.
I
I
KNOWLEDGE THE BASIS OF
RIGHTEOUSNESS
David said, “The fear of the Lord is pure, enduring
forever.” Let a man learn Midrash, Halachoth, and
Haggadoth, but if his soul does not hate sin, he has
gained nothing.
A man said to his friend, “I have a thousand meas-
ures of grain, a thousand measures of oil, and a thou-
sand measures of wine.”
His friend answered
him, "Have you suffi-
cient space in which to
store these possessions?
If so, they are indeed
yours, but without a
place for them you have
nothing.”
wo Wisdom and
knowledge belong
to him who despises
wrongdoing, for the fear of the Lord is his treasure.
Isaiah declared, “Zion shall be redeemed with
justice, and they that return of her with righteous-
ness.”—Isaiah 1:27.


Righteousness
WAIT FOR THE END
“The day of death is better than the day of one's birth."
-Ecclesiastes 7:1.
Why? Because on the day of birth the life of man
is an unwritten page, but after his death the world
knows the good deeds that have been inscribed thereon.
Two ships sailed upon the high seas, one on its
way out of the harbor, the other about to enter it.
The onlookers rejoiced to see the outgoing vessel, but
watched the other with regret. Then one wiser than
the rest said, “I am moved by different emotions. One
should not rejoice at the sight of a vessel which is
about to set sail. Who knows what contrary winds and
storms it may encounter? Let us rather be glad to
welcome the vessel which returns to the harbor, for then
we can see it enter in safety after having successfully
weathered the storms of a long and dangerous voyage.”

!
LIR


Rabbinic Wisdom
THE RIGHTEOUS ARE THE CHOSEN
OF GOD
"Happy is the man whom Thou choosest.”—Psalms 65:5
And blessed also is the man who comes near to God,
though he be not chosen as were Abraham and Moses.
A Roman woman inquired of Rabbi Jose, “Can any-
one who so desires draw near to your God?”
The rabbi, instead of replying, offered her a basket
filled with figs, of which she selected a ripe one and
ate it.
Thereupon he said, “Thou knowest how to
choose. How much more does God understand it!
All those who live righteously God chooses and draws
nigh unto Himself.”


Wisdom
WISDOM
KNOWLEDGE IS GREATER
THAN WEALTH
“There is gold, and a multitude of rubies, but the lips of
knowledge are a precious jewel.”—Proverbs 20:15.
If a man has gold and silver, pearls and diamonds,
even all the treasures the world affords, and has no
knowledge, what does it profit him? If he lacks knowl-
edge, his possessions
are as nothing.
When gifts of gold
and silver were being
poured into the sanc-
tuary as free will offer-
ings, the soul of Moses
was troubled because
he had nothing to give.
Then God said to
him, "Truly the words
of thy lips are more
precious to me than
jewels.” It was then
that God singled out
Moses from among all men and imparted to him His
divine message.


Rabbinic Wisdom
LEARNING MORE DESIRABLE
THAN WEALTH
As Rabbi Jochanan was walking with several of
his friends, he stopped and pointed to a vineyard not
far away, saying, “That vineyard was once mine. I
sold it for the benefit of the poor in order that I might
be relieved of its care and devote my days to the
study of the Law.”
Continuing on his way, he presently called their
attention to a fine field, remarking, “That field, too,
was mine, but I sold
it in order that I
might have more
time for the study of
the Law.” Again
pointing to another
field which they
passed, the rabbi
said, “This was the
last piece of property
which I had, but I
disposed of it in order
to devote myself
wholly to the sacred
writings with nothing
to distract me from my chosen duties.”
The friends inquired anxiously what provisions the
good rabbi had made for his old age.
"Be not troubled,” he answered smilingly. “I
gladly relinquished those things which are of but
transitory worth for a service which will be rewarded
in eternity."

ORUM
The AB


Wisdom
THE POWER OF ENVIRONMENT
“He that walketh with wise men shall be wise; but the com-
panion of fools shall smart for it.”—Proverbs 13:20.
If a person enters a shop where spices are sold, his
garments become permeated with the fragrance thereof.
Let a man walk through a tannery, and the smell of
leather will cling to his garments.
If a man keep company with a wise man, others
will think him wise also. A companion of fools is
looked upon as a fool, likewise, else he would not be
found in their midst.
ge
LEARNING DIGNIFIES ALL MEN
Rabbi Simeon ben Jochai said: “There are three
crowns: the crown of learning, the crown of priesthood,
and the crown of royal dignity. The crown of priest-
hood was bestowed upon Aaron, the crown of royal
dignity upon David, but the crown of learning may
be the portion of any one who strives for it. He who
acquires it is regarded as though he has gained all
three, but he who fails to win the crown of learning
is unworthy, even though he be priest or king.'


Wisdom
25
WISDOM BETTER THAN GOLD
There were three brothers who went to King Solo-
mon for the purpose of learning the Torah. After
thirteen years they prepared to return to their homes,
and on the eve of their departure, King Solomon bade
his treasurer bring three hundred gold pieces. The
king said to the brothers, “Choose ye which ye would
have. I will give to each of you a hundred gold pieces
or three words of wisdom.” After consulting with one
another, they decided to take the gold.
When they had gone some distance on their way,
the youngest brother said, “What have we done? Did
we come hither to get gold or to learn the Law? Let
us return the money and learn wisdom in place of it.”
“If thou wouldst exchange the gold for three words
of wisdom, go thy way,” said the other two. “We will
not return."
The youngest son went back to King Solomon and
begged the master to take the gold and teach him fur-
ther. The king at once began his instruction: "My
son, when thou wouldst undertake a journey, be pre-
pared to depart with the coming of dawn, and go to
thy rest while it is yet day. This is the first word.
When thou seest a stream whose waters are swollen,
do not cross it, but wait until the waters subside.
This is the second word. Never reveal a secret to a
woman, not even thy wife. This is the third.”
The young man mounted his horse and followed
the path his brothers had taken. When he overtook
them, they asked, “What hast thou learned?”.
He replied, “The counsel I received is mine alone.”
When they had travelled for nine hours, the young-
est brother proposed that they remain in that place
for the night.


26
Rabbinic Wisdom
"See, there is a spring, and wood, and grass for
our horses. Let us stay till dawn breaks and then we
can resume our journey."
"Thou fool!” replied the brothers, "we knew thou
wast wanting in wisdom when thou gavest thy gold
for mere words. There is yet time for three miles'
travel, and we shall proceed." They did so.
The youngest brother cut wood, built a fire, and
prepared a frugal meal, while his horse grazed near by.
He constructed a rude shelter of bushes for himself
and the horse. Then he lay down and slept peacefully.
The other two proceeded until night overtook them,
but they could find no fodder for their horses nor wood
with which to build a fire. Snow began to fall and
since they were without protection, they and their
horses died of cold.
At dawn the next day the youngest brother, re-
freshed by his night's sleep, continued on his way.
Soon he discovered the bodies of his brothers. Weep-
ing and lamenting, he dug a grave and buried them.
He took the gold which had been their portion and
continued on his way. In the meantime the heat of
the sun melted the snow, and the waters which fed
the streams rose so high that he was unable to ford
the river. Dismounting, he waited until the waters
subsided. As he walked along the bank he looked
across the stream and saw two servants of King Solo-
mon leading their horses laden with gold.
"Why dost thou not cross over?” they cried to him.
"I am waiting until the waters abate,” he replied.
Not heeding his words, the two horsemen plunged
into the stream, but as they were in the midst of it
the current carried them down and they were drowned.


Wisdom
27
As soon as it was safe to cross, the young man pro-
ceeded on his way and soon reached his home.
He related to his brothers' wives the circumstances
of their husbands' death. As for himself, he bought
fields and vineyards and prospered greatly. When his
wife inquired where he had obtained his money, he
refused to satisfy her, but so insistent was she that
finally he related what had occurred.
One day, in the midst of a quarrel, the woman
cried, “Not enough that thou hast killed thy brothers,
now thou wouldst kill me.”
When the wives of his brothers heard this, they
went to the king and charged their brother-in-law
with murder. The king sentenced the accused to
death. But the doomed man begged to be permitted
to appear before the king, to whom he addressed the
following:
"My lord, I am one of the three brothers who were
thy disciples for thirteen years. I am the one who
returned the gold pieces which were thy gift in order
to exchange them for wisdom, and now it has caused
my death.”
The king recognized the truth of the young man's
statement and said, "Fear not. The money which
thou hast obtained from thy brothers is thine by
right, for the wisdom which thou didst acquire has
saved thee from death. Truly it is better to get wis-
dom than gold.”
The king gave the young man his freedom, and he
went his way rejoicing.


Rabbinic Wisdom
WISDOM ON LIFE’S PATH
An old man sat at the fork of a road. One path
was level at the beginning, but toward its end it was
overrun with briers and reeds. The other road was
tangled with briers and thorns at the beginning, but
it led finally into a smooth and unobstructed way.
He warned the passersby of the condition of the roads,
and they thanked him for his forethought.
So does Solomon sit at the road of wisdom, warning
Israel with the words, “So I hated life; because the
work that is wrought under the sun was grievous to
me; for all is vanity and a striving after wind"-all
but good deeds and penitence.
WISDOM—TO WHOM VOUCHSAFED?
A Roman matron asked Rabbi bar Chalafta, “Is
it true that 'He giveth wisdom unto the wise'? (Daniel
2:21.) Is it not rather true that God gives wisdom to
those who lack it, and knowledge to the ignorant?”
The rabbi gave the following reply: "Suppose
two persons came to you to borrow money, one of
whom was rich, the other poor, To whom would you
rather lend?”
“To the rich man," was the reply.
"Why?"
"Because even if he lost his money he would always
be in a position to repay the loan."
“You are right. If God gave wisdom to fools,
they would not know how to make the proper use of
it; therefore God gives wisdom to the wise, that they
may instruct others to walk in its paths.”


Wisdom
29
THE USES OF WISDOM
Learning is much to be desired, but good deeds
far outweigh it.
Of those who study wisdom, but fail to practice
its precepts, it has been said, “Woe unto him who has
no house, but builds a great gate before it.”
Again, he who understands the philosophy of reli-
gion and has not the fear of God in his heart is like a
man who has in his possession the inner keys of his
house, but not the outer one. How, then, can he enter
it?
Rabbi Eleazar said: "He who has more learning
than goodness is like a tree with thick foliage and a
slender trunk; a light wind can uproot it. But he
who is virtuous, though he lack great learning, is like
a tree with few branches and a sturdy trunk; not even
a hurricane can shake its firm foundation.”
Again, the end of wisdom is repentance and good
deeds. What does it profit to know the holy ordi-
nances unless one reverences father and mother?
Reward shall be his who practices virtue, for by doing
so he best honors God. Better never to have been
born than to live only for selfish ends.


30
Rabbinic Wisdom
SIN
MAN-HUMAN AND DIVINE
“Male and female created He them.”
When God created man, He said: “If I make him
like the angels, he will live forever. If I create him
like the beasts of the earth and field, he will die as do
the dumb animals. Therefore will I endow him with
qualities both heavenly and earthly. Thus, if he sins,
he dies; if he sins not, he lives eternally.”
gg
HOW TO AVOID SIN
“Wouldst thou avoid sin? Think of an Eve that
seeth all, of an Ear that heareth all, of a Book wherein
all thy deeds are inscribed.”
Another wise man said, “Wouldst thou avoid sin?
Think of these three things: Consider whence thou
comest, whither thou goest, and to whom thou art
responsible for thy deeds.”


Sin
THE INEXCUSABLE SIN
Some persons may argue thus, “I will commit a sin
and afterwards repent. Then I will commit other sins
and repent again.” To such no opportunity for re-
pentance will be given. Perhaps one may think, “I
will sin, but on the Day of Atonement I will fast and

pray and thus be forgiven.” Neither fasting nor
prayer will avail in such a case. The Day of Atone-
ment is ordained in order that man may be at one
with God, when he asks forgiveness for his wrongs.
But premeditated wrongdoing can not be atoned for by
prayer or fasting. Before man asks for divine forgive-
ness let him first seek forgiveness of his fellow man
and truly determine to do him no further injury.
He who prays and fasts while trying to enjoy the
fruits of his sins is like one who holds fast to a poison-
ous serpent the while he bathes in many waters. Not
until he throws away the poisonous creature can he
become clean, even though he try to cleanse himself in
a thousand waters..


32
Rabbinic Wisdom
CAUGHT IN HIS OWN TRAP
A merchant, on his way to a distant city, carried
with him a bag containing five hundred gold pieces.
He thought to himself, "If I take this money with me,
I may meet with a thief who will steal it. I will hide
the gold until I need it.”
He found a secret place where he buried the bag
of gold in the earth. Though the merchant believed
himself unobserved, there was one who watched him
through a hole in the wall near which he buried his
treasure.
When the merchant had gone, the other came from
his hiding place, dug up the gold and made away with
it.
A few days later, the merchant returned to secure
the gold, which he needed in order to transact his
business. When he saw that it had been stolen, he was
sorely troubled.
“What shall I do?” he thought. “No one was in
sight when I hid my gold. What can have become
of it?” Looking about, he observed the hole in the
wall, and it occurred to him that the owner of the
house beyond it might have seen him in the act of
burying the gold and stolen it.
He inquired of the villagers who was the owner
of the house and when the information had been given
to him, he approached the man saying, “I have heard
it said that you are noted for your wisdom and counsel.
I pray you give me your advice. I came hither upon
a matter of business, bringing with me two bags of
gold, one containing five hundred pieces, the other


Sin
33
eight hundred. Since I knew no one in this town to
whom I could entrust the money, I secretly hid the
bag with the five hundred gold pieces, but the other
is still in my possession.
I wish now to ask you whether I should hide the
second bag where the first lies hidden, or whether it
would be better to place it in the keeping of some
trustworthy man of the town.”
The other made answer, “Take my advice and do
not entrust your money to any one, but rather hide
the bag where you placed the first one.”
The crafty counselor thought, "If the stranger
visits the spot again and finds nothing, he will not
leave the other bag there. I will therefore return the
gold which I took. He will then confidently hide the
larger treasure and I can thus secure them both.”
Acting upon his surmise, he fetched the stolen
bag and returned it whence it had been taken.
The merchant thereupon visited the secret place,
and happily found all that belonged to him.


34
Rabbinic Wisdom
NEVER TOO LATE TO REPENT
As long as man lives, God hopes for his repentance.
A story is told of a band of robbers who were confined

in a dungeon. One of them succeeded in forcing a
passage through which all escaped but one, whom the
keeper seized and began to flog.
“Thou unhappy one!” he exclaimed. “There was
a means of escape and thou didst not take advantage
of it."
God says to sinners, “The way to repentance is
open; if thou dost not follow it, thou shalt not escape.”
gg
THE FUGITIVE FROM TEMPTATION
“My son, if sinners entice thee, consent thou not,”
said Solomon. This proverb has as its source the say-
ing of David, “Evil pursueth sinners.” He who is
strong enough to withstand temptation is looked upon
as one who obeys the whole decalogue. And he who
obeys a commandment is as worthy of Divine favor
as though he observed all the teachings of the Torah.


Sin
35
RESPONSIBILITY FOR WRONGDOING
A king owned a lovely garden in which were planted
fruit trees of many kinds. Two watchmen were placed
in charge, one of whom was lame, the other blind.
One day the lame man said to his companion,
“There is some excellent ripe fruit."
“Come, we will eat of it," said the blind man.
“How can I walk?” asked the lame man, and the
other retorted, “Can I see?”
However, the lame man climbed upon the blind
man's back and thus they reached the place where the
ripe fruit was to be found.
After a time, the king came to the garden and
looked in vain for the fruit. When questioned, the
blind man said, “My lord king, thou knowest I can
not see. How could I have taken the fruit?” And
the lame man said, “My lord king, thou knowest I
can not walk. How could I have reached the place
where the fruit grows?”'
But the king was wise enough to guess what had
happened. He said, “Thou who art blind, but possessed
of strong limbs, didst carry him who is lame, but has
eyes, and thus ye both robbed my garden of its fruits.”
Thus, when God speaks to the soul, saying, "Why
hast thou sinned?" the soul answers, “I am not guilty;
it was my body that sinned.” And the body defends
itself by saying, “I did not commit wrong; it was the
soul which had dominion over me.” But God, in His
justice, judges both the soul and the body together
and passes sentence upon them jointly.


Sin
The rabbi, however, persisted, and the vender drew
out a psalm book and pointed to the verse: “Depart
from evil and do good; seek peace and pursue it.”
The rabbi afterwards said, “Never did the mean-
ing of those words impress themselves upon my mind
until I heard the peddler so earnestly raise the ques-
tion: 'What man is he that desireth life?' Solomon,
too, gave similar advice when he admonished man to
guard his tongue and thereby keep his soul free from
troubles."


Repentance
39
.
THE DISCIPLINE OF REPENTANCE
Rabbi Ishmael said, "If repentance had not been
created, the world could not exist. But since repent-
ance has been created, the right hand of the Holy One
is stretched forth to receive the penitent every day,
and He says, 'Repent, ye children of men'.".
Even Ahab, one of the wickedest of the kings of
Israel, who committed many wrongs, repented. He
sent for Jehoshaphat, the King of Judah, who admin-
istered to him forty stripes thrice daily. Ahab spent
his remaining days in fasting and in prayer and re-
turned no more to his evil deeds. As a result even his
repentance was accepted.
gg
ALWAYS BE PREPARED FOR DEATH
“Let thy garments be always white, and let thy head lack no
oil.”—Ecclesiastes 9:8.
Bar Kappara said to the wife of the ship's captain,
"Why dost thou adorn thyself when thy husband is
away?”
"My husband is at sea," was her reply, "yet he
may appear at any moment if the winds are favorable.
Is it not better that he find me ready to welcome him
than that I be careless of my attire?”
Our forefathers were taught: “Repent a day before
thy death.”
A pupil of Rabbi Eliezer said to him, “Doth man
know when he is to die that he should repent?”
"All the more reason for him to repent daily, for
he knoweth not when he may be called hence," replied
the rabbi. “Therefore, 'Let thy garments be always
white'."


40
Rabbinic Wisdom
REPENT IN TIME
Some day, when it is too late, the wicked will turn
to God and say, “We will repent,” but God will say,
“You foolish ones, the world in which you lived was
like the eve of the Sabbath, but this world is like the
Sabbath itself. If man fails to prepare on the eve of
the Sabbath, what shall he eat when the Sabbath
comes? Only those who have prepared shall eat.”
This life may be compared to the land, and the life
to come, to the sea. If one embarks on a voyage and
takes nothing with him, how shall his hunger be satis-
fied upon the seas?


Honesty
HONESTY
STRICT HONESTY
The rabbis have taught: “Thou canst learn of the
righteousness of God from the acts of His creatures,
for if human beings are upright and just, how much
greater must the justice of God be.”
A number of merchants came to the town in which
Rabbi Pinchas ben Jair resided. They gave into his

keeping two large measures of barley, but forgot to
claim them when they left the town. The rabbi sowed
the barley and, when harvest time came, brought it
to the threshing floor and winnowed it. The following
year he again sowed the barley and threshed it in the


Honesty
DISHONESTY DEFEATS ITSELF
A good man had entrusted to the keeping of a
certain man named Bar T'lamion a hundred gold
pieces. After a time he requested the return of the
gold, but the rascal declared that he had already
restored it.
The poor man pleaded in vain, but Bar T'lamion
persisted in his denials. The defrauded one, having
no other means at hand, forced Bar T'lamion to take
an oath.
The rogue declared that he was ready to do so.
Before setting forth with the other to the Temple, he
secured a hollow tube and filled it with the coins,
using it as a stick upon which to lean.
As he was about to take oath, Bar T'lamion turned
to his companion and said with apparent friendliness,
"Pray hold this stick while I declare my innocence."
Then he solemnly uttered the words: “I swear before
God that I restored to you the money you gave into
my keeping."
The defrauded one, enraged at this baseness, cried
out in furious wrath, at the same time beating the
ground again and again with the stick.
The stick broke into pieces and the coins fell out
and rolled in all directions. The rightful owner hastily
stooped to recover them, while Bar T'lamion, his guilt
thus discovered, cried, “Woe is me! Take what be-
longeth to thee. The gold is thine, while shame and
punishment are my share!”


44
Rabbinic Wisdom
VARIED STANDARDS OF JUSTICE
Alexander of Macedon journeyed to a distant coun-
try in order to observe the manner of dispensing
justice in that land. It chanced that two men appeared
before the judge, one of whom made the following
statement: “In the first field which
this man sold me I discovered a buried
treasure. It does not belong to me,
for I paid for the field alone, and not
for that which lies hidden in it.”
The other said, “No; when I sold
the field it included whatever was
found therein.”
The judge turned to the one, saying, "Have you
a son?” and to the other, “Have you a daughter?”
Since both answered in the affirmative, the judge
declared, “Let your children marry one another and
the gold will belong to them both.'
The judge, seeing Alexander's astonishment, inquired
of him, “Do you not agree in the justice of my verdict?”
“Oh, yes,” returned Alexander.
"How would the case have been settled in your
country?”
“We should have sentenced both plaintiff and de-
fendant, and confiscated the treasures for the king's use."
"Does the sun shine in your land?”
“Yes”.
"Have you beasts in your fields?”'
“Certainly."
“Then,” said the judge, “it must be for the sake of
the dumb animals that God causes the sun to shine
and the rain to fall, for surely the human beings who
dwell there are undeserving of such blessings."


Charity
45
CHARITY
WHAT GOLD CAN NOT PURCHASE
If a man steals with one hand and gives alms with
the other, he will not go unpunished. God says to
evildoers, “I have created two worlds; one in which
to do good deeds, the other in which to receive the
rewards for righteousness. If ye do not practice
righteousness on earth, ye shall not enjoy the bliss
of the world to come.”
CHARITY TWICE BLEST
One who is oppressed by poverty and misery,
unable to overcome his misfortunes, murmurs at times
against his unfortunate lot and thinks, “Am I not one
of God's children? Why is there so great a difference
between me and the rich man who has no cares in the
world? Why is he enabled to sleep upon a soft bed
while I must seek rest on this hard floor?”
It is the duty of those whose worldly possessions
enable them to do so to stop the cry of distress by
practicing deeds of charity.
God speaks thus to the heart of the charitable,
“By deeds of loving kindness thou wilt intercede be-
tween the poor and his faith in Me, for by lightening
his misery thou wilt help him bear his burdens and re-
new his trust in My providence.”


.
Rabbinic Wisdom
46
SELF-DENIAL THE BEST CHARITY
It is related of certain rabbis that, while collecting
donations for a worthy cause, they came to a man
named Bar Bochin. As they approached his house,
they overheard a conversation between him and his
son.
“What have we to eat today?" asked the son.
"Endives,” replied the father.
Believing the family to be very poor, since they
had to content themselves with so humble a repast,
the rabbis hesitated to approach Bar Bochin and con-
tinued on their way into the town, still considering
the advisability of returning.
Finally they did return and asked for a contribu-
tion. He bade them go to his wife and request her in
his name to give them a measure of denarii. They
did so, and when the wife asked, “Shall it be level or
heaping?”' they replied that her husband had not
specified.
"Then I shall make it a heaping measure," said the
wife, “and if my husband raises any objections, tell
him whatever is over and above the level measure I
will repay from my own portion.”
The rabbis returned to Bar Bochin to thank him
for his gift. The donor wished to know whether they
had received a level or a heaping measure, and ex-
pressed his pleasure when they told him. “Why did
you not come sooner?” he asked them.
They then related the cause of their reluctance.
"It is true that we live humbly,” said Bar Bochin,
“but that leaves more to give to the poor, as God has
commanded.”


Charity
CHARITY REWARDED
Once, when Rabbi Akiba was a passenger at sea,
he witnessed the sinking of a vessel not far away. It
grieved him greatly, especially as he knew that there
was on board a
learned man
with whom he
was well ac-
quainted.
Not many
weeks later, in
the streets of
Cappadocia, the
rabbi, to his
great joy, met
the man he be-
lieved had been
drowned. The
rabbi greeted
him heartily
and listened with pleasure to the account of his rescue.
In answer to the inquiry as to what had been his
last act before boarding the vessel, the man said, “As
I was making my way down to the ship, a poor man
approached me, asking for alms. I gave him a loaf of
bread, for which he thanked me with the words, 'As
. thou hast saved me from starvation, so mayest thou
be saved when danger threatens thy life.'”
“Verily,” said Rabbi Akiba, "here is the proverb
exemplified, 'Cast thy bread upon the waters for thou
shalt find it after many days.'”—Ecclesiastes 11:1.


48
Rabbinic Wisdom
MISERY CALLS FOR GOOD DEEDS
The wicked Turnus Rufus said to Rabbi Akiba,
“If, as you say, your God is a friend to the poor and
helpless, why does He not aid them?”
“God permits mankind to do these deeds so that,
by practicing charity, we may be deserving of reward,
and thus show proper repentance for our sins,” an-
swered the rabbi.
"Verily, a fine reward! Listen, while I cite an
instance. Suppose there were a prince who, enraged
at a subject, had him imprisoned, with the strict com-
mand that no one should offer him food or drink.
Suppose a daring person should attempt to disobey
this decree, would the prince look upon this act as
deserving of reward?”
"Your example is not an accurate one," answered
the rabbi. "Listen, and I will offer a better one.
Imagine that a prince, his wrath kindled against his
own son, orders him cast into prison, forbidding any
one to offer him meat or drink. Suppose that a com-
passionate soul takes pity upon the prisoner, brings
him food and thus saves his life. Would not the prince,
far from being angry at such an act, rather reward the
well-disposed helper who saved his son from death?
For we are, indeed, all the children of God.”
OSTENTATIOUS CHARITY
Rabbi Yannai, seeing a man give alms in public,
said to him, “It were better to give nothing than to
give in the presence of others and thus humiliate the
recipient.”


50
Rabbinic Wisdom
and mother and father came running to ascertain the
cause of their rejoicing.
The good mother was too sensible to allow the
sudden acquisition of riches to change her simple
habits. She at once determined to make the best
possible use of it.
“We have six years in which to enjoy our pros-
perity,” said she. “Let us share our good fortune
with the poor.”
Each day that passed was spent in good deeds and
in acts of charity. The wise woman instructed her
youngest son to keep an account of the daily alms
giving.
When the six years has passed, the Arabian, who
was none other than the prophet Elijah, appeared
again and said, “My friend, the six years are at an
end. Return my riches to me.”
“Thou hast spoken truly," answered the man.
“But wait! I did not act until my wife had given her
counsel, and I must consult her before restoring thy
treasures.”
They both entered the house, and the wife, without
delay, rendered an account of her good deeds, saying,
“Good friend, if thou thinkest that thy gold were
better in the hands of another, take it back. But if
thou believest that we are true stewards of thy wealth,
leave it in our hands."
And the prophet permitted them to retain it.


Charity
THE NOBLEST SACRIFICE
A man named Abba Judan was noted for his liber-
ality to the poor. But he was unfortunate enough to
lose most of his possessions, and when, one day, a
collection was taken for the needy, he was troubled
because he had nothing to contribute.
His wife, seeing him downcast, asked him the rea-
son. When he confided to her the cause of his distress,
the good woman, who was as tenderhearted as he, said
to him, “We have nothing left but one field; go and
sell half of it, and give the proceeds as your contribu-
tion."
He did so, and the rabbis who accepted the money
in behalf of the poor blessed the giver and prayed that
his former prosperity be restored to him.
After a time, Abba Judan went out to plow the
portion of the field remaining to him. It chanced
that the ox that was drawing the plow stumbled and
fell into a hollow in the ground. As he stooped over
to help the animal get up, his eyes beheld the gleam
of gold in the hollow, and, to his great astonishment,
a wonderful treasure was revealed.
Abba Judan was now enabled to regain his former
prosperity, and when the rabbis again visited the
town on their charitable mission the good man went
out to meet them, saying, “Your prayers have borne
good fruit,” and told them the story of his restored
fortunes.
“As thou livest,” said they, “although others were
enabled to give a greater sum than thou, we wrote thy
name above all the rest, since thy kind heart found a
way to make a noble sacrifice in order to give to those
in greater need than thyself.”


54
Rabbinic Wisdom
transferred to vessels of precious metals. But in a
short time the wine turned sour. The emperor, being
told of the circumstance, sent for his daughter, and
learning who had offered the advice, bade Rabbi
Joshua appear before him.
"What strange thing is this which you have told
my daughter?” demanded the emperor.
"Sir, I but desired to administer a wholesome
lesson. Your daughter seems to judge by outward
appearances only, and spoke contemptuously of my
homely face and figure. I wished to impress upon her
the fact that, just as wine keeps best in mean vessels,
even so it is with wisdom.”
gg
AARON AS PEACEMAKER
Aaron was a great lover of peace. If two men had
a quarrel, Aaron would go to one of them and would
say, “My son! Hear what thy neighbor says. He
rends his garments, crying, 'Woe is me! How can I
raise my eyes and look upon my neighbor? I am
ashamed because I began the quarrel'.”
Then Aaron would sit with him until he had re-
moved every trace of anger and bitterness from his heart.
Aaron would then go to the other and would say
to him, “My son! Hear what thy neighbor says. He
rends his garments, crying, 'Woe is me! How can I
raise my eyes and look upon my neighbor? I am
ashamed because I began the quarrel'.” Aaron would
sit with him also until the passion of anger passed away.
When the two met they would embrace and kiss
each other, and peace and friendship would again rule
their hearts.


Forbearance
55
FORBEARANCE
A LESSON IN FORBEARANCE
"The patient in spirit is better than the proud in spirit."
-Ecclesiastes 7:8.
A Persian approached a certain rabbi with the
request that the latter teach him the Hebrew language.
The rabbi began: “This letter is Aleph."
“Who says so?”
The rabbi continued: “This is Beth.”
“Who says so?”
The rabbi flew into a rage and harshly dismissed
the would-be pupil. The intractable Persian made his
way to Rabbi Samuel with the same request.
“This is Aleph,” began the teacher.
“Who says this letter is so called?”
The rabbi continued: “This is Beth.” Again the
pupil made the same objection.
The teacher touched the Persian's ear, saying,
"What is this?"
“This is my ear,” he answered.
“Who told you it is your ear?”'
"Why, everyone knows that!"
"And so does everyone know that this letter is
Aleph and that is Beth!”
The Persian was silent and accepted the instruc-
tion without further comment.
Solomon's proverb is thus proved, for the patience
of Rabbi Samuel produced results which the irasci-
bility of the other rabbi would never have accom-
plished.


56
Rabbinic Wisdom
A WITTY RETORT
A man from Athens found a broken mortar in the
streets of Jerusalem. Taking it up, he carried it to
the shop of a tailor, saying, “I pray you sew these
fragments together.”
The tailor gathered up a handful of sand and re-
plied, “I will do so as soon as you make me a thread
of this material with which to repair the fragments.”


Sympathy
57
SYMPATHY
SYMPATHY ALLEVIATES SUFFERING
Rabbi Jochanan had lain ill for many months.
One day Rabbi Chanina visited him and offered his
sympathy. “How is it with thee?” he asked.
“My pain is greater than I can bear," replied the
sick man.
“Say not so; say rather that God is good and will
ease thy suffering.”
Many times did he visit his suffering friend, en-
couraging him with words of cheer. Rabbi Jochanan
took heart, bore his pain with fortitude, and ceased
repining, murmuring, “God is good.” In the course
of time he recovered his health.
Not long after, it chanced that Rabbi Chanina
fell ill and his friend visited him. The sick man was
greatly depressed and complained of his sufferings.
“The words of encouragement which thou didst
offer me,” said Rabbi Jochanan, “should cheer thy
heart also.”
"Alas, when I was free from pain I could be a
source of help to those who needed it," answered Rabbi
Chanina, “but now I require aid from others. Thou
knowest it has been said, 'A prisoner can not free him-
self from his chains!'”


58
Rabbinic Wisdom
WHAT IS MOST DESIRABLE IN LIFE
A teacher asked his pupils to express their opinion
as to what was most desirable in this life.
One declared for moderation in all things; another
believed that a faithful friend was the most precious
of possessions; a third thought that a good neighbor
was most to be desired; another, that the hope of a
future life was the best of all.
The fifth believed that a good heart was more to
be desired than all else. The master agreed with this
opinion, for a good heart includes every quality which
is most desirable in man.


Service
SERVICE
THE PILLARS OF THE WORLD
The world rests upon three things: upon the Torah,
upon Divine worship, and upon the service of loving
kindness. It is written: "This book of the law shall
not depart out of thy mouth, but thou shalt meditate
therein day and night.”—Joshua 1:8.
Of Divine worship it is written: "The prayer of
the upright is His delight.”—Proverbs 15:8.
Of loving kindness it is said: "For I desire mercy,
and not sacrifice.”—Hosea 6:6.
பு
LOVINGKINDNESS THE MARK
OF HUMANITY
On the day when Adam was created, God said to
His ministering angels, “Come, let us descend and
render loving service to the first man and to his help-
mate, for the world depends upon lovingkindness.
More beloved and precious is lovingkindness than the
sacrifices and burnt-offerings which Israel will bring
unto Me in the future.”
And God blessed our first parents while His angels
watched over them.


60.
Rabbinic Wisdom
THE POOR WOMAN'S SACRIFICE
A poor woman brought a handful of meal for a
sacrifice, which an unworthy priest accepted in a
contemptuous manner. “What an offering is this!"

he said. “What shall be used for the sacrifice and what
remains for the priest?”.
But a voice rebuked him with these words: “Thou
dost a great wrong to scorn this poor woman, who
hath nothing but a handful of meal to give. Look
rather upon such a gift as though she had offered up
her own body as a sacrifice to the Eternal.”
FRIENDS THE RICHEST BLESSING
A certain rich man who had ten sons took a solemn
oath that, on the day of his death, he would bequeath
to each of them a hundred denarii. As time went on,
he lost some of his money and had but nine hundred


Service
61
and fifty gold pieces remaining. He gave the nine
hundred to nine of his sons.
The youngest said to him, “My father, how canst
thou leave me penniless?”
The father answered, “Of the fifty remaining
denarii, I have taken thirty with which to buy my
shroud. The remaining twenty shall be thine. How-
ever, I have ten dear friends. These I bequeath to
you; they are worth more than a thousand gold
pieces."
Shortly after, the father died. Each of the nine
sons received his inheritance and went his way. The
youngest son remained at home and was compelled
to spend the sum which had been left to him, so that
he had but a single gold piece left. He thought to
himself, “Of what profit are the friends my father
bequeathed to me? How can it be that they are worth
more than a thousand denarii?” He concluded, how-
ever, to invite them to his home, and spent the re-
maining gold piece to buy food for their entertainment.
They ate and drank together and said, one to the
other, “See, this lad has more regard for his father's
friends than all his
ZIZ
brothers. It is equally
our duty to show our
friendship towards him.”
As they were about to
depart, each gave him a
goodly sum of money wherewith he bought land and
cattle. The Lord blessed his endeavors and he became
even more prosperous than his father had been. He
thought to himself, “My father spoke truly when he
said that friends are more precious than all the riches
of the world."

21
SON
TUS


Rabbinic Wisdom
GOD RAISETH THE POOR
FROM THE DUST
A man of great wealth one day was thinking over
his actions during his lifetime, and said to himself
very despondently, “Of what use is this money which
I have amassed? When death comes, how shall it
profit me?”
After due reflection, he decided to spend his gold
on charity and good deeds in order that he might pre-
pare a way to the future world. He swore solemnly
to bestow alms only upon such as had lost all hope in
this world.
One day, he encountered a poor man sitting by the
roadside, clad in miserable rags. The rich man thought,
“Truly, here is one who has lost faith in the world and
would welcome death because he is weary of this life.”
Thereupon he gave the poor man a hundred gold pieces.
The recipient, amazed at so liberal a gift, said,
“Why do you give me this princely sum instead of
dividing it among the many needy ones of the town?”
"Because,” replied the donor, “I have sworn to
give alms only to those who have lost faith in this
world and have sunk to the depths of despair.”
"Take back your gold, fool that you are!” exclaimed
the poor man. “It is you who have lost faith. As for
me, I trust in the goodness of the Eternal and in His
mercy. Has it not been said, 'He raiseth the poor out
of the dust?' Do you not know that the Eternal can
deliver me from need and bestow riches upon me if
such be His will? Know that this is the truth, and
forsake your folly.”
The rich man replied, “In return for my desire to
render you help, you heap scorn and rebuke upon me."


Service
63
"You meant well, perhaps," answered the other,
"but in reality you would have killed me, for only the
dead despair of the good of life.”
The rich man thought, “If that be so, I will bury
this gold in the graves of the dead.” He did so.
It came to pass, not long after, that the rich man
lost his possessions. Since want had overtaken him,
he made his way one day to the graveyard, where he
had buried the gold, in order that he might use it for
the necessities of life. As he was about to dig up the
treasure, the watchman seized him and hurried him
to the chief magistrate of the town. Who should he
be but the poor man who, since he belonged to a noble
family, had been chosen as successor to the late magis-
trate.
Said the watchman, “Sir, we found this man about
to rob the dead in their graves.”
The chief magistrate recognized the prisoner, but
pretended to regard him as a stranger and spoke
harshly to him, censuring him for his wickedness.
The accused disavowed any intended wrong and
disclosed the whole story.
Then the magistrate said, "It is evident that you
do not know me. I am the poor wretch whom you
met on the roadside and offered to help, thinking that
I was sunk in the depths of despair.” He rose up and
embraced the bewildered listener, and ordered that
the buried gold be restored to him. Furthermore, he
made it known that the stranger should henceforth
be an honored guest in his house.
Truly has it been said, “He raiseth the poor out
of the dust.”


Service
THE GLORY OF SERVICE
In order to celebrate the marriage feast of his son,
Rabbi Gamaliel invited three of his learned friends,
Eliezer, Joshua, and Zadok.
As the guests were seated at table, Gamaliel went
about for the purpose of serving his friends with wine.
Rabbi Eliezer, abashed at the thought of being
waited upon by so great a man, declined to accept
anything.
Rabbi Joshua, on the other hand, accepted the
wine and began to drink. Eliezer, astonished, said
hesitatingly, “My friend, how canst thou permit so
great a man to serve thee?”
“To serve me? What matter, if it please him?
Great though he is, he is yet human. There are in-
stances in Holy Scriptures where the greatest humbled
themselves to perform tasks. Are we not told that
Abraham himself served the three guests who ate at
his table? Nor did he know that they were angels.”
Here Rabbi Zadok interrupted, saying, “My
friends, you would seek examples of humility, goodness,
and foresight. Instead of referring to human example,
seek comparison with the acts of God Himself. It is
He who causeth the breezes to blow; it is He who
gathereth the clouds which moisten the earth; it is
He who maketh the fields to produce a plentiful har-
vest. What are the labors of mankind when compared
with the unending service of God?”


66
Rabbinic Wisdom
BENEFITS NOT FORGOTTEN
As Bar Kappara was walking along the harbor at
Caesarea, he witnessed the sinking of a ship. One of
the survivors, the proconsul of the city, succeeded in

swimming to the shore, where Bar Kappara rendered
him assistance. He took him to his own home, and
supplied him with food and clothing, together with
six selaim, since the proconsul's possessions had all
gone down with the ship.
Some time after, the Jews of Caesarea were threat-
ened with imprisonment by order of the court. They
took counsel with one another, in great anxiety as to
what measures to undertake. Then one suggested
that Kappara, who was held in respect by the admin-
istration, make an appeal to the governing powers.
They gave him 500 denarii with which to plead their
cause.
When Bar Kappara appeared at the court, he was
recognized by the proconsul, who greeted him heartily


Service
67
and inquired about his errand. “I am here to plead
for the Jews of Caesarea,” said Bar Kappara.
"Do you not know that nothing can be accom-
plished without money?”'.
"'I have here five hundred denarii; pray take them
and intercede for us."
"Keep the money as security for the five selaim
which you advanced me,” said the proconsul. “Because
you gave me food and drink when I was in distress,
your people shall be saved. Go in peace.”


Rabbinic Wisdom
JUSTICE
THE POWER OF JUSTICE
Rabbi Simeon ben Gamaliel said, “Do not dis-
parage the power of justice, for it is one of the three
pillars of the world. Our sages taught that the world
rests upon Justice, Truth, and Peace. Consider, then,
that when thou dost assail justice, thou dost wreck the
world, for justice is one of its supports. Great is its
power, for “Righteousness and justice are the founda-
tion of Thy throne.”—Psalms 89:15.
I g
THREE ENNOBLING VIRTUES
The pupils of Rabbi Nechunya asked him, "What
virtues did you practice most frequently in order to
prolong your days?”
The master replied, “I never belittled my com-
panions in order to heighten my own importance; I
refrained from bearing malice when an injury was done
me; and I endeavored to be liberal with my possessions."
“The first virtue I learned from a wise teacher who
was returning one evening with a hoe over his shoulder.
A friend of his wished to relieve him of his burden,
but he refused, saying, 'If you are accustomed to carry
farm implements, I will accept your offer, but if such
is not your habit, I refuse to profit by your humiliation.'
“The second virtue I learned from my friend Mar
Sutra, who was in the habit of praying every night, 'O
God, forgive all those who have done evil towards me.'
"The third virtue I learned from Job, who, in place
of paying the wages agreed upon to those he employed,
of his own free will increased the amount.”


Justice
69
WRONGDOING NEVER EXCUSABLE
Rab Huna, who was at one time very rich, lost
most of his possessions and was reduced almost to
poverty.
One day, as he was discussing his affairs with a
number of his colleagues, the question arose as to
whether misfortune were punishment meted out to
man for his sins. The visitors declared with one voice
that misfortune was always caused by wrongdoing on
the part of man.
Rab Huna was displeased with this conclusion,
since it seemed a reflection upon his character, and he
said, "So you think I am guilty of a sin? Tell me
frankly and I will try to
retrieve my error.”
One of his colleagues
replied, "As far as we
know, you have always
acted uprightly. But we
have heard it said that
during the wine harvest
you did not give your ser-
vant the portion allowed
him according to law.”
"You think I did not
give him his portion!"
laughed the host. “Do
you doubt that he steals from me far more than what
I am required to give him?"
“And because you suspect your servant of stealing,
you in turn steal from him? Whoever takes from a
thief is himself no better than a thief.”


Justice
RECOGNIZING JUST CLAIMS
In the time of Alexander the Great, the Ethiopians
made a strenuous claim for the possession of the Holy
Land. They appeared before the emperor and argued
this in favor of their demands: "Palestine, now occu-
pied by the Israelites, was taken from us by force and
belongs to us. Their very Book of the Law gives proof
of the justice of our claims, for there it is plainly stated
that the land once belonged to our ancestor Canaan.”
Alexander decreed that the Israelites should state
their side of the matter.
The Israelites met in council and various opinions
were considered. Among other speakers a little hunch-
back came forward, and offered to appear before the
judge in order to substantiate the claims of his people.
“Listen, friends," urged the little man, "you risk
nothing by sending me. Should I lose, they will lay
the blame upon the insignificance of your counsel;
should I win, the victory will be ascribed to the power
of the Law.”
The trial began. The hunchback bravely took his
stand before the judges. Turning to his opponents,
he said, “Upon what documents do you base your
claims?”
"What document? Your Law, to be sure. Ac-
cording to it, Palestine is our original home.”
"Very good! You are willing to rely upon that
document? I will follow your example. If it be just
and right for you, so shall it be for us. The Law ex-
plains that God cursed Canaan, the son of Ham, and
decreed that he should be a servant unto his brothers.


Justice
DAVID AS JUDGE
In the days of King Saul there lived a rich young
widow who was sought in marriage by a prince. But
the woman disliked the suitor and, in order to escape
his importunities, decided to leave the city. She filled
a number of jugs with gold pieces, poured honey on
the top to hide the gold, and
in the presence of witnesses
entrusted the jugs to the
care of a friend of her de-
ceased husband.
After a time the prince
died, and the young woman,
hearing of this, decided to
return to her home.
The man to whom she
had entrusted her fortune
had need of honey for the
celebration of his son's wed-
ding feast. Finding the jugs full of honey, as he
supposed, he took some of it, but beneath the surface
he discovered the gold pieces. He emptied the jugs,
took the money, and refilled them entirely with honey.
When the woman returned to the city, she at once
went in search of the man and requested that the jugs
be returned to her.
"Pray bring me the witnesses,” said he, "and thou
shalt have thy property.”
The woman did as the man had advised, and the
jugs were given back to her.
. In the course of time, she discovered that the gold
had been stolen, and she wept and lamented. She


Rabbinic Wisdom
appealed to the judges of the city but, since there were
no witnesses to prove that there had been gold in the
jugs, nothing could be done.
Upon the advice of the judges, she appeared before
King Saul himself and he in turn sent her to the San-
hedrin, but all in vain, for without witnesses the man
could not be proved guilty.
Sad at heart, she prepared to return to her home.
On her way she met David, the shepherd boy, who was
tending his sheep in a field near by. Addressing him,
she begged him to render her help in obtaining justice.
The lad said, “Go to the king, and ask that I be
permitted to help thee gain redress.”
Saul granted permission, and the wrongdoer as
well as the widow were ordered to appear before Saul.
“Art thou sure that these jugs are the same which
thou gavest the accused for safe-keeping?” asked
David.
The woman declared that this was so and the man
assented.
David ordered that empty jugs be brought. He
then poured the honey into the new receptacles, and,
in the presence of the people assembled, broke the old
jugs into pieces. Upon examining the fragments, he
found among them two gold pieces which had adhered
to the sides of the jugs. Turning to the man in whose
keeping they had been placed, he said, “Go and bring
to this woman the gold thou hast stolen."
When Saul and his court heard the judgment of
David, they wondered and saw that the spirit of God
rested upon him.


Justice
75
JUSTICE THE PERSONAL EQUATION
A man was brought before a judge on a certain
charge and acquitted after the judge had considered
the case. The man left with great satisfaction, and to
every one he met he exclaimed, “That man is a won-
derful judge!" There is not another in the world who
is his equal in administering justice!"
After a time, the man again appeared before the
judge who, after hearing the case which was to be
decided, declared him guilty. Now that sentence was
pronounced against him, he cried, “The judge is a
fool! He knows what not he does!"
Those who had heard both expressions of opinion
asked, “How is it that only a short time ago you
could not find words enough to praise him, while
today you call him a fool?”


76
Rabbinic Wisdom
RESPECT FOR REAL WORTH
THE AUTHORITY OF THE DEAD OFT
SURPASSES THAT OF THE LIVING
The wicked Emperor Hadrian thus addressed Rabbi
Joshua ben Chanina: “Am I not better than thy
teacher Moses?”
"Why?"
"Because I am living and he is dead. Thou hast
heard it said, 'Better a living dog than a dead lion.'”
"Is it in thy power,” asked the rabbi, “to forbid
the use of fire for three days?”
“Certainly," replied Hadrian, and he straightway
issued a command to that effect.
At night the two went up to the roof of the palace
whence the rabbi perceived smoke arising in the dis-
tance.
"What is that?'' he inquired.
“The eparch is lying ill and the physician in at-
tendance has explained that the man will die unless
he gets hot water to drink."
“Behold!” exclaimed the rabbi, "while thou art
yet living thy orders are disregarded. Moses has been
dead these many years and his injunction forbidding
the kindling of fire on the Sabbath has been kept by
every Jew from that day to this. Dost thou still
contend that thou art greater than he?”
gg
RESPECT FOR AUTHORITY
Before science had developed the present calendar,
the holy days and festivals were determined by ob-


Respect for Real Worth
79
A FORGIVING HUSBAND
Rabbi Jose was unfortunate in having a shrewish
wife whose bad temper caused him many bitter hours.
She heaped indignities upon him even in the presence
of his pupils who, angered at the repeated insults
their master had to endure, urged him to divorce the
evil-tempered woman.
The poor rabbi tried to find excuses for his wife's
bad conduct. Besides, she had brought him a rich
dowry and the rabbi was poor, and according to the
Law, it was his duty to relinquish the dowry should he
seek a divorce.
The pupils, determined that their master should
be persecuted no longer, collected a sum of money in
payment of the dowry and begged their master to
divorce his undutiful wife.
The woman accepted the decree with utter indif-
ference and in a short time married the court-crier of
the town.
It happened some time after that the man lost his
occupation and, in addition to his other misfortunes,
was stricken with blindness. Reduced to extreme
poverty, he was forced to ask alms of the passers-by,
led by his unhappy wife, whose duty it was to guide
him from street to street.
The blind man one day bade his wife lead him to
the part of the town where, he remembered, many
Israelites lived, for he knew he would receive liberal
alms from them.
The woman, unwilling to humiliate herself by
appearing where she was likely to encounter her


80
Rabbinic Wisdom
former husband, refused to do as she was bidden. In
the course of one of their daily rounds, the man became
aware that they had come to a street not far distant

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from the section which he desired to visit. Raising
his voice, he stormed and threatened, demanding to
be led thither. After repeated refusals on the part of
his wife, he attacked her and beat her unmercifully.
Among those who ran to the scene of the uproar
was Rabbi Jose. He recognized the woman as his
former wife and his heart was stirred to pity by her
present humiliation. His magnanimous nature caused
him to forget her past offenses, and his one thought
was to relieve her misery. He provided a shelter for
the unfortunate pair, and maintained them out of his
own meagre income for the remainder of their lives.


82
Rabbinic Wisdom
HARSHNESS MISUNDERSTOOD
When the daughter of Rabban Gamaliel was about
to be married, she said to him, “Father, I pray you,
give me your blessing."
“May you never," he replied. "return to the home
of your parents.”
When her son was born, she said, “Father, pray
for me."
He answered, “May your lips never cease to cry,
'Woe is me!'”
"Father, on two joyous occasions instead of bless-
ing me you pronounced a curse!"
“On the contrary," replied the rabbi, “I have pro-
nounced two sincere wishes: the first, that you may
never return to your parental abode, implies the hope
that your married life will be so happy that the thought
of returning will never occur to you. The other wish,
may you always cry 'woe!' means that your son wili
live in health and strength. Thus you may cry ‘Woe!
he has not eaten! Woe! he has not drunk! Woe! he
has not gone to the school today!'”
II
CHILDREN ARE THE GLORY OF
THEIR FATHERS
A traveler set forth on a journey. Day after day
he continued his lonely way without meeting a living
creature, not seeing even a tree or a spring. After
trudging along for ten weary days, he at last espied a
tree in the distance. "Perhaps”, thought he, “I may
find water near by."


Rabbinic Wisdom
FILIAL PIETY
LOVE THE BASIS OF FILIAL DUTY
According to Rabbi Chanina, one man may pro-
vide his father with the best that the land offers and
yet deserve the wrath of God, while another who sets
his aged parent to work may inherit the blessings of
Paradise.
A certain man placed before his father an excellent
meal, including a fine and tender fowl. “My son,” said
the father, "where did you get this delicious fowl?”
“Eat, old man," was the churlish answer, “else it
will be thrown to the dogs.”
Although the father was supported in physical
comfort, the son deserved the
punishment meted out to the
wicked.
Another man supported him-
self and his aged father by
grinding grain at a mill.
One day the king's officers
appeared in the village to exact
a tax from the people. The son
requested his father to take his place at the mill, saying:
“It is safer for you to be thus occupied for the time
being, lest the king's men insult and perhaps maltreat
you. Let me confront them and thus shield you from
danger."
Although the young man had set his old father to
work, his act was one of filial piety and deserving of
the blessings of Paradise.

Win


Filial Piety
85
FILIAL PIETY KNOWS NO PRICE
One day several priests journeyed to the home of
Dama ben Nethina, in Ashkelon, in order to purchase
a precious stone for the breastplate of the High Priest.
This stone was to replace a
gem which had been lost.
After the bargain had been
concluded, Dama went into
the adjoining room to bring
the gem to the purchasers.
There he found his old
father, who had fallen asleep,
with one foot on the chest in
which the jewels were kept.
Unwilling to disturb the old
man's slumber, he retired noiselessly from the room.

When he returned empty-handed, the would be
purchasers thought that he desired a greater price
for the jewel, and offered him ten times the original
sum.
When his father awoke from his sleep, Dama
entered the room again and secured the stone.
The priests wished to pay him the ten thousand
gold pieces, but he refused them, saying, “Far be it
from me to accept that amount. I will not take ad-
vantage of my father's slumber. Give me the price
we agreed upon at first and I shall be content."
wed


86
Rabbinic Wisdom
HONOR THY FATHER AND
THY MOTHER
The rabbis taught, “Man has three friends: God,
his father, and his mother. As man honors and rever-
ences his God, so ought he show the utmost regard
for his parents.
When Rabbi Eleazar was asked how far honor
towards parents should go, he replied, “Cast all thy
wealth into the sea rather than cause trouble to thy
father and thy mother."
Rabbi Simeon ben Jochai declared, “As the reward
is great for those who honor their parents, so is the
punishment equally great for those who neglect this
precept.”
“That thy days may be prolonged” refers not only
to this life, but also to the world to come.


Duties to One's Fellow Men
87
DUTIES TO ONE'S FELLOW MEN
NO ESCAPE FOR THE GUILTY
And the Lord said unto Cain, "Where is Abel thy brother?"
-Genesis 4:9.
A man wandered into a garden, and plucked and
ate mulberries which were growing there. The owner
pursued him, saying, “What have you in your hand?”
“Nothing," replied the intruder.
Then said the owner, “This is no answer. See
your hands are stained with the stolen fruit."
Thus spoke Cain to God, “I know not. Am I my
brother's keeper?”.
But God answered him, “The voice of thy brother's
blood crieth unto Me from the ground.”
g
g
A MERCHANT AS JUDGE
Abba Chilkiah, who was a very rich man, was the
judge of the town in which he lived. The force of cir-
cumstances caused him to lose his wealth until nothing
remained to him but a small piece of ground, which he
himself tilled.
His fellow-citizens, who had unbounded confidence
in his wisdom and justice, begged him to retain his
judgeship. The good man said, “Find someone to
take care of my field, while I take charge of your
affairs, and I will do as you wish.”
And so the good man, who relinquished the tribunal
to labor as a humble tiller of the soil, once more pre-
sided over a court of justice.


Rabbinic Wisdom
UNDERVALUING HUMAN LIFE
Nimrod said to his people, "Come, let us build a
great city for ourselves, and let us dwell therein, lest
we be scattered upon the face of the whole earth, as
were the first people. Let us build a lofty tower
ascending to heaven, and let us make a great name on
the earth, for the Holy One has power only in the
heavens.
They began to build, making bricks for the tower
since there were no stones wherewith to build it. Thou-
sands of laborers toiled and
struggled in their eagerness to
complete the huge tower, which,
it is said, attained the height of
seven miles. If a man fell and
was killed, they paid no heed
to him, but if a brick fell, they
sat down and wept, saying,"
Woe unto us! when will another
brick be put in its place?”.
Then God called to the
seventy angels, who surround
the throne of His glory, and
said to them, “Come, let us
descend; let us confuse the seventy nations by changing
their one language into seventy.”
When the builders wished to speak to one another,
they found that each spoke a strange language. Then
each one took his sword and fought the other so that
half the people of the world were slain. Then the Lord
scattered them upon the face of the earth.


-- Duties to One's Fellow Men
89
FAITH TRIUMPHANT
It is related that, in the war which the Amalekites
waged against the Israelites, when Moses held up his

SRL
KUIKUNTA
hands, Israel prevailed. That is, as long as the Is-
raelites looked heavenward, submitting their hearts
in willing obedience to their Father in Heaven, they
prevailed, but when they failed to do so, they were
defeated. When the hands of Moses grew heavy, they
took a stone and put it under him, and he sat upon it.
Moses would have no cushion to ease him, for, since
Israel was in distress, he would not do otherwise than
share their distress with them.


Rabbinic Wisdom
HONOR AND SHAME FROM NO
CONDITION RISE
There once lived a learned and pious rabbi who
prayed to God to reveal to him the identity of his
companion in the future world. One night he dreamed
that he heard the words, “Your comrade in the world
to be is a butcher.”
When he awoke he was greatly troubled, and fasted
and prayed. In another dream he heard a voice say,
“Why should you be grieved to have a butcher as your
comrade? Do you know the greatness of his acts?
His reward shall be great in Heaven.”
The next day the rabbi went to the shop of the
butcher of whom he had dreamed and said to him,
“I beg you to tell me of your acts of charity.”
The butcher replied, “I spend half of my income
in good works, and the rest suffices for the needs of
my family.”
"That is nothing unusual,” answered the rabbi.
"Have you done anything else that is admirable?”.
The butcher reflected for a moment and then said,
“I recall something which occurred many years ago.
One day there came to the town a company of gentiles,
with a number of captives, among whom was a little
girl who was weeping bitterly. I questioned her and
she told me she was a Jewess and feared that her
captors would sell her to non-Jews. For this reason
she prayed that a Jew might redeem her. My heart
was touched and I went to her captors and ransomed
her for a large sum of money-more than I could
afford. I took the child to my home, and when she
was of the proper age I betrothed her to my only son.
When the time for the wedding drew near, I gave her
an ample dowry and invited every one in the town


Duties to One's Fellow Men
91
to the wedding feast, rich and poor alike. All who
partook of the feast were merry and glad—all but the
guests at one table.
“When I saw that they took no part in the general
rejoicing, I inquired the cause of their low spirits.
They told me that one of the company, a young man,
had been weeping and lamenting so continually that
his strange actions had prevented them from sharing
in the joyousness of the occasion. I took the young
man aside and said, “What is it that troubles you? If
you are in need I will give you money. Or, if you are in
debt, I will lend you what you require.”.
He answered, “I am neither in need nor in debt.
But I weep because your son is about to marry the
girl who was to be my bride. She was taken captive
and for years I searched for her in vain. See, here
is the betrothal document.”
“I saw that he was speaking the truth and bade
him wait, assuring him that all would be well. I called
my son and told him of my conversation with the
stranger, stating that his prior rights had to be re-
spected. Just as my son had obeyed my wish that he
marry the girl, so he was equally willing to accede to
my desire that he relinquish his right to her in favor
of the stranger.
“The new bridegroom and bride were thereupon led
to the wedding canopy and the ceremony was enac-
ted. I bestowed upon the girl all that she would have


Rabbinic Wisdom
received had she married my son, and when, after sev-
eral days, the couple left for their home in a distant
town, I gave them rich gifts and my blessing for their
future happiness.”
When the butcher had finished his recital, the rabbi
exclaimed, "May the Eternal shower His blessings
upon you! I am indeed rejoiced that you are destined
to be my companion in the world to come.”
OBVERSE AND REVERSE
There are some who acquired great wisdom for
their own happiness and for that of others, such as
Moses and Solomon; wisdom was the undoing of such
as Doeg and Achithophel.
Some, like David and Judah, acquired great
strength, which they used in a good cause; the
strength of others led but to their misfortune, as
was the case with Samson and Goliath.
Some, like David and Solomon, acquired great
riches which brought them happiness; others, like
Korach and Haman, had wealth without happiness.
Some had many children who were the joy of their
fathers, for example, Jacob and David; Ahab and
Eli had many sons, who caused them naught but
sorrow.


Duties to One's Fellow Men
THE POWER OF THE TONGUE
Rabbi Simeon ben Gamaliel said to his servant,
“Go to the market and buy me something good to eat.”
The servant did as he was bidden, and bought a
tongue.
Another time the rabbi said, "Go to the market
and buy me something that is not good.”

SATE
EESTI
The servant went and returned with a tongue.
His master said to him, “What does this mean?
When I told you to buy something that was good you
brought a tongue.”
The servant answered, “From the tongue issues the
good and also the bad. There is nothing better than
a good tongue, and nothing worse than an evil one."
The rabbi soon after invited his disciples to partake
of a meal at which tongues both hard and soft were
served. They selected the soft ones and allowed the
others to remain untouched. Said the rabbi, “As you
choose the soft tongues and reject those that are hard,
so also use only a soft tongue in your intercourse with
one another.”


Rabbinic Wisdom
GOOD DEEDS SURPASS EVERYTHING
A man has three friends during his lifetime: his
sons and household, his money, and his good deeds.
At the hour of a man's departure from the world,
he gathers his sons and his household and says to
them, “I beg of you, come and save me from the judg-
ment of this evil, death."
They answer him, saying, “Hast thou not heard
that there is no one who can prevail over the day of
death?”
Then he has his money brought to him and says
to it, “I beseech thee, save me from the judgment of
this evil, death.”
It answers him, saying, "Hast thou not heard,
‘Riches profit not on the day of wrath?'”
Finally he calls for his good deeds and directs the
same plea to them.
They answer him thus, “When thou goest, verily,
we will go in advance of thee, as it is said, 'Charity
delivereth from death!'”.


Faith in Men
FAITH IN MEN
LOYAL UNTO DEATH
There once lived two friends whose love for one
another was of extraordinary tenderness. Their lives
were bound up one in the other, but it chanced that
they were forced to separate and take up their homes
in two kingdoms that were at war.
It happened that one of the two visited the town
in which his friend lived. When the news reached the
ears of the king, the latter, believing that the stranger
was a spy, ordered him to be put to death.
The accused fell at the king's feet and begged that
a favor be granted him. When the king bade him
speak, he said, “My lord king, when I left my home,
I placed my possessions in trust, but failed to secure
a document in proof of the transaction. Should I be
put to death, my wife and children would be penniless.
If you will permit me to place my affairs in order, I
promise to return and meet my doom."
The king replied, “How do I know that you will
keep your word?”.
Thereupon the man's friend approached the king,
saying, “My lord, I will pledge myself for him, re-
maining in prison until my friend's return, and if
necessary, I will die for him."
The king thereupon granted permission for a
month's absence.
On the last of the thirty days the king waited for
the absent one to appear but he failed to come. At
sunset the king commanded that the prisoner be put
to death. The jailers led him to the market place and
were about to behead him when a great noise was heard.


96
Rabbinic Wisdom
“See! the man comes!” cried the multitude.
In great haste the newcomer, who had been delayed
in his journey by many unforseen obstacles, demanded
to be put to death so that his friend might be freed.
But the other was equally steadfast in his desire to
spare the life of his friend.
When the king saw the marvelous love between
the two friends, he ordered that the lives of both of
them be spared and begged them to admit him into
their friendship. The three remained staunch friends
to the end of their lives.
gg
MEASURE FOR MEASURE
Those who judge others with leniency will them-
selves be so judged.
A poor peasant once left his home and engaged in
the service of a rich land owner who lived some dis-
tance away. They came to terms regarding the wages,
and the peasant worked for three years in the rich
man's fields. During all this time his wages were not
forthcoming, but so great was the peasant's confidence
in the other's sense of justice that he never demanded
his pay.
At the end of the three years the peasant said to
the landowner, “It is now time for me to go back to
my family. I pray you give me the money due me
that I may return to my home.”
"My good man,” answered the rich master, “I
have no money to give you."
"Then pay me in the grain which has been har-
vested.”


98
Rabbinic Wisdom
"And finally," continued the visitor, "when I said
that I had nothing, not even the most necessary house-
hold effects, was not your faith in my honesty shat-
tered?"
“No, for I thought that you had dedicated it all to
the service of God, and that therefore there was noth-
ing left for me.”
“By heaven! You have spoken the truth! In a
moment of rage caused by the evil behavior of my son,
I dedicated my entire possessions to the service of the
Lord. The teachers of the Law have released me from
my hasty pledge. Here is a rich reward for your
labors. May God ever judge you as mercifully as
you have judged me.”


Trust
TRUST
ELIJAH'S PERPLEXING BLESSINGS
Rabbi Joshua ben Levi once prayed fervently that
the Creator might let him gaze upon the face of Elijah.
His prayer was answered, for behold, Elijah appeared
before him, saying, “What wouldst thou have of me?
Speak, and thy wish shall be granted.”
Rabbi Joshua answered, “I long to go with thee and
to learn wisdom from the greatness of thy deeds."
Elijah said, “Thou wilt not always understand the
purport of my acts.”
“My lord,” returned Rabbi Joshua, "I will not
trouble thee with questions. Let me but follow thee
and I ask no more.”
Elijah agreed to allow Joshua to accompany him
provided the rabbi would refrain from asking the rea-
son for the master's deeds.
The two went their way until they reached the
house of a needy man, whose possessions consisted
solely of a cow. As they drew near, the man and his
wife, who sat at the door of the house, rose and went
to meet the strangers. They welcomed them and
offered the best of their scanty store, as well as lodging
for the night.
When the two men were about to depart the next
morning Elijah expressed a wish concerning the cow
and the animal straightway died.
Rabbi Joshua was greatly perplexed and thought
to himself, “These good people have given us the best


100
Rabbinic W’isdom
of their poor means and lo! we have now caused the
death of their cow.” He turned to Elijah and said,
"My lord, why hast thou done this thing when these
people have shown us honor?”.
Elijah answered, “Remember the agreement be-
tween us, unless thou dost refrain from asking ques-
tions, we must part.”
Towards evening they reached the abode of a rich
man. There they tarried, but the host offered them
neither food nor drink.
A wall in the house had fallen and in the morning
Elijah prayed and built up the wall. Then they re-
sumed their journey.
Amazement and concern troubled the spirit of
Rabbi Joshua, but he repressed the desire to ask an
explanation.
At nightfall they arrived at a great synagog in
which the seats were of silver and gold. But no one
offered fitting hospitality to the strangers and they
had to content themselves with the bread and water
which was brought to them. There they remained
until morning, when they prepared to go their way.
Elijah's parting words were, “May ye all become
prominent officials of the synagog.”
Rabbi Joshua could hardly contain his amazement.
After a day's travel they arrived in a town where
they were met by a friendly company and conducted
to the home of one of the nobles. Here they were
shown the warmest hospitality. In the morning
Elijah prayed, “May the Eternal permit but one to
be the head of your assembly.”


Trust
101
When Rabbi Joshua heard these words, he could
no longer restrain his curiosity. "Tell me, I beg of
you, the secret of thy acts.”
Elijah answered, “Since we must part, I will ex-
plain all and tell thee the reason for my deeds. It
had been decreed that the woman whose cow I caused
to be killed should die. I prayed to God that the cow
be taken as a ransom for the woman's life, for I saw
that her skill and industry would bring prosperity to
the household. The rich man, had I permitted him
to have his wall rebuilt, would have become the pos-
sessor of a great treasure of gold and silver that lay
buried beneath it. I, therefore, built it up and he
knows nothing of the treasure. I prayed for many
heads of the congregation in one community, since
strife will ensue because of the numerous counselors.
But I prayed for only one head in the other commun-
ity, for peace and prosperity will thereby be their
portion.”
Continuing, Elijah said, “I give thee good counsel:
if thou seest sinners prospering in their way, be not
deceived, for misfortune will yet overtake them. And
when thou seest the pious overwhelmed by care
and sorrow, take heed lest thy heart lead thee astray
and thou doubt the wisdom of the Creator, for His
ways are just and all His decrees are for the good of
man.”
With these words, Elijah departed, and Rabbi
Joshua went thoughtfully on his way.


102
Rabbinic Wisdom
WHAT GOD DOES IS WISELY DONE
It was the habit of Rabbi Akiba to accept with
patience and fortitude any mishap or misfortune
which befell him. Not only that, he never lost his
implicit faith in God, believing that all was ordained
for ultimate good.
“All is for the best” was his favorite expression,
no matter what mischance occurred.
At one time Akiba was traveling in a distant land
where he had neither friend nor acquaintance. As
night was approaching, he hurried on to a nearby
village, hoping there to find shelter. He inquired of
the passersby where he might find a night's lodging;
he knocked at many a door, but not a friendly word
returned his greeting, and only churlish answers met
his request for a night's shelter.
Not troubling himself over this inhospitable
treatment, the traveler thought, “I must have pati-
ence; God does all things for the best. Since I can
not remain here for the night, I will go on to the neigh-
boring forest and make my bed there.”
Thereupon he continued on his way with his don-
key, his cock, and a lamp which he had brought with
him to light his path. Scarcely had he entered the
forest when a puff of wind extinguished the light.
“No matter; God does all things for the best,"
said Akiba, and he trudged bravely on.


Trust
103
Suddenly he heard a fearful roar and a piercing
cry. A hungry lion had fallen upon his donkey and
torn him to pieces. “It is for the best,” said the poor
rabbi. He walked on and presently felt something
touch him in passing. He stretched out his hand and
behold! his only remaining traveling companion, the
cock, was no more, for a wildcat had seized and de-
voured him.
“This, too, is for the best," was, as usual, the
patient rabbi's assertion.
At last the long night passed, and the weary rabbi,
faint from loss of sleep, emerged from the wood. Whom
did he meet but several unfortunate travelers whose
clothing was torn to shreds, and who were bleeding
from many wounds. Akiba speedily inquired what had
befallen them.
"Do you not know?” they answered, “Last night a
band of robbers attacked the village and destroyed
it with fire and sword. It is a miracle that we escaped.”
“The merciful God has saved my life,” thought the
rabbi. "Had I slept in the village, I, too, might have
been killed. Had my lamp not been extinguished, the
robbers would have discovered me. And if the poor
beasts had not met their death, the donkey would
have betrayed me with his braying and the cock with
his crowing.
Truly more than ever am I convinced that what-
ever God does is for the best!"


104.
Rabbinic Wisdom
UNQUESTIONING FAITH
“A woman of valor who can find? For her price is far above
rubies.”--Proverbs 31:10.
While Rabbi Meir was holding a discourse in the
school on the Sabbath, his two sons died. The unhappy
mother laid her beloved children upon a bed and spread
a covering over them.
When the Sabbath services were over, the rabbi
returned to his home and at once inquired for his sons.
His wife gave an evasive answer and handed him a
goblet of wine, in order that he might pronounce the
customary blessing. Again he asked for his sons.
“They are not far away,” she replied, and placed
the evening meal before him. After they had partaken
of it, she said to him, “Rabbi, I have a question to
ask thee. Before daybreak a man came to our house
and entrusted two jewels to my keeping. Now he
hath come in order to claim them. Shall I return
them to him?"
"Surely thou wouldst not hesitate to restore to the
owner what belongeth to him!”
“Nay, but I wished to ask thy advice.” Taking
him gently by the hand, she led him to the room where
the dead lay, and removed the cloth that covered them.
The rabbi wept and lamented. “My sons! My
sons! The light of my eyes!”
The grief-stricken mother turned to him, saying,
“Rabbi, didst thou not tell me it is our duty to restore
to the owner that which belongeth to him? The Lord
gave, and the Lord hath taken away; blessed be the
name of the Lord.”
Thus did the good wife endeavor to comfort her
husband and assuage his grief. Of such it is said,
"Her price is far above rubies.”


106
Rabbinic Wisdom
IN THE PRESENCE OF GOD
A certain pious Jew paused on his way to town to
engage in prayer. A prince who was about to pass by
him greeted him, but the Jew, absorbed in his devo-
tions, did not return the greeting. The prince flew
into a rage and could scarcely contain himself until
the man had concluded his prayers,
when he cried:
"Fool! You disregard your
own Law, which commands self-
preservation. By your own act
you endanger your life. Why did
you not regard my greeting? If
it had pleased me to pierce your
heart with my sword, who would
have called me to account for your
death?”
"Sir, subdue your wrath, I beg
of you. Suppose you were in the presence of the king
and engaged in conversation with him. If, in the
meantine, a friend passed by and greeted you, would
you turn aside from your interview in order to reply
to the salutation?”.
"It were the worse for me if I did so.”.
“You acknowledge the homage due to an earthly
king,-a human being who is here today and gone
tomorrow. Consider, then, what I owe in reverence
to the King of Kings, in whose presence I was standing
when you interrupted my prayer. What would you
have me do?”
The prince acknowledged the justice of the argu-
ment, and permitted the man to go on his way.


Trust
107
CREATION REVEALS THE CREATOR
An unbeliever came to Rabbi Akiba and asked him
who created the world.
The rabbi replied, “The Holy One, blessed be He.”
The other demanded proof of the statement,
whereupon the rabbi said, “What art thou wearing?''
“A garment,” said the unbeliever.
“Who made it?”
“The weaver," was the reply.
"Before I can believe thee, give a proof of thy
statement,” rejoined the rabbi.
“Why should I do so? Thou knowest that the
weaver wove the garment.”
"Dost thou not also know that the Holy One,
blessed be He, created His world? Just as the house
testifies to the builders, and the garment testifies to
the weavers, and the door testifies to the carpenter,
so likewise the world points to the Holy One as its
Creator."
gg
THE MERIT OF THE FATHERS
Abraham spake unto God, “Lord of the Universe,
when thou didst say to me, 'Take now thy son,' I
might have answered, 'Thou didst say to me but yes-
terday, “In Isaac shall thy seed be blessed,” and now
Thou sayest, "Take thy son."! But Thou knowest
I hid my sorrow and did Thy will without complaint.
Therefore, I pray, if ever the descendants of Isaac fall
by the wayside and sin, remember his willingness to
be sacrificed and manifest Thy compassion unto them."


108
Rabbiric Wisdom
MAN IMMORTAL
Rabbi Jose ben Chalafta once paid a visit to a man
who had lost his son. As the rabbi gave expression to
laughter in the house of mourning, the father inquired
the meaning of his strange behavior.
The rabbi answered, “Why should we be sorrow-
ful? Surely we have faith in the Lord of the universe
who will permit you to meet your son again in the life
hereafter.”
A renegade sitting by said reproachfully, "Has our
friend not sorrow enough without being troubled by
idle talk? Can the fragments be put together again?
Has it not been said, “Thou shalt dash them to pieces
like a potter's vessel?'”
The rabbi offered the following reply: "It is true
that the shards of earthen vessels can not be made
whole. Yet those of glass when shattered can be re-
created. Why? Because the glass is blown by the
breath of man, and when the pieces are reduced to
sand, they may once more be formed into vessels.
How much greater then is the Divine power which can
breathe life again into the form that we call dead!"


Trust
109
AS A FATHER PITIETH HIS CHILDREN
The son of a certain king had developed sinful
habits and rebelled against his father's wishes. When
confronted with reproofs and threats, he ran away.
The distracted father sent a servant in search of the
fugitive, but the youth, overcome with shame and
conscience-stricken at the evidence of his father's devo-
tion, lacked the courage to return and to appear before
the king. But the king sent him this message: “My
son, what child need be ashamed to return to his father
who loves him?"
Thus God says to sinners, “Let not your sense of
guilt keep you from returning to your Father who
loves you and freely forgives the repentant sinner.”


110
Rabbinic Wisdom
GRATITUDE
"THE PRAYER OF THE UPRIGHT
IS HIS DELIGHT”.
A king invited many of his subjects to a feast.
Some of the guests, after eating and drinking, sang his
praises. Others ate and drank, but had no words of
praise or gratitude for the host.
The king, seeing this, wished to dismiss the entire
company, but the queen interceded, saying, “My lord
king, pay no heed to those who partake of thy bounty
and fail to thank thee, but give heed to those who have
eaten at thy table and have rendered thanks.”
When the Israelites give thanks to God for His
manifold favors, God graciously accepts their prayers
of gratitude. But when godless peoples enjoy the
blessings of life without rendering thanks, the Law
acts as intercessor and pleads, “Lord of all worlds,
look not upon those who provoke Thee to anger, but
rather upon Thy children who praise Thy holy name
and who show homage by obeying Thy sacred words."


Gratitude
111
THE SPIRIT HALLOWS THE SACRIFICE
King Agrippa one day desired to offer a thousand ·
sacrifices upon the altar. He sent word to the High
Priest as follows: “Let no one but me offer a sacrifice
this day.”
Soon after, a poor man carrying two turtle doves
appeared before the priest, saying, “I pray you, offer
these up.”
"I can not,” answered the priest, "for the king has
forbidden it."
Then said the man, “I catch four turtle doves each
day; two provide me with food, and the other two
are for the sacrifice. If you do not accept them for
this purpose, I am deprived of my sustenance.”
Moved by the man's sincerity, the priest accepted
the offering. That night Agrippa had a dream in
which this incident was pictured. He sent for the
High Priest the next day and said to him, “Did I not
command thee to accept no sacrifice but mine?”
"The priest
related what
had occurred,
and when A-
grippa heard
the story, he
said, “In the
eyes of the
Eternal the
two turtle
doves are as acceptable as the richest offering in my
kingdom. I commend your judgment; thou hast
done well.”


112
Rabbinic Wisdom
THE VALUE OF PATERNAL EXAMPLE
There once lived a man whose sole possession con-
sisted of a large field, which he cultivated with great
industry. In strict accordance with the Law, he gave
to the priesthood each year a tithe of his produce.
God prospered his undertakings and every year
the field yielded a thousand measures of grain, of which
the owner regularly dedicated a hundred measures to
the priesthood.
As the owner of the field felt the approach of death,
he called his son to his bedside and said to him, “My
sole bequest to you is my field, but you will find it
more than sufficient for your needs if you will follow
my advice. Take care not to neglect the tithes and
you will reap rich harvests as I have always done."
At the end of the first year, the son carefully fol-
lowed his father's instructions and, as usual, the land
yielded a thousand measures. But, in the course of
time, the new owner became dissatisfied with relin-
quishing a tenth of his income and decided to give a
smaller portion. But this time the field produced
only in proportion to the amount previously given.
Vexed and disappointed, the owner decided to give
even less, and the field again yielded less. And each
year the smaller the offering, the more meager became
the harvest until the field produced but a hundred
measures, which, in happier days, was but a tenth of
the total crop.
The neighbors of the present owner, grieved at his
niggardly conduct, one day appeared at his home
dressed in festive array as though invited to share a
joyful occasion. When the reluctant host saw this


Gratitude
113
strange procession, he was overcome with rage and
cried, “What! You come to mock me!"
“God forbid!” answered they. “We come to wish
you joy in the new honor that has been bestowed upon
you. We know that your field has yielded the tenth
part of it former harvest. This is as it should be. At
one time you were the owner and God was the priest;
now God is the owner and you yourself have become
the priest.”
gg
INDEBTEDNESS TO GOD
The giving of tithes was subject to certain rules.
For example, fruits and grains were exempt from tithes
if they were brought into the city by certain roads,
but not so if other roads were followed.
It was the custom of some citizens to bring their
harvest to the town by one of these roads so as to evade
the prescribed tithe. A certain rabbi one day met
several of his friends, and he observed that they were
trying to evade the customary tithe. In a tone of
rebuke he said to them, “My friends, how different
were your forefathers who endeavored always to find
a way to fulfill their duties to God.”
In their discomfiture the men made no response.
Adopting a milder tone and eyeing the baskets ap-
provingly, he continued: “Beautiful fruits, these! Will
you give me a basketful?”.


114
Rabbinic Wisdom
"It is yours!” cried the friends heartily.
With stern displeasure the rabbi then exclaimed,
"You refused a tithe of your harvest to your Heavenly
Father and yet are willing to give it to one of His
creatures !”

60
disine
nd


Loyalty
115
115
LOYALTY
RELIGION FORTIFIES AGAINST
SUFFERING
Rabbi Akiba was seized and thrown into prison
at the same time that Pappos ben Judah suffered a
similar fate.
“What has brought you here?” inquired Akiba.
"Hail to you, Rabbi Akiba, who suffer for the sake
of the Law; woe to Pappos, who has been imprisoned
for idle things,” replied his companion.
One day the man who served Akiba with water was
reprimanded by the keeper for bringing too large a
quantity, and was bidden to throw half of it away.
“Give me water to wash my hands," said the rabbi.
“There is scarcely enough to drink," answered the
man, “not to speak of washing your hands.”
But Akiba suffered thirst rather than disregard
the injunction which commanded the washing of hands.
On the Day of Atonement, he was brought before
the tyrant Rufus. It was the hour for reading the
Shema. At the behest of the tyrant, the rabbi was
beaten unmercifully, but he still continued to read the
Shema.
“Old man,” said the tormentors, “you are either
deaf or hardened against pain.”
"Neither the one nor the other," was the reply.
“Every day have I read this verse: ‘Love thy God


118
Rabbinic Wisdom
A JEWISH MARTYR
Miriam, the widow of Rabbi Joshua Gamala, was
cast into prison with her seven sons. The emperor
commanded the eldest to be brought into his presence
and demanded that he bow before the imperial like-
ness.
"Never!” exclaimed the young man, "for it is
written, 'Thou shalt not bow down to them nor serve
them.'"
The emperor ordered him to be seized and executed.
The second son was then called and the same com-
mand was given to him, but he proudly declared,
“My brother refused to disobey the divine command
and I do likewise. It is written, 'Thou shalt have no
other gods besides Me.'”.
He, too, was executed at the emperor's behest. ·
The third, fourth, fifth, and sixth sons, with equal
steadfastness and piety, refused to bow down before
the emperor's likeness, and each went to his doom.
At last the youngest son was summoned. He re-
fused, as courageously as his six brothers, to disobey
the Law, saying, “It is written, 'Know therefore this
day, and consider it in thy heart, that the Lord is God
in heaven above and upon the earth beneath; there is
none else.'”
“Thou art yet too young to die,” said the emperor.
“Bow down before the image and live."
"Nay," returned the lad, "we know that the Lord
is King for ever and ever, and that the heathen has
perished from the land. Man liveth today and dieth
tomorrow; today he is rich and tomorrow poor, but
God liveth for all eternity.'”


Loyalty
119
"See, thy brothers are no more," urged the em-
peror. “I will cast my ring upon the ground before
the image. Do thou stoop and recover it so that those
assembled may think that thou dost obey my com-
mand.”
“Woe to thee, O emperor," said the youth. “Thou
fearest what man thinks, and should I not fear the
King of Kings, the eternal God?”
“Is there an eternal God?" questioned the emperor.
“Woe to thee. Is the earth without a master?
Thou askest, 'Hath thy God a mouth?' It is written
of thy gods, “They have mouths, but they speak not.'
Of our God it is said, “By the word of the Lord were
the heavens made. 'Hath thy God eyes? Of thy
gods it is said, 'Eyes have they, but they see not.'
But of our God it is said, 'The eyes of the Lord are over
the whole earth.' 'Hath thy God ears?' Of thy gods
it is said, “They have ears but they hear not.' Of our
God it is written, 'The Lord hearkened and heard.'
'Hath thy God hands? Of thy gods it is said, 'They
have hands, but they feel not.' Of our God it is written,
‘Mine hand hath laid the foundation of the earth.
'Hath thy God a nose?' It is said of thy Gods, 'Noses
they have, but they smell not.' Of our God it is writ-
ten, 'The Lord smelled a sweet savour. 'Hath thy
God feet?' It is said of thy gods, 'Feet have they, but
they walk not.' But of our God it is said, 'And His
feet shall stand on that day upon the Mount of
Olives!'”
"If thy God doth possess all these attributes,"
replied the emperor, “why doth He not deliver thee
out of my hands as he delivered Chananiah, Mishael,
and Azariah from the power of Nebuchadnezzar?”


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“They were pious men,” replied the lad, “and King
Nebuchadnezzar was worthy of having a miracle per-
formed in his reign. But thou art not deserving of
such. Even if thou sparest my life, there are others
who may seek it. But know that, in the days to come,
God will lay my death at thy door!”.
But the emperor ordered the lad to be led to
his execution.
MARTYRDOM FOR RELIGION'S SAKE
An edict had gone forth from Rome, prohibiting,
on pain of death, the observance of Divine worship
on the part of the Jews.

Certain sages, fearing that disobedience would re-
sult in the destruction of their people, advised sub-
mission to the tyrannical decree.
Among such advisors was Rabbi Joseph ben Kisma,
who, because of his submissiveness, was held in favor
by the administration.


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His funeral was attended by many of the foremost
men of Rome who wished to do honor to one who had
shown himself obedient to the imperial edict.
A little while after the funeral, the Romans came
upon an assembly which was being addressed by Rabbi
Chananiah, who was holding a discourse upon the
Book of the Law.
Enraged at his open defiance of their authority,
the Romans condemned the rabbi to be burned. The
sacred writings were wrapped about his body and he
was consigned to the flames. Silent under the inex-
pressible torture, the martyr calmly met his death.
In her unspeakable despair, his daughter cried,
"Is such the reward of your virtue?”
The martyr replied, “The pain would be harder to
bear if the flames were consuming me alone. Do you
not see that the Holy Book also is doomed to ashes?”'
The grief-stricken pupils of Rabbi Chananiah were
carried away by his marvelous fortitude.
"Master, what mysterious vision illumines your
countenance?"
"My children! I see the parchment of this book
consumed to ashes, but the holy words fly triumphant
to heaven!”
With these words, the dying martyr breathed his
last.


The Oneness of God
123
THE ONENESS OF GOD
THE DESTROYER OF IDOLS UNDAUNTED
Terah, the father of Abraham, was a dealer in
images. One day, when the business called him away,
he left the boy in charge of the shop.
To a customer coming in to purchase an idol,
Abraham said politely, “Wilt thou tell me how old
thou art?”
“Sixty years,” replied the man.
The boy, with flashing eyes, cried out, "How blind
thou art! A man of sixty, and thou wouldst worship
as a god a thing made in a day by the hand of man!"
The man reddened, cast down his eyes, and left
without another word.
Another time, a woman entered, carrying a dish
of meal. She said to Abraham, “Take this meal, it
is an offering to these gods.”
As soon as she had gone, Abraham seized a hammer
and with it broke every idol in the shop save one, in
whose hands he placed the implement.
When Terah returned and saw the destruction, he
turned wrathfully to his son, demanding to know what
had caused it.
“My father,” replied Abraham, “hear what hath
happened. A woman came with a dish of meal for a
sacrifice. I placed it at the feet of the idols. Suddenly
a great clamor arose. Each of the idols demanded the
sacrifice. Amid threats and angry words, the largest
of the images seized a hammer and see what hath
happened!”


124
Rabbinic Wisdom
“Thou darest to mock me!” interrupted Terah.
"Have these idols the power of speech?”'
"Father, thou hast spoken truly! How then canst
thou bow down and worship these objects which have
neither speech nor hearing, which are fashioned by
the hand of man?”
But Terah refused to be convinced and delivered
his son into the hands of the idolatrous king Nimrod.
Nimrod, endeavoring to force the lad to accept his
own mode of worship, cried in threatening tones, “I
command thee to bow down and worship this fire.”
“Sir," answered the lad, "should I not rather
worship water, which hath the power of extinguishing
fire?”
"Be it so; worship the water.”
“Were it not an injustice towards the clouds,
which feed the streams and the sea?”
"Then worship the clouds.”
“Yet what is the power of clouds when compared
to that of the wind, which scattereth the clouds and
driveth them away?”.
“Then worship the wind.”
“Should I not rather worship man, who con-
trolleth fire, and water, and wind?”
“Thou wicked one!” cried Nimrod in fury, "I com-
mand thee to worship fire. We shall see whether thy
God hath power to rescue thee!”
The vicious Nimrod bade his servants cast Abraham
into a fiery furnace, but he was rescued by the will of
the merciful Father, whom alone the brave lad would
worship and serve.


The Oneness of God
125
ADONOY ECHOD—THE LORD IS ONE
When the voice of God resounded from sphere to
sphere, from firmament to firmament, He manifested
Himself to the eyes of His believers. The seven heavens
opened their portals and revealed the one God, the
Divine Majesty that compassed them all.
Then the Israelites, enraptured, cried, “Father, for
us there is nothing but Thy glory; Thou alone rulest
in the heavens; Thou alone rulest upon earth; we
shall have no other God but Thee. Whenever we meet
in prayer, we will bear witness to Thy greatness and
will ever declare these words: 'Hear, O Israel, the
Lord our God, the Lord is One!'”
gg
WHY JACOB HAD AN EASY DEATH
When Jacob was about to die he called his twelve
sons to his bedside and said, “Hearken to the God of
Israel, your father in heaven. Is there in your hearts
a doubt of the greatness of God?"
Whereupon they answered in these words, "Hear,
Israel, our father! As thou didst serve the Lord, so
will we, for the Eternal our God, the Eternal is One!"
As Jacob heard these words, he whispered them
with his dying lips and added, “Praised be the name
of His glorious kingdom forever and ever."
Since that time the Israelites have repeated each
morning and evening, “Hear, O Israel, the Eternal
our God, the Eternal is One!”


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THERE IS NONE LIKE GOD
The rabbis taught that all God's creations were
made in pairs: heaven and earth, sun and moon, Adam
and Eve, this life and the life hereafter. The glory of
God, however, stands alone: “Hear O Israel, the
Eternal our God, the Eternal is One!”


The Presence of God
127
THE PRESENCE OF GOD
GOD'S NAMES SUGGESTED BY
HIS ATTRIBUTES
God said to Moses, “Thou wouldst learn my name.
I am named for my deeds. I am called God the
Almighty, Lord of Hosts, Father, and Jehovah. When
I judge the people, I am Father; when I wage war
against evildoers, I am Lord of Hosts; when I judge
sinners, I am God, the Almighty; when I take com-
passion upon the world, I am called Jehovah, for this
name means merciful and gracious.”
According to Rabbi Eliezer, the name of God is
used in connection with good only, not with evil.
“And God called the light day,” it is written, "and the
darkness He called night.”
It is believed that at the creation God foresaw the
work of the righteous and of the sinners. The state-
ment, “God divided the light from the darkness" per-
tains not only to the physical world, but also to the
good and evil deeds of men.


The Presence of God
129
WORDS FALL SHORT
A cantor, in place of chanting the usual prayer,
sang an original hymn of praise, consisting of an in-
terminable number of divine attributes.
The hymn began with the words, “O holy God,
Thou art great, mighty, eternal, all-powerful, sublime,
ineffable_” and continued in the same strain.
Rabbi Jochanan, who was present during the
chanting, waited patiently until the hymn was ended.
He then addressed the cantor thus: “My friend, hast
thou really exhausted the praise due the King of
Kings? What magnificent courage!
"We, in our prayers, hardly dare to ascribe to God
those attributes which the Holy Scriptures teach us,
lest, in our ignorance, we use such terms as befit not
His Divine Majesty."
"And thou wouldst sing His praises with such care-
less glibness? Dost thou think to praise God fitly in
so unrestrained a manner? If an earthly king is ruler
over millions of subjects, were it proper to address
him as king over thousands?”
"When thou speakest of God, the more thou wouldst
try to exhaust His attributes, the farther dost thou
remain from the truth."


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FINITE MAN CAN NOT GRASP
THE INFINITE GOD
The emperor, half in earnest and half in jest, said
to Rabban Gamaliel, “You speak with such confidence
of the immeasurableness of your God. I will wager
that I can tell you where He is at the present moment
and what He is doing."
The rabbi appeared preoccupied and heaved a
prodigious sigh.
“Why do you sigh?” inquired the emperor.
“Alas!" replied the rabbi. “I have a son who has
gone far from home. A temporary disagreement
caused him to leave me. I wonder when he will return
to me?"
“How should I know whither your son has gone?"
"Is it possible! You are ignorant of the things in
this world and yet would compass heavenly matters?”
Upon another occasion, the emperor remarked,
“You say that the stars are innumerable. Surely you
are jesting. I am willing to wager that I have counted
them and can tell you their number.”
"How infinite your knowledge!" exclaimed Rabban
Gamaliel. "But tell me, how many teeth have you?”
The emperor hastily inserted a finger in his mouth
and began to count them.
"Poor mortal!" said the rabbi, laughingly. “He
does not even know the number of teeth in his mouth
and yet would have me think he has counted the stars
in the firmament!”


The Oneness of God
131
ROYALTY ITS OWN HERALD
Rabbi Sheshet was blind. One day a great multi-
tude gathered to see the king, who was about to pass,
and the wise rabbi chanced to be in the midst of the
eager, noisy throng.
A Sadducee, catching sight of the blind one, ex-
claimed in scornful accents, “Buckets are lowered into
a well to draw water, but who could use a fragment
of wood for that purpose?" By those contemptuous
words he meant to indicate that the coming of the
king would mean nothing to one unable to witness the
royal procession.
The rabbi, overhearing the remark, replied, “Wait
but a little while and you will see that I, who am blind,
can distinguish more than you, whose sight is good.”
The first division of the royal train approached in
the midst of joyous shouting.
“Attention, O Rabbi, it is the king!” cried the
Sadducee.
“Impossible”, cried the blind man, “The king is
not yet here."
The second section presently appeared, and the
tumult grew ever greater.
"Friend, open wide your eyes, for the king is ap-
proaching," cried the Sadducee again.
"Not yet,” repeated the rabbi. “The king is not
yet come.”
Soon the third section began to pass and a reverent
silence manifested itself. The blind man cried, "It is
the king!”
Amazed at his discernment, the Sadducee ex-
claimed, “How did you know that?”


132
Rabbinic Wisdom
Said the rabbi: “It is written, 'And behold, the
Lord passed by, and a great and strong wind rent the
mountains, but the Lord was not in the wind; and
after the wind an earthquake, but the Lord was not
in the earthquake; and after the earthquake a fire,
but the Lord was not in the fire; and after the fire a
still, small voice.' For only then did God appear. I
knew that a king of flesh and blood was a feeble image
of the King of Kings, and that his presence would be
heralded by silent homage.”
As the king passed by, the sage uttered a blessing,
“Praise be to God who bestows His grace and mercy
upon mankind.”
gg
SEEING GOD
Said Emperor Trajan to Rabbi Joshua, “I would
like to see your God.”
"Sir," replied the rabbi, "mortal eyes can not
endure the sight of God's ineffable glory.”
"I will make the venture," returned the emperor.
"Come with me," said the rabbi.
It was an excessively warm day and, since it was
the noon hour, the sun stood high in the heavens.
The rabbi led his companion to an open field, pointed
to the sun, and said, “Sir, fix your gaze upon yonder
sun.”
“Impossible! The light dazzles me.”
“And yet the sun is only one of the innumerable
servants of His Divine Majesty. You can not endure
to gaze upon it; then how can you expect to behold
the glory of the Creator?”


God's Lovingkindness toward Israel
133
GOD'S LOVINGKINDNESS
TOWARD ISRAEL
EVERY GENERATION HAS ITS
POTENT INFLUENCE
“The sun also ariseth, and the sun goeth down.”—Eccle-
siastes 1:5.
Before the life of one great man is at an end, God
causes another to arise and fill his place. On the day
of Rabbi Akiba's death, Rabbi Judah Ha-Nasi was
born. Before the sun of Moses' life had set, the sun
of Joshua's life rose. Instances might thus be multi-
plied to prove that in every age the work of good men
has been continuous.
BLESSING IN DISGUISE
A certain king, in honor of his son's marriage, had
a hall in his palace magnificently decorated. But the
king, displeased at his son's conduct, entered the hall,
tore down the hangings, and destroyed the decora-
tions. The prince's steward, however, carried a pipe
and played upon it.
“How canst thou make merry when the king hath
ruined his son's wedding preparations?” asked the
courtiers.
He replied, “I rejoice because the king has vented
his wrath upon the hall and not upon his son.”
Asaph was accosted with the rebuke, “God hath
destroyed His Temple and thou canst sit here and sing!”
“I sing,” replied he, “because He hath vented His
wrath upon wood and stone, and not upon Israel.”


God's Lovingkindness toward Israel
135
GOD'S PATERNAL CARE OF ISRAEL
When the Egyptian phalanx, in pursuit of Israel,
was gaining ground, the Angel of God stood between
the pursued and the pursuer.
If a father, journeying with his son upon a lonely
and dangerous road, is attacked by robbers, he thrusts
his child behind him so that he may protect the lad
with his own person.
If, as he continues his journey, a wild beast pursues
them, he hastily pushes the boy to the front in order
to shield him from danger.
If the sun pours its hot rays down upon them, the
father spreads his mantle over the child's head.
If hunger assails them, he spares of his own por-
tion and gives a double share to the child.
If thirst parches their throats, the father climbs
the steep ascent to gather a few drops for the beloved
one.
When, exhausted by the weary journey, the child
is unable to go further, the father lovingly carries him
in his arms.
With such care and loving protection did God lead
Israel through the desert.


136
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KING DAVID AND THE SPIDER
There is nothing in the world which does not, at
times, lend itself to a useful purpose. King David
was one day musing over various things which he
thought might well be dispensed with.
"Of what use is the spider?” thought he. “It
surely serves no purpose in the world. It spends its
days spinning a web that is both useless and un-
sightly.”
Then his thoughts turned to the afflictions which
are visited upon human beings. “How grievous is a
mind bereft of reason! Why does God visit such mis-
fortunes upon man? I know that He is all-wise and
ordains everything for a purpose, but what good was
ever done by insanity?”
Not long after, David found it necessary to flee
from Saul. He was captured in the land of the Phil-
istines by the brothers of Goliath and brought before
the king of Gath. Had the enemy known that their
captive was the valiant David, he would have been
instantly put to death. To avert this danger, David
pretended to be insane and acted in such a way that
the Philistines, believing the stranger to be a harm-
less idiot, permitted him to go in safety.
Upon another occasion, David hid in the cave of
Adullam. It happened that after he had sought refuge
there, a spider spun its web across the entrance of the
cave. His pursuers who passed that way were about
to search the cave when they noticed the spider's web.
"It is useless to search here," said they, "for no
one could have entered without destroying this web,”
and they continued on their way.


138
Rabbinic Wisdom
TIMES AND SEASONS ARE IN
GOD'S HANDS
Rabbi Akiba and his pupils were in the habit of
assembling every morning under a certain fig tree in
order to pursue their studies. The owner of the tree
came each morning, even earlier than they, to gather
the fruit.

The rabbi said, “Perhaps our presence here is dis-
pleasing him. Let us go elsewhere."
The rabbi and his pupils therefore went to a dif-
ferent place, but the owner came to them and said,
“Why did you leave? I felt honored by your presence
and now you have deprived me of that pleasure."
They answered, “We feared you might suspect us
of taking the fruit of your fig tree.”
Yielding to his persuasion, however, they returned
to the former place. Thereafter the owner rose early
as before and came to the scene of their studies, but
did not disturb the fruit. As the sun poured down
upon the tree, the figs became worm eaten.
"Truly,” said the rabbi to his disciples, "the man
knows best when the fruit should be plucked. Even
so God knows when the time has come to take His
chosen ones unto Himself."


God's Lovingkindness toward Israel
139
ISRAEL, THE WORLD'S REDEEMER
A certain king had upon his estate a fine garden in
which grew rows of fig trees, vines, pomegranate trees,
and apple trees, all of which were placed under the
care of a gardener.
After a time the king came to visit the garden to
see if it were well cared for, and behold! he found it
overrun with weeds and briers. He sent for a work-
man and had the weeds removed. Among the briers
the king had discovered a beautiful rose, whose deli-
cate fragrance he enjoyed. “On account of this lovely
rose," said the king, “the whole garden shall be re-
deemed.”
The whole world was created on account of the
Torah. When God found that evil filled the earth
after six and twenty generations had inhabited it, He
had the evildoers removed by a flood.
But He had discovered a lovely rose among the
briers, and that rose was Israel. He saved the worthy
flower and rejoiced when the Ten Commandments were
joyously accepted by the children of Israel as they
said, "All which the Lord hath said will we do."
God then said, “For the sake of this rose shall the
garden be redeemed for the service of the Law, and
for Israel's sake shall the world be saved.”


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Rabbinic Wisdom
ISRAEL COMPARED WITH THE DOVE
.
“Our soul is escaped as a bird out of the snare of the fowlers;
the snare is broken, and we are escaped.”—Psalms 124:7.
A dove was sleeping peacefully in her nest. A
venomous serpent saw her and crept toward her.
She flew to another place and built another nest.
There a fire broke out and consumed the serpent which
had followed her to the second nest.
The dove again flew away and settled upon a roof.
Now that the serpent was dead and the nest de-
stroyed, the dove was asked, “How long wilt thou fly
from place to place?”.
At last she found an abiding place where she re-
mained in safety.
The Israelites in Egypt had a similar experience.
Pharaoh, the serpent, sought to destroy them. They
fled before him.
When Israel had departed, the Egyptians pursued
them and were consumed as by a fire.
From place to place the children of Israel wandered
until at last, in the Promised Land, they found an
abiding place.


God's Lovingkindness toward Israel
141
THE REWARD OF MERIT
There was once a king who wished to bequeath a
part of his dominion to his son. But he thought, “He
is yet too young to undertake his duties wisely. I will
wait until he is older and more experienced. Then he
will be able to rule with discretion.”
Thus God caused the children of Israel to dwell
forty years in the wilderness before He permitted them
to enter the Promised Land.
He wanted them to be taught the meaning of the
Laws He had given to Moses, their duties to their
fellow men, and their obligations to the poor and to
the stranger.
Therefore our forefathers were given a present of
the Torah first so that by diligently learning its pre-
cepts, they might deserve the land of their heart's
desire.


God's Lovingkindness toward Israel
143
LIKE TO LIKE
Of the advisers of Haman—there were three hun-
dred and sixty-five, as many as the days in a solar
year-his wife Zeresh was the shrewdest. She said to
him, “The man thou wouldst destroy, this Mordecai
the Jew, thou canst overcome by strategy alone. If
thou castest him into an oven, he may be rescued, as
were Chananiah and his companions. If thou throw-
est him to the lions, he may be saved, as was Daniel.
If thou hast him confined in a dungeon, he may be
freed, as was Joseph. If thou banishest him to the
desert, he will emerge triumphant, as did his fore-
fathers. If thou puttest out his eyes, he may cause
the death of others, as did Samson the Philistine.
Therefore crucify him, for not one of his race hath as
yet suffered death in this way.”
Haman was pleased with this advice, and had a
gallows made.
When the trees were asked which would furnish
wood for the gallows, the fig tree said, “Shall I give
of my wood when the Israelites offer their first fruits
of me?''
The pomegranate said, "Shall I give of my wood
when the Israelites are compared to me?”
The ethrog cried, “How can I give of my wood
when the Israelites use me in the Feast of Taber-
nacles?”
The acacia and fir-tree said, "Shall we lend our-
selves for such a purpose when the tabernacle and
Temple were built of our wood?”
Each tree raised a similar objection. Finally the
thorn bush was asked whether it would be willing to


144
Rabbinic Wisdom
give some of its wood for the making of the gallows,
and it replied, “I will indeed offer myself as a gallows,
since it shall come to pass that the wicked Haman
will be hanged thereon. My name is thorn and he,
too, is a thorn unto Israel. It is fitting that one thorn
should hang upon the other.”
Thus it was that the gallows intended for Mordecai,
and upon which the ruthless Haman was hanged, was
made of the wood of the thorn-bush.
gg
GOD AND MAN
“And it repented the Lord that He had made man on the earth,
and it grieved Him at His heart.”—Genesis 6:6.
A heathen inquired of Rabbi Joshua ben Karcha,
"Didst thou not say that God could foresee the future?''
“Certainly,” said the rabbi.
"Then why is it written, 'It grieved Him at His
heart?'"
"Hast thou a son?”
“Yes."
"What feelings stirred thy heart when he was
born?”
"I rejoiced.”
“And yet thou knowest that the day will come
when he will die. In the hour of joy, one rejoices, and
in the hour of death, one mourns. Thus it is with the
Eternal," said the rabbi. “It is said that God mourned
seven days over the wickedness of the earth before He
sent the flood to destroy it. And it grieved Him at
His heart.'"


God's Lovingkindness toʻvard Israel
145
THE SURVIVAL OF ISRAEL
The Israelites have been compared to a rock and
the idolatrous nations of the world to a potter's vessel.
If the rock fall upon the earthen vessel, woe to the
vessel, and if the earthen vessel fall upon the rock,
woe to the vessel.
Haman the wicked sought to destroy all the Jews
in the kingdom of Ahasuerus. He is compared to a
bird that built its nest upon the shore of the sea, where
it was in danger of being swept away by the billows.
“I will not leave this place," said the bird, "until
the sea has become dry land and the land has been
transformed into the sea."
He then took some water in his bill and dropped
it upon the land and he took grains of sand and dropped
them into the sea.
Another bird which was watching the proceedings
exclaimed, “O thou unhappy one, what will be thy
end!”
Thus God spoke to Haman, “Thou fool! Dost
thou think thou canst destroy the people I have
spared? As thou livest, thy life shall be forfeited. They
shall be saved and thou shalt die."


146
Rabbinic Wisdom
GOD IS LOVE
When Jacob went to his father to receive his bless-
ing, deceit was in his heart and a lie upon his lips.
And yet, despite his sin, God forgave him and blessed
him.
When the subjects of a king rebel against him,
they are guilty of treason and merit death. Yet when
our forefathers fashioned the golden calf and declared,
“These be thy gods, O Israel,” God did not forsake
them. In his manifold mercy He prepared a pillar of
cloud to lead them in the wilderness by day and a
pillar of fire by night, that they might know where to
go. He gave them manna and brought forth water
for their thirst. And since God withheld His curse
even when sinners deserved it, and showered blessings
upon them, let not man presume to curse his brother.
gg
GOD'S WAYS NOT MAN'S WAYS
Abel was oppressed by Cain, but God was with
him. Noah was reviled by his contemporaries, yet he
was saved when they were destroyed. Abraham was
sentenced to death by Nimrod, but God was with
him. Jacob was hated by Esau, but God befriended
him. Joseph was ill-treated by his brothers, but he
was raised to dignity and power. Moses was the object
of Pharaoh's wrath, but he became the greatest of
God's prophets. David was the mark of Saul's hatred,
and yet he became king. The Israelites were op-
pressed among the nations, but they became the
chosen people.


God's Lovingkindness toward Israel
147
IN UNION THERE IS STRENGTH
When Jacob tarried all night at Mount Moriah,
he took twelve of the stones of the altar whereon his
father Isaac had been bound and set them up as a
pillow in that place, to indicate that twelve tribes
were destined to arise from him. And all twelve
stones became one, to indicate that all the tribes were
destined to become one people.
gg
ISRAEL'S BEST GUARANTEE
Before the Israelites were entrusted with the Law
God demanded that they offer a pledge to ensure their
faithful observance of its practices.
“Our fathers shall be our pledge,” said Israel.
“They will not suffice,” God answered. “Your
fathers are not without blemish. Abraham asked for
a proof of My promise in that he petitioned for the
Promised Land for his descendants. Jacob was wanting
in filial love."
“Let our prophets be our pledge,” said Israel.
"Nor will the prophets suffice," answered God,
"for the prophets, too, failed Me in that they proph-
esied in the name of Baal.”
"Let our children be our pledge,” said Israel.
"They will be acceptable to Me," answered God,
"for the prayer of an innocent child is My delight.”


148
Rabbinic Wisdom
PEACE
Beloved is peace, for God established it in the
heavens. "He maketh peace in His high places.—”
Jcb 25:2.
Beloved is peace, for God granted it throughout
the earth. “Peace, peace, to him that is far off and to
him that is near.”—Isaiah 57:19.
Beloved is peace, for God denied it to evildoers.
“There is no peace, saith the Lord, to the wicked.”
-Isaiah 48:22.
Great is peace, for God announced salvation to the
Israelites through its power. “How beautiful upon the
mountains are the feet of him that bringeth good tid-
ings, that publisheth peace!”.
The Shema, the daily prayer, the priestly blessing,
all end with words of peace. When God blessed the
Israelites, He found no benediction so comprehensive
as the one that would vouchsafe peace. “The Lord
will give strength unto His people; the Lord will bless
His people with peace.”—Psalms 29:11.


Israel and the Law
149
.
149
ISRAEL AND THE LAW
THE WRITTEN AND THE ORAL LAW
LANMOUSE
.
reg
.
..
.
.
When God appeared before Moses on Mt. Sinai to
impart the Law to Israel, He revealed to him the
Mishna, the Talmud, and
the Haggadah in addition
to the Torah.
Moses asked, "Shall I
not write down all which
Thou hast revealed to me?''
God answered: "No, I
will not give them the com-
plete Law now, for I know
that the nations of the earth
will one day overpower them
and take the Law away from
them and that they will be
the despised among the
nations. The command-
ments will I give them in
the form of the Written Law, but the Mishna, the
Talmud, and the Haggadah shall be the Oral Law, so
that, when the nations gain dominion over them, their
knowledge will distinguish them from the rest of
mankind.”
4.
.
.4
liit
L.


150
Rabbinic Wisdom
WE WILL DO AND WE WILL HEARKEN
A king said to his servants: "Here are two costly
cups made of finely wrought gold. Guard them well
and see that no harm befalls them.”.
It happened that, as one of the servants was carry-
ing the cups to a place of safety, a calf near the palace
gate ran against him. One of the cups was thrown to the
ground and broken. Trembling with fear, the servant
approached the king and confessed what had occurred.
"Let that be a lesson to you,” said the king, “Take
care of the other cup.”
In like manner God said to the Israelites, “Two
cups I offered you upon Mt. Sinai, and you drank
thereof. One was, 'We will do' and the other, 'We will
hearken'. The one cup, ‘We will do,' you have broken,
in that you have worshipped a golden calf. Now take
heed not to destroy the second cup, 'We will hearken’.”
gg
NOBLESSE OBLIGE
Rabbi Simeon ben Chalafta said, “He who studies
the Law and observes not its ordinances is liable to
greater punishment than he who has learned nothing."
In the garden of a king a vine-dresser planted some
trees and cut others down. Another vine-dresser
planted none, neither did he hew any down. Which
of the two merited the king's wrath? He who planted
and cut down.
So, too, he who has learned the commandments
set forth in the Torah and obeys them not is more
culpable than he who is ignorant of them. • “Let favor
be shown to the wicked, yet will he not learn right-
eousness.”—Isaiah 26:10.


Israel and the Law
151
ISRAEL, THE LIGHT OF THE WORLD
Israel is compared to an olive tree, for, as the oil
of that tree gives forth light, so is Israel a light to the
world.
The teachings of the Torah are a light to those who
Study them, for it is written, “Thy word is a lamp,”
and again, “The spirit of man is the candle of the
Lord.”
But he who knows not the commandments is like
one who walks in the darkness and falls for want of
support. “The way of the wicked is as darkness, they
know not on what they stumble.”


152
Rabbinic Wisdom
VALUES
A man of wealth once sent to a rabbi a diamond
of great price with the message, “I pray you send me
in return something of equal value.”
The rabbi sent him a Mezuzah in accordance with
his request.
The rich man s servant returned to the rabbi, say-
ing in the name of his master, “I gave you a gem of
untold value and you presented me with that which
can be bought for a mere trifle.”
The rabbi gave the following reply: "Your treas-
ure can not be compared to mine, for your gift is some-
thing I must watch constantly lest it be stolen, whereas
I gave to you that which unceasingly watches over
you. For it has been said, 'When thou walkest, it
shall lead thee,' for the Law guides through life; 'when
thou sleepest, it shall keep thee,' which means in the
hour of death; "and when thou wakest, it shall talk
with thee,' for the Law guides us even in the life to
come.”


Israel and the Law
153
THE CHOSEN PEOPLE ALSO THE
CHOOSING PEOPLE
Our sages taught that the Creator, before giving
the Torah to our forefathers, offered it to every other
nation so that none might say, “If the God of All had
wished to bestow the Law upon us, we should have
accepted it.”
He appeared to the children of Esau and asked,
“Will ye accept the Torah?”
They answered, asking in turn, "What does it
contain?”
“Thou shalt not kill."
Then they said, “Wilt thou withdraw from us the
blessing of our forefather Isaac, who declared, 'By thy
sword shalt thou live'? We will not accept the Torah."
Then He asked the children of Ishmael, “Will ye
accept the Torah?”
“What does it contain?''
“Thou shalt not steal.”
They replied, "Wilt thou withdraw from us the
blessing of our forefather Isaac? For it is written,
‘His hand will be against every man, and every man's
hand against him.' We can not accept the Torah.”
To every people on the earth did the Creator offer
the Divine Law, but none would accept it. At last
He appeared unto Israel. They alone declared, “All
that the Lord hath said will we do.”
When the solemn promise was pronounced, myriads
of angels came earthward and gave each Israelite two
crowns, one inscribed with the words, “We will
hearken”, the other with the words, “We will obey."
Accordingly the children of Israel accepted their
glorious heritage with joyous hearts.


Israel and the Law ..
155
donor 'praised the wisdom and forethought of the one
and rebuked the other.
"It was truly both the Written and the Oral Law
that were given on Mt. Sinai. The former is the grain
and the wool, the latter is the finished product, the
bread which was made of the grain and the cloth which
was made of the wool.”
gg
THE LAW AND THE PARABLES
.
Rabbi Chanina compared Solomon to a deep spring
of clear and sparkling water which no one was able to
TA
pe
www hd varme.
un
drink because the water was beyond reach. Then
came one who, by means of a rope, lowered a pail into
the spring, filled it, and drank. Following his example,
others were able to obtain the water and drink refresh-
ing draughts.
A person who lost a valuable pearl found it by means
of a candle which he bought for a trifling sum.
The rabbis say, “Let man not disparage the use
of parables, for through them did Solomon expound
the Law.”


156
Rabbinic Wisdom
THE LAW AND) IMMORTALITY
"He that forsaketh reproof erreth.”—Proverbs 10:17.
Rabbi Alexander said that he who has learned the
Torah and obeys not its injunctions is like one who
goes astray from the right path and denies his God.
And he who obeys not the Law in this world will not
be permitted to partake of the glories of the world to
come.
THE WAY THROUGH A LABYRINTH
Before the time of Solomon, the wisdom of the
Torah was beyond man's comprehension. Through
his analogies and proverbs, the meaning of the Law
was made clear.
A certain palace had many portals and numerous
apartments, but none could find his way among the
labyrinthine passages. One man, wiser than the rest,
conceived the plan of fastening a cord to the entrance
gate. Unwinding it as he walked, he was able to
penetrate into every part of the palace and on his way
out followed the cord and thus found his way to the
gate without difficulty.
Thus did Solomon make clear the meaning of the
Torah in Proverbs, Ecclesiastes, and the Song of
Songs.


Israel ond the Law
157
THE TORAH COMPARED TO WATER
The words of the Torah are compared to water:
as the waters surround the whole earth, so does the
word of God reach from one end of the world to the
other. As water sustains the life of man, so the Torah
gives life to the world. As the water comes from above,
so, too, was the Torah given from on high. As water
cleanses, so the Torah cleanses the soul of man. As
water falls in drops and, in the course of time, forms
a mighty stream, so the Torah, though but a small
portion be acquired at a time, becomes a spring of
learning as time goes on. As water is a grateful draught
to him who is thirsty, so is the Torah pleasant to him
who searches for its treasures. As water seeks the
lowest level, so does the Torah find an abiding place
in the heart of the humble. As one who is unable to
swim finds his death in the water, so does he who
profits not by the teachings of the Law merit death.
gg
THE LIGHT TO THE TORAH
Rabbi Pinchas ben Jair said, "If thou searchest
the Law as for hidden treasures, God will show thee
the way. If thou losest something of value in thy
house, thou wilt light many lamps and candles until
thou findest the lost treasure. If thou art willing to
do this for that which is but of transitory worth, with
how much greater zeal shouldst thou seek the words
of the Torah, which reveal the treasures not only of
this world, but also of the life to come.”


158
Rabbinic Wisdom
ISRAEL AND THE NATIONS
A REMARKABLE CONVERSION
A certain heathen was eager to adopt the Jewish
religion, but he feared to incur the displeasure of his
rich uncle. One day he went to his uncle to bid him
farewell before departing on a journey with the inten-
tion of becoming a merchant.
"Why do you wish to become a merchant?" asked
the older man. “If you want money, I will provide
you with sufficient for all your needs."
“Sir," replied the nephew, “I wish to enter a trade,
not so much for the purpose of gaining wealth, as to
learn to know my fellow men. I beg your advice in
the matter."
"If such be your wish, go your way. I will offer
you the best possible advice: observe what merchan-
dise is considered of least value and then invest in it,
for it will advance in price some day.”
The nephew departed and joined his Jewish friends.
He studied the Law with them and accepted its doc-
trines.
After a time, the young man returned to the home
of his uncle. The uncle, noticing that his nephew
seemed somewhat embarrassed, inquired whether he
had suffered any losses in his business. The young
man, after considerable hesitation, confessed that he
had adopted Judaism.
"Miserable wretch! How dared you?”
“Sir, I but followed your advice.”,
"My advice!” repeated the uncle angrily.


160
Rabbinic Wisdom
THE THORN BUSH AS A SYMBOL
OF ISRAEL
A heathen once asked Rabbi Joshua ben Karcha,
“Why did God appear to Moses in a thorn bush?”
The rabbi replied, “You would have asked me a
similar question had God manifested Himself in a
sycamore or in any other tree. Know this, that there
is no place where the Divine Spirit does not exist."
Rabbi Eliezer said that, as the thorn bush is the
humblest of trees, so Israel was the humblest and most
oppressed of nations. Therefore God came to deliver
it out of the hand of the Egyptians.
Rabbi Jose declared that, as the thorn bush is the
hardest of trees and a bird caught in its prickly branches
can not escape unhurt, so the Egyptian bondage was
the hardest slavery in the world. Thus God said, “I
have seen the affliction of my people which is in Egypt.",
The thorn bush, a hardy plant, thrives wherever
water is to be found. Even so does Israel grow through
the teaching of the Law. In the words of Isaiah,
“Every one that thirsteth, come ye to the waters."
The thorn bush produces both flowers and thorns.
In Israel likewise may be found the righteous as well
as the wicked.


Israel and the Nations
163
SPECIAL PROTECTION WITHIN THE FOLD
A shepherd went forth daily into the field and
tended his flocks of sheep and goats. It happened that
one day a stag joined the flock and grazed among them.
When the herd was led into the fold, the stag went
with the rest and remained in their midst. The shep-
herd was glad to wel-
come the stranger
into his fold and grew
to love him. His
herdsmen were in-
structed to give heed
that no harm befall
the stag.
Surprised that the shepherd should single out this
one animal for special care, the herdsmen said, “Thou
hast so many sheep and goats and never sayest that
we should guard them, but this stag thou wouldst
have us look after with unusual watchfulness."
The shepherd answered them, “It is the custom
of sheep and goats to graze in the fields and to return
at eventide to the fold. Bụt the nature of the stag is
otherwise. It is his habit to wander into distant places.
Therefore, since he has herded with our flocks, it is
our duty to care for him, lest he wander away into
forests where wild beasts roam."
Thus it was the custom of the Israelites to welcome
proselytes into their midst. For when such a one
elected to forsake the ways of the heathens, our fore-
fathers were cautioned to guard and guide him, lest
he return to the practices of idolatry.


164
Rabbinic Wisdom
RESPECT FOR PROPHECY REWARDED
A rumor had gone forth in Rome that a revolt of
the Israelites was imminent. A numerous army was
equipped to quell the uprising and punish the offend-
ers.
The general at the head of this army was well
acquainted with the customs of the Israelites. Indeed,
he was inclined to adopt their belief and renounce the
idolatrous customs of his own people, the Romans.
As was the custom in those superstitious times, he
sought to discover by a sign what the outcome of his
campaign would be. He shot an arrow and carefully
observed the direction in which it pointed. The arrow
fell towards Jerusalem. The general stood in a dif-
ferent position and shot another arrow. It, too, like
the first one, pointed towards Jerusalem. He stood

She
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som answer
378
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13:
okasyuntain
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25
in each of the two remaining directions, and each time
a mysterious force turned the arrow's point toward
Jerusalem. Amazed at the occurrence, the general


Israel and the Nations
165
concluded that God Himself had ordained the destruc-
tion of the Holy City.
Firm in this conviction, he set out at the head of
his army. But a secret uneasiness robbed him of rest
and sleep. One day he met an Israelite lad and said
to him, “Recite to me any verse in your sacred writ-
ings which you think of first.”
The lad repeated a verse from the Prophet Ezekiel,
who had declared that God would severely punish
those responsible for the destruction of Jerusalem and
the Temple.
The general, greatly alarmed, thought to himself,
“If this is the case, I will be the instrument upon whom
the wrath of God will descend. I refuse to act in such
a way as to merit His anger.” He thereupon dismissed
his army and embraced the faith of the Israelites.
This man was the forefather of the famous Rabbi
Meir.
ISRAEL'S SUPREMACY IN THE WORLD
If wines of different sorts are mixed together, one
can not tell them apart. But if oil is mixed with all
the wines of the world, it remains on top.
Similarly, if the Israelites obey the commandments,
they stand above all the nations of the earth. "If
thou shalt hearken diligently unto the voice of the
Lord thy God, to observe all His commandments which
I command thee this day, the Lord thy God will set
thee on high above all the nations of the earth.”—
Deuteronomy 28:1.


166
Rabbinic Wisdom
GOD AND THE IDOLS
A heathen said to Rabban Gamaliel, “Your God
calls Himself a jealous God; He says that He will
have no other gods before Him. In place of uttering
threats, why does He not rather vent His wrath upon
the idols themselves?”
· The sage answered, "A certain prince had a dis-
obedient and wayward son. This son had the audacity,
among other misdemeanors, to give his dog the name
of his own father. Upon whom did the prince vent his
wrath, the dog or his own son?”
"But,” argues the other, “were God to destroy all
the idols there would be no occasion for man to err in
that direction."
“That might be,” replied the rabbi, “were all the
objects of idolatry of trifling worth. But man wor-
ships also the moon, the sun, the stars, fire and water.
Shall God, because of such folly, destroy His own
creation? If a man steals seeds and scatter them on
the ground, shall not the seeds bring forth fruit, even
though they are stolen? Nature follows the laws which
God has created, and the fools who abuse them are
responsible for their own deeds.”
no
00


Israel and the Nations
167
HOW A HEATHEN WAS CONVERTED
A certain pious man owned an ox with which he
daily plowed his fields. On the Sabbath, however, he
permitted the beast to rest. It chanced that mis-
2
fortune overtook him and he was forced to sell the ox.
The new owner, a heathen, yoked the animal to the
plough each day, and on the Sabbath prepared for
work as on the six previous days. But the ox refused
to stir, despite the blows that were rained upon him.
The heathen sought the former owner and said to
him, “Come and take back your ox. For six days he
drew my plough, but he refused to work on the Sabbath
day, though I have not spared the whip.”
“Come with me," said the pious man. “I will see
that the ox obeys your command.”
Approaching the beast, he whispered in his ear,
“While yet you belonged to me, the Sabbath was a
day of rest for you as well as for me. I had no right
to sell you to this heathen, but now I pray you, do
your master's will."
Upon hearing these words, the animal arose and
permitted itself to be yoked.
The heathen, surprised at its docility, exclaimed,
"Have you bewitched the beast? I will not let you go
until you have told me what you whispered in his ear.”


168
Rabbinic Wisdom
The other willingly disclosed what he had said.
The heathen, upon hearing this simple explanation,
exclaimed, “Is it possible that this beast which has
neither understanding nor reason recognizes its Crea-
tor, whereas I, made in the Divine image and endowed
with reason and insight, fail to obey the commands
of the Most High!"
He thereupon forsook the ways of the heathen and
became a zealous student of the Torah.
ISRAEL'S DISPERSION
“I will sow her unto Me in the land.”—Hosea 2:25.
Man sows that he may reap a hundredfold. God
scattered the children of Israel among the nations of
the earth so that the number of believers might in-
crease a thousandfold. It was Divine favor that
caused the Israelites to become scattered in every part
of the world.
A Roman, boasting to a sage of Israel of the clem-
ency of his country's administration, said, “You were
more cruel than we; after his victory your King David
destroyed the Edomites, while we permit you to live."
The sage replied, “Your clemency is the clemency
of weakness, No matter how great the extent of your
kingdom, your sword could not destroy the Israelites.
There would yet remain certain of our people scattered
in remote corners of the earth who would be a constant
witness to the cruelty of your nation.”


170
Rabbinic Wisdom
THE COMMON REJOICING
A heathen thus addressed Rabbi Joshua ben
Karcha: “You celebrate festivals, and we, too, have -
festivals. Yet when we rejoice, you do not; and
when you rejoice, we do not. Is there ever a time
when we rejoice together?”.
“Yes, when God sends rain to the earth,” answered
the rabbi. "In the words of the Psalmist, “Thou hast
remembered the earth and watered it.'"
THE LIGHT OF KNOWLEDGE
While the Jews were under Roman rule, one of the
officials sent the rabbis a message, saying, “Send us
one of your lights.”
"The administration has lights without number,"
said the rabbis among themselves, “lamps of every
description, pearls, and other gems. Perhaps they
want one who is a light in Israel.”
They therefore sent Rabbi Meir, whose name
signifies “one who imparts light”. Many questions
were directed to him, all of which he answered with
wisdom.


Israel and the Nations
171
WISE ADMINISTRATION IS THE MEANS
TO NATIONAL PROSPERITY
Antoninus sent a message to a rabbi, saying, “My
granaries are empty; what shall be done to fill them?”
The rabbi bade the messenger accompany him
into his garden. He pulled up the tall stalks growing
there and planted small ones.
"Pray give me a written reply to my master's
question,” said the messenger.
"It is unnecessary,” responded the rabbi.
The man returned to his master, and when he was
asked for the answer, he reported that none was forth-
coming.
“Then what did he do?”
"He led me into his garden. Here he removed the
tall stalks and planted small ones in their places.”
Antoninus perceived the meaning of this act. He
removed the ruling officials and substituted others,
the result being that the storehouses in due time were
filled with grain.


172
Rabbinic Wisdom
THE INTERPRETATION OF
BIBLICAL PASSAGES
AN APPROPRIATE NAME
The mountain of the Lord had been known as
Horeb since the creation of the world. But when God
revealed Himself to Moses in the burning bush, the

MA
sh
BV
24
-28
A
name Sinai was given to the sacred mount, for the
name is derived from “S’neh”, which means thorn
bush.
GOD'S PRESCIENCE
According to Rabbi Akiba, God knew the work
of the righteous and of the sinners from the very
beginning. “For the Lord regardeth the way of the
righteous.—Psalms 1:6.
The words of Genesis 1:2, “and the earth was with-
out form and void”, refer to the deeds of the evildoers,
and the words “Let there be light,” in the following
verse, refer to the life of the righteous.
cuand the bof the evollowing


174
Rabbinic Wisdom
THE BEAUTY OF HOLINESS
“Behold thou are fair, my beloved.”—Song of Songs 1:16.
Thou art fair through the practice of religious ordi-
nances, through good deeds, through the observance
of the commandments, through abstinence from what
is forbidden, through acts of charity to the poor and
to the stranger, through the giving of tithes, through
prayer, and through repentance.
II
THE RAMS HORN
"And Abraham lifted up his eyes and looked, and
behold, behind him was a ram caught in the thicket
by his horns.”
When Abraham beheld the ram which he was to
offer as a sacrifice in place of his son Isaac, God said
to him, “As the ram is caught by the horns in the
tangle of the thicket, so will thy children be ensnared
by the nations,-by Babylon and Media, by Persia
and Edom. But by the horns of the ram shall they be
freed at last.”
Rabbi Chanina said, "Every day throughout the
year the children of Israel are entangled in sin, but on
VONIMIR
ODDEN
SUNNOT
the day of the New Year they sound the ram's horn.
God hears them and forgives their wrongdoings. Thus
the horn of the ram delivers them.”


176
Rabbinic Wisdom
THE SABBATH
THE BLESSINGS OF THE SABBATH
Rabbi Jose ben Judah said that, when a pious man
returns home from worship on the eve of the Sabbath,
two angels accompany him, the angel of good and the
angel of evil. The two spirits enter his abode with him.
Oh lovely sight! The Sabbath lamp gleams brightly
and everything is in festive array.
The angel of good rejoices and says, “May thy
house be blest with many such joyous Sabbaths!”
The angel of evil answers, though with reluctance,
“Amen!”
But when the Sabbath lamp is unlighted, and the
house is bare and in disorder, the angel of evil shouts
triumphantly, “May thy Sabbaths be ever thus!”
And the good angel answers, in tears and sorrow,
“Amen!"
I
I
THE DISTINCTION OF THE SABBATH
A heathen prince, in a tone of mockery, said to
Rabbi Akiba with reference to the holiness of the
Sabbath, "Wherein lies the difference between this
day and the other days?”
The rabbi answered, “Wherein lies the difference
between thee and other men?”
"What!” cried the prince indignantly, “My king
willed it so."
"Good! Our God also willed it so," retorted the
rabbi.


The Sabbath
177
THE GIFT OF THE SABBATH
TO ISRAEL
“And God blessed the seventh day and hallowed it.”—Genesis
2:3.
The first and second days, the third and fourth,
the fifth and sixth, formed pairs, but the seventh day
remained alone. When the Sabbath Day lamented
that it was without companionship, God said, “Thou,
too, hast a comrade, for Israel shall be with thee.”
When the Israelites stood at the foot of Mount
Sinai, God reminded them of the promise He had made,
that the whole congregation of Israel should be the
associates of the Sabbath Day.


178
Rabbinic Wisdom
MOSES
THE FORTUNATE RESCUE OF MOSES
The daughter of Pharaoh loved the little Moses
as though he were her own son. One day Pharoah
himself was fondling the child. Suddenly the little
one stretched up his hand, took the king's crown from
his head, and set it upon his own.
The wise men of Egypt, seeing this act, took counsel
among themselves, saying, “Perchance he who takes
Pharaoh's crown and places it upon his own head is
the one who some day will destroy the power of Pha-
raoh.”
Some of those present proposed killing him. Jethro,
however, believed that the child was yet too young
to have shown judgment in the matter, and he sug-
gested that a test be prepared. “Let a dish full of
gold and another one filled with glowing coals be
brought. If the child tries to seize the gold, it will be
proof that he has judgment and ye shall put him to
death. But if he reaches for the coal, it will be proof
that he lacks understanding and ye shall spare him.
The test was made in accordance with Jethro's
suggestion. Moses stretched out his hand and reached
for the gold, but the angel Gabriel thrust Moses' hand
aside so that it lay hold of the glowing coals instead.
He quickly put some of them into his mouth. The heat
burned his tongue so severely that from that time
forth Moses was tongue-tied and could speak only
with great difficulty.


180
Rabbinic Wisdom
MOSES' PLEA IN BEHALF OF
THE ISRAELITES
The friend of a certain king entrusted him with
ten pearls. The friend died, leaving a daughter whom
the king married in the course of time. The king made
her a present of a chain set with ten pearls as a wed-
ding gift.
Soon after, she was unfortunate enough to lose the
chain, and when the king heard of it, he was wroth.
"I will drive her from the palace!” he exclaimed in his
anger.
A friend of the queen came to plead for her, but the
king refused to listen to him and repeated, “I will
discard her.”
When pressed for a reason, the king said, "She has
lost the ten pearls I gave her.”
“My lord king,” rejoined the friend, “thou shouldst
not continue to vent they wrath upon her.”
But the king would not be convinced. The friend,
seeing that nothing would assuage the king's anger,
said to him, “Thou wouldst disown her because of the
ten pearls which she lost? I know that her father once
gave thee ten pearls to guard for him. Let them
compensate for the loss of the others.”
When the Israelites worshipped the golden calf,
God's anger was kindled against them. He bethought
Himself to destroy them, but Moses pleaded for them:
"Forgive them, O Lord, for not having regarded Thy
ten commandments, and let the ten temptations of
Abraham make amends for their sins.”


Moses
181
RESPONSIBILITY INCREASES WITH
EXPERIENCE
A king who owned a barren field said to his gardener,
“Go till the field, plant a vineyard in it, and tend it."
The gardener obeyed the king's instructions. He
planted the vineyard and took excellent care of it.
In due time the grapes were ripe, but the wine which
they produced was sour.
Disappointed in his hope, the king said, “Destroy
the vines. What shall I do with a vineyard which
produces only sour wine?”
The gardener answered, "My lord king, it has cost
thee much to plough the soil and to harrow it, to plant
the seed and to tend it till harvest time. Wouldst
thou now destroy it? If the wine is sour, remember
that it is because the fruit is yet young. Let but a few
seasons pass and the wine will become sweet.”
Thus, when the children of Israel worshipped the
golden calf, God wanted to destroy them. Moses,
however, pleaded for them. He reminded God that
the Israelites were young, like the first-year grapes,
sisting the temptations of the heathen nations. He
promised God that before long the Israelites, gaining
in knowledge with each passing day, would reject en-
tirely all foreign gods and devote themselves exclu-
sively to the worship of the One God.
Moses' intercession was not in vain, for the Lord
repented of the evil which He thought to do and Israel
was saved.


182
Rabbinic Wisdom
WHY LEVI WAS NOT NUMBERED
WITH THE REST OF ISRAEL
When the children of Israel were numbered, the
tribe of Levi was not included among them.
Thus God said to Moses, “When thou dost number
the Israelites, thou shalt number the Levites apart
from them, since the Levites are My attendants."
An earthly king, whose army consists of many legions,
does not have his bodyguard counted with the vast
hosts, since those attendant upon him are accounted
of higher rank.
Moses, not knowing the reason for this order, was
at first overcome with fear, for he thought, “Perchance
there is a blot upon the tribe to which I belong and for
that reason God has commanded me not to number it
with the others.”
But God reassured him, saying, “It is because the
Levites are to be spared when the others die that I
have commanded thee this thing. When thou didst
say, 'Who is on the Lord's side?' all the sons of Levi
gathered themselves together to espouse My cause
and to fight against My enemies. Just as they have
consecrated themselves to Me, so shall I always be
near to them."


Moses
183
THE NOBILITY OF INTERCESSION
When God in His righteous anger determined to
destroy the Israelites for worshipping the golden calf,
Moses sought to intercede for them, saying, “Why
doth Thy wrath wax hot against Thy people? Is it
because they have made a golden image? Thou didst
not forbid it.”
“Did I not declare in the second commandment,
“Thou shalt not make unto thyself a graven image'?
Moses replied, “Thou didst speak those words
unto me alone, O God, not to them. If indeed I have
sinned, if I have made an image to worship, then wipe
off my name from the Book of Life.”
When God saw that Moses would gladly sacrifice
his life for his people, He said, “For thy sake will I
give the Torah unto them.”


Wit and Wisdom
185
The father
words about the plotu
A TIME TO PLANT AND A
TIME TO PLUCK
A rich merchant undertook a long sea voyage with
his son, taking with him many of his treasures.
The crew of the ship, noticing the valuables, con-
ceived the wicked scheme of getting possession of
them. They conspired among themselves and finally
decided to throw the merchant and his son overboard.
The father, whose suspicions were aroused by cer-
tain unguarded words and gestures, bethought him-
self of a way to circumvent the plotters.
Hastily acquainting his son with the situation, he
pretended to engage in a heated dispute with the young
man. Angry words led to blows and finally the father
exclaimed in simulated fury, "Now you get what you
deserve!” at the same time seizing the treasures and
throwing them into the sea before the eyes of the
astonished crew.
Dazed at this turn of circumstances, the crew
allowed the two passengers to remain unharmed. Soon
after, upon their arrival at the harbor, they related
the story to the magistrate and were compensated for
their losses.


Wit and Wisdom
187
was
severe
HUMAN AND DIVINE COMPASSION
In the days of Rabbi Tanchum there was a severe
drought in the land. The inhabitants came to him
and begged him to appoint a fast day on which they
might pray for rain.
The rabbi yielded to their desire, but the days
passed and still no rain fell.
Finally the rabbi addressed the congregation, say-
ing, “My friends, be merciful to one another, then God
will show mercy unto you."
Shortly after, several eye-witnesses reported to the
rabbi that they had seen a certain man giving money
to his divorced wife, an act which the people of those
times considered wrong. The rabbi sent for the man
and inquired the reason for his act.
“Rabbi," said the man, “it is true that she is my
divorced wife, but my heart went out to her in com-
passion when I saw her need.”
The rabbi lifted his eyes to heaven and said, “Lord
of all worlds, if this man's heart is stirred to pity for
one for whom he is no longer responsible, how much
greater will be Thy compassion upon the sons of Abra-
ham, Isaac, and Jacob.”
The prayer was answered and rain fell to bless the
earth.


188
Rabbinic Wisdom
STANDING THE TEST
A traveler from Jerusalem, in the course of his
journey, came to a certain town, where he fell ill.
Realizing that death was near, he called his host, to
whom he entrusted his valuables, saying, “If my son
comes hither from Jerusalem and demonstrates his
wit by doing three clever things, give him my pos-
sessions; but if he fails to do so, withhold them.”
Shortly after, the man died. In due time, his son
arrived. When he reached the gates of the town, he
inquired for his father's friend, but no one would tell
him the name of the street in which the man resided.
By chance he caught sight of a man carrying a
heavy load of wood. “Will you sell me that wood?”
he inquired.
“Yes," was the reply.
“Here is your pay,” said the stranger, at the same
time giving instructions that the wood be carried to
the home of the man whom his father had been visiting.
Following the footsteps of his guide, the young man
soon reached the residence, of whose location he had
been in ignorance. This was the first clever stroke.
He introduced himself as the son of the deceased,
was made welcome and invited to share the family meal.
There were five roasted chickens brought to the
table at which sat the host and his wife, his two sons,
his two daughters and the guest. The host requested
the stranger to carve.
"That is not for me to do."
“But it is my wish," said the host.
Hereupon the young man divided the five chickens.
He gave one to the host and hostess, another he
divided between the two sons, the third he gave to the
two daughters, and the remaining two he kept for him-
self.


Wit and Wisdom
189
They began to eat and nothing was said concern-
ing the extraordinary conduct of the guest. This was
the second clever stroke.
The evening meal consisted of a fat hen. Again
the host requested his guest to carve. This time he
gave the head to the master, the inward portion to
his wife, the thighs to the two sons, the wings to the
two daughters, and the remainder of the fowl he re-
tained for himself. This was the third clever stroke.
“Is it the custom to carve thus in Jerusalem?"
asked the master of the house, “I said nothing at the
first occurrence, but I can not refrain from remarking
upon it now.”
“You will remember that I was reluctant to carve
the fowls, but did so at your request. Now I will ex-
plain my conduct. At the first meal there were five
chickens to be divided among seven persons. I rea-
soned thus: You, your wife, and one chicken made
three; your two sons and another chicken made three;
your two daughters and another chicken made another
three; two chickens and I again made three. The prob-
lem of an equal division was thus solved. At the next
meal I gave the head to you, for you are the head of
the household; the inner portion I gave to your wife,
as a symbol of fruitfulness; the two thighs I gave to
your sons, who are the pillars of your house; the two
wings were the portion of your daughters, who will
soon fly from your home and settle in the homes of
their husbands. The rest, which is boat-shaped, I
kept for myself, for I came hither in a boat and shall
go hence in one.”
"I am satisfied that you are indeed the son of my
friend,” remarked the host. “Here is your legacy.
May prosperity be with you."


190
Rabbinic Wisdom
A CHILD'S PRECOCITY
An Athenian met a child in the streets of Jerusalem.
Handing the lad a piece of money, he said, “Go and
buy me something of which I may eat my fill and have
enough left for the remainder of my journey.”
The child returned in a little while bringing a bag
of salt.
"Salt!” cried the Athenian. “Surely I did not
desire you to buy salt.”
The child replied, “Did you not say I was to buy
something of which you could eat as much as you
pleased and have enough left to eat on your journey?”
The Athenian admired the ready wit of the lad
and smilingly went his way.
I
g
A RETORT IN KIND
An Athenian requested a child in Jerusalem to
buy him some eggs and cheese, handing him a coin
for the purpose.
When the little one returned with the purchase,
the man said, "Show me which cheese was made from
the milk of a white goat and which from that of a
black goat.”
“First tell me which eggs were laid by a white hen
and which by a black one!” replied the child.


Wit and Wisdom
191
THE TRICKSTER OUTWITTED
A native of Jerusalem stopped at an inn at Athens
where many guests were seated, partaking of food and
drink. After satisfying his hunger, he requested that
he be given lodging for the night.
One of those present remarked, “It is our custom
not to permit any stranger to remain until he has per-
formed three leaps.”
"I do not know how to go about it,” said the Jerusa-
lemite. “Show me and I will imitate you."
The man arose and leaped into the middle of the
room. Another spring brought him to the door, and
a third ca ried him beyond the threshold.
Thereupon the straiger locked the door behind
him. Turning to the rest of the company, he re.
marked, “His jest has carried him arther than hc
thought. What he meant to do to me, I have done to
him!”


Quaint Midrashi“ Stories
193
WHY EVE WAS CREATED FROM THE RIB
“And the rib which the Lord God had taken from man made
He a woman.”—Genesis 2:22.
God bethought Himself of which part of Adam's
body to create a woman. “I will not create her of his
head, lest she hold her head too proudly; nor of his
eye, lest she be too inquisitive; nor of his ear, lest she
hear too much; nor of his mouth, lest she talk too
much. I will not choose the hand, lest she handle what
concerns her not; nor the foot, lest she go astray. I
will make her of a hidden part, in order that she may
be modest." And thus Eve was created from the rib
of Adam.
A WOMAN'S WIT
In his march of conquest, Alexander of Macedon
came to a town near Carthage which was inhabitated
solely by women.
They came out to meet him, saying, “If you make
war upon us and conquer us, it will be said of you,
‘Alexander has destroyed an army of women. If, on
the contrary, we defeat you, the world will know that
Alexander was overcome by women and your name
will be dishonored.”
As Alexander prepared to leave the town, he wrote
upon the gates, “I, Alexander of Macedon, was a fool
until I came to this town and learned wisdom from
women.”


194
Rabbinic Wisdom
LOVE REQUITED
A man of Sidon who had been married ten years
without being blessed with offspring determined to
divorce his wife. For this purpose he induced her to
accompany him to the home of Rabbi Simeon ben
Jochai.
Said the rabbi, “As your marriage was honored by
a wedding feast, so also let there be a feast to celebrate
the dissolution of the marriage contract.
In accordance with the rabbi's advice, a feast was
prepared to which their friends were invited. In the
course of the merrymaking, the host turned to his wife
and said, “I beg that you take with you whatever you
consider of greatest value in my house and then re-
turn to the home of your father."
Having drunk heavily of wine, he sank into a pro-
found sleep. The woman thereupon bade her servants
carry their master to her father's house where, after
several hours, the man awoke, amazed to find himself
in strange surroundings.
“Where am I?” he asked.
"In the home of my father,” replied the woman.
“What have I to do here?”
"Did you not bid me take the greatest treasure in
your house and return with it to the home of my
father? Behold, you are in my eyes the most valuable
of possessions.
The man was touched by such a display of devotion.
The couple again repaired to the rabbi, who lauded the
fidelity of the loyal wife and bade them live together
as before. Soon after God blessed the childless couple
with a son.


Quaint Midrashic Stories
195
THE SYMBOLIC PLANTS OF SUCCOTH
During the Feast of Tabernacles, also called the
Feast of Ingathering, there are four plants used which
are to remind us of the four elements of nature: fire,
air, earth, and water.
The Bible teaches us that for each
of these four elements we owe special
thanks to God.
We are commanded to use the citron,
whose deep yellow hue resembles fire.
le
res
We are to use the palm, whose lofty
branches grow high into the air.
The myrtle, one of the lowliest of
plants, grows close to the ground. It
symbolizes earth.
The willow of the brook, which grows best beside
the stream, represents the last element, water.


196
Rabbinic W’isdom
WHEN THIEVES FALL OUT
It was decreed by the Divine Will that the earth
be destroyed by flood. The family of Noah alone was
to survive, together with one pair of all living crea-
tures.
From every part of the earth, driven by an irre-
sistible force, they came creeping, running, or flying
to the sheltering ark, upon the threshold of which the
good Father Noah stood ready to welcome them, one
after the other.
Who should appear at the door of the ark but
Deceit, who begged in a pleading voice, “O good Father
Noah, let me too enter and receive shelter."
Noah looked with wonder and suspicion upon the
newcomer and said, “Go, for thou art without a com-
panion and I accept only such as come in pairs."
Enraged at this reception, Deceit took her de-
parture. She chanced to meet Injustice, who, seeing
her dark and somber countenance, inquired,
“Whence comest thou? Whither art thou going?
What seekest thou? What is thy sorrow?"
“I am come,” answered Deceit, “from the ark of
Noah. I sought shelter, but he will accept only those
who come in pairs. Wilt thou be my companion?”
“Upon what terms? I accept no companionship
without profit,” said Injustice.
“No fear but that the union will be to our advantage.
I will make a path and lay a snare and thou shalt cap-
ture the spoils.”
Deceit and Injustice agreed upon the treaty and
then appeared before Noah. The patriarch could no
longer deny them entrance and they were permitted
to enter the ark.


Quaint Midrashic Stories
199
permitted him to remain in Paradise as he had sworn
to do.
When the Angel of Death heard that Rabbi Joshua
was to stay, he demanded his sword.
Before delivering it into the angel's hand, the rabbi
said, “Swear to me that henceforth when thou takest
the souls of men, thou and thy sword will remain in-
visible.” The angel promised to grant the wish, and
since that time he has walked unseen upon the earth.
gg
"THE PATHS OF GLORY LEAD BUT
TO THE GRAVE”.
“Naked shall he go back as he came.”—Ecclesiastes 5:14.
A fox came upon a vineyard which was surrounded
by a fence on all sides. There was, however, a narrow
opening, but the fox could not force his way through.
He bethought himself what to do and finally decided
to fast three days. After his fast he became chin
enough to push his way into the vineyard. There he
ate his fill of the delicious grapes.
When he was ready to depart, he found that he
had grown too stout to make his way out, and again
he fasted three days, after which he was able to make
his exit.
Turning toward the vineyard, he exclaimed, “Vine-
yard, thou art good, and luscious are thy fruits! Every-
thing about thee is pleasant and lovely, but of what
profit are all thy delights? As one enters thy domain,
so must he leave them.”


200
Rabbinic Wisdom
SELECTION ACCORDING TO FITNESS
Before God delivered the commandments on Mount
Sinai, each of the mountains said, “I am chosen as the
site of the giving of the Law.”
But God answered them, “Quarrel not, ye hills;
all of you have profaned my sanctuary; upon all of
you has idolatry been committed, save Sinai, which
alone is worthy to be chosen.”
When Solomon was about to build the Temple,
all the tribes clamored for the honor of being selected.
"Are ye deserving of the glory?" asked God. “No;
all of you took part in the selling of Joseph to the
Egyptians, except Benjamin. In the tribe of Benjamin,
therefore, shall the Temple be built.”


Index
201
INDEX
The references are to pages.
The entries are strictly by title of story, including the articles a, an, and the.
54
................................
AARON as Peacemaker....................
A Child's Precocity ..........................
Adonoy Echod–The Lord Is One.......
A Forgiving Husband. ..........
........................
A Jewish Martyr. .....
A Legacy Strangely Safeguarded...
A Lesson in Forbearance..
All Honest Effort Has Its Uses.
Always Be Prepared for Death...
A Merchant as Judge. ..........
An Appropriate Name.......
.................
A Quaint Analogy with regard to Israel.
.............
A Rabbi's Wit.....
A Remarkable Conversion
A Retort in Kind...
.....................
As a Father Pitieth His Children.......
.................
A Time to Plant and a Time to Pluck..
...............
A Witty Retort..............
A Woman's Wit.
.....................
.............
ooooooooooooo
rsion............................
......................
..................................
193
BENEFITS Not Forgotten.............
Blasphemy's Undoing .......
................................
Blessing in Disguise.............
..............................
unu
I11 1111IIS UWI 11a
................
...
......
...................,
47
CAUGHT in His Own Trap.......
Charity Rewarded......
Charity Twice Blest......
Children Are the Glory of Their Fathers..
Creation Reveals the Creator.....
....................
8...............
........................
107
73
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
DAVID as Judge...
Dishonesty Defeats Itself...
...........................
ELIJAH'S Perplexing Blessings.........
Every Generation Has Its Potent Influence..............
133
89
............
FAITH Triumphant....
Filial Piety Knows No Price....
Finite Man Can Not Grasp the Infinite God.......
Friends the Richest Blessing..
..............
..............
85
130
60
144
GOD and Man............
God and the Idols.......
166
LUVI
.
14
..
VIT
.
.
.
..
Vu
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.


202
Index
...........
.......
.........
God Hates the Sin, Not the Sinner...
God Humbles Those who Know Him Not ....
God Is Everywhere....
God Is Love.
God Raiseth the Poor from the Dust......
God's Chosen........
God's Names Suggested by His Attributes
God's Paternal Care of Israel. ........
God's Prescience.....................
God's Ways Not Man's Ways.....
.......................
Good Deeds Surpass Everything....
Greatness Is Relative.......
Guard Thy Tongue................
HARSHNESS Misunderstood....
Honor Thy Father and Thy Mother
How a Heathen Was Converted..
How to Avoid Sin...
..................
Human and Divine Compassion...
.......................
.........................
.........................
........................
...................
.........
187
........................
113
36
106
147
140
e.......................
INDEBTEDNESS to God.
Ingratitude......
.............................
In the Presence of God.
............................
In Union There Is Strength.....
Israel Compared with the Dove..
Israel, the Light of the World... .....................
Israel, the World's Redeemer....
er..........................
Israel's Best Guarantee.......
Israel's Dispersion...
Israel's Faith Justified...
Israel's History Mirrored in Nature.
e..........
Israel's Supremacy in the World. .......
.............................
JUDGE Not by Appearances ......................
Justice the Personal Equation....................
..................
KING David and the Spider.
Knowledge Is Greater than Wealth...
Knowledge Redeems........
Knowledge the Basis of Righteousness.....
............................
........................
1..................
.............................
LEARNING Dignifies All Men.........
Learning Is Greater than Gold..
Learning More Desirable than Wealth.
Life and Its Law....
Life as a Voyage..:::::::::
Like Rebecca But Not Eliezer....
Like to Like..
:::...............
Lost Opportunities. ....
Love Requited.......
...................................
Love the Basis of Filial Duty
.
..........................


204
Index
178
34
177
65
...............
78
154
31
...................
The Balm of Life...
The Beauty of Holiness...
.....................
The Blessing of the Sabbath.....
The Choice between Reward and Punishment..
The Chosen People Also the Choosing People. ....
The Common Rejoicing ..........
........
The Defeat of the Tempter........
The Destroyer of Idols Undaunted....
.................
The Discipline of Repentance. ........
.....................
The Distinction of the Sabbath.......
....................
The Far Reaching Effects of Slander...
..................
The Fortunate Rescue of Moses...
.................. .
The Fugitive from Temptation....
....................
The Gift of the Sabbath to Israel...
....................
The Glory of Service. ........
The Honored of God.
The Importance of Both Written and Oral Law......
The Inexcusable Sin........
The Joy of the Righteous......
...........................
The Law and Immortality ......
..........................
The Law and the Parables..
..........................
The Light of Knowledge. ....
............................
The Light of the Torah......
.............................
The Merit of the Fathers....
.........................
The Merit of the Fathers... .........................
The Nobility of Intercession........
.......................
The Noblest Sacrifice.
....................
The Organs which Man Controls
The Path of Righteousness Is Pleasant.... ...........
“The Paths of Glory Lead but to the Grave" .........
The Pillars of the World. .......
.........................
The Poor Woman's Sacrifice..............
............
The Power of Environment..................
The Power of Justice..........................
The Power of the Tongue...
“The Prayer of the Upright Is his Delight”..
............
The Ram's Horn....
............
The Reason for the Sacrificial Cult........
..................
There Is None Like God..
.......................
The Reward of Labor....
The Reward of Merit..
.............................
The Righteous Are the Chosen of God
..................
The Significance of Israel's Survival. ..............
The Spirit Hallows the Sacrifice... ...................
The Survival of Israel. ..... ...........................
The Symbolic Plants of Succoth.....
....................
The Test of the Leader........ .......................
The Test of the Righteous..
The Thorn-Bush as a Symbol of Israel..
..............
The Torah Compared to Water....
.......................
The Trickster Outwitted.........................
ols ....
JÖOGO TONONO
.........................


LIST OF ILLUSTRATIONS
"S
:
Page 3 An Eastern Shepherd, by E. M. Lilien.
Page 4 Ancient Attitude at Table.
Page 7 Men Working in a Field. From a picture
"Syrian Plough,” in Kitto's “Palestine.”
Page 8 Coins. From Tillotson's “Palestine.”
Page 11 Altar. From a drawing “The Golden Altar”
in Kitto's “Palestine.”
Page 12 The Temple of Solomon.
Page 13 Bracelet. From a drawing in Rawlinson's
“Story of the Nations-Phoenicia."
Page 14 Ancient Sailing Vessel. From a drawing on
a tomb in Pompeii.
Page 18 Olive Press. From a picture in Kitchin's
“Scripture Teaching."
Page 19 Ancient Jewish Funeral. From Kitto's
"Palestine.” The Talmud mentions the
use of trumpets in the funeral processions.
Page 21 The Wisdom of Solomon, by E. M. Lilien.
This magnificent drawing, aside from its
splendid suggestion of power and wisdom,
illustrates the ancient method of book-
making by dictation.
Page 22 A Vineyard.
Page 31 The Scapegoat. From a painting by W.
Holman Hunt. Bible Reference, Lev.
16:10.