Hebrew Literature Part 24

13. R. Akiba said, "laughter and levity accustom mankind to lewdness, tradition is a fence to the law, t.i.thes are a fence to riches, vows are a fence to abstinence, the fence to wisdom is silence."

14. He used to say, "man is beloved as he was created in the image of G.o.d, but an additional love was shown to him that he was created in the image of G.o.d, as is said, 'In the image of G.o.d he made man.'(485) Beloved are Israel in that they are called the children of G.o.d, but an additional love was shown to them in that they are called the children of G.o.d, as is said, 'Ye are the children of the Lord your G.o.d.'(486) Beloved are Israel, to whom was given the desirable vessel wherewith the world was created, but an additional love was shown unto them, that the desirable vessel wherewith the world was created was given unto them, as is said, 'For I give you good doctrine, forsake ye not my law.' "(487)

15. "Everything is seen by G.o.d, though freedom of choice is given unto man; the world is judged in goodness, though all is according to the greatness of the work."

16. He used to say, "everything is given to man on pledge, and a net is spread over all living; the shop is open, and the merchant credits; the ledger is open, and the hand records, and whosoever chooses to borrow may come and borrow, as the collectors are daily coming round and getting payment of man, whether with his consent or without it, for they have good authority to support them, and the judgment is true justice, and all things are ready for the feast."

17. R. Eleazar, son of Azariah, said, "if there be no law, there is no morality, and if there be no morality, there is no law; if there be no wisdom, there is no reverence, and if there be no reverence, there is no wisdom; if there be no understanding, there is no knowledge, and if there be no knowledge, there is no understanding; if there be no meal, there can be no study of the law, and if there be no law, there will be no meal." He used to say, "to what may he be likened whose wisdom exceeds his goods deeds? To a tree whose branches are many and his roots few, so that the wind comes and plucks it up and overturns it, as is said, 'For he shall be like the heath in the desert, and he shall not see when good cometh, but shall inhabit the parched places in the wilderness in a salt land and not inhabited.'(488) But to what is he like whose good deeds exceed his wisdom? To a tree whose branches are few and its roots many, so that if all the winds in the world come and a.s.sail it, they cannot move it from its place, as is said, 'For he shall be like a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green and shall not be careful in the year of drought, neither shall cease from yielding fruit.' "(489)

18. R. Eleazar, son of Chisma, said, "sacrifices of doves and observance of times are important const.i.tutions. Astronomy and geometry are the ornaments of wisdom."

Chapter IV

1. The son of Zoma said, "Who is wise? He who is willing to receive instruction from all men, as is said, 'Than all my teachers.'(490) Who is mighty? He who subdues his evil imagination, as is said, 'He that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a city.'(491) Who is rich? He who rejoices in his lot, as is said, 'For thou shalt eat the labor of thine hands, happy shalt thou be and it shall be well with thee';(492) happy shalt thou be in this world, and it shall be well with thee in the world to come. Who is honorable? He who honors mankind, as is said, 'For them that honor me I will honor, and they that despise me shall be lightly esteemed.' "(493)

2. Ben Asai said, "run to the performance of a slight precept as though it were a grave one, and flee from transgression, for the performance of a precept causes another precept, and transgression causes transgression, as the reward of a commandment is a commandment, and the reward of transgression is transgression."

3. He used to say, "despise not all men, nor oppose all things, for there is no man who has not his hour, neither is there anything that has not its place."

4. Rabbi Levitas of Jabneh said, "be very humble of spirit, as all the hope of man is to be food for worms." Rabbi Johanan, son of Beroka, said, "whosoever profanes G.o.d's name in secret will be punished publicly, whether it be done ignorantly or presumptuously, it is all one in the profanation of G.o.d's name."

5. Rabbi Ishmael, his son, said, "he who learns that he may be able to teach others, will be enabled to study and to teach others; but he who studies in order to perform the precepts, will be enabled to study, teach, observe, and do the commandments." Rabbi Zadok said, "make not the study of the law subservient to thy aggrandizement, neither make a hatchet thereof to hew therewith." And thus said Hillel, "whosoever receiveth any emolument from the words of the law deprives himself of life."

6. Rabbi Jose said, "he who honors the law, his person shall be honored by mankind; and he who profanes the law, his person shall be dishonored by mankind."

7. Rabbi Ishmael, his son, said, "he who avoids being a judge, delivers himself from enmity, robbery, and false swearing; but he who is arrogant in judging, is a proud wicked fool."

8. He used to say, "judge not alone, for none ought to judge alone save ONE; neither say, receive ye my opinion, for they are at liberty to accept it, but thou canst not compel them."

9. Rabbi Jonathan said, "whosoever performs the law in poverty, shall in the end perform it in riches; but he who neglects the law for riches, will in the end neglect it for poverty."

10. Rabbi Meier said, "diminish your worldly affairs and engage in the study of the law, and be humble in spirit before all men; and if thou neglect the law, there are many hinderances to oppose thee, but if thou hast labored in the study of the law, there is much reward to be given thee."

11. Rabbi Eliezer, the son of Jacob, said, "he who performs but one precept gains for himself an advocate; and he who commits a single sin, gains for himself an accuser; repentance and good deeds are a s.h.i.+eld before the divine punishment." Rabbi Johannan Hasandelar said, "every congregation formed for G.o.d will be permanent, but that which is not for G.o.d will not be permanent."

12. Rabbi Eliezer, son of Shamua, said, "let the honor of thy disciple be as dear to thee as thine own, and the honor of thy companion as the fear of thy master, and the fear of thy master as the fear of G.o.d."

13. Rabbi Judah said, "be careful in doctrine, for an error in doctrine is presumptuous sin." Rabbi Simon said, "there are three crowns-the crown of the law, the crown of the priesthood, and the crown of monarchy, but the crown of a good name is better than all of them."

14. Rabbi Nehorai said, "flee to a place where the law is studied, and do not say that it will follow thee, for thy companions will establish it for thee, and lean not to thine own understanding."

15. Rabbi Janai said, "the prosperity of the wicked and the chastis.e.m.e.nts of the righteous are not in our hands." Rabbi Mathia, son of Charash, said, "be forward to greet all men, and be rather as the tail of the lion, than as the head of the foxes."

16. Rabbi Jacob said, "this world may be likened to a courtyard before the world to come, therefore prepare thyself in the hall, to enter into the dining-room."

17. He used to say, "one hour employed in repentance and good deeds in this world is better than the whole life in the world to come; and one hour's refreshment of spirit in the world to come is better than the whole life in this world."

18. Rabbi Simon, son of Eleazar, said, "try not to pacify your neighbor in the moment of his anger, and do not console him while his dead lies before him; inquire not of him in the moment of his vowing, nor desire to see him in the time of his calamity."

19. The younger Samuel used to say, "rejoice not when thine enemy falls, and let not thy heart be glad when he stumbles, lest the Lord see it and it be evil in His sight, and He turn His wrath from him."

20. Elisha, son of Abuya, said, "he who teaches a child, is like to one who writes on clean paper; but he who teaches old people, is like to one who writes on blotted paper." Rabbi Jose, the son of Judah, of a village near Babylon, said, "to what may he who learns the law from little children be likened? To one who eats unripe grapes and drinks new wine.

And to what may he who learns the law from old men be likened? To one who eats ripe grapes and drinks old wine." Rabbi Meier said, "look not at the flask, but that which is therein, for there are new flasks full of old wine, and old flasks which have not even new wine in them."

21. Rabbi Eleazer Hakapher said, "envy, l.u.s.t, and ambition take men out of the world."

22. He used to say, "those who are born are doomed to die, the dead to live, and the quick to be judged, to make us know, understand, and be informed that He is G.o.d. He is the Former, Creator, Omniscient, Judge, Witness, and Claimant, and He will judge thee hereafter, blessed be He; for in His presence there is no unrighteousness, forgetfulness, respect of persons, or acceptance of a bribe, for everything is His. Know also that everything is done according to the account, and let not thine evil imagination persuade thee that the grave is a place of refuge for thee, for against thy will wast thou formed, and against thy will wast thou born, and against thy will dost thou live, and against thy will shalt thou die, and against thy will must thou hereafter render an account and receive judgment in the presence of the King of kings, the Holy G.o.d, blessed be He."

Chapter V

1. With ten expressions(494) the world was created. "But wherefore is this taught, since G.o.d could have created it with one expression?" "This is to punish the wicked, who destroy the world that was created with ten expressions, and to reward the righteous who establish the world created with ten expressions."

2. There were ten generations from Adam to Noah, to let us know that G.o.d is long-suffering, as all those generations provoked him before he brought the deluge upon them. There were ten generations from Noah to Abraham, to let us know that G.o.d is long-suffering, as all those generations provoked him, until Abraham our father came and took the reward of them all.

3. Our father Abraham was proved with ten trials, and in all of them he stood firm; to let us know how great was the love of our father Abraham to G.o.d.

4. Ten miracles were wrought for our fathers in Egypt, and ten at the Red Sea. Ten plagues did the blessed G.o.d send on the Egyptians in Egypt, and ten at the Red Sea. Ten times did our fathers tempt the blessed G.o.d in the wilderness, as is said, "And have tempted me now these ten times, and have not hearkened to my voice."(495)

5. Ten miracles were wrought for our fathers in the holy temple-no woman miscarried from the scent of the flesh of the sacrifices; nor did the flesh of the sacrifices ever stink; nor was a fly seen in the slaughter house; nor did legal uncleanness happen to the high priest on the day of atonement; nor did the rain extinguish the fire of the wood arranged on the altar; nor did the wind prevent the straight ascension of the pillar of smoke; nor was any defect found in the omer, the two loaves, and the s...o...b..ead; and though the people stood close together, yet when they wors.h.i.+pped there was room enough for all; nor did a serpent or scorpion injure a person in Jerusalem; nor did a man say to his neighbor, I have not room to lodge in Jerusalem.

6. Ten things were created on the eve of the Sabbath in the twilight, and these are they-the mouth of the earth; the mouth of the well; the mouth of the a.s.s; the rainbow; the manna; the rod of Moses; the shameer;(496) the letters; writing; and the tables of stone. And some say also the demons; and the grave of our lawgiver Moses; and the ram of our father Abraham; and some say the tongs, the model of the tongs.

7. Seven things are to be met with in a rude person, and seven in a wise man. The wise man will not speak before one who excels him in wisdom and years; nor will he interrupt his companion in his discourse; nor is he in haste to answer; he inquires according to the subject, and answers according to the decision, and he will answer the first proposition first, and the last proposition last; and what he has not heard he will acknowledge he has not heard it; and he confesses the truth. But the opposites of these are to be met with in a rude person.

8. Seven kinds of punishment are brought on the world for seven important sins; for when a part of the people give t.i.thes and the others do not, a scarcity and a dearth ensue, so that some are filled and others suffer hunger; but when the whole agree not to give t.i.thes, a famine of dearth and confusion ensues. If they offer not up the "cake,"(497) confusion and fire ensue. Pestilence comes into the world for the commission of sins said to be punished with death in the law, but which are not recognized by our judges; and for not observing the law concerning the fruits of the Sabbatical year. The sword enters the world on account of the delay of justice and its perversion; and on account of those who explain the law contrary to its true sense.

9. Evil beasts come into the world on account of false swearing, and the profanation of G.o.d's name. Captivity enters the world on account of idolatry, immorality, bloodshed, and not suffering the land to rest on the Sabbatical year. At four seasons the pestilence is prevalent-in the fourth year, the seventh, and the end of the seventh, and the end of the feast of tabernacles in every year. In the fourth year, for not giving the poor's t.i.the of the third year; in the seventh, for withholding the poor's t.i.the of the sixth year; and at the end of the seventh, on account of the fruits of the Sabbatical year; and at the end of the feast of tabernacles yearly, on account of robbing the poor of the gifts due to them.

10. There are four sorts of men: He who says, that which is mine is mine, and that which is thine is thine, is a pa.s.sable custom, and some say this was the custom of Sodom. He who says, what is thine is mine, and what is mine is thine, is the custom of the ignorant. He who says, what is mine is thine, and what is thine is also thine, is the custom of the pious. He who says, what is mine is mine, and what is thine is mine, is the custom of the wicked.

11. There are four sorts of pa.s.sionate men: He who is easily provoked and easily pacified loses more than he gains; he whom it is difficult to provoke and difficult to pacify gains more than he loses; he whom it is difficult to provoke and easy to pacify is pious; but he who is easily provoked and with difficulty pacified is wicked.

12. There are four sorts of disciples: He who is quick to hear and quick to forget loses more than he gains; he who is slow to hear and slow to forget gains more than he loses; he who is quick to hear and slow to forget is wise; he who is slow to hear and quick to forget has an evil portion.

13. There are four sorts in those who bestow charity: He who is willing to give but does not wish that others should give, has an envious eye toward others; he who likes to see others give but will not give, has an evil eye toward himself; he who is willing to give and that others should also give, acts piously; he who will not give and likes not that others should give, acts wickedly.

14. There are four sorts in those who go to college: He who goes but does not study, has only the reward of going; he who studies and does not go, has the reward of action; he who goes and studies, is pious; he who neither goes nor studies, is wicked.

15. There are four sorts in those who sit before the Sages: Those who act as a sponge, a funnel, a strainer, and a sieve; as a sponge which sucks up all, as a funnel which receives at one end and lets out at the other, as a strainer which lets the wine pa.s.s through, but retains the lees, and as a sieve which lets the bran pa.s.s through but retains the fine flour.

16. Every affection that depends on some carnal cause, if that cause ceases the affection ceases, but that which does not depend on such a cause will never cease. Where do we meet with an affection dependent on a carnal cause? Such was the love of Ammon to Tamar; but that which does not depend on such a cause was the love of David and Jonathan.

17. Every dispute that is carried on for G.o.d's sake, will in the end be established; but that which is not for G.o.d's sake, will not be established. "What may be considered a dispute for G.o.d's sake?" "Such as the disputes of Hillel and Shammai; but that which was not for G.o.d's sake was the contention of Korah and all his company."