Rabbi and Priest Part 16

"What is G.o.dly at one time cannot become unG.o.dly at another," said Bensef, with determined obstinacy.

"No; but what is beautiful and appropriate in one land may become the reverse in a different country, or at another period. Let us take an example: It is an oriental custom to wear one's hat or turban as a mark of respect. In Palestine such a usage is proper and the man who keeps his head covered before his fellow-men certainly should keep it covered before G.o.d. In America, however, I am considered ill-bred if I keep my hat on when I am conversing with the humblest of my a.s.sociates; should I therefore keep it on when I am addressing my G.o.d? Thus, many of your religious observances take their origin outside of religion and are appropriate only to the country in which they were conceived."

"But to appear before G.o.d bareheaded is surely a sin!" stammered Hirsch Bensef, who would gladly have ended the conversation then and there.

"Not a sin, simply a novelty," answered Philip.

"But our proverb says: 'Novelty brings calamity.'"

"Proverbs do not always speak the truth," replied the American. Then after a pause he continued, reflectively: "There is another cla.s.s of ceremonials which find their origin in one or the other of the commands of Moses, and which through the eagerness of the people to observe them for fear of Divine wrath, have been given an importance out of all proportion to their original significance. For instance, Moses, for reasons purely humane, prohibited the cooking of a kid in its mother's milk, wisely teaching that what nature intended for the preservation of the animal should not be employed for its destruction. This law has been so distorted that the eating of meat and milk together was prohibited, and the severity of the resulting dietary laws makes it necessary to have two sets of dishes--one for meat, the other for all food prepared with milk. And so in a thousand cases the original intention of the command is lost in the ma.s.s of foreign matter that has been added to it."

Philip paused and, toying with his ma.s.sive watch-chain, tried hard not to see the indignant glances that threatened to consume him. Bensef arose from his chair in sheer desperation.

"What would you have us do?" he asked, angrily. "Desert the ceremonies of our forefathers and surrender to the unG.o.dly?"

"Not by any means," was the quiet rejoinder. "Wors.h.i.+p G.o.d as your conscience dictates, continue in your ancient fas.h.i.+on if it makes you happy, but be tolerant towards him who, feeling himself mentally and spiritually above superst.i.tion, seeks to emanc.i.p.ate himself from its bonds and to follow the dictates of his own good common-sense."

With these concluding words, Philip arose and prepared to leave. The remaining guests also arose from their chairs and looked at each other in blank dismay. Rabbi Jeiteles stepped to the American and placed his hand upon his shoulder.

"My dear Pesach," he began, "what you have just said sounds strange and very dangerous to these good people. To me it was nothing new, for during my early travels I heard such discussions again and again. Your arguments may or may not be correct. We will not discuss the matter. One thing you must not forget, however: the Jews in Russia and elsewhere are despised and rejected; they are degraded to the very sc.u.m of the earth.

Social standing, pursuit of knowledge, means of amus.e.m.e.nt, everything is taken from them. What is left? Only the consolation which their sacred religion brings. The observance of the thousand ceremonials which you decry, is to them not only a religious necessity, a G.o.d-pleasing work; it is more, it is a source of domestic happiness, a means of genuine enjoyment, a comfort and a solace. Whether these observances are needed or are superfluous in a free country like America I shall not presume to say, but in Russia they are a moral and a physical necessity. You have spoken to-night as no man has ever spoken before in Kief. Were the congregation to hear of it, you would again find yourself an outcast from your native town, shunned and despised by all that now look upon you as a model of benevolence and piety. For your own sake, therefore, as well as for the peace of mind of those among whom your words might act as a firebrand, we hope that you will speak no more upon this subject and we on our part promise to keep our own counsel."

Philip readily consented and with his aged parents he left for his home, at the other end of the quarter.

The friends bade each other a hasty good-night, and not another word was spoken concerning the discussion.

"Uncle," said Mendel, as he was about to retire, "is not Harretzki a very wise man?"

"My boy," replied his uncle; "our rabbis say, 'Much speech--much folly.'"

CHAPTER XII.

FORBIDDEN BOOKS.

Philip remained in Kief about two weeks, during which time he was hospitably entertained by the leaders of the Jewish community. There was some difficulty in obtaining a pa.s.sport for his parents, for, anxious as the Russians are to expel the Jews, by a remarkable contrariety of human nature they throw every obstacle in the way of a Jew who endeavors to emigrate.

Mendel never missed an opportunity of pa.s.sing Harretzki's house. It had a strange fascination for him, and if he but saw the American at the window and exchanged greetings with him, the boy returned home with a happy heart.

Once--it was the day before Philip's departure--Mendel again pa.s.sed the wretched abode in which the stranger dwelt. The door was open and Philip was busied with preparations for his coming voyage. Mendel gazed wistfully for some minutes and finally mustered up courage to enter and ask:

"Can I be of any service to you, sir?"

Philip, who had taken a decided fancy to the boy, said, kindly:

"Yes; you may a.s.sist me. Here are my books. Pack them into this chest."

With a reverence amounting almost to awe, Mendel took up the books one by one and arranged them as Philip directed. Now and then he opened a volume and endeavored to peer into the wondrous mysteries it contained, but the characters were new to him; they were neither Hebrew nor Russian, and the boy sighed as he piled the books upon each other.

Philip observed him with growing interest.

"Are you fond of books?" he asked, at length.

"Oh, yes. If I could but study," answered the boy, eagerly, and big tears welled up into his eyes.

"And why can't you?"

"Because I have no books but our old Hebrew folios, and if I had they would be taken from me."

"Continue to study the books you have," said Philip, "you will find much to learn from them."

"But there are so many things to know that are not in our books. How I should like to be as wise as you are."

Philip smiled, sorrowfully.

"I know very little," he answered. "I am not regarded as a particularly well-educated person in my country. What good would learning do you in Kief?"

"It would make me happy," answered the boy.

"No, child; it would make you miserable by filling your little head with ideas which would bring down upon you the anathemas of your dearest friends."

There was a pause, during which Mendel worked industriously. Suddenly he said:

"Might I ask a favor, sir?"

"Certainly, my boy; I shall be happy if I can grant it."

"Let me take one of your books to keep in remembrance of you?"

"You cannot read them; they are written in German and English."

"That does not matter. Their presence would remind me of you. Besides I might learn to read them."

"But if a strange book is found in your possession it will be taken from you."

"I will conceal it."

Philip reflected a moment; then carefully selecting two books, he presented them to the overjoyed boy.

"Remember," he said, "that ignorance is frequently bliss. A Rabbi once said: 'Beware of the conceit of learning.' It is often well to say, 'I don't know.'"

Then the American spoke of the difficulties he had experienced in acquiring an education, how he had worked at a trade by day and gone to school during the evening. Mendel had a thousand questions to ask, which Philip answered graciously; but the packing having come to an end, and Mendel having exhausted his inquiries and finding no further excuse to remain, the two bade each other an affectionate farewell. Mendel ran home with his sacred treasures carefully concealed under his blouse, and with great solicitude he locked them up in an old closet which served as his wardrobe. The following morning Philip and his parents were escorted to the limits of the city by the influential Jews of Kief, and the travellers started upon their long voyage to America.

During the next few weeks Mendel was at his Talmudic studies in the _jeschiva_ as usual, but there was a decided change in his manner--a certain listlessness, a lack of interest, which were so apparent that Rabbi Jeiteles could not but observe them.

"I fear that the boy has been studying too hard," he said to his wife one day. "We must induce him to take more exercise."