Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala Part 55

When Rabbi Jochanan was ill, his pupils visited him and asked him for a blessing. With his dying voice the Rabbi said, "I pray that you may fear G.o.d as you fear man." "What!" exclaimed his pupils, "should we not fear G.o.d more than man?"

"I should be well content," answered the sage, "if your actions proved that you feared Him as much. When you do wrong you first make sure that no human eyes see you; show the same fear of G.o.d, who sees everywhere, and everything, at all times."

Abba says we can show our fear of G.o.d in our intercourse with one another. "Speak pleasantly and kindly to everyone"; he says, "trying to pacify anger, seeking peace, and pursuing it with your brethren and with all the world, and by this means you will gain that 'favor and good understanding in the sight of G.o.d and man,' which Solomon so highly prized."

Rabbi Jochanan had heard Rabbi Simon, son of Jochay, ill.u.s.trate by a parable that pa.s.sage of Isaiah which reads as follows: "I, the Lord, love uprightness; but hate robbery (converted) into burnt-offering."

A king having imported certain goods upon which he laid a duty, bade his officers, as they pa.s.sed the custom-house, to stop and pay the usual tariff.

Greatly astonished, his attendants addressed him thus: "Sire! all that is collected belongs to your majesty; why then give what must be eventually paid into thy treasury?"

"Because," answered the monarch, "I wish travelers to learn from the action I now order you to perform, how abhorrent dishonesty is in my eyes."

Rabbi Eleazer said: "He who is guided by righteousness and justice in all his doings, may justly be a.s.serted to have copied G.o.d in His unbounded beneficence. For of Him (blessed be His name) we read, 'He loveth righteousness and justice'; that is, 'The earth is filled with the loving kindness of G.o.d.'" Might we think that to follow such a course is an easy task? No! The virtue of beneficence can be gained only by great efforts. Will it be difficult, however, for him that has the fear of G.o.d constantly before his eyes to acquire this attribute? No; he will easily attain it, whose every act is done in the fear of the Lord.

"A crown of grace is the h.o.a.ry head; on the way of righteousness can it be found."

So taught Solomon in his Proverbs. Hence various Rabbis, who had attained an advanced age, were questioned by their pupils as to the probable cause that had secured them that mark of divine favor. Rabbi Nechumah answered that, in regard to himself, G.o.d had taken cognizance of three principles by which he had endeavored to guide his conduct.

First, he had never striven to exalt his own standing by lowering that of his neighbor. This was agreeable to the example set by Rabbi Hunna, for the latter, while bearing on his shoulders a heavy spade, was met by Rabbi Choana Ben Chanilai, who, considering the burden derogatory to the dignity of so great a man, insisted upon relieving him of the implement and carrying it himself. But Rabbi Hunna refused, saying, "Were this your habitual calling I might permit it, but I certainly shall not permit another to perform an office which, if done by myself, may be looked upon by some as menial."

Secondly, he had never gone to his night's rest with a heart harboring ill-will against his fellow-man, conformably with the practice of Mar Zutra, who, before sleeping, offered this prayer: "O Lord! forgive all those who have done me injury."

Thirdly, he was not penurious, following the example of the righteous Job, of whom the sages relate that he declined to receive the change due him after making a purchase.

Another Rabbi bearing also the name of Nechumah, replied to Rabbi Akiba, that he believed himself to have been blessed with long life because, in his official capacity, he had invariably set his face against accepting presents, mindful of what Solomon wrote, "He that hateth gifts will live." Another of his merits he conceived to be that of never resenting an offense; mindful of the words of Rabba, "He who is indulgent toward others' faults, will be mercifully dealt with by the Supreme Judge."

Rabbi Zera said that the merit of having reached an extreme age was in his case due, under Providence, to his conduct through life. He governed his household with mildness and forbearance. He refrained from advancing an opinion before his superiors in wisdom. He avoided rehearsing the word of G.o.d in places not entirely free from uncleanliness. He wore the phylacteries all day, that he might be reminded of his religious duties.

He did not make the college where sacred knowledge is taught, a place of convenience, as, for instance, to sleep there, either occasionally or habitually. He never rejoiced over the downfall of a fellow-mortal, nor would he designate another by a name objectionable to the party personally, or to the family of which he was a member.

"Three friends," said the Rabbis, "has man. G.o.d, his father, and his mother. He who honors his parents honors G.o.d."

Rabbi Judah said, "Known and revealed are the ways of man. A mother coaxes a child with kind words and gentle ways, gaining honor and affection; therefore, the Bible says, 'Honor thy father,' before 'honor thy mother.' But in regard to fearing, as the father is the preceptor of the child, teaching it the law, the Bible says, 'Every man shall fear his mother,' before the word 'father.'"

Rabbi Ulah was once asked, "How extended should be this honor due to parents?"

He replied:--

"Listen, and I will tell ye how thoroughly it was observed by a heathen, Damah, the son of Nethina. He was a diamond merchant, and the sages desired to purchase from him a jewel for the ephod of the high priest.

When they reached his house, they found that the key of the safe in which the diamond was kept was in the possession of Damah's father, who was sleeping. The son absolutely refused to wake his father, to obtain the key, even when the sages in their impatience offered him a much larger sum for the jewel than he had demanded. And further, when his father awoke, and he delivered the diamond to the purchasers, and they offered him the larger sum which they had named, he took from it his first price, returning the balance to them, with the words, 'I will not profit by the honor of my father.'"

Man cannot always judge of man, and in the respect paid to parents by their children, earthly eyes cannot always see the truth. For instance, a child may feed his parents on dainties, and yet deserve the punishment of a disrespectful son; while another may send his father to labor, and yet deserve reward. How may this be?

A certain man placed dainty food before his father, and bade him eat thereof. When the father had finished his meal, he said:--

"My son, thou hast prepared for me a most delicious meal. Wherefrom didst thou obtain these delicacies?"

And the son replied, insultingly:--

"Eat as the dogs do, old man, without asking questions."

That son inherited the punishment of disrespect.

A certain man, a miller, had a father living with him, at the time when all people not working for themselves were obliged to labor a certain number of days for the government. When it came near the time when this service would be required of the old man, his son said to him, "Go thou and labor for me in the mill, and I will go and work for the government."

He said this because they who labored for the government were beaten if their work proved unsatisfactory, and he thought "it is better for me to run the chance of being beaten than to allow my father to risk it."

Therefore, he deserved the reward of the son who "honors his father."

Rabbi Chiyah a.s.serted that G.o.d preferred honor shown to parents, to that displayed toward Himself. "It is written," said he, "'Honor the Lord from thy wealth.' How? Through charity, good deeds, putting the mezuzah upon thy doorposts, making a tabernacle for thyself during Succoth, etc.; all this if thou art able. If thou art poor the omission is not counted a sin or a neglect. But it is written, 'Honor thy father and thy mother,' and the duty is demanded alike of rich and poor; aye, even shouldst thou be obliged to beg for them from door to door."

Rabbi Abahu said, "Abini, my son, hath obeyed this precept even as it should be observed."

Abini had five children, but he would not allow any of them to open the door for their grandfather, or attend to his wants when he himself was at home. Even as he desired them in their lives to honor him, so he paid respect to his father. Upon one occasion his father asked him for a gla.s.s of water. While he was procuring it the old man fell asleep, and Abini, re-entering the room, stood by his father's side with the gla.s.s in his hand until the latter awoke.

"What is fear?" and "What is honor?" ask the Rabbis.

Fear thy mother, and thy father by sitting not in their seats and standing not in their places; by paying strict attention to their words and interrupting not their speech. Be doubly careful not to criticise or judge their arguments or controversies.

Honor thy father and thy mother, by attending to their wants; giving them to eat and to drink; put their raiment upon them, and tie their shoes if they are not able to perform these services for themselves.

Rabbi Eleazer was asked how far honor toward parents should be extended, and he replied: "Cast all thy wealth into the sea; but trouble not thy father and thy mother."

Simon, the son of Jochai, said: "As the reward to those who honor their parents is great, so is the punishment equally great for those who neglect the precept."

Rabbi Jochanan said, "It is best to study by night, when all is quiet; as it is written, 'Shout forth praises in the night.'"

Reshbi Lakish said, "Study by day and by night; as it is written, 'Thou shalt meditate therein day and night.'"

Rabbi Chonan, of Zepora said, "The study of the law may be compared to a huge heap of dust that is to be cleared away. The foolish man says, 'It is impossible that I should be able to remove this immense heap, I will not attempt it;' but the wise man says, 'I will remove a little to-day, some more to-morrow, and more the day after, and thus in time I shall have removed it all.'

"It is the same with studying the law. The indolent pupil says, 'It is impossible for me to study the Bible. Just think of it, fifty chapters in Genesis; sixty-six in Isaiah, one hundred and fifty Psalms, etc. I cannot do it;' but the industrious student says, 'I will study six chapters every day, and so in time I shall acquire the whole.'"

In Proverbs 24:7, we find this sentence: "Wisdom is too high for a fool."

"Rabbi Jochanan ill.u.s.trates this verse with an apple depending from the ceiling. The foolish man says, 'I cannot reach the fruit, it is too high;' but the wise man says, 'It may be readily obtained by placing one step upon another until thy arm is brought within reach of it.' The foolish man says, 'Only a wise man can study the entire law,' but the wise man replies, 'It is not inc.u.mbent upon thee to acquire the whole.'"

Rabbi Levi ill.u.s.trates this by a parable.

A man once hired two servants to fill a basket with water. One of them said, "Why should I continue this useless labor? I put the water in one side and it immediately leaks out of the other; what profit is it?"

The other workman, who was wise, replied, "We have the profit of the reward which we receive for our labor."