Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala Part 56

It is the same in studying the law. One man says, "What does it profit me to study the law when I must ever continue it or else forget what I have learned." But the other man replies, "G.o.d will reward us for the will which we display even though we do forget."

Rabbi Ze-irah has said that even a single letter in the law which we might deem of no importance, if wanting, would neutralize the whole law.

In Deuteronomy 22:17, we read, "Neither shall he take to himself many wives, that his heart may turn away." Solomon transgressed this precept, and it is said by Rabbi Simon that the angels took note of his ill-doing and addressed the Deity: "Sovereign of the world, Solomon has made Thy law even as a law liable to change and diminution. Three precepts he has disregarded, namely, 'He shall not acquire for himself many horses'; 'neither shall he take to himself many wives'; 'nor shall he acquire to himself too much silver and gold.'" Then the Lord replied, "Solomon will perish from the earth; aye, and a hundred Solomons after him, and yet the smallest letter of the law shall not be dispensed with."

The Rabbis have often applied in a figurative sense, various pa.s.sages of Holy Writ, among others the opening verse of the 55th chapter of Isaiah.

"Ho, every one of ye that thirsteth, come ye to the water, and he, too, that hath no money; come ye, buy and eat; yea, come, buy without money and without price, wine and milk."

The three liquids which men are thus urged to procure are considered by the sages of Israel as typical of the law.

One Rabbi asked, "Why is the word of G.o.d compared to water?"

To this question the following answer was returned: "As water runs down from an eminence (the mountains), and rests in a low place (the sea), so the law, emanating from Heaven, can remain in the possession of those only who are humble in spirit."

Another Rabbi inquired, "Wherefore has the Word of G.o.d been likened to wine and milk?" The reply made was, "As these fluids cannot be preserved in golden vessels, but only in those of earthenware, so those minds will be the best receptacles of learning which are found in homely bodies."

Rabbi Joshua ben Chaninah, who was very homely in appearance, possessed great wisdom and erudition; and one of his favorite sayings was, that "though many have exhibited a vast amount of knowledge, notwithstanding their personal attractions, yet had they been less handsome, their acquirements might have been more extensive."

The precepts are compared to a lamp; the law of G.o.d to a light. The lamp gives light only so long as it contains oil. So he who observes the precepts receives his reward while performing them. The law, however, is a light perpetual; it is a protection forever to the one who studies it, as it is written:--

"When thou walkest, it (the law) will guide thee; when thou liest down, it will watch over thee; and when thou awakest, it will converse with thee."

When thou walkest it will guide thee--in this world; when thou liest down, it will watch over thee--in the grave; when thou awakest, it will converse with thee--in the life to come.

A traveler upon his journey pa.s.sed through the forest upon a dark and gloomy night. He journeyed in dread; he feared the robbers who infested the route he was traversing; he feared that he might slip and fall into some unseen ditch or pitfall on the way, and he feared, too, the wild beasts, which he knew were about him. By chance he discovered a pine torch, and lighted it, and its gleams afforded him great relief. He no longer feared brambles or pitfalls, for he could see his way before him.

But the dread of robbers and wild beasts was still upon him, nor left him till the morning's dawn, the coming of the sun. Still he was uncertain of his way, until he emerged from the forest, and reached the cross-roads, when peace returned unto his heart.

The darkness in which the man walked was the lack of religious knowledge. The torch he discovered typifies G.o.d's precepts, which aided him on the way until he obtained the blessed sunlight, compared to G.o.d's holy word, the Bible. Still, while man is in the forest (the world), he is not entirely at peace; his heart is weak, and he may lose the right path; but when he reaches the cross-roads (death), then may we proclaim him truly righteous, and exclaim:--

"A good name is more fragrant than rich perfume, and the day of death is better than the day of one's birth."

Rabbi Jochanan, the son of Broka, and Rabbi Eleazer, the son of Chismah, visited their teacher, Rabbi Josah, and he said to them:--

"What is the news at the college; what is going on?"

"Nay," they answered, "we are thy scholars; it is for thee to speak, for us to listen."

"Nevertheless," replied Rabbi Josah, "no day pa.s.ses without some occurrence of note at the college. Who lectured to-day?"

"Rabbi Eleazer, the son of Azaryah."

"And what was his subject?"

"He chose this verse from Deuteronomy," replied the scholar:--

"'a.s.semble the people together, the men, the women, and the children;'

and thus he expounded it:--

"'The men came to learn, the women to listen; but wherefore the children? In order that those who brought them might receive a reward for training their children in the fear of the Lord.'

"He also expounded the verse from Ecclesiastes:--

"'The words of the wise are like goads, and like nails fastened (are the words of) the men of the a.s.semblies, which are given by one shepherd.'

"'Why is the law of G.o.d compared to a goad?' he said. 'Because the goad causes the ox to draw the furrow straight, and the straight furrow brings forth a plenty of good food for the life of man. So does the law of G.o.d keep man's heart straight, that it may produce good food to provide for the life eternal. But lest thou shouldst say, "The goad is movable, so therefore must the law be," it is also written, "as nails,"

and likewise, as "nails fastened," lest thou shouldst argue that nails pounded into wood diminish from sight with each stroke, and that therefore by this comparison G.o.d's law would be liable to diminution also. No; as a nail fastened or planted, as a tree is planted to bring forth fruit and multiply.

"'The men of a.s.semblies are those who gather in numbers to study the law. Frequently controversies arise among them, and thou mightest say, "With so many differing opinions how can I settle to a study of the law?" Thy answer is written in the words which are given by one shepherd. From one G.o.d have all the laws proceeded. Therefore make thy ears as a sieve, and incline thy heart to possess all these words.'"

Then said Rabbi Josah, "Happy the generation which Rabbi Eleazer teaches."

The Rabbis of Jabnah expressed their regard for all human beings, learned and unlearned, in this manner:--

"I am a creature of G.o.d and so is my neighbor. He may prefer to labor in the country; I prefer a calling in the city. I rise early for my personal benefit; he rises early to advance his own interests. As he does not seek to supplant me, I should be careful to do naught to injure his business. Shall I imagine that I am nearer to G.o.d because my profession advances the cause of learning and his does not? No. Whether we accomplish much good or little good, the Almighty will reward us in accordance with our righteous intentions."

Abaygeh offered the following as his best advice:--

"... Let him be also affable and disposed to foster kindly feelings between all people; by so doing he will gain for himself the love both of the Creator and His creatures."

Rabba always said that the possession of wisdom and a knowledge of the law necessarily led to penitence and good deeds. "For," said he, "it would be useless to acquire great learning and the mastery of biblical and traditional law and act irreverently toward one's parents, or toward those superior on account of age or more extensive learning."

"The fear of the Lord is the beginning of wisdom; a good understanding have all those who do G.o.d's commands."

Rabba said, "Holy Writ does not tell us that to study G.o.d's commands shows a good understanding, but to do them. We must learn, however, before we can be able to perform; and he who acts contrary through life to the teachings of the Most High had better never have been born."

"The wise man is in his smallest actions great: the fool is in his greatest actions small."

A pupil once inquired of his teacher, "What is real wisdom?" The teacher replied, "To judge liberally, to think purely, and to love thy neighbor." Another teacher answered, "The greatest wisdom is to know thyself."

"Beware of conceit and pride of learning; learn thy tongue to utter, 'I do not know.'"

If a man devotes himself to study, and becomes learned, to the delight and gratification of his teachers, and yet is modest in conversation with less intelligent people, honest in his dealings, truthful in his daily walks, the people say, "Happy is the father who allowed him to study G.o.d's law; happy the teachers who instructed him in the ways of truth; how beautiful are his ways; how meritorious his deeds! Of such an one the Bible says, 'He said to me, Thou art my servant; oh, Israel, through thee am I glorified.'"

But when a man devotes himself to study, and becomes learned, yet is disdainful with those less educated than himself, and is not particular in his dealings with his fellows, then the people say of him, "Woe to the father who allowed him to study G.o.d's law; woe to those who instructed him; how censurable is his conduct; how loathsome are his ways! 'Tis of such an one the Bible says, 'And from his country the people of the Lord departed.'"

When souls stand at the judgment-seat of G.o.d, the poor, the rich, and the wicked each are severally asked what excuse they can offer for not having studied the law. If the poor man pleads his poverty he is reminded of Hillel. Though Hillel's earnings were small he gave half each day to gain admittance to the college.

When the rich man is questioned, and answers that the care of his fortune occupied his time, he is told that Rabbi Eleazer possessed a thousand forests and a thousand s.h.i.+ps, and yet abandoned all the luxuries of wealth and journeyed from town to town searching and expounding the law.

When the wicked man pleads temptation as an excuse for his evil course, he is asked if he has been more tempted than Joseph, more cruelly tried than he was, with good or evil fortune.

Yet though we are commanded to study G.o.d's law, we are not to make of it a burden; neither are we to neglect for the sake of study any other duty or reasonable recreation. "Why," once asked a pupil, "is 'thou shalt gather in thy corn in its season' a Scriptural command? Would not the people gather their corn when ripe as a matter of course? The command is superfluous."

"Not so," replied the Rabbis; "the corn might belong to a man who for the sake of study would neglect work. Work is holy and honorable in G.o.d's sight, and He would not have men fail to perform their daily duties even for the study of His law."