Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala Part 61

"'Lo, the blind carried the lame,' and he punished them accordingly.

"So it is with us. The world is the orchard in which The Eternal King has placed us, to keep watch and ward, to till its soil and care for its fruit. But the soul and body are the man; if one violates the precepts, so does the other, and after death the soul may not say, 'It is the fault of the body to which I was tied that I committed sins;' no, G.o.d will do as did the owner of the orchard, as it is written:--

"'He shall call from the heaven above, and to the earth to judge his people.'

"He shall call from the 'heaven above,' which is the soul, and to the 'earth below', which is the body, mixing with the dust from whence it sprung."

A heathen said to Rabbi Joshua, "Thou believest that G.o.d knows the future?"

"Yes," replied the Rabbi.

"Then," said the questioner, "wherefore is it written, 'The Lord said, I will destroy everything which I have made, because it repenteth me that I have made them'? Did not the Lord foresee that man would become corrupt?"

Then said Rabbi Joshua, "Hast thou children?"

"Yes," was the answer.

"When a child was born, what didst thou?"

"I made a great rejoicing."

"What cause hadst thou to rejoice? Dost thou not know that they must die?"

"Yes, that is true; but in the time of enjoyment I do not think of the future."

"So was it with G.o.d," said Rabbi Joshua. "He knew that men would sin; still that knowledge did not prevent the execution of his beneficent purpose to create them."

One of the emperors said to Rabon Gamliel:--

"Your G.o.d is a thief, as it is written, 'And the Lord G.o.d caused a deep sleep to fall upon Adam, and he slept. And He took a rib from Adam.'"

The Rabbi's daughter said, "Let me answer this aspersion. Last night robbers broke into my room, and stole therefrom a silver vessel: but they left a golden one in its stead."

The emperor replied, "I wish that such thieves would come every night."

Thus was it with Adam; G.o.d took a rib from him, but placed a woman instead of it.

Rabbi Joshua, of Saknin, said in the name of Rabbi Levi, "The Lord considered from what part of the man he should form woman; not from the head, lest she should be proud; not from the eyes, lest she should wish to see everything; not from the mouth, lest she might be talkative; nor from the ear, lest she should wish to hear everything; nor from the heart, lest she should be jealous; nor from the hand, lest she should wish to find out everything; nor from the feet in order that she might not be a wanderer; only from the most hidden place, that is covered even when a man is naked--namely, the rib."

The scholars of Rabbi Simon ben Jochai once asked him:--

"Why did not the Lord give to Israel enough manna to suffice them for a year, at one time, instead of meting it out daily?"

The Rabbi replied:--

"I will answer ye with a parable. There was once a king who had a son to whom he gave a certain yearly allowance, paying the entire sum for his year's support on one appointed day. It soon happened that this day on which the allowance was due, was the only day in the year when the father saw his son. So the king changed his plan, and gave his son each day his maintenance for that day only, and then the son visited his father with the return of each day's sun.

"So was it with Israel; each father of a family, dependent upon the manna provided each day by G.o.d's bounty, for his support and the support of his family, naturally had his mind devoted to the Great Giver and Sustainer of life."

When Rabbi Eleazer was sick his scholars visited him, and said, "Rabbi, teach us the way of life, that we may inherit eternity."

The Rabbi answered, "Give honor to your comrades. Know to whom you pray.

Restrain your children from frivolous conversation, and place them among the learned men, in order that they may acquire wisdom. So may you merit life in the future world."

When Rabbi Jochanan was sick his scholars also called upon him. When he beheld them he burst into tears.

"Rabbi!" they exclaimed, "Light of Israel! The chief pillar! Why weep?"

The Rabbi answered, "Were I to be brought before a king of flesh and blood, who is here to-day and to-morrow in the grave; who may be angry with me, but not forever; who may imprison me, but not forever; who may kill me, but only for this world; whom I may sometimes bribe; even then I would fear. But now, I am to appear before the King of kings, the Most Holy One, blessed be He, who lives through all eternity. If He is wroth, it is forever. If He imprisons me, it is forever; if He slays me, it is for the future world; and I can bribe Him neither with words nor money.

Not only this, two paths are before me, one leading to punishment, the other to reward, and I know not which one I must travel. Should I not weep?"

The scholars of Rabbi Johanan, the son of Zakai, asked of their teacher this question:--

"Wherefore is it, that according to the law, the punishment of a highwayman is not as severe as the punishment of a sneak thief?

According to the Mosaic law, if a man steals an ox or a sheep, and kills it or sells it, he is required to restore five oxen for the one ox, and four sheep for the one sheep; but for the highwayman we find, 'When he hath sinned and is conscious of his guilt, he shall restore that he hath taken violently away; he shall restore it and its princ.i.p.al, and the fifth part thereof he shall add thereto.' Therefore, he who commits a highway robbery pays as punishment one-fifth of the same, while a sneak thief is obliged to return five oxen for one ox, and four sheep for one sheep. Wherefore is this?"

"Because," replied the teacher, "the highway robber treats the servant as the master. He takes away violently in the presence of the servant, the despoiled man, and the master--G.o.d. But the sneak thief imagines that G.o.d's eye is not upon him. He acts secretly, thinking, as the Psalmist says, 'The Lord doth not see, neither will the G.o.d of Jacob regard it.' Listen to a parable. Two men made a feast. One invited all the inhabitants of the city, and omitted inviting the king. The other invited neither the king nor his subjects. Which one deserves condemnation? Certainly the one who invited the subjects and not the king. The people of the earth are G.o.d's subjects. The sneak thief fears their eyes, yet he does not honor the eye of the king, the eye of G.o.d, which watches all his actions."

Rabbi Meir says, "This law teaches us how G.o.d regards industry. If a person steals an ox he must return five in its place, because while the animal was in his unlawful possession it could not work for its rightful owner. A lamb, however, does no labor, and is not profitable that way; therefore he is only obliged to replace it fourfold."

Rabbi Nachman dined with his teacher, Rabbi Yitzchak, and upon departing after the meal, he said, "Teacher, bless me!"

"Listen," replied Rabbi Yitzchak. "A traveler was once journeying through the desert, and when weary, hungry, and thirsty, he happened upon an oasis, where grew a fruitful tree, wide-branched, and at the foot of which there gushed a spring of clear, cool water.

"The stranger ate of the luscious fruit, enjoying and resting in the grateful shade, and quenching his thirst in the sparkling water which bubbled merrily at his feet.

"When about to resume his journey, he addressed the tree and spoke as follows:--

"'Oh, gracious tree, with what words can I bless thee, and what good can I wish thee? I cannot wish thee good fruit, for it is already thine; the blessing of water is also thine; and the gracious shade thrown by thy beauteous branches the Eternal has already granted thee, for my good and the good of those who travel by this way. Let me pray to G.o.d, then, that all thy offspring may be goodly as thyself.'

"So it is with thee, my pupil. How shall I bless thee? Thou art perfect in the law, eminent in the land, respected, and blessed with means. May G.o.d grant that all thy offspring may prove goodly as thyself."

A wise man, say the Rabbis, was Gebiah ben Pesisah. When the children of Canaan accused the Israelites of stealing their land, saying, "The land of Canaan is ours, as it is written, 'The land of Canaan and its boundaries belong to the Canaanites,'" and demanded rest.i.tution, Gebiah offered to argue the case before the ruler.

Said Gebiah to the Africans, "Ye bring your proof from the Pentateuch, and by the Pentateuch will I refute it. 'Cursed be Canaan; a servant of servants shall he be unto his brethren.' To whom does the property of a slave belong? To his master. Even though the land belonged to ye, through your servitude it became Israel's."

"Answer him," said the ruler.

The accusers asked for three days' time to prepare their reply, but at the end of the three days they had vanished.

Then came the Egyptians, saying, "'G.o.d gave the Israelites favor in the eyes of the Egyptians, and they lent them gold and silver.' Now return us the gold and silver which our ancestors lent ye."

Again Gebiah appeared for the sages of Israel.

"Four hundred and thirty years," said he, "did the children of Israel dwell in Egypt. Come, now, pay us the wages of six hundred thousand men who worked for ye for naught, and we will return the gold and silver."

Then came the children of Ishmael and Ketura, before Alexander of Mukdon, saying, "The land of Canaan is ours, as it is written, 'These are the generations of Ishmael, the son of Abraham;' even as it is written, 'These are the generations of Isaac, the son of Abraham.' One son is equal to the other; come, give us our share."