Chapter XIII: Part 13

It sometimes happens that one sacrifices an animal with a human soul in it. And this is the mystic meaning of (Ps. xxxvi. 6), "O Lord, thou preservest man and beast." It is for this reason that we are commanded to have our slaughtering-knife without defect, for who knows if there be not a transmigrated soul in the animal? ... Therefore the slaughter must needs be delicately done and the mode critically examined, on account of that which is written (Lev. xix. 18), "Thou shalt love thy neighbor as thyself."

_Nishmath Chaim_, chap. 13, no. 4.

At each of the three meals of the Sabbath one should eat fish, for into them the souls of the righteous are transmigrated. And in relation to them it is written (Num. xi. 22), "All the fish of the sea shall be gathered together for them."

_Yalkut Chadash_, fol. 20, col. 4, no. 9.

The soul of a slanderer is transmigrated into a silent stone.

_Emeh Hamelech_, fol. 153, col. 2.

Rabbi Isaac Luria was once passing the great academy of Rabbi Yochanan in Tiberias, where he showed his disciples a stone in the wall, remarking, "In this stone there is a transmigrated soul, and it cries that I should pray on its behalf. And this is the mystic meaning of (Hab. ii. 11), 'The stone shall cry out of the wall.'"

Ibid., fol. 11, col. 2.

The murderer is transmigrated into water. The mystical sign of this is indicated in (Deut. xii. 16), "Ye shall pour it upon the earth as water;" and the meaning is, he is continually rolling on and on without any rest. Therefore let no man drink (direct) from a running tap or spout, but from the hollow of his hands, lest a soul pass into him, and that the soul of a wicked sinner.

Ibid., fol. 153, cols. 1, 2.

One who sins with a married woman is, after undergoing the penalty of wandering about as a fugitive and vagabond, transmigrated, together with his accomplice, into the millstone of a water-mill, according to the mystery of (Job xxxi. 10), "Let my wife grind unto another."

_Emeh Hamelech_, fol. 153, cols. 1, 2.

A butcher who kills an animal with a defective knife will die of the plague, and his soul will pass into a dog, whom he thus deprives of what belongs to him; for it is said (Exod. xxii. 31), "Ye shall cast it to the dogs."

_Kitzur Sh'lh_, fol. 17, col. 2.

An animal slaughtered with an improper knife is considered as if
it had been "torn of beasts in the field," and the flesh of it,
according to the law, belongs to the dogs. A careless butcher,
selling the meat as food for man, deprives the dog of his due.

The sages of truth have written, "He who does not wash his hands before eating, as the Rabbis of blessed memory have ordained, will be transmigrated into a cataract, where he will have no rest, even as a murderer, who is also transmigrated into water."

Ibid., fol. 21, col. 2.

After washing his hands before a meal, he is to stretch out his fingers and turn the palms of his hands upward, as if in the act of receiving something from a friend, and then repeat (Ps. cxxxiv. 2), "Lift ye up your holy hands, and bless ye the Lord!"

Ibid.

The following are the usual blessings, "Blessed art Thou, O
Lord, our God! King of the universe! who has sanctified us with
His commandments, and has commanded us to wash the hands!"
"Blessed art Thou, O Lord, our God! King of the universe! who
bringeth forth bread from the earth!"

By means of combining the letters of the ineffable names, as recorded in "Book of Creation," Rava once created a man and sent him to Rav Zera. The man being unable to reply when spoken to, the Rabbi said to him, "Thou art a creation of the company (initiated in the mysteries of necromancy); return to thy dust."

_Sanhedrin_, fol. 65, col. 2.

In the Jerusalem Talmud, Sanhedrin, chap. 7, we read that, by
the means above mentioned, a Rabbi created pumpkins, melons, and
real deer and roes.

There is a living creature in heaven which by day has "Truth" upon its forehead, by which the angels know it is day; but in the evening it has "Faith" on its forehead, whereby the angels know that night is near. Each time the living creature says, "Bless ye the blessed Lord," all the hosts above respond, "Blessed be the blessed Lord forever."

_Kitzur Sh'lh_, fol. 42. col. 2.

Truth and faith are the essentials of religion, which are thirteen in number:--

1. God exists, and there is no period to His existence. The philosophers call it absolute existence, but the majority of Kabbalists term it "endless," which, by Gematria, is "light"; and again, by Gematria, is "Lord of the Universe." He is the cause of causes and the causing of causings, and from or by His existence all beings, spiritual and material, derive their existence.

2. He is one, and there is no unity like His, etc.

3. He has no bodily likeness, and is not corporeal.

4. He is first of everything, absolute beginning; as it is said, "I am the First and I am the Last" (Isa. xliv 6), and there is no beginning to His beginning.

5. None but Himself is to be worshiped and prayed to.

6. The gift of prophecy He has given to men esteemed and glorified by Him.

7. None arose like unto Moses, etc.

8. A law of truth He gave; this is the law from heaven, "In the beginning" unto "in the sight of all Israel." Also its comment received orally is likewise "a law (given) unto Moses from Sinai."

9. God will not change or alter His law forever. He will never change the law of Moses our Rabbi--peace be unto him! The law will suffer no addition or diminution (but it will abide even), as the prophet Malachi sealed it with the seal of the prophets in ending his words (Mal. iv. 4), "Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel." Formerly the law was in a garment of light, but in consequence of sin, the law became materialized in a garment of skin, in the same proportion as man became materialized in a body of flesh. In the future, after the redemption, however, the law will have the garment of light restored, and the Messiah will preach the law in terrible mysteries, such as no ear has ever heard, and it will appear to us as a new law. But the law will not be altered, or made new, as the nations of the world say. Jer. xxxi. 30-33.

10. He observeth and knoweth all our secrets, etc.

11. There are rewards and punishments in the future, etc.

12. He will send at the end of days our Messiah from the seed of David to redeem His people Israel from among the nations, and restore to them the kingdom.

13. There will be a revival of the dead, etc.

_Kitzur Sh'th_, fol. 7, col. 2.

Let a man believe that whatever occurs to him is from the Blessed One! For instance, when a wicked man meets him and abuses him, and puts him to shame, let him receive it with love, and say, "The Lord told him to curse, and he is the messenger of God on account of my sin."

Ibid., fol. 8, col. 1.

In every deed or transaction a man performs by his own free will, be it a matter of precept or of option, let the name of God be ready in his mouth. If, for instance, he erects a building, or buys a vessel, or makes a new garment, let him say with his mouth and utter with his lips, "This thing I do, for (the honor of) the union of the Shechinah with the Holy One--blessed be He!"

Ibid.

Bismillahi Arrahmani Arraheemi, "In the name of God, most
merciful and compassionate," is the motto of every work
undertaken by a Mohammedan.

A man should always desire that his neighbor may profit by him, and let him not strive to profit by his neighbor. Let his words be pleasant with the children of men if they shame him, and let him not shame them in return. If they deceive him, let him not deceive them in return, and let him take the yoke of the public upon his shoulders, and not impose it heavily on them in return.

Ibid.

If--which God forbid!--thy neighbor has done thee an evil, pardon him at once; for thou shouldst love him as thyself. If one hand is accidentally hurt by the other, should the wounded hand revenge its injury on the other? And, as urged before, thou shouldst rather say in thine heart, "It is from the Lord that it came to thee; it came as a messenger from the Holy One--blessed be He!--as a punishment for some sin."

_Kitzur Sh'lh_, fol. 9. col. 2.

A sage who was very sorrowful was once comforted thus: "If thy sorrow relates to this world, may God decrease it; but if it relates to the world to come, may God increase it and add sorrow to sorrow." (See 2 Cor. vii. 10.)

Ibid., fol. 10, col. 1.

A man should not wade through water or traverse any dangerous place in company with an apostate, or even a wicked Jew, lest he be overtaken (in the same ruin) with him. (Comp. Eph. v. 7, 8; Rev. xviii. 4.)

Ibid., fol. 10, col. 2.

The influence of the son is relatively greater and more blessed than that of the father, for the merits of the father do not profit the son except in matters relating to this world (as by bequeathing him worldly inheritance); whereas the merits of the son do more than benefit the father in this world; they benefit him also in the world to come (by saying "Kadish"), which is enough to deliver his soul from purgatory.

Ibid., fol. 11, col. 2.

A common proverb says, "One father willingly maintains ten sons, but ten sons are not willing to support one father."

Ibid., fol. 12, col. 2.

The proper use of money is that thou learn the art of dealing honestly, so that thy No be no and thy Yes, yes; and as far as possible be benevolent with the money. "And the liberal by liberal things shall stand" (Isa. xxxii. 8).

Ibid.

The sage says, "The eye of a needle is not narrow enough for two friends, but the world in not wide enough for two enemies."

Ibid., fol. 14, col. 1.

"Create in me a clean heart, O God, and renew a right spirit within me" (Ps. li. 10). Know thou that the heart is the source of life, and is placed in the centre of the body as the Holy of holies, as stated in the Book Zohar, is the central part of the world. Therefore one must have his heart cleansed from evil and all evil thoughts, otherwise he introduces an idol into the innermost part of the Temple, which ought to be a dwelling-place for the Shechinah. (See 1 Cor. iii, 16, 17, and vi. 19.)

_Kitzur Sh'lh_, fol. 14, col. 2.

He who gazes even on the little finger of a woman is as if he looked on her to lust after her. He should not give ear to a woman's voice, for the voice of a woman is lewdness. This sin is much discussed in the Zohar; it causes the husband to come to poverty, and deprives him and her sons of all respect.

Ibid., fol. 17, col. 1.

The sages of the Kabbalah were not singular in this view. The
Talmud Yerush, Callah, fol. 58, col. 3, says, "He that looks
upon a woman's heel is guilty of an act of lewdness."

Eating meat after cheese or cheese after meat is a very serious sin; and it is stated in the Zohar, section Mishpatim, that upon him who is without scruple in this regard, an evil spirit will rest for forty days, his soul will be from the spirit which has no holiness.

Ibid., fol. 18, col. 2.

The sages of the Kabbalah have written that it becomes him who has in him the fear of Heaven to have a vessel of water near his bed, in order that (on waking in the morning) he may not need to walk four ells without washing his hands, for he who walks four ells without washing his hands has forfeited his life as a divine punishment.

Ibid., fol. 43, col. 2.

When a man is dressing, he should first put on the right shoe and leave it unfastened till he has put on and fastened the left; then he should fasten the right, as it is explained in the Shulchan Aruch.

Ibid., fol. 44, col. 2.

The following are some of the many laws relating to the Shemonah-esreh, or the eighteen blessings which form the most devotional part of daily worship, and which are repeated three times on (ordinary) week-days, and four times on Sabbaths, new moons, and on appointed feasts:--

Before commencing the Shemonah-esreh one should step back three paces, in order to be able to advance three steps. The reason of this is that Moses our Rabbi--peace be on him!--advanced before his prayer into the three divisions, "darkness, clouds, and thick darkness" (Deut. iv. 11). And this is also the reason why after finishing the Shemonah-esreh three steps backward are to be made, returning through these three parts or divisions.

This prayer is to be performed standing, and the feet so joined together that they should seem as it were one foot only, in order to be like the angels, of whom it is written (Ezek. i. 7), "And their feet were (so in the original) a straight foot," that is to say, their feet appeared as one foot.

This attitude is a sign that the power of locomotion is gone; he cannot pursue and attain any other object than God. The Gentiles place their hands together, intending to signify thereby that their hands are as it were bound; but we, by placing our feet together, intend to signify that they are as it were entirely bound, which is indicative of greater humility; for with the hands bound one could still run away in search of his own pleasure, which he cannot do when the feet are bound.

_Kitzur Sh'lh_, fol. 48, col. 2, and fol. 49, col. 1.

It is lawful for him who rides upon an animal to pray the eighteen benedictions, and when he comes to the point when he should retrace three steps, he is to back the animal he is mounted on three steps. And so also it is lawful to pray the eighteen blessings when sitting and traveling in a wagon.

Ibid., fol. 49, col. 1.

It is necessary to pay attention to the feet when the worshiper repeats "Holy! holy! holy!" and he is to lift up his eyes toward heaven. At the instant the Kiddushah is repeated he needs only lift up his heels, and thereby his body from the earth toward heaven.... According to Tanchuma it is necessary to lift up the feet from the earth altogether, after the example of the angels, of whom it is written (Isa. vi. 2), "And with two he did fly." It is from this text that the sages have ordained that a man should fly up (as it were) when he repeats "Holy! holy! holy!" And let the chooser choose, i.e. it is optional either to lift up the heels only or to jump.

Ibid.

Any one who visits a synagogue may notice the observance of this
practice. In the synagogues of the Chassidim, jumping is
preferred to lifting up the heels.

It is written (Ps. cii. 17), "He will regard the prayer of the destitute," and it is not written, "He will hear." What else can the term "regard" mean than that there is a distinction between the prayer of an individual and the prayer of a community? For when a community prays, their prayer enters before the Holy One--blessed be He!--and He is not particular to regard and criticise their works and their intentions and thoughts, but receives their prayers immediately. But when an individual prays, the Holy One--blessed be He!--regards and scrutinizes his heart, whether it be devout and whether he be a righteous man. Therefore, one should always pray with the community, and this is why the text (Ps. cvii. 17) ends with the words, "And not despise their prayer." Although there are some of the community whose prayers, on account of their evil deeds, deserve to be despised, He, nevertheless, does not despise their prayer.

_Kitzur Sh'lk_, fol. 51, col. 1.

A man should study less on Friday, that he may occupy himself with the preparation for the Sabbath. And accordingly we find in the Gemara that some of the great and esteemed sages occupied themselves on that day in preparing what was needed for the Sabbath. Therefore, though one may have many servants to wait upon him, it is a great merit personally to prepare for the wants of the Sabbath in order thus to honor it; and let him not think it derogatory to his own honor to honor the Sabbath thus, for it is his honor to honor the Sabbath. It is written of H'A'ree of blessed memory, that he was in the habit of sweeping away the cobwebs in his house (in honor of the Sabbath), and it is well known to the initiated what a wonderful mystery it is to abolish the unclean spirits from the house, "And this is enough for him that understands."

Ibid., fol. 61, col. 1.

One should trim his finger-nails every Friday, never on Thursday, otherwise the nails will commence growing on the following Sabbath. He should pare the nails of the left hand first, beginning at the fourth finger and ending with the thumb; and then he should pare the nails of the right hand, beginning with the thumb and ending with the fourth finger; he should not vary the following order: 4th, 2d, 5th, 3d, 1st of the left hand; then the 1st, 3d, 5th, 2d, 4th of the right hand. Never pare two (contiguous) fingers one after the other, for it is dangerous, and it also impairs the memory. The reason and mystery about the order for paring the nails are well known to the expert.

_Kitzur Sh'lh._

In the Zohar it is explained that the benefit of immersion on Friday amounts to the restoration of the soul to her proper place, for he who is bodily unclean has no soul.

Ibid., fol. 61, col. 2.

Before entering the plunging-bath, he is to repeat (Gen. i. 10), "And God called the dry land earth, and the gathering together of the waters called He seas." When he stands in the water he is to repeat seven times (Ps. li. 10), "Create in me a clean heart, O God, and renew a right spirit within me," for the initials of "Create in me a clean heart," form the word "to dip," i.e., to immerse. For it is through immersion that the unclean spirits and the "other side," are separated from him, and he becomes a new creature by examining and confessing his (evil) deeds, and forsaking them, and by engaging himself in repentance, and immersing himself, and meditating on elevating subjects, and especially so if he has immersed himself fourteen times.

Ibid., fol. 61, col. 1.

When standing in the water he is to stoop four times, so that the water may reach his neck, answering to the four modes of legal execution. After that he is to repeat the form of confession, and while the water reaches up to his throat he is to repeat these three texts--Micah vii. 18-20, Jer. x. 24, and Ps. cxviii. 5, and then say, "As I cleanse my body here below, which is formed of clay, so may the ministering angels cleanse my soul, spirit, and ghost above in the river Dinor; and as I sanctify my body here below, so may the angels of the Most High, the ministering angels, sanctify my spirit, soul, and ghost in the river Dinor above! In the name of Jehovah, He is the God and in the name of Adonai, the Rock of all Ages. Blessed be the name of the glory of His kingdom forevermore!"

_Kitzur Sh'lh_, fol. 62, col. 1.

According to the Kabbalah, the thoroughgoing orthodox Jew has
his hands full on Erev Shabbath, i.e., Friday. We cannot here go
over the entire proceeding prescribed, but we will briefly touch
upon its salient features in the order as we find them.

After having prepared himself for immersion, as above described,
he is to turn his face and bow first toward the west and then
toward the east, repeating a certain formula, and then dip
himself under the water. This over, he is to turn again east and
west and repeat a different formula, and while meditating on
certain given letters of certain mystical divine names and other
known words, and their respective numerical values, he is to dip
a second time under the water. Then turning and bowing again
west and east, repeating the while a different formula, he
proceeds to meditate on different letters of the divine names,
and dips for the third and last time. As dipping fourteen times
is the exception and not the rule, no farther directions are
given about the matter, except a few additional formulae and
meditations.

When he comes out of the water he is to step backward in the
same respectful manner as when he leaves the synagogue, and is
to repeat Isa. iv. 3, 4, and Rabbi Akiva's commentary on the
text Ezek. xxxvi. 25.

When he begins dressing he is to repeat Isa. liv. 17, and when
he subsequently washes his face and hands and feet in warm
water, to which is attached a great mystery, he is to say,
"Behold, here I am, washing myself in honor of Sabbath the
queen;" and add also Isa. iv. 4, and also, "I have washed my
feet; how shall I defile them?" (Cant. v. 3.)

Happy is he who is able to provide himself with a complete suit
of apparel down to the girdle, the shoes, and the hat for
wearing on the Sabbath, different from those worn on week-days.
Then he is to repeat the Book of Solomon's Song, and if unable
to repeat the whole, he is, at all events, to repeat these four
verses, the initials of the first word in each of which taken
together form the word Jacob, Cant. i. 2, ii. 10, ii. 8, v. 1.
After this he is to repeat certain portions of the Mishnah, and
something of the Zohar or some other Kabbalistic work.

This over, the devout Israelite goes to the synagogue to meet
his God as the bridegroom, and to receive the Sabbath as the
bride. The service is well worthy of rehearsal, but we must
refer for details to the Liturgy.

The Israelite returns home from the synagogue accompanied by two
angels, one good and the other evil; and according to the
condition of the domestic arrangements when he re-enters, he is
blessed by the good angel or cursed by the evil one.

The Israelite is solemnly warned not to quarrel with his wife on
Sabbath-eve, for the devils are very busy then to stir up more
strife, as is illustrated by the story of Rabbi Meir.

Having repeated the usual hymn appointed for the Sabbath-eve,
and pronounced the form of blessing over the cup of wine, he and
his family commence their supper, which is carefully prepared of
the very choicest viands, flesh and fish included. Hymns and a
certain form of blessing after the meal complete the family
duties of the day, and all retire to rest. The head of the
family, if he be a pious Israelite, and especially a disciple of
the wise, has a particular duty to perform--a duty which is
based on Scripture and on the following text (Exod. xxxi. 16),
"Wherefore the children of Israel shall keep the Sabbath."
(_Kitzur Sh'lh_, fol. 64, col. 1.)

Of the laws relating to the Sabbath we can here only enumerate a few; we shall, however, take them in order as detailed in the book before us.

Jewish women, maid-servants and girls are warned not to order a Gentile woman on the Sabbath to do this or that, but they may instruct her on a work-day what she is to do on the Sabbath.

Geese, fowl, cats, dogs, etc., are not to be handled on the Sabbath. Neither are pocket-handkerchiefs, spectacles, etc., to be carried on the Sabbath in an unwalled town or village. Radishes are not to be salted in quantities, but each piece is to be dipped separately in salt and eaten. After dinner the Israelite is to take a siesta, for each letter forms the initial of a word, and the words thus formed are "Sleep on the Sabbath is a delight." (See Isa. lviii. 13.) Before he dozes off he is to repeat the last verse of the 90th and the whole of the 91st Psalm. The salutation should not be, as on working-days, "Good morning," but "Good Sabbath;" for respecting this it is said (Exod. xx. 8), "Remember the Sabbath-day to keep it holy." He is not to rise on the Sabbath as early as on the other days of the week, and this is based on Scripture. He is to be very careful with the fur garments that he may be wearing, lest he should pluck a hair therefrom, and for the same reason he is not to scratch his head or touch his beard on the Sabbath. He is not to wash his hands with salt or soap on the Sabbath, nor may he play at ball; he is not to knock with a rapper on a door, or ring the house-bell; nor, if he has married a widow, is he to co-habit with her on that day.

_Kitzur Sh'lh_, fols. 65-67.

At the close of the Sabbath he is to pronounce over a cup of wine what is technically termed the "Separation," for the departure of the Sabbath, as given in the prayer-book. He is then to fold up his Tallith or veil and sing "Hamavdil," the first verse of which runs thus:--

"May He who maketh a distinction between the holy (Sabbath) and the profane (days of the week) pardon our sins and multiply our children and our money as the sand and as the stars in the night!"

Should he forget to fold his veil (Tallith), he is to shake it thoroughly the next morning, in order to get rid of the evil spirits that have harbored there during the night, and the reason is known to the lords of the Kabbalah.

Ibid., fol. 71, col. 1.

It is customary then to repeat a number of hymns and songs and legends wherein Elijah the Prophet is mentioned, because he it is that is to come and bring the tidings of redemption, for it is thus stated in Tosephta, that on the exit of the Sabbath Elijah of blessed memory sits under the "Tree of Life" and records in writing the merits of those that keep the Sabbath. Those that are particular repeat, and the very pious write, "Elijah the Prophet, Elijah the Prophet, Elijah the Prophet," a hundred and thirty times, for "Elijah the Prophet," by Gematria equals 120, to which add 10, the number of the letters, and the total is 130.

Ibid.

The word Elijah is written a hundred and thirty times in tabular form, with the letters transposed. This can be understood better by forming a Kabbalistic table of the same word in English.

Elijah Ehlija Ejahli Eijahl Elhija
Elahij Eljahi Elhaji Eljiah Ealijh
Eahlij Eajhli Eaijhl Ealhij Ehalij
Ehlaij Ehijla Ehjial Ehialj Ehjail

and so on.

The last day of the month is called, "The little Day of Atonement," and it is fit and proper to do penance on that day. On the first day of the month it is a pious act to prepare an extra dish for dinner in honor of the day. God has given the first of the month (as a festival) more for women than for men, because the three annual festivals are according to the three patriarchs, Abraham, Isaac, and Jacob, and because the twelve months are according to the twelve tribes; and as the tribes sinned in the matter of the golden calf, and the women were unwilling to give up their golden earrings for that idolatrous purpose, therefore they deserved that God should give them as their reward the first days of the twelve months, according to the number of the tribes.

_Kitzur Sh'lh_, fol. 72, col. 1.

It is a very pious act to bless the moon at the close of the Sabbath, when one is dressed in his best attire and perfumed. If the blessing is to be performed on the evening of an ordinary week-day the best dress is to be worn. According to the Kabbalists the blessings upon the moon are not to be said till seven full days after her birth, but, according to later authorities, this may be done after three days. The reason for not performing this monthly service under a roof, but in the open air, is because it is considered as a reception of the presence of the Shechinah, and it would not be respectful so to do anywhere but in the open air. It depends very much upon circumstances when and where the new moon is to be consecrated, and also upon one's own predisposition, for authorities differ. We will close these remarks with the conclusion of the Kitzur Sh'lu on the subject, which, at p. 72, col. 2, runs thus:--

"When about to sanctify the new moon, one should straighten his feet (as at the Shemonah-esreh) and give one glance at the moon before he begins to repeat the ritual blessing, and having commenced it he should not look at her at all. Thus should he begin--'In the united name of the Holy and Blessed One and His Shechinah, through that Hidden and Concealed One! and in the name of all Israel!' Then he is to proceed with the 'Form of Prayer for the New Moon;' word for word, without haste, but with solemn deliberation, and when he repeats--

"'Blessed is thy Former, blessed is thy Maker, blessed is thy
Possessor, blessed is thy Creator.'

"He is to meditate on the initials of the four divine epithets which form 'Jacob,' for the moon, which is called 'the lesser light,' is his emblem or symbol, and he is also called 'little' (see Amos vii. 2). This he is to repeat three times. He is to skip three times while repeating thrice the following sentence, and after repeating three times forward and backward: thus (forward)--'Fear and dread shall fall upon them by the greatness of Thine arm; they shall be as still as a stone;' thus (backward)--'Still as a stone may they be; by the greatness of Thine arm may fear and dread fall on them;' he then is to say to his neighbor three times, 'Peace be unto you,' and the neighbor is to respond three times, 'Unto you be peace.' Then he is to say three times (very loudly), 'David, the king of Israel, liveth and existeth!' and finally, he is to say three times--

"'May a good omen and good luck be upon us and upon all Israel!
Amen.'"

RABBINICAL ANA

It was said of Rabbi Tarphon, that though a very wealthy man, he was not charitable according to his means. One time Rabbi Akiba said to him. "Shall I invest some money for thee in real estate, in a manner which will be very profitable?" Rabbi Tarphon answered in the affirmative, and brought to Rabbi Akiba four thousand denars in gold, to be so applied. Rabbi Akiba immediately distributed the same among the poor. Some time after this Rabbi Tarphon met Rabbi Akiba, and asked him where the real estate which he had bought for him was situated. Akiba led his friend to the college, and showed him a little boy, who recited for them the 112th psalm. When he reached the ninth verse, "He distributeth, he giveth to the needy, his righteousness endureth forever."

"There," said Akiba, "thy property is with David, the king of Israel, who said, 'he distributeth, he giveth to the needy.'"

"And wherefore hast thou done this?" asked Tarphon.

"Knowest thou not," answered Rabbi Akiba, "how Nakdimon, the son of Guryon, was punished because he gave not according to his means?"

"Well," returned the other, "why didst thou not tell me this; could I not have distributed my means without thy aid?"

"Nay," said Akiba, "it is a greater virtue to cause another to give than to give one's self."

Rabbi Jochanan, the son of Lakkai, was once riding outside of Jerusalem, and his pupils had followed him. They saw a poor woman collecting the grain which dropped from the mouths and troughs of some feeding cattle, belonging to Arabs. When she saw the Rabbi, she addressed him in these brief words, "O Rabbi, assist me." He replied, "My daughter, whose daughter art thou?" "I am the daughter of Nakdimon, the son of Guryon," she answered.

"Why, what has become of thy father's money?" asked the Rabbi; "the amount which thou didst receive as a dowry on thy wedding day?"

"Ah," she replied, "is there not a saying in Jerusalem, 'The salt was wanting to the money?'"

"And thy husband's money," continued the Rabbi; "what of that?"

"That followed the other," she answered; "I have lost them both."

The Rabbi turned to his scholars and said:--

"I remember, when I signed her marriage contract, her father gave her as a dowry one million golden denars, and her husband was wealthy in addition thereto."

The Rabbi sympathized with the woman, helped her, and wept for her.

"Happy are ye, oh sons of Israel," he said; "as long as ye perform the will of God naught can conquer ye; but if ye fail to fulfill His wishes, even the cattle are superior to ye."

Nachum, whatever occurred to him, was in the habit of saying, "This too is for the best." In his old age he became blind; both of his hands and both of his legs were amputated, and the trunk of his body was covered with a sore inflammation. His scholars said to him, "If thou art a righteous man, why art thou so sorely afflicted?"

"All this," he answered, "I brought upon myself. Once I was traveling to the house of my father-in-law, and I had with me thirty asses laden with provisions and all manner of precious articles. A man by the wayside called to me, 'O Rabbi, assist me.' I told him to wait until I unloaded my asses. When that time arrived and I had removed their burdens from my beasts, I found to my sorrow that the poor man had fallen and expired. I threw myself upon his body and wept bitterly. 'Let these eyes, which had no pity on thee, be blind,' I said; 'these hands that delayed to assist thee, let them be cut off, and also these feet, which did not run to aid thee,' And yet I was not satisfied until I prayed that my whole body might be stricken with a sore inflammation. Rabbi Akiba said to me, 'Woe to me that I find thee in this state! But I replied, 'Happy to thee that thou meetest me in this state, for through this I hope that my iniquity may be forgiven, and all my righteous deeds still remain recorded to gain me a reward of life eternal in the future world.'"

* * * * *

Rabbi Janay upon seeing a man bestowing alms in a public place, said, "Thou hadst better not have given at all, than to have bestowed alms so openly and put the poor man to shame."

"One should rather be thrown into a fiery furnace than be the means of bringing another to public shame."

Rabbi Juda said, "No one should sit down to his own meals, until seeing that all the animals dependent upon his care are provided for."

Rabbi Jochanan said that it is as pleasing in God's sight if we are kind and hospitable to strangers, as if we rise up early to study His law; because the former is in fact putting His law into practice. He also said, "He who is active in kindness toward his fellows is forgiven his sins."

Both this Rabbi and Abba say it is better to lend to the poor than to give to them, for it prevents them from feeling ashamed of their poverty, and is really a more charitable manner of aiding them. The Rabbis have always taught that kindness is more than the mere almsgiving of charity, for it includes pleasant words with the more substantial help.

* * * * *

Rabbi Hunnah said, "He who is proud in heart is as sinful as the idolater."

Rabbi Abira said, "He who is proud shall be humbled."

Heskaiah said, "The prayers of a proud-hearted man are never heard."

Rabbi Ashi said, "He who hardens his heart with pride, softens his brains with the same."

Rabbi Joshua said "Meekness is better than sacrifice"; for is it not written, "The sacrifices of God are a broken heart--a broken contrite spirit, Thou, oh Lord, will not despise?"

The son of Rabbi Hunnah said, "He who possesses a knowledge of God's law, without the fear of Him, is as one who has been intrusted with the inner keys of a treasury, but from whom the outer ones are withheld."

Rabbi Alexander said, "He who possesses worldly wisdom and fears not the Lord, is as one who designs building a house and completes only the door, for as David wrote in Psalm 111th, 'The beginning of wisdom is the fear of the Lord.'"

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 God as you fear man." "What!" exclaimed his pupils, "should we not fear God 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 God, who sees everywhere, and everything, at all times."

Abba says we can show our fear of God 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 God and man,' which Solomon so highly prized."

Rabbi Jochanan had heard Rabbi Simon, son of Jochay, illustrate by a parable that passage 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 passed 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 asserted to have copied God 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 God.'" 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 God 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 hoary 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, God 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 God 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. God, his father, and his mother. He who honors his parents honors God."

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 asserted that God 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 glass 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 glass 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 illustrates 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 incumbent upon thee to acquire the whole.'"

Rabbi Levi illustrates 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."

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, "God 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 passages 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 God 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 God 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."