Chapter II: Preface: 5 (1)

I. THE WISDOM OF BEN SIRA:
1. Wisdom Is a Source of Happiness 19
2. The Usefulness of the Physician 20
3. In Praise of the High Priest Simeon the Son of
Johanan 21

II. THE MISHNAH:
1. The Bringing of the First-Fruits to Jerusalem 24
2. The Libation of Water and the Water-Drawing Feast 26

III. ABOT DE-RABBI NATHAN:
Rabban Johanan the Son of Zaccai’s Pupils Offer
Consolations to Their Master on the Death of His Son 29

IV. THE BABYLONIAN TALMUD:
1. The Martyrdom of Rabbi Akiba 32
2. A Controversy on the Merits of Charity 34
3. Maxims and Admonitions 35

V. THE MIDRASH:
1. The Prophet Jeremiah Meets Mother Zion Mourning for
Her Exiled Children 38
2. The Death of Moses 39

VI. ELEAZAR BE-RABBI KALIR:
1. A Complaint 45
2. The Patriarchs and Matriarchs Intercede on Behalf of
Their Exiled Children 46

VII. ELDAD HA-DANI:
Eldad Leaves His Native Place Beyond the Rivers of Cush 49

VIII. JOSIPPON:
Mattathias Charges His Sons Before His Death, and
Appoints Judah Who Is Called Maccabæus as Leader in
His Stead 55

IX. SA’ADYA GAON B. JOSEPH:
A Prayer Entitled _Magen U-Mehayyeh_ (Shield and
Quickener) 59

X. NATHAN HA-BABLI:
The Installation of an Exilarch 64

XI. JOSEPH B. ISAAC IBN ABITOR:
1. Hymn Based on Psalm 120 69
2. Hymn Based on Psalm 121 70
3. Hymn Based on Psalm 122 72
4. Hymn Based on Psalm 123 73

XII. HAI B. SHERIRA GAON:
Maxims and Admonitions 75

XIII. SAMUEL HA-NAGID:
1. On Leaving Cordova 77
2. On Having Been Saved in Mid-Ocean From a Tunny Fish 78

XIV. SOLOMON B. JUDAH IBN GEBIROL:
1. On Leaving Saragossa 82
2. A Vow to Seek Wisdom 84
3. The Royal Crown 86

XV. BAHYA B. JOSEPH IBN PAKUDA:
Pious Reflections and Admonitions to the Soul 91

XVI. AHIMAAZ B. PALTIEL:
Shephatiah Before His Death on Rosh ha-Shanah Declares
that the Tyrant Basil Is Dead 96

XVII. MOSES B. JACOB IBN EZRA:
1. Dirge on the Death of His Brother 100
2. Poem Addressed to One of His Noblest Friends 101
3. Poem in Honor of the Wedding of Solomon b. Matir 103

XVIII. JUDAH B. SAMUEL HA-LEVI:
1. Ode to Zion 106
2. Meditations in Mid-Ocean 108
3. Letter Addressed to Nathan b. Samuel 110

XIX. ABRAHAM B. MEIR IBN EZRA:
1. Plaintive Song 115
2. Penitential Prayer 116
3. The Epistle of Hai b. Mekiz 117

XX. ABRAHAM IBN DAUD:
The Four Captives 123

XXI. BENJAMIN OF TUDELA:
Description of Jerusalem and Its Surroundings 127

XXII. THE BOOK OF YASHAR:
Moses Having Taken a Besieged City Is Proclaimed King
of Cush 132

XXIII. JUDAH B. SAUL IBN TIBBON:
Why the Jewish Religion Does Not Especially Encourage
Asceticism 137

XXIV. MOSES B. MAIMON:
A Man Should Choose the Golden Mean 143

XXV. JOSEPH B. MEIR IBN ZABARA:
Jacob the Broker and the Necklace 148

XXVI. SAMUEL B. JUDAH IBN TIBBON:
On the Limitations of Man’s Intellect 152

XXVII. JUDAH B. SOLOMON AL-HARIZI:
Seven Young Men Discuss the Merits of the Various
Virtues 156

XXVIII. JUDAH B. SAMUEL HE-HASID OF REGENSBURG:
Certain Forms of Virtue Lead to Sin 162

XXIX. ELEAZAR B. JUDAH B. KALONYMOS OF WORMS:
Moral Admonitions and Precepts 167

XXX. MOSES B. NAHMAN:
Ethical Letter, Praising Humility, Addressed to His Son 171

XXXI. SOLOMON B. ABRAHAM IBN ADRET:
Epistle Prohibiting Anyone Under Twenty-Five Years of
Age to Study Philosophy 176

XXXII. JEDAIAH HA-BEDERSI:
The Nothingness of Man and His Pursuits 183

XXXIII. IMMANUEL B. SOLOMON OF ROME:
The Poet Visits Paradise 188

XXXIV. JUDAH B. ASHER:
Ethical and Moral Admonitions 194

XXXV. KALONYMOS B. KALONYMOS B. MEIR:
Admonitions to His Heart 198

XXXVI. LEVI B. GERSHON:
The Difficulties in Investigating the Problem Whether
the Universe Is Created or Eternal 202

XXXVII. PROFIAT DURAN:
The Definition of the Science of Language and Its
Branches 206

XXXVIII. SIMON B. ZEMAH DURAN:
On the Problem Why the Wicked Prosper and the Righteous
are in Distress 210

XXXIX. JOSEPH ALBO:
The Various Ranks of Prophecy 215

XL. ISAAC B. JUDAH ABRAVANEL:
The Advantages of a Republic Over a Monarchy 221

XLI. SOLOMON IBN VERGA:
A Jew Is Accused of Murdering a Christian, But His
Innocence Is Proved 225

XLII. ABRAHAM B. MORDECAI FERIZOL:
A Jew Who Claims to Belong to the Ten Tribes Visits
Italy 230

XLIII. JOSEPH B. JOSHUA B. MEIR HA-KOHEN:
The Crusaders Massacre the Jews at Meurs 235

XLIV. MENASSEH B. JOSEPH BEN ISRAEL:
The Soul Is Likened to the Moon 240

XLV. MOSES HAYYIM LUZZATTO:
Dialogue Between Understanding and Uprightness 243

XLVI. NAPHTALI HIRZ (HARTWIG) WESSELY:
Moses Prepares the People for the Divine Revelation 247

I. THE WISDOM OF BEN SIRA

[This apocryphal book, usually called “Ecclesiasticus,” was composed
about 180 B. C. E. by Jesus, the son of Simon, the son of Eleazar,
the son of Sira. The author was probably a scribe, and was
well-versed in the wisdom literature of his day. The Hebrew original
of this work was still known in the tenth century, but was
subsequently lost sight of. In 1896 a fragment from the Cairo
Genizah was given to Prof. S. Schechter, who immediately identified
it as the Hebrew original of this book. Other discoveries were
afterwards made, and now about two-thirds of the entire work have
been recovered.]

1. Wisdom Is a Source of Happiness[1]

Happy is the man that meditateth in wisdom,
And that hath respect unto understanding;
That setteth his heart upon her ways,
And considereth her paths;
Going out after her in search of her,
And spying all her entries;
That prieth through her window,
And hearkeneth at her doors;
That encampeth about her house,
And fixeth his pegs into her wall,
And he pitcheth his tent by her side,
And dwelleth in a goodly dwelling;
And he buildeth his nest on her bough,
And lodgeth among her branches;
And he sheltereth in her shade from the heat,
And dwelleth in her habitations.

For he that feareth the Lord doeth this,
And he that taketh hold of the Law attaineth unto her.
And she will meet him as a mother,
And receive him as a wife of youth.
And she will feed him with the bread of understanding,
And give him water of knowledge to drink.
And he is stayed upon her, and shall not be moved;
And in her he trusteth, and shall not be confounded.
And she will exalt him above his neighbor,
And in the midst of the congregation will she open
his mouth.
He shall find joy and gladness,
And she will make him inherit an everlasting name.
Men of vanity shall not attain unto her,
And men of arrogance shall not see her.
Far from scorners is she,
And liars remember her not.

2. The Usefulness of the Physician[2]

Honor a physician according to thy need of him—
Him also hath God apportioned.
From God a physician getteth wisdom,
And from a king he receiveth gifts.
The skill of a physician lifteth up his head,
And he may stand before nobles.
God bringeth out medicines from the earth,
And let a prudent man not despise them.
Was not water made sweet by wood,
To make every man know His power?
And He gave men understanding,
That they might glory in His mighty works.
By means of them doth a physician assuage pain,
And likewise the apothecary maketh a confection:
That His work may not cease,
Nor health from the sons of men.

My son, in sickness be not negligent;
Pray unto God, for He healeth.
Flee from iniquity, and from respect of persons,
And from all transgressions cleanse thy heart.
Offer a sweet savor as a memorial,
And prepare a fat offering according to thy substance,
And also to the physician give a place,
And he shall not be removed, for there is need of him likewise.
For there is a time when in his power is good success,
For he, too, maketh supplication to God,
That He should prosper to him the treatment,
And the healing, for the sake of his living.
He that sinneth against his Maker
Behaveth himself proudly before a physician.

3. In Praise of the High Priest Simeon the Son of Johanan[3]

Great among his brethren, and glory of his people,
Was Simeon the son of Johanan, the priest;
In whose generation the house was repaired,
And in whose days the temple was fortified;
In whose generation a cistern was digged,
A pit like the sea in its abundance;
In whose days a wall was built—
Turrets for protection in the temple of the King:
Who took thought for his people against the spoiler,
And fortified the city against the besieger.
How glorious was he when he looked forth from the Tent,
And when he went out from the sanctuary!
As the morning-star from amid thick clouds,
And as the full moon in the days of the solemn feast;
As the sun dawning upon the temple of the King,
And as a rainbow seen in the cloud.
As a bud in the branches in the days of the solemn feast,
And as the lily by the watercourses;
As the flower of Lebanon in the days of summer,
And as the fire of incense upon the meal-offering:
As a gold vessel.…[4]
That is set with precious stones;
As a green olive full of berries,
And as a wild olive-tree with branches full of sap.
When he put on robes of honor,
And clothed himself with robes of glory;
When he ascended the altar of majesty,
And made glorious the court of the sanctuary;
When he received the portions from the hand of his brethren,
While standing by the altar-fires:
Round him the garland of his sons,
Like cedar-plants in Lebanon.
And they compassed him about like willows of the brook—
All the sons of Aaron in their glory;
With the fire-offerings of the Lord in their hand,
Before all the congregation of Israel;
Until he had finished serving the altar,
And arranging the fires of the Most High.
Then sounded the sons of Aaron, the priests,
With trumpets of beaten work;
And they sounded, and made their mighty voice heard,
To bring to remembrance before the Most High.
All flesh hastened together,
And fell down on their faces to the ground;
Worshipping before the Most High,
Before the Holy One of Israel.
And the choir uttered its voice,
And over the multitude they made sweet melody.
And all the people of the land chanted,
In prayer before the Merciful;
Until he had finished serving the altar,
And had brought his customary offerings unto it.
Then he came down, and lifted up his hands
Over all the congregation of Israel;
And the blessing of the Lord was on his lips,
And in the name of the Lord he gloried.
And they bowed down again a second time,
The people, all of them, before Him.

Now bless ye the Lord, the God of Israel,
Who doeth wondrously on earth;
Who bringeth up man from the womb,
And maketh him according to His will.
May He give you wisdom of heart,
And may He be with peace among you.
May He make His mercy stand fast with Simeon,
And may He confirm to him the covenant of Phinehas,
That shall not be cut off from him and from his seed,
As the days of heaven.

II. THE MISHNAH

[A collection of Jewish jurisprudence, dealing with the various
aspects of Jewish life, and classified in the following six orders:
_Zera`im_ (“Seeds”), containing eleven tractates; _Mo`ed_
(“Festivals”), containing twelve tractates; _Nashim_ (“Women”),
containing seven tractates; _Nezikin_ (“Damages”), containing ten
tractates; _Kodashim_ (“Holy Things”), containing eleven tractates;
_Teharot_ (“Purifications”), containing twelve tractates. The
Mishnah is written in terse and simple Hebrew, well adapted to the
various subjects, and has preserved a number of words, which, as may
be seen from the cognate languages, must have been in common use in
biblical times, though they do not occur in the Bible. It also
contains some loan-words from Aramaic, Greek, and Latin. It was
redacted by Rabbi Judah ha-Nasi about 200 C. E.]

1. The Bringing of the First-Fruits to Jerusalem[5]

In what manner were the first-fruits brought up? All the inhabitants of the towns of a district assembled in the principal city of the district; they spent the night in the market-place of the city, and entered no house. Early in the morning the appointed officer would proclaim: ‘Arise, and let us go up to Zion, to the house of the Lord our God.’

They that lived in the vicinity would bring fresh figs and grapes; they that came from afar would bring dry figs and raisins. The bull went before them, its horns overlaid with gold, and a garland of olive-leaves on its head. The flute played before them, until they drew near Jerusalem. When they drew near Jerusalem, they sent messengers before them, and adorned their first-fruits. The governors, deputies, and treasurers came out to meet them; according to the rank of those that entered did they come out. All the craftsmen of Jerusalem stood up before them, and greeted them, saying: ‘Our brethren, ye men of such and such a place, ye are welcome.’

The flute played before them, until they reached the temple mount. When they reached the temple mount, each man (even king Agrippa) put his basket upon his shoulders. Then they went in as far as the temple court. When they reached the temple court, the Levites recited the song: ‘I will extol Thee, O Lord, for Thou hast raised me up, and hast not suffered mine enemies to rejoice over me.’[6]

The pigeons which were fastened to the baskets were offered as sacrifices, while those which they held in their hands were given to the priests.

While the basket was still on his shoulder, he recited from _I profess this day unto the Lord thy God_,[7] till he finished the entire portion. Rabbi Judah says: Only as far as _A wandering Aramean was my father_.[8] When he reached the words _A wandering Aramean was my father_, he took the basket down from his shoulder, held it by its rim (while the priest put his hand under it, and waved it), and recited from _A wandering Aramean was my father_, until he finished the entire portion. He then placed his basket at the side of the altar, prostrated himself, and went out.

Formerly any one who was able to read would read by himself, while he who could not read would repeat after the reader. But as many people refrained from bringing the first-fruits on account of this, it was instituted that both, those that are able to read and those that are not able, should repeat after the reader.

The wealthy would bring their first-fruits in baskets of silver or of gold, while the poor would bring them in wicker baskets made of peeled willow-twigs. The baskets and the first-fruits were given to the priests.

2. The Libation of Water and the Water-Drawing Feast[9]

In what manner was the libation of water made? A golden pitcher of the capacity of three logs was filled with water from the brook of Shiloah. When they reached the Water Gate, they sounded a plain note, a tremolo, and a plain note. The priest went up the ascent of the altar, and turned to his left, where stood two golden basins. Rabbi Judah says: They were of gypsum, but their appearance was darkish because of the wine. In each was a hole like a narrow nostril, one of the basins having a big opening and the other a small one, so that both should become empty at the same time. The basin toward the west was for water, that toward the east for wine. But if the water is poured into the basin for wine, or the wine into the basin for water, it is lawful. Rabbi Judah says: The libation was performed with one log during all the eight days. Unto him who poured out the water they said: ‘Raise thy hands;’ because it once happened that a priest poured the water over his feet, and all the people pelted him to death with their citrons.

As they did on week-days, so they did on the Sabbath, except that on the eve of the Sabbath they would fill a golden pitcher, which had not been consecrated, with water from the brook of Shiloah, and place it in the chamber. If the water was spilt, or uncovered, they would fill the pitcher with water from the laver; for wine or water, which was uncovered, is not fit to be offered on the altar.

He who did not see the rejoicing of the water-drawing never saw real rejoicing in his life.

At the expiration of the first day of Tabernacles they[10] descended to the Women’s Court, where they made great preparations. Golden candlesticks were there, upon whose tops were four golden basins. Four ladders were placed near each candlestick, and four young priests held pitchers of oil containing one hundred and twenty logs, which they poured into basins.

Of the worn-out breeches and girdles of the priest wicks were made, wherewith to kindle the lamps. There was not a court in Jerusalem which was not illuminated by the lights kindled at the water-drawing.

Pious and distinguished men danced before them with torches in their hands, and chanted before them hymns and praises. The Levites with harps, lutes, cymbals, and trumpets, and musical instruments without number stood upon the fifteen steps, that led from the Men’s Court to the Women’s Court, corresponding to the fifteen Songs of Ascent of the Book of Psalms. Upon these steps the Levites had stood with musical instruments, and chanted hymns. Two priests with trumpets in their hands stood at the Upper Gate, which led down from the Men’s Court to the Women’s Court. When the cock crowed, they sounded a plain note, a tremolo, and a plain note. When they reached the tenth step, they again sounded a plain note, a tremolo, and a plain note. When they reached the Court, they once more sounded a plain note, a tremolo, and a plain note. They continued to blow the horn, until they reached the gate that led out to the east. As soon as they reached the gate that led out to the east, they turned their faces from east to west, and said: ‘Our fathers who were in this place turned their backs toward the temple and their faces toward the east, and prostrated themselves eastward to the sun; but as for us, our eyes are turned to God.’ Rabbi Judah says: They repeated it,[11] and said: ‘We are God’s and our eyes are turned to God.’

III. ABOT DE-RABBI NATHAN

[A sort of Tosefta (addition) to _Pirke Abot_ (Saying of the
Fathers). It contains homiletic expositions, based upon the mishnic
text of that tractate, as well as a number of independent maxims and
narratives. It is divided into forty chapters (in some editions
there are forty-one), and is of tannaitic origin. Two recensions are
extant.]

Rabban Johanan the Son of Zaccai’s Pupils Offer Consolations to Their
Master on the Death of His Son[12]

When the son of Rabban Johanan the son of Zaccai died, his pupils came to console him. Rabbi Eliezer entered, sat down before him, and said unto him: ‘O master, is it thy will that I should say something to thee?’ He replied: ‘Speak.’ Rabbi Eliezer then said unto him: ‘Adam had a son who died, and yet he accepted consolation for him. Whence do we know that he accepted consolation for him? because it is written: “And Adam knew his wife again.”[13] Accept thou consolation likewise.’ Whereupon Rabban Johanan said unto him: ‘Is it not enough that I am grieved, must thou also remind me of Adam’s grief?’ Rabbi Joshua then entered, and said unto him: ‘Is it thy will that I should say something to thee?’ He replied: ‘Speak.’ Rabbi Joshua then said unto him: ‘Job had sons and daughters all of whom died in one day, and yet he accepted consolation for them. Accept thou consolation likewise. Whence do we know that Job accepted consolation? because it is written: “The Lord gave, and the Lord hath taken away: blessed be the name of the Lord.”’[14] Whereupon Rabban Johanan said unto him: ‘Is it not enough that I am grieved, must thou also remind me of Job’s grief?’ Rabbi Jose then entered, sat down before him, and said unto him: ‘O master, is it thy will that I should say something to thee?’ He replied: ‘Speak.’ Rabbi Jose then said unto him: ‘Aaron had two grown-up sons both of whom died in one day, and yet he accepted consolation, as it is written: “And Aaron held his peace”;[15] now silence implies consolation. Accept thou consolation likewise.’ Whereupon Rabban Johanan said unto him: ‘Is it not enough that I am grieved, must thou also remind me of Aaron’s grief?’ Rabbi Simon then entered, and said unto him: ‘O master, is it thy will that I should say something to thee?’ He replied: ‘Speak.’ Rabbi Simon then said unto him: ‘King David had a son who died, and yet he accepted consolation. Accept thou consolation likewise. Whence do we know that David accepted consolation? because it is written: “And David comforted Bath-sheba his wife, and went in unto her, and lay with her; and she bore a son, and he called his name Solomon.”[16] Accept thou, O master, consolation likewise.’ Whereupon Rabban Johanan said unto him: ‘Is it not enough that I am grieved, must thou also remind me of king David’s grief?’ Rabbi Eleazar the son of Arak then entered. As soon as Rabban Johanan saw him, he said unto his attendant: ‘Take his garments, and walk after him into the bath-house,[17] for he is a great man, and I cannot withstand him!’ Rabbi Eleazar entered, sat down before him, and said unto him: ‘I shall give thee a parable to which this matter is like: it is like to a man to whom the king committed a trust. Every day that man would weep, and cry, saying: “When shall I be freed of this trust in peace?” Such is thy case, O master: thou hadst a son who studied the Torah, the Pentateuch, Prophets, and Writings, the Mishnah, Halakot, and Haggadot, and departed from this world without sin. Thou shouldst surely accept consolation for him, when thou hast restored thy trust unimpaired.’ Whereupon Rabbi Johanan said unto him: ‘Eleazar my son, thou hast comforted me in the manner men should comfort.’

When they went forth from his presence, Rabbi Eleazar said: ‘I shall go to Dimsith which is a beautiful place with pleasant and delicious waters.’ But the others said: ‘We shall go to Jamnia, where there are many scholars who love the Torah.’ He who went to Dimsith which is a beautiful place with pleasant and delicious waters, his fame as a scholar waned; but they who went to Jamnia, where there are many scholars who love the Torah, their fame as scholars became great.

IV. THE BABYLONIAN TALMUD

[Lengthy discussions of the subjects treated of in the Mishnah. It
likewise contains numerous anecdotes and legends. While most of the
discussions relate to the legal and ritual topics, the Talmud may at
the same time be termed a store-house of almost all the sciences
cultivated in those days, as medicine, astronomy, and mathematics.
It is of extreme interest to the student of folk-lore. The noblest
minds of the Jewish race have up till comparatively recent times
been devoted to the study of the volumes of the Talmud, which has
contributed to the shaping of the Jewish character. The language is
for the most part Aramaic, but Hebrew passages occur now and again.
It was redacted about 500 C. E.]

1. The Martyrdom of Rabbi Akiba[18]

Once upon a time the wicked Roman government decreed that the Israelites should not study the Torah. One day Pappos the son of Judah met Rabbi Akiba, who publicly called assemblies together, and studied the Torah. He said: ‘Akiba, fearest thou not the government?’ Rabbi Akiba replied: ‘I shall give thee a parable: A fox walked about by the riverside. Perceiving fishes that were fleeing in companies from place to place, he said unto them: “Why do ye flee?” They answered: “On account of the nets that men bring against us.” He said unto them: “Do ye wish to go up to the dry land, so that I and ye may live together in the same manner as my forebears lived with your forebears?” They said unto him: “Art thou he who is said to be the shrewdest of the animals? Thou art not shrewd, but foolish. If we are terror-stricken in the place where we live, how much greater our fear in the place where we are like to die!” This is our case. If we are in such distress now that we study the Torah, concerning which it is written: “For it is thy life and the length of days;”[19] how much more shall we be in distress, if we cease to study the Torah!’

It is related that before many days passed Rabbi Akiba was seized and put into prison. Pappos likewise was seized and put next to Rabbi Akiba, who said unto him: ‘O Pappos, why wast thou brought here?’ He replied: ‘Happy art thou, Akiba, that thou wast seized because of the words of the Torah; woe unto Pappos who was seized because of vain things.’

Rabbi Akiba was led forth to be put to death at the time for reading the Shema’. While they tore his flesh with iron combs, he took upon himself the yoke of the kingdom of heaven. His pupils asked: ‘O master, thus far?’ He replied: ‘All my life have I been distressed about this verse: “With all thy soul”[20] (even if He takes away thy soul); I used to say: When shall I have the opportunity to fulfil it? Shall I not fulfil it now that the opportunity is come?’ He prolonged the word _One_, so that his soul departed while he uttered the word _One_. A heavenly voice came forth, and said: ‘Happy art thou, Rabbi Akiba, because thy soul departed at the word _One_.’ The ministering angels said unto the Holy One, blessed be He: ‘Is this the Torah, and this the reward thereof? _Is Thy hand governed by men, O Lord?_’[21] He replied unto them: ‘_Their portion is in eternal life._’[22] A heavenly voice came forth, and said: ‘Happy art thou, Rabbi Akiba; thou art ready for the life of the world to come.’

2. A Controversy on the Merits of Charity[23]

Turnus Rufus[24] asked Rabbi Akiba: ‘If your God loves the poor, why does he not sustain them?’ He replied: ‘That we may be delivered from the punishment of Gehenna.’ Turnus Rufus said: ‘That would condemn you to Gehenna. I shall give thee a parable. A king of flesh and blood is wroth against his servant, casts him into a dungeon, and decrees that none shall give him food or drink. A man, however, comes, and gives him food and drink. When the king hears of it, will he not be angry with him? Ye are called servants, as it is written: “For unto Me the children of Israel are servants.”’[25] Rabbi Akiba replied: ‘This is not so; let me give thee a parable. A king of flesh and blood is wroth against his son, casts him into a dungeon, and commands that none shall give him food or drink. A man, however, comes and gives him food and drink. When the king hears of it, will he not send him gifts? We are called children, as it is written: “Ye are the children of the Lord your God.”’[26] But Turnus Rufus said unto him: ‘Ye are called children, and ye are likewise called servants: when ye do God’s will, ye are called children; but when ye do not God’s will, ye are called servants. At present, however, ye are not doing God’s will.’ Rabbi Akiba replied: ‘Nevertheless it is written: “Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house?”[27] Now to which time do the words _bring the poor that are cast out to thy house_ apply? Certainly to the present time, and yet it is written: “Is it not to deal thy bread to the hungry!”’

3. Maxims and Admonitions[28]

Rabbi Eleazar ha-Kappar says: Keep away from complaining, lest thou shouldst complain against others, and sin all the more. Love him who reproves thee, that thou mayest add wisdom to thy wisdom; hate him who praises thee, that thy wisdom may not be diminished. Love the synagogue, that thou mayest take thy reward every day; love the house of study, that thy children may be inspired to study the Torah. Love the poor, that thy children may not come to that state. Love humility, that thou mayest complete the years of thy life. Love acts of beneficence, that thou mayest be delivered from the angel of untimely death. Be careful in reading the Shema’ and prayers, that thou mayest be delivered from the punishment of Gehenna. Let thy house be open wide, that thou mayest not lack sustenance. Take heed that the doors of thy house should not be locked when thou reclinest at the table to eat and to drink; for the doors of thy house sometimes lead thee to poverty. Take care of the honor of thy wife, that she may not be like a barren woman. Be joyful when thou art afflicted with pain, for this delivers thee from the punishment of Gehenna. Rejoice in thy table when the hungry derive pleasure from it; for thereby thou wilt prolong thy days in this world and in the world to come. Be joyful when thou hast given away aught from thy house, that the anger of the angel of death may be averted from thee, as it is written: ‘A gift in secret pacifieth anger; and a present in the bosom strong wrath.’[29] If thou hast refrained thyself from doing a good deed, the angel of death will meet thee; but if thou hast caused thy feet to hurry for the sake of the poor and for the sake of the commandments, the words _Blessed art thou when thou comest in, and blessed art thou when thou goest out_[30] apply to thee. If thou keepest thy mouth from slander, thou wilt be all thy days in peace. If thou hast been impudent before one who is greater than thou, thou wilt in the end become leprous. If thou hast refrained thyself from a good deed, and has occupied thyself with a sinful deed, thy wife will in the end die of a plague, as it is written: ‘Son of man, behold, I take away from thee the desire of thine eyes with a plague.’[31] If thou hast run to honor a sage, thou wilt have sons and daughters who are righteous before Heaven; and if thou hast run to honor a poor man, thou wilt have sons who study the Torah and fulfil the commandments in Israel. If thou seest that a sage has died, turn not away from him until thou hast accompanied him to the grave; so that when thou diest, thou shalt enter into peace and rest in thy bed. If thou seest that thy friend is impoverished, and that his hand has failed, send him not back empty, as it is written: ‘Whoso keepeth the commandment shall know no evil thing.’[32] If thou hast lent him aught in the hour of his need, the words _Then shalt thou call, and the Lord will answer_[33] will apply to thee. If thou hast humbled thyself, the Holy One, blessed be He, will lift thee up; but if thou hast made thyself haughty before thy friend, the Holy One, blessed be He, will humble thee. Pursue peace, and people shall tell of thy peace as of the peace of Phinehas the son of Eleazar. And thus did Rabbi Eleazar say: Love peace, and hate strife. Great is peace, for even if the Israelites worship idols, but peace reigns in their midst, the Shekinah, as it were, can do them no harm, as it is written: ‘Ephraim is united, though he has idols, let him alone.’[34] But if strife is in their midst, what is written concerning them? ‘Their heart is divided: now shall they be destroyed.’[35] How does this apply? A house in which there is strife will in the end be laid waste. The sages say: A synagogue in which there is strife will in the end be demolished. If two scholars dwelling in one city have two courts of justice, and there is strife in their midst, they will die an untimely death.

Abba Saul says: Strife between courts of justice brings about the destruction of the world.

V. THE MIDRASH

[The midrashic literature is divided into two main classes: halakic
and haggadic. The former deals with legal matters, while the latter,
which comprises the greater part of midrashic collections, is
exegetic and homiletic. Some of the books are arranged in accordance
with the order of the biblical passages upon which they are based,
while others are groups of homilies delivered on the important
Sabbaths and festivals. The language of this branch of literature is
mostly Hebrew, and is very fluent and sometimes poetic, but Aramaic
passages occur now and then, especially in the older collections.
These works were compiled and redacted at various times, from the
tannaitic period down to the twelfth century, and are mostly of
Palestinian origin.]

1. The Prophet Jeremiah Meets Mother Zion Mourning for Her Exiled
Children[36]

Jeremiah said: While going up to Jerusalem, I lifted up mine eyes, and saw a woman sitting on the top of a mountain, clad in black garments, her hair dishevelled; she was crying and asking who would comfort her, and I was crying and asking who would comfort me. I drew nigh unto her, and said: ‘If thou art a woman, speak to me; if thou art a ghost, depart from me.’ She replied: ‘Dost thou not know me? I am she who had seven children; their father went away to a city across the sea. A messenger came and said unto me: “Thy husband died in the city across the sea.” While I went about weeping for him, another messenger came, and said unto me: “The house fell upon thy seven children, and killed them.” Now I know not for whom I should weep and for whom I should dishevel my hair.’ I said: ‘Thou art not better than my mother Zion, and yet she has become pasture for the beasts of the field.’ She answered and said unto me: ‘I am thy mother Zion, I am the mother of the seven, for thus it is written: “She that hath borne seven languisheth.”’[37] Jeremiah then said unto her: ‘Thy misfortune is like the misfortune of Job: Job’s sons and daughters were taken away from him, and likewise thy sons and daughters were taken away from thee; I[38] took away from Job his silver and gold, and from thee, too, did I take away thy silver and gold; I cast Job on the dunghill, and likewise thee did I make into a dunghill. And just as I returned and comforted Job, so shall I return and comfort thee; I doubled Job’s sons and daughters, and thy sons and daughters shall I also double; I doubled Job’s silver and gold, and unto thee I shall do likewise; I shook Job from the dunghill, and likewise concerning thee it is written: “Shake thyself from the dust; arise, and sit down, O Jerusalem.”[39] A mortal of flesh and blood built thee, a mortal of flesh and blood laid thee waste; but in the future I shall build thee, for thus it is written: “The Lord doth build up Jerusalem, He gathereth together the dispersed of Israel.”’[40]

2. The Death of Moses[41]

The Holy One said to Gabriel: ‘O Gabriel, Go, and bring Me the soul of Moses.’ But he replied: ‘Lord of the universe, how can I look upon the death of him who is equal to the sixty myriads of Israel? How can I cause anguish to such a man?’ God then said to Michael: ‘Go, and bring Me the soul of Moses.’ He replied: ‘Lord of the universe, I was his teacher, and he was my pupil; I cannot look upon his death.’ Whereupon God said to Sammael the wicked: ‘Go, and bring Me the soul of Moses.’ He immediately clothed himself with wrath, girded on his sword, wrapped himself in cruelty, and went to meet Moses. When Sammael perceived that Moses was sitting and writing the Ineffable Name, that the radiance of his countenance was like the sun’s, and that he resembled an angel of the Lord of hosts, he was afraid of him, and said: ‘It is certain that the angels are not able to take the soul of Moses.’

Before Sammael appeared, Moses knew that Sammael was coming. As soon as Sammael saw Moses, trembling and pain, as of a woman in travail, took hold of him. Sammael could not open his mouth, until Moses said to him: ‘There is no peace, saith the Lord concerning the wicked![42] What art thou doing here?’ He replied: ‘I came to take thy soul.’ ‘Who sent thee?’ asked Moses. ‘He that created all creatures,’ answered Sammael. ‘Thou shalt not take my soul,’ said Moses. ‘The souls of all that enter this world are delivered into my hands,’ said Sammael. ‘I am stronger than all who enter this world,’ asserted Moses. ‘Wherein lies thy strength?’ asked Sammael. ‘I am Amram’s son, who came forth circumcised from my mother’s womb, so that there was no need to circumcise me. On the very day of my birth I was able to talk; I walked about, and spoke to my father and mother; I did not even drink milk. When I was three months old, I prophesied and said that I was destined to receive the Torah from the midst of flames of fire. While walking about in the streets, I entered the king’s palace, and took off his crown from his head. When eighty years old I did signs and wonders in Egypt, and brought forth the sixty myriads of Israel in the sight of all the Egyptians; I divided the sea into twelve parts, and made the waters of Marah sweet. I ascended to heaven, where I walked about, and took part in the controversy of the angels; I received the Torah of fire, dwelt under the throne of fire, took shelter under a pillar of fire, and spoke face to face with God. I conquered the dwellers of heaven, and revealed their secrets to the sons of men. I received the Torah from the right hand of God, blessed be He, and taught it to Israel. I waged war against Sihon and Og, the two mightiest men of the Gentiles, who were so tall that during the flood the waters reached not their ankles. I made the sun and moon stand still in the height of the universe, and smote these mighty men with the staff that was in my hand, and slew them. Who is there among them that enter this world who can do all this? Get thee hence, O wicked one; thou must not stand here; go, and flee from me. I will not give thee my soul.’

Sammael forthwith returned, and brought word back to God. But the Holy One said to Sammael: ‘Go, and bring the soul of Moses.’ He immediately drew his sword from its sheath, and stood near Moses. Whereupon Moses grew wroth, seized in his hand the staff, upon which was engraved the Ineffable Name, and fell upon him with the Ineffable Name, and taking a ray of splendor from between his eyes, he blinded Sammael’s eyes. Thus far Moses prevailed.

At the last moment a heavenly voice came forth, and said: ‘The hour of thy death has come.’ Moses then said to the Holy One, blessed be He: ‘O Lord of the universe, remember the day on which Thou didst reveal Thyself unto me in the bush, and didst say unto me: “Come, and I will send thee unto Pharaoh, that thou mayest bring forth My people the children of Israel out of Egypt.”[43] Remember the time when I stood upon mount Sinai for forty days and forty nights. I implore Thee, deliver me not unto the hand of the angel of death.’ Whereupon a heavenly voice came forth, and said unto him: ‘Fear not! I Myself shall take charge of thee and of thy burial.’

At that moment Moses arose, and sanctified himself, as do the Seraphim. The Holy One came down from the highest heaven of heavens to take the soul of Moses, and with Him were three ministering angels, Michael, Gabriel, and Zagzagel. Michael arranged Moses’ bed, and Gabriel spread a garment of fine linen at his head; Zagzagel was at his feet. Michael stood at one side, and Gabriel at the other. The Holy One then said to Moses: ‘Moses, close thine eyelids, one upon the other; place thy hands upon thy breast; place thy feet one upon the other.’ Moses did as he was commanded. At that moment the Holy One summoned the soul from Moses’ body, and said unto her: ‘My daughter, one hundred and twenty years have I appointed for thee to be in Moses’ body; the time to depart has now arrived. Come thou forth, tarry not.’ The soul said unto Him: ‘Lord of the universe, I know that Thou art the God of all spirits, and that all the souls, the souls of the living and of the dead, are delivered into Thy hands, and that Thou didst create and fashion me, and put me into Moses’ body for one hundred and twenty years. Now is there in the world a body purer than that of Moses, upon which there never was any pollution, nor worm and maggot? Therefore I love it, and desire not to depart from it.’ But the Holy One said: ‘O soul, come forth, tarry not. I shall bring thee up to the highest heaven of heavens, and cause thee to dwell under My Throne of Glory near the Cherubim, Seraphim, and hosts of other angels.’ The soul then said: ‘O Lord of the universe, when from Thy Shekinah in heaven there came down two angels, Uzzah and Azzael, they coveted the daughters of the earth, and corrupted their way upon the earth, so that Thou didst suspend them between heaven and earth. But the son of Amram has not come in unto his wife from the day Thou didst reveal Thyself unto him in the bush, as it is written: “And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married, for he had married a Cushite woman.”[44] I implore Thee, let me remain in Moses’ body.’

At that moment the Holy One kissed him, and took away his soul with a kiss. God wept, and cried, as it were: ‘Who will rise up for Me against the evil-doers? who will stand up for Me against the workers of iniquity?’[45] The Holy Spirit said: ‘And there hath not arisen a prophet since in Israel like unto Moses.’[46] The heavens wept, and said: ‘And the upright among men is no more.’[47] When Joshua sought his master and found him not, he wept, and said: ‘Help, O Lord, for the godly man hath ceased; for faithfulness hath failed from the children of men.’[48] The ministering angels said: ‘He executed the righteousness of the Lord.’[49] Israel said: ‘And His ordinances with Israel.’[50] All of them together said: ‘He entereth into peace, they rest in their beds, each one that walketh in his uprightness.’[51]

The memory of the righteous is blessed, and his soul shall be in the life of the world to come.

VI. ELEAZAR BE-RABBI KALIR

[Opinions differ as to the time and birthplace of this liturgic
poet. The latest researches, however, tend to prove that he
flourished in Palestine toward the end of the seventh century. He
was a very prolific poet, about two hundred of his poems being still
extant in the various Mahzorim. His muse is doleful, bewailing the
misfortunes of the Jewish people. His style, though chiefly biblical
in construction, teems with newly-coined words.]

1. A Complaint[52]

‘Why is the glory of kingdoms cast down and still without dominion?’ ‘Bel she set up as king, and walked after him, against the law of God. Over her was then set the mistress of kingdoms,[53] until God’s rule shines forth.’

She burned my dwelling-place, and crushed my saints, and yet her kingdom was prolonged. She spreads on all sides, she bends her bow against me, and extends her yoke. She terrified and crushed the tender people; and yet she still holds sway. She laid bare and waste my temple’s foundation; her guile is very deep. She lifted up her head, and took crafty counsel; her hands are exalted. Her cunning burns in her, she soars to the sky, and is girt with sovereignty. She rent my curtains, and destroyed my tent; she harrowed and ploughed my land. She props herself with dominion, is girt with sovereignty, and me she harasses. She plans rebellion, and hastes to serve strange gods;—God’s kingdom she profanes. She tortures the King’s sons, and says before the King: ‘Who in heaven is king over me?’

She vaunts against the King’s throne: ‘There is no king save me, none else besides me reigns.’

O highest King, reject Thou her from sovereignty;—restore Thy dominion to Thyself.

2. The Patriarchs and Matriarchs Intercede on Behalf of Their Exiled
Children[54]

Jeremiah went about by the fathers’ graves, and said: ‘Beloved ones, how can ye lie at rest, while your children are banished, pierced through with the sword? Where is then your merit in a land laid waste?’ The patriarchs all cried with bitter lamentations, because they were bereft of their children; with an imploring voice they moaned to the Dweller of the skies: ‘Where is Thy pledge: “But I will for their sakes remember the covenant of their ancestors”?’[55]

‘They changed My glory for vanity; they had no dread of Me, they feared Me not; when I hid My face from them, they longed not, and waited not for Me. How shall I then refrain Me when they say: “He is not our God”?’[56]

The father of the multitude[57] cried in their behalf, and implored the Most High God: ‘In vain was I tried ten times for their sake, since I now behold their destruction. Where is Thy promise: “Fear not, Abram”?’[58]

‘Ah, they have erred and gone astray from Me, and consecrated themselves to strange gods; they counselled to hew out cisterns for them—but broken cisterns are theirs. How shall I refrain Me, when they break the ten commandments?’

And thus cried Isaac wofully unto the Dweller of the skies: ‘In vain was I appointed to be slain, since my seed is crushed and ruined. Where is Thy pledge: “But I will establish My covenant with Isaac”?’[59]

‘They rebelled against the prophet Jeremiah, and defiled mount Moriah; I am weary of hearing the complaint which rises to Me from the earth. And how shall I refrain Me since Zechariah is slain?’

And then spoke he who was born for study,[60] like jackals shedding tears: ‘My little ones whom I reared with care, why did they fly away so soon? Why was I punished a thousandfold for my blood-guilt?’

Then spoke the faithful shepherd,[61] covered with ashes, wallowing in dust: ‘The flocks that were entrusted to my care, why were they cut off before their time? Where is Thy pledge: “They shall not be widowed”?’[62]

The wailing voice of Leah, tabering upon her breasts, was then heard; her sister Rachel, too, bemoaned her sons; Zilpah struck her face; Bilhah lamented, lifting up her hands.

‘Return, O perfect ones, unto your rest; I will fulfil all your desires. For your sakes was I sent to Babylon;—I will return your children’s captivity.’

VII. ELDAD HA-DANI.

[A traveller who flourished in the ninth century. According to his
narrative, he was a native of East Africa. He seems to have
travelled in Spain and Babylon.]

Eldad Leaves His Native Place Beyond the Rivers of Cush[63]

And in this manner did I go forth from beyond the rivers of Cush: I and a Jew of the tribe of Asher boarded a small ship to trade with the sailors. And it came to pass at midnight that the Lord caused a very great and strong wind to blow, so that the ship was wrecked. And the Lord ordained that I should seize hold upon a plank. And when my companion saw this, he likewise seized hold upon that plank with me. And we went up and down with it, until the sea cast us forth amidst a people whose name is Romaranus. They are black Cushites of tall stature, without clothes and without raiment; for they are like animals, and eat men.

When we came to their country, they seized hold upon us. Seeing that my companion was corpulent, plump, and fat, they slew him and devoured him, while he shouted: ‘Woe is me, that I should know this people, that the Cushites should eat my flesh.’ But me they cast aside, for I had been sick on the ship; and they put me in chains, till I should grow fat and plump. They brought me delicious dishes of forbidden food; but I ate nothing, and hid the food. When they asked me whether I ate, I replied: ‘Yes, I ate.’

I stayed with them a long time, till God, blessed be He, performed a miracle for me, and there came upon them a big army from another place, who took them captive, and plundered them, and slew some of them. And these took me with them among the captives. Those wicked people were fire-worshippers; every morning they would build a great fire, to which they would bow and prostrate themselves. I dwelt with them four years, until they brought me one day to the city of Azin.

A Jewish merchant of the tribe of Issachar met me, and bought me for thirty-two pieces of gold, and returned with me to his country. They inhabit the mountains of the sea-coast, and are under the rule of Media and Persia. And they fulfil this verse: ‘This book of the Law shall not depart out of thy mouth.’[64] They have no yoke of the kingdom, but only the yoke of the Law. They have among them captains of hosts, but they do not contend with any man except about the Law. They live in prosperity and ease; there is no adversary, nor evil occurrence. They occupy an area of ten days’ journey by ten days’ journey, and have abundant cattle and camels and asses and servants; but they do not rear horses. They have no weapons, except a knife for killing animals. There is no extortion, nor robbery among them; even if they find garments or money on the road, they do not stretch forth their hands to take them. But there live near them wicked people, fire-worshippers, who take their mothers and sisters for wives. These, however, neither harm them, nor benefit them. They have a judge; when I asked about him, they told me that his name was Nahshon. The four modes of executing criminals are practised by them. They speak in the holy tongue and in the Persian tongue.

The children of Zebulun inhabit the mountains of Paran, and are on the border of Issachar. And they make tents of hairy skins which are brought to them from Armenia. They reach as far as the river Euphrates, and engage in commerce. The four modes of executing criminals are practised by them in a fitting manner.

The tribe of Reuben dwell opposite to them, behind mount Paran. They live in peace, love, brotherhood, and friendship. They go together to battle, and attack wayfarers; and they divide the booty among them. They walk in the way of the kings of Media and Persia, and speak in the holy tongue and in the Persian tongue. They possess the Bible, Mishnah, Talmud, and Haggadah. Every Sabbath they expound the reasons for the commandments in the holy tongue, and the explanations are given in the Persian tongue.

The tribe of Ephraim and the half-tribe of Manasseh dwell there, in the mountains of Nejd, the city of Mecca, where is the idolatry of Ishmaelites. These are of abhorred soul and cruel heart; they possess horses, and attack wayfarers, and do not spare their enemies. They have nothing but booty to live upon. They are great warriors; one of them vanquishes a thousand.

The tribe of Simeon and the other half-tribe of Manasseh dwell in the land of the Chaldeans, six months’ journey from the temple. They are more numerous than all the others, and collect tribute from twenty-five kingdoms; some of the Ishmaelites pay them tribute.