VTHE VOICE OF WISDOMTHUS saith the Lord, Let not the wise man glory in his wisdom, neither the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and knoweth Me, that I am the Lord who exercise loving kindness, judgement, and righteousness in the earth: for in these things I delight, saith the Lord.JEREMIAH9. 23–4.HE that planted the ear, shall He not hear? He that formed the eye, shall He not see? He that instructeth the nations, shall not He correct, Even He that teacheth man knowledge?PSALM94. 9–10.
THUS saith the Lord, Let not the wise man glory in his wisdom, neither the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and knoweth Me, that I am the Lord who exercise loving kindness, judgement, and righteousness in the earth: for in these things I delight, saith the Lord.
JEREMIAH9. 23–4.
HE that planted the ear, shall He not hear? He that formed the eye, shall He not see? He that instructeth the nations, shall not He correct, Even He that teacheth man knowledge?
PSALM94. 9–10.
GOD, WHOM SHALL I COMPARE TO THEE!GOD, whom shall I compare to Thee,When Thou to none canst likened be?Under what image shall I dareTo picture Thee, when everywhereAll Nature’s forms Thine impress bear?Hearts, seeking Thee, from search refrain,And weary tongues their praise restrain.Thyself unbound by time and place,Thou dost pervade, support, embraceThe world and all created space.Deep, deep beyond all fathoming,Far, far beyond all measuring,We can but seek Thy deeds alone;When bow Thy saints before Thy throneThen is Thy faithfulness made known.Thy righteousness we can discern,Thy holy law proclaim and learn.Is not Thy presence near alwayTo them who penitently pray,But far from those who sinning stray?Pure souls behold Thee, and no needHave they of light: they hear and heedThee with the mind’s keen ear, althoughThe ear of flesh be dull and slow.Their voices answer to and fro.Thy holiness for ever they proclaim:The Lord of Hosts! thrice holy is His name.YEHUDAHHALEVI.(Trans.Alice Lucas.)
GOD, whom shall I compare to Thee,When Thou to none canst likened be?Under what image shall I dareTo picture Thee, when everywhereAll Nature’s forms Thine impress bear?Hearts, seeking Thee, from search refrain,And weary tongues their praise restrain.Thyself unbound by time and place,Thou dost pervade, support, embraceThe world and all created space.Deep, deep beyond all fathoming,Far, far beyond all measuring,We can but seek Thy deeds alone;When bow Thy saints before Thy throneThen is Thy faithfulness made known.Thy righteousness we can discern,Thy holy law proclaim and learn.Is not Thy presence near alwayTo them who penitently pray,But far from those who sinning stray?Pure souls behold Thee, and no needHave they of light: they hear and heedThee with the mind’s keen ear, althoughThe ear of flesh be dull and slow.Their voices answer to and fro.Thy holiness for ever they proclaim:The Lord of Hosts! thrice holy is His name.YEHUDAHHALEVI.(Trans.Alice Lucas.)
GOD, whom shall I compare to Thee,When Thou to none canst likened be?Under what image shall I dareTo picture Thee, when everywhereAll Nature’s forms Thine impress bear?Hearts, seeking Thee, from search refrain,And weary tongues their praise restrain.Thyself unbound by time and place,Thou dost pervade, support, embraceThe world and all created space.Deep, deep beyond all fathoming,Far, far beyond all measuring,We can but seek Thy deeds alone;When bow Thy saints before Thy throneThen is Thy faithfulness made known.Thy righteousness we can discern,Thy holy law proclaim and learn.Is not Thy presence near alwayTo them who penitently pray,But far from those who sinning stray?Pure souls behold Thee, and no needHave they of light: they hear and heedThee with the mind’s keen ear, althoughThe ear of flesh be dull and slow.Their voices answer to and fro.Thy holiness for ever they proclaim:The Lord of Hosts! thrice holy is His name.YEHUDAHHALEVI.(Trans.Alice Lucas.)
GOD, whom shall I compare to Thee,
When Thou to none canst likened be?
Under what image shall I dare
To picture Thee, when everywhere
All Nature’s forms Thine impress bear?
Hearts, seeking Thee, from search refrain,
And weary tongues their praise restrain.
Thyself unbound by time and place,
Thou dost pervade, support, embrace
The world and all created space.
Deep, deep beyond all fathoming,
Far, far beyond all measuring,
We can but seek Thy deeds alone;
When bow Thy saints before Thy throne
Then is Thy faithfulness made known.
Thy righteousness we can discern,
Thy holy law proclaim and learn.
Is not Thy presence near alway
To them who penitently pray,
But far from those who sinning stray?
Pure souls behold Thee, and no need
Have they of light: they hear and heed
Thee with the mind’s keen ear, although
The ear of flesh be dull and slow.
Their voices answer to and fro.
Thy holiness for ever they proclaim:
The Lord of Hosts! thrice holy is His name.
YEHUDAHHALEVI.(Trans.Alice Lucas.)
GREAT IS TRUTHGREAT is Truth, and stronger than all things. All the earth calleth upon Truth, and the heaven blesseth her; all works shake and tremble, but with her is no unrighteous thing.... Truth abideth, and is strong for ever; she liveth and conquereth for evermore.... She is the strength, and the kingdom, and the power, and the majesty, of all ages. Blessed be the God of Truth.1 ESDRAS4. 35, 36, 38, 40.TRUTH is the seal of God.TALMUD.
GREAT is Truth, and stronger than all things. All the earth calleth upon Truth, and the heaven blesseth her; all works shake and tremble, but with her is no unrighteous thing.... Truth abideth, and is strong for ever; she liveth and conquereth for evermore.... She is the strength, and the kingdom, and the power, and the majesty, of all ages. Blessed be the God of Truth.
1 ESDRAS4. 35, 36, 38, 40.
TRUTH is the seal of God.
TALMUD.
THE RIGHT LIFEIT hath been told thee, O man, what is good, and what the Lord doth require of thee: only to do justly, and to love mercy, and to walk humbly with thy God.MICAH6. 8.WOE unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!Woe unto them that are wise in their own eyes, and prudent in their own sight!ISAIAH5. 20–2.THE proper study of a wise man is not how to die, but how to live.A man who desires to help others by counsel or deed will refrain from dwelling on men’s faults, and will speak but sparingly of human weaknesses. But he will speak at large of man’s virtue and power, and the means of perfecting the same, that thus men may endeavour joyously to live, so far as in them lies, after the commandment of reason.BENEDICTSPINOZA, 1674.
IT hath been told thee, O man, what is good, and what the Lord doth require of thee: only to do justly, and to love mercy, and to walk humbly with thy God.
MICAH6. 8.
WOE unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!
Woe unto them that are wise in their own eyes, and prudent in their own sight!
ISAIAH5. 20–2.
THE proper study of a wise man is not how to die, but how to live.
A man who desires to help others by counsel or deed will refrain from dwelling on men’s faults, and will speak but sparingly of human weaknesses. But he will speak at large of man’s virtue and power, and the means of perfecting the same, that thus men may endeavour joyously to live, so far as in them lies, after the commandment of reason.
BENEDICTSPINOZA, 1674.
THE GOODNESS OF GOD’S WORKMEN frequently think that the evils in the world are more numerous than the good things; many sayings and songs of the nations dwell on this idea. They say that the good is found only exceptionally, whilst evil things are numerous and lasting. The origin of this error is to be found in the circumstance that men judge of thewhole universeby examining one single person only. If anything happens to him contrary to his expectation, forthwith they conclude that the whole universe is evil. All mankind at present in existence forms only an infinitesimal portion of the permanent universe. It is of great advantage that man should know his station. Numerous evils to which persons are exposed are due to the defects existing in the persons themselves. We seek relief from our own faults; we suffer from evils which we inflict on ourselves, and we ascribe them to God who is far from connected with them. As Solomon explained it: The foolishness of man perverteth his way, and his heart fretteth against the Lord.MOSESMAIMONIDES, 1190.
MEN frequently think that the evils in the world are more numerous than the good things; many sayings and songs of the nations dwell on this idea. They say that the good is found only exceptionally, whilst evil things are numerous and lasting. The origin of this error is to be found in the circumstance that men judge of thewhole universeby examining one single person only. If anything happens to him contrary to his expectation, forthwith they conclude that the whole universe is evil. All mankind at present in existence forms only an infinitesimal portion of the permanent universe. It is of great advantage that man should know his station. Numerous evils to which persons are exposed are due to the defects existing in the persons themselves. We seek relief from our own faults; we suffer from evils which we inflict on ourselves, and we ascribe them to God who is far from connected with them. As Solomon explained it: The foolishness of man perverteth his way, and his heart fretteth against the Lord.
MOSESMAIMONIDES, 1190.
THE TWO NATURES IN MANIT is because man is half angel, half brute, that his inner life witnesses such bitter war between such unlike natures. The brute in him clamours for sensual joy and things in which there is only vanity; but the angel resists and strives to make him know that meat, drink, sleep are but means whereby the body may be made efficient for the study of the truths, and the doing of the will, of God. Not until the very hour of death can it be certain or known to what measure the victory has been won. He who is but a novice in the fear of God will do well to say audibly each day, as he rises: ‘This day I will be a faithful servant of the Almighty. I will be on my guard against wrath, falsehood, hatred, and quarrelsomeness, and will forgive those who wound me.’ For whoso forgives is forgiven in his turn; hard-heartedness and a temper that will not make up quarrels are a heavy burden of sin, and unworthy of an Israelite.MOSES OFCOUCY,13th cent.
IT is because man is half angel, half brute, that his inner life witnesses such bitter war between such unlike natures. The brute in him clamours for sensual joy and things in which there is only vanity; but the angel resists and strives to make him know that meat, drink, sleep are but means whereby the body may be made efficient for the study of the truths, and the doing of the will, of God. Not until the very hour of death can it be certain or known to what measure the victory has been won. He who is but a novice in the fear of God will do well to say audibly each day, as he rises: ‘This day I will be a faithful servant of the Almighty. I will be on my guard against wrath, falsehood, hatred, and quarrelsomeness, and will forgive those who wound me.’ For whoso forgives is forgiven in his turn; hard-heartedness and a temper that will not make up quarrels are a heavy burden of sin, and unworthy of an Israelite.
MOSES OFCOUCY,13th cent.
FREEDOM OF THE WILLFREE will is granted to every man. If he desire to incline towards the good way and be righteous, he has the power to do so; and if he desire to incline towards the unrighteous way and be a wicked man, he has also the power to do so. Give no room in your minds to that which is asserted by heathen fools, and also by many of the ignorant among the Israelites themselves, namely: that the Holy One, blessed be He, decrees that a man from his birth should be either a righteous man or a wicked man.Since the power of doing good or evil is in our own hands, and since all the wicked deeds which we have committed have been committed with our full consciousness, it befits us to turn in penitence and to forsake our evil deeds; the power of doing so being still in our hands. Now this matter is a very important principle; nay, it is the pillar of the Law and of the commandments.MOSESMAIMONIDES, 1180.
FREE will is granted to every man. If he desire to incline towards the good way and be righteous, he has the power to do so; and if he desire to incline towards the unrighteous way and be a wicked man, he has also the power to do so. Give no room in your minds to that which is asserted by heathen fools, and also by many of the ignorant among the Israelites themselves, namely: that the Holy One, blessed be He, decrees that a man from his birth should be either a righteous man or a wicked man.
Since the power of doing good or evil is in our own hands, and since all the wicked deeds which we have committed have been committed with our full consciousness, it befits us to turn in penitence and to forsake our evil deeds; the power of doing so being still in our hands. Now this matter is a very important principle; nay, it is the pillar of the Law and of the commandments.
MOSESMAIMONIDES, 1180.
THE WICKED SAITH IN HIS HEARTFOR they said within themselves, reasoning not aright,‘Short and sorrowful is our life;And there is no healing when a man cometh to his end,And none was ever known that returned out of Hades.Because by mere chance were we born,And hereafter we shall be as though we had never been:And our name shall be forgotten in time,And no man shall remember our works;And our life shall pass away as the traces of a cloud,And shall be scattered as is a mist.For our allotted time is the passing of a shadow,And there is no putting back of our end.Come therefore and let us enjoy the good things that now are;And let us use the creation with all our soul as youth’s possession.Let us fill ourselves with costly wine and perfumes;And let no flower of spring pass us by:Let us crown ourselves with rosebuds, before they be withered:Let none of us go without his share in our proud revelry:Everywhere let us leave tokens of our mirth:Because this is our portion, and our lot is this.Let our strength be to us a law of righteousness;For that which is weak is convicted to be of no service.’Thus reasoned they, and they were led astray;For their wickedness blinded them,And they knew not the mysteries of God,Neither hoped they for wages of holiness,Nor did they judge that there is a prize for blameless souls.Because God created man for incorruption,And made him an image of His own everlastingness.WISDOM OFSOLOMON2. 1, 2,4–9,11,21–3.
FOR they said within themselves, reasoning not aright,‘Short and sorrowful is our life;And there is no healing when a man cometh to his end,And none was ever known that returned out of Hades.Because by mere chance were we born,And hereafter we shall be as though we had never been:And our name shall be forgotten in time,And no man shall remember our works;And our life shall pass away as the traces of a cloud,And shall be scattered as is a mist.For our allotted time is the passing of a shadow,And there is no putting back of our end.Come therefore and let us enjoy the good things that now are;And let us use the creation with all our soul as youth’s possession.Let us fill ourselves with costly wine and perfumes;And let no flower of spring pass us by:Let us crown ourselves with rosebuds, before they be withered:Let none of us go without his share in our proud revelry:Everywhere let us leave tokens of our mirth:Because this is our portion, and our lot is this.Let our strength be to us a law of righteousness;For that which is weak is convicted to be of no service.’Thus reasoned they, and they were led astray;For their wickedness blinded them,And they knew not the mysteries of God,Neither hoped they for wages of holiness,Nor did they judge that there is a prize for blameless souls.Because God created man for incorruption,And made him an image of His own everlastingness.WISDOM OFSOLOMON2. 1, 2,4–9,11,21–3.
FOR they said within themselves, reasoning not aright,‘Short and sorrowful is our life;And there is no healing when a man cometh to his end,And none was ever known that returned out of Hades.Because by mere chance were we born,And hereafter we shall be as though we had never been:And our name shall be forgotten in time,And no man shall remember our works;And our life shall pass away as the traces of a cloud,And shall be scattered as is a mist.For our allotted time is the passing of a shadow,And there is no putting back of our end.Come therefore and let us enjoy the good things that now are;And let us use the creation with all our soul as youth’s possession.Let us fill ourselves with costly wine and perfumes;And let no flower of spring pass us by:Let us crown ourselves with rosebuds, before they be withered:Let none of us go without his share in our proud revelry:Everywhere let us leave tokens of our mirth:Because this is our portion, and our lot is this.Let our strength be to us a law of righteousness;For that which is weak is convicted to be of no service.’Thus reasoned they, and they were led astray;For their wickedness blinded them,And they knew not the mysteries of God,Neither hoped they for wages of holiness,Nor did they judge that there is a prize for blameless souls.Because God created man for incorruption,And made him an image of His own everlastingness.WISDOM OFSOLOMON2. 1, 2,4–9,11,21–3.
FOR they said within themselves, reasoning not aright,
‘Short and sorrowful is our life;
And there is no healing when a man cometh to his end,
And none was ever known that returned out of Hades.
Because by mere chance were we born,
And hereafter we shall be as though we had never been:
And our name shall be forgotten in time,
And no man shall remember our works;
And our life shall pass away as the traces of a cloud,
And shall be scattered as is a mist.
For our allotted time is the passing of a shadow,
And there is no putting back of our end.
Come therefore and let us enjoy the good things that now are;
And let us use the creation with all our soul as youth’s possession.
Let us fill ourselves with costly wine and perfumes;
And let no flower of spring pass us by:
Let us crown ourselves with rosebuds, before they be withered:
Let none of us go without his share in our proud revelry:
Everywhere let us leave tokens of our mirth:
Because this is our portion, and our lot is this.
Let our strength be to us a law of righteousness;
For that which is weak is convicted to be of no service.’
Thus reasoned they, and they were led astray;
For their wickedness blinded them,
And they knew not the mysteries of God,
Neither hoped they for wages of holiness,
Nor did they judge that there is a prize for blameless souls.
Because God created man for incorruption,
And made him an image of His own everlastingness.
WISDOM OFSOLOMON2. 1, 2,4–9,11,21–3.
REPENTANCE OF THE WICKEDTHEY shall say within themselves repenting:‘Verily we went astray from the way of truth,We took our fill of the paths of lawlessness and destruction,And we journeyed through trackless deserts,But the way of the Lord we knew not.What did our arrogancy profit us?And what good have riches and vaunting brought us?Those things all passed away as a shadow,As a ship passing through the billowy water,Whereof, when it is gone by, there is no trace to be found,Neither pathway of its keel in the billows:Or as when a bird flieth through the air,No token of her passage is found,But the light wind, lashed with the stroke of her pinions,And rent asunder with the violent rush, is passed through by the motion of her wings,And afterwards no sign of her coming is found therein:So we also, as soon as we were born, ceased to be;And of virtue we had no sign to show,But in our wickedness we were utterly consumed.Because the hope of the ungodly man is as chaff carried by the wind,And passeth by as the remembrance of a guest that tarrieth but a day.‘But the righteous live for ever,And in the Lord is their reward,And the care for them with the Most High.’WISDOM OFSOLOMON5. 3,6–11,13–15.
THEY shall say within themselves repenting:‘Verily we went astray from the way of truth,We took our fill of the paths of lawlessness and destruction,And we journeyed through trackless deserts,But the way of the Lord we knew not.What did our arrogancy profit us?And what good have riches and vaunting brought us?Those things all passed away as a shadow,As a ship passing through the billowy water,Whereof, when it is gone by, there is no trace to be found,Neither pathway of its keel in the billows:Or as when a bird flieth through the air,No token of her passage is found,But the light wind, lashed with the stroke of her pinions,And rent asunder with the violent rush, is passed through by the motion of her wings,And afterwards no sign of her coming is found therein:So we also, as soon as we were born, ceased to be;And of virtue we had no sign to show,But in our wickedness we were utterly consumed.Because the hope of the ungodly man is as chaff carried by the wind,And passeth by as the remembrance of a guest that tarrieth but a day.‘But the righteous live for ever,And in the Lord is their reward,And the care for them with the Most High.’WISDOM OFSOLOMON5. 3,6–11,13–15.
THEY shall say within themselves repenting:‘Verily we went astray from the way of truth,We took our fill of the paths of lawlessness and destruction,And we journeyed through trackless deserts,But the way of the Lord we knew not.What did our arrogancy profit us?And what good have riches and vaunting brought us?Those things all passed away as a shadow,As a ship passing through the billowy water,Whereof, when it is gone by, there is no trace to be found,Neither pathway of its keel in the billows:Or as when a bird flieth through the air,No token of her passage is found,But the light wind, lashed with the stroke of her pinions,And rent asunder with the violent rush, is passed through by the motion of her wings,And afterwards no sign of her coming is found therein:So we also, as soon as we were born, ceased to be;And of virtue we had no sign to show,But in our wickedness we were utterly consumed.Because the hope of the ungodly man is as chaff carried by the wind,And passeth by as the remembrance of a guest that tarrieth but a day.‘But the righteous live for ever,And in the Lord is their reward,And the care for them with the Most High.’WISDOM OFSOLOMON5. 3,6–11,13–15.
THEY shall say within themselves repenting:
‘Verily we went astray from the way of truth,
We took our fill of the paths of lawlessness and destruction,
And we journeyed through trackless deserts,
But the way of the Lord we knew not.
What did our arrogancy profit us?
And what good have riches and vaunting brought us?
Those things all passed away as a shadow,
As a ship passing through the billowy water,
Whereof, when it is gone by, there is no trace to be found,
Neither pathway of its keel in the billows:
Or as when a bird flieth through the air,
No token of her passage is found,
But the light wind, lashed with the stroke of her pinions,
And rent asunder with the violent rush, is passed through by the motion of her wings,
And afterwards no sign of her coming is found therein:
So we also, as soon as we were born, ceased to be;
And of virtue we had no sign to show,
But in our wickedness we were utterly consumed.
Because the hope of the ungodly man is as chaff carried by the wind,
And passeth by as the remembrance of a guest that tarrieth but a day.
‘But the righteous live for ever,
And in the Lord is their reward,
And the care for them with the Most High.’
WISDOM OFSOLOMON5. 3,6–11,13–15.
WISE COUNSELITHE soul, when accustomed to superfluous things, acquires a strong habit of desiring others which are necessary neither for the preservation of the individual nor for that of the species. This desire is without limit; whilst things which are necessary are few, and restricted within certain bounds. Lay this well to heart, reflect on it again and again; that which is superfluous is without end (and therefore the desire for it also without limit). Thus you desire to have your vessels of silver, but golden vessels are still better; others even have vessels studded with sapphires, emeralds, or rubies. Those, therefore, who are ignorant of this truth, that the desire for superfluous things is without limit, are constantly in trouble and pain. When they thus meet with the consequences of their course they complain of the judgements of God; they go so far as to say that God’s power is insufficient, because He has given to this Universe the properties which they imagine cause these evils.MOSESMAIMONIDES.
THE soul, when accustomed to superfluous things, acquires a strong habit of desiring others which are necessary neither for the preservation of the individual nor for that of the species. This desire is without limit; whilst things which are necessary are few, and restricted within certain bounds. Lay this well to heart, reflect on it again and again; that which is superfluous is without end (and therefore the desire for it also without limit). Thus you desire to have your vessels of silver, but golden vessels are still better; others even have vessels studded with sapphires, emeralds, or rubies. Those, therefore, who are ignorant of this truth, that the desire for superfluous things is without limit, are constantly in trouble and pain. When they thus meet with the consequences of their course they complain of the judgements of God; they go so far as to say that God’s power is insufficient, because He has given to this Universe the properties which they imagine cause these evils.
MOSESMAIMONIDES.
IIPREFER one in hand to two in hope; a little certainty is better than a great perhaps. Sooner a servant among the noble than leader among thecommon; for some of their honour will stick to you, while you must share the contempt of your contemptible followers.The proud cedar is felled, the lowly bush is untouched; fire rises and dies away, water flows down and for ever. If for what beauty or riches you have, you raise your head above neighbour or brother, you feed hateful envy, and the beggar whom you despise may yet triumph over you. Better enough in freedom than plenty at the table of another.Love thy children with impartial love; the hope oft errs that you place on the more promising, and all your joy may come from him that you have kept in the background.BENEDICT OFOXFORD, 1195.(Trans.Joseph Jacobs.)
PREFER one in hand to two in hope; a little certainty is better than a great perhaps. Sooner a servant among the noble than leader among thecommon; for some of their honour will stick to you, while you must share the contempt of your contemptible followers.
The proud cedar is felled, the lowly bush is untouched; fire rises and dies away, water flows down and for ever. If for what beauty or riches you have, you raise your head above neighbour or brother, you feed hateful envy, and the beggar whom you despise may yet triumph over you. Better enough in freedom than plenty at the table of another.
Love thy children with impartial love; the hope oft errs that you place on the more promising, and all your joy may come from him that you have kept in the background.
BENEDICT OFOXFORD, 1195.(Trans.Joseph Jacobs.)
IIITHERE are seven marks of an uncultured, and seven of a wise, man. The wise man does not speak before him who is greater than he in wisdom, and does not break in upon the speech of his fellow; he is not hasty to answer; he questions according to the subject-matter, and answers to the point; he speaks upon the first thing first, and upon the last, last; regarding that which he has not understood, he says, ‘I do not understand it’, and he acknowledges the truth.ETHICS OF THEFATHERS.
THERE are seven marks of an uncultured, and seven of a wise, man. The wise man does not speak before him who is greater than he in wisdom, and does not break in upon the speech of his fellow; he is not hasty to answer; he questions according to the subject-matter, and answers to the point; he speaks upon the first thing first, and upon the last, last; regarding that which he has not understood, he says, ‘I do not understand it’, and he acknowledges the truth.
ETHICS OF THEFATHERS.
THE DUTY OF HOLINESSIAM the Lord your God: sanctify yourselves therefore, and be ye holy; for I am holy.LEVITICUS11. 44.IN rabbinical ethics, holiness is the highest ideal. The entire system of the Jewish law has the hallowing of life as its aim, to be reached through good works, through observance of the Sabbath and Holy-days, and through the sanctification of God’s name (Kiddush Hashem). Holiness became for rabbinical Judaism synonymous with purity of life, purity of action, and purity of thought; and under its influence personal purity in Judaism became the highest standard and maxim of ethics found in any religious system.K. KOHLER,791904.‘CLEANLINESS is next to Godliness.’—Carefulness leads to cleanliness; cleanliness to purity; purity to humility; humility to saintliness; saintliness to fear of sin; fear of sin to holiness; and holiness to immortality.TALMUD.
IAM the Lord your God: sanctify yourselves therefore, and be ye holy; for I am holy.
LEVITICUS11. 44.
IN rabbinical ethics, holiness is the highest ideal. The entire system of the Jewish law has the hallowing of life as its aim, to be reached through good works, through observance of the Sabbath and Holy-days, and through the sanctification of God’s name (Kiddush Hashem). Holiness became for rabbinical Judaism synonymous with purity of life, purity of action, and purity of thought; and under its influence personal purity in Judaism became the highest standard and maxim of ethics found in any religious system.
K. KOHLER,791904.
‘CLEANLINESS is next to Godliness.’—Carefulness leads to cleanliness; cleanliness to purity; purity to humility; humility to saintliness; saintliness to fear of sin; fear of sin to holiness; and holiness to immortality.
TALMUD.
THE CITY OF GODDO not seek for the City of God on earth, for it is not built of wood or stone; but seek it in the soul of the man who is at peace with himself and is a lover of true wisdom.If a man practises ablutions of the body, but defiles his mind—if he offers hecatombs, founds a temple, adorns a shrine, and does nothing for making his soul beautiful—let him not be called religious. He has wandered far from real religion, mistaking ritual for holiness; attempting, as it were, to bribe the Incorruptible and to flatter Him whom none can flatter. God welcomes the genuine service of a soul, the sacrifice of truth; but from display of wealth He turns away.Will any man with impure soul and with no intention to repent dare to approach the Most High God? The grateful soul of the wise man is the true altar of God.PHILOJUDAEUS,1st cent.THINK not meanly of thyself, and despair not of perfection.MOSESMAIMONIDES, 1200.AMAN should so live that at the close of every day he can repeat: ‘I have not wasted my day’.ZOHAR.
DO not seek for the City of God on earth, for it is not built of wood or stone; but seek it in the soul of the man who is at peace with himself and is a lover of true wisdom.
If a man practises ablutions of the body, but defiles his mind—if he offers hecatombs, founds a temple, adorns a shrine, and does nothing for making his soul beautiful—let him not be called religious. He has wandered far from real religion, mistaking ritual for holiness; attempting, as it were, to bribe the Incorruptible and to flatter Him whom none can flatter. God welcomes the genuine service of a soul, the sacrifice of truth; but from display of wealth He turns away.
Will any man with impure soul and with no intention to repent dare to approach the Most High God? The grateful soul of the wise man is the true altar of God.
PHILOJUDAEUS,1st cent.
THINK not meanly of thyself, and despair not of perfection.
MOSESMAIMONIDES, 1200.
AMAN should so live that at the close of every day he can repeat: ‘I have not wasted my day’.
ZOHAR.
HUMILITYTHE man who does good works is more likely to be overtaken by pride in them than by any other moral mischance, and its effect on conduct is injurious in the extreme. Therefore, among the most necessary of virtues is that one which banishes pride; and this is, humility.First among the signs by which the meek are known is that when misfortunes come to them their endurance triumphs over their fear and grief, and they willingly submit to the decree of God, and own that His judgements are righteous.In matters of justice, however, the meek will be high-spirited and fearless, punishing the wicked without fear for favour. He will help the oppressed and rescue him from the power of the oppressor.BACHYA IBNPAKUDAH, 1040.AT all times let a man fear God as well in private as in public, acknowledge the truth, and speak the truth in his heart; and let him rise early and say: Sovereign of all worlds! Not because of our righteous acts do we lay our supplications before Thee, but because of Thine abundant mercies.DAILYPRAYERBOOK.WISDOM begetteth humility.ABRAHAM IBNEZRA, 1167.
THE man who does good works is more likely to be overtaken by pride in them than by any other moral mischance, and its effect on conduct is injurious in the extreme. Therefore, among the most necessary of virtues is that one which banishes pride; and this is, humility.
First among the signs by which the meek are known is that when misfortunes come to them their endurance triumphs over their fear and grief, and they willingly submit to the decree of God, and own that His judgements are righteous.
In matters of justice, however, the meek will be high-spirited and fearless, punishing the wicked without fear for favour. He will help the oppressed and rescue him from the power of the oppressor.
BACHYA IBNPAKUDAH, 1040.
AT all times let a man fear God as well in private as in public, acknowledge the truth, and speak the truth in his heart; and let him rise early and say: Sovereign of all worlds! Not because of our righteous acts do we lay our supplications before Thee, but because of Thine abundant mercies.
DAILYPRAYERBOOK.
WISDOM begetteth humility.
ABRAHAM IBNEZRA, 1167.
SAYINGS FROM THE TALMUDIBE thou the cursed, not he who curses. Be of them that are persecuted, not of them that persecute. Look at Scripture: there is not a single bird more persecuted than the dove; yet God has chosen her to be offered up on His altar. The bull is hunted by the lion, the sheep by the wolf, the goat by the tiger. And God said, ‘Bring Me a sacrifice, not from them that persecute, but from them that are persecuted’.Scripture ordains that the Hebrew slave who ‘loves’ his bondage shall have his ear pierced against the door-post(Exodus 21).Why? Because it is that ear which heard on Sinai, ‘They are My servants, they shall not be sold as bondsmen’. They areMyservants, not servants’ servants. And this man voluntarily throws away his precious freedom—‘Pierce his ear!’
BE thou the cursed, not he who curses. Be of them that are persecuted, not of them that persecute. Look at Scripture: there is not a single bird more persecuted than the dove; yet God has chosen her to be offered up on His altar. The bull is hunted by the lion, the sheep by the wolf, the goat by the tiger. And God said, ‘Bring Me a sacrifice, not from them that persecute, but from them that are persecuted’.
Scripture ordains that the Hebrew slave who ‘loves’ his bondage shall have his ear pierced against the door-post(Exodus 21).Why? Because it is that ear which heard on Sinai, ‘They are My servants, they shall not be sold as bondsmen’. They areMyservants, not servants’ servants. And this man voluntarily throws away his precious freedom—‘Pierce his ear!’
IIEVEN when the gates of heaven are shut to prayer, they are open to tears. Prayer is Israel’s only weapon, a weapon inherited from his fathers, a weapon tried in a thousand battles.When the righteous man dies, it is the earth that loses. The lost jewel will always be a jewel, but the possessor who has lost it—well may he weep.To one who denied resurrection, Gabiha ben Pasissa said: ‘If what never before existed, exists, why may not that which once existed exist again?’Life is a passing shadow, says Scripture. Is it the shadow of a tower, of a tree? A shadow that prevails for a while? No, it is the shadow of a bird in its flight—away flies the bird, and there is neither bird nor shadow.Repent one day before thy death. There was a king who bade all his servants to a great repast, but did not indicate the hour. Some went home and put on their best garments and stood at the door of the palace; others said, ‘There is ample time, the king will let us know beforehand’. But the king summoned them of a sudden; and those that came in their best garments were well received, but the foolish ones who came in their slovenliness, were turned away in disgrace.Iron breaks the stone, fire melts iron, water extinguishes fire, the clouds drink up the water, a storm drives away the clouds, man withstands the storm, fear unmans man, wine dispels fear, sleep drives away wine, and death sweeps all away—even sleep. But Solomon the Wise says: ‘Charity delivereth from death’.
EVEN when the gates of heaven are shut to prayer, they are open to tears. Prayer is Israel’s only weapon, a weapon inherited from his fathers, a weapon tried in a thousand battles.
When the righteous man dies, it is the earth that loses. The lost jewel will always be a jewel, but the possessor who has lost it—well may he weep.
To one who denied resurrection, Gabiha ben Pasissa said: ‘If what never before existed, exists, why may not that which once existed exist again?’
Life is a passing shadow, says Scripture. Is it the shadow of a tower, of a tree? A shadow that prevails for a while? No, it is the shadow of a bird in its flight—away flies the bird, and there is neither bird nor shadow.
Repent one day before thy death. There was a king who bade all his servants to a great repast, but did not indicate the hour. Some went home and put on their best garments and stood at the door of the palace; others said, ‘There is ample time, the king will let us know beforehand’. But the king summoned them of a sudden; and those that came in their best garments were well received, but the foolish ones who came in their slovenliness, were turned away in disgrace.
Iron breaks the stone, fire melts iron, water extinguishes fire, the clouds drink up the water, a storm drives away the clouds, man withstands the storm, fear unmans man, wine dispels fear, sleep drives away wine, and death sweeps all away—even sleep. But Solomon the Wise says: ‘Charity delivereth from death’.
IIIFOUR shall not enter Paradise: the scoffer, the liar, the hypocrite, and the slanderer.The cock and the owl both await the daylight. ‘The light’, says the cock, ‘brings delight to me; but what are you waiting for?’Thy friend has a friend, and thy friend’s friend has a friend: be discreet.He who is ashamed will not easily commit sin. Commit a sin twice, and you will think it perfectly allowable. There is a great difference between him who is ashamed before his own self, and him who is only ashamed before others.The sun will go down all by himself, without thy assistance. Not what thou sayest about thyself, but what others say. He who humiliates himself will be lifted up; he who raises himself up will be humiliated. Whosoever runs after greatness, greatness runs away from him; he who runs from greatness, greatness follows him.If the young tell thee, Build; and the old tell thee, Destroy—follow the counsel of the elders; for often the destruction of the elders is construction, and the construction of the young is destruction.
FOUR shall not enter Paradise: the scoffer, the liar, the hypocrite, and the slanderer.
The cock and the owl both await the daylight. ‘The light’, says the cock, ‘brings delight to me; but what are you waiting for?’
Thy friend has a friend, and thy friend’s friend has a friend: be discreet.
He who is ashamed will not easily commit sin. Commit a sin twice, and you will think it perfectly allowable. There is a great difference between him who is ashamed before his own self, and him who is only ashamed before others.
The sun will go down all by himself, without thy assistance. Not what thou sayest about thyself, but what others say. He who humiliates himself will be lifted up; he who raises himself up will be humiliated. Whosoever runs after greatness, greatness runs away from him; he who runs from greatness, greatness follows him.
If the young tell thee, Build; and the old tell thee, Destroy—follow the counsel of the elders; for often the destruction of the elders is construction, and the construction of the young is destruction.
IV‘FEAR God, as much as you fear man’, said Johanan benZakkai.80‘Not more?’ asked his pupils in surprise. ‘If you would but fear Him as much!’ said the dying sage.The righteous are masters of their passions. Not so the wicked: they are the slaves of their desires. The righteous need no monuments: their deeds are their monuments. The righteous promise little and do much; the wicked promise much and do not perform even a little. Let thy yea be yea, and thy nay be nay.In Palestine it was considered a sign of descent from a good family if any one first broke off in a quarrel. The greatest of heroes is he who turneth an enemy into a friend.Giving is not the essential thing, but to give with delicacy of feeling. Scripture does not say, ‘Happy is he who giveth to the poor’, but, ‘Happy is he whowisely considereththe poor’. He who makes the sorrowful rejoice will partake of life everlasting.As the ocean never freezes, so the gate of repentance is never closed. The best preacher is the heart, the best teacher time, the best book the world, the best friend God.He who curbs his wrath, his sins will be forgiven. Whosoever does not persecute them that persecute him, whosoever takes an offence in silence, he who does good because of love, he who is cheerful under his sufferings, they are the friends of God, and of them the Scripture says, ‘But they that love Him shall be as the sun, when he goeth forth in his might’.
‘FEAR God, as much as you fear man’, said Johanan benZakkai.80‘Not more?’ asked his pupils in surprise. ‘If you would but fear Him as much!’ said the dying sage.
The righteous are masters of their passions. Not so the wicked: they are the slaves of their desires. The righteous need no monuments: their deeds are their monuments. The righteous promise little and do much; the wicked promise much and do not perform even a little. Let thy yea be yea, and thy nay be nay.
In Palestine it was considered a sign of descent from a good family if any one first broke off in a quarrel. The greatest of heroes is he who turneth an enemy into a friend.
Giving is not the essential thing, but to give with delicacy of feeling. Scripture does not say, ‘Happy is he who giveth to the poor’, but, ‘Happy is he whowisely considereththe poor’. He who makes the sorrowful rejoice will partake of life everlasting.
As the ocean never freezes, so the gate of repentance is never closed. The best preacher is the heart, the best teacher time, the best book the world, the best friend God.
He who curbs his wrath, his sins will be forgiven. Whosoever does not persecute them that persecute him, whosoever takes an offence in silence, he who does good because of love, he who is cheerful under his sufferings, they are the friends of God, and of them the Scripture says, ‘But they that love Him shall be as the sun, when he goeth forth in his might’.
THE DEDICATED LIFEMOSES has shown that we should all confess our gratitude for the powers we possess. The wise man should dedicate his sagacity, the eloquent man should devote his excellence of speech, to the praise of God in prose and verse; and, in general, the natural philosopher should offer his physics, the moralist his ethics, the artist and the man of science the arts and sciences they know. So, too, the sailor and the pilot will dedicate their favourable voyage, the husbandman his fruitful harvest, the herdsman the increase of his cattle, the doctor the recovery of his patients, the general his victory in fight, and the statesman or the monarch his legal chieftaincy or kingly rule. Let no one, however humble and insignificant he be, despairing of a better fortune, scruple to become a suppliant of God. Even if he can expect nothing more, let him give thanks to the best of his power for what he has already received. Infinite are the gifts he has: birth, life, nature, soul, sensation, imagination, desire, reason. Reason is a small word, but a most perfect thing, a fragment of the world-soul, or, as for the disciples of the Mosaic philosophy it is more pious to say, a true impression of the Divine Image.PHILOJUDAEUS,1st cent.
MOSES has shown that we should all confess our gratitude for the powers we possess. The wise man should dedicate his sagacity, the eloquent man should devote his excellence of speech, to the praise of God in prose and verse; and, in general, the natural philosopher should offer his physics, the moralist his ethics, the artist and the man of science the arts and sciences they know. So, too, the sailor and the pilot will dedicate their favourable voyage, the husbandman his fruitful harvest, the herdsman the increase of his cattle, the doctor the recovery of his patients, the general his victory in fight, and the statesman or the monarch his legal chieftaincy or kingly rule. Let no one, however humble and insignificant he be, despairing of a better fortune, scruple to become a suppliant of God. Even if he can expect nothing more, let him give thanks to the best of his power for what he has already received. Infinite are the gifts he has: birth, life, nature, soul, sensation, imagination, desire, reason. Reason is a small word, but a most perfect thing, a fragment of the world-soul, or, as for the disciples of the Mosaic philosophy it is more pious to say, a true impression of the Divine Image.
PHILOJUDAEUS,1st cent.
GOD AND MANRABBIAKIBA81said: Beloved is man, for he was created in the image of God; but it was by a special love that it was made known to him that he was created in the image of God.Everything is foreseen, yet freedom of choice is given; and the world is judged by grace, yet all is according to the amount of the work.BENAZZAI82said: Despise not any man, and carp not at anything; for there is not a man that has not his hour, and there is not a thing that has not its place.HILLEL83said: If I am not for myself, who will be for me? And being for myself only, what am I? and, if not now, when?Separate not thyself from the community. Trust not in thyself until the day of thy death. Judge not thy neighbour until thou art come into his place.ETHICS OF THEFATHERS.
RABBIAKIBA81said: Beloved is man, for he was created in the image of God; but it was by a special love that it was made known to him that he was created in the image of God.
Everything is foreseen, yet freedom of choice is given; and the world is judged by grace, yet all is according to the amount of the work.
BENAZZAI82said: Despise not any man, and carp not at anything; for there is not a man that has not his hour, and there is not a thing that has not its place.
HILLEL83said: If I am not for myself, who will be for me? And being for myself only, what am I? and, if not now, when?
Separate not thyself from the community. Trust not in thyself until the day of thy death. Judge not thy neighbour until thou art come into his place.
ETHICS OF THEFATHERS.
GOLDEN RULESTHOU shalt love thy neighbour as thyself.LEVITICUS19. 18.RABBI AKIBA said:Thou shall love thy neighbour as thyself. This is a fundamental principle of religion.HILLELused to say:Whatever is hateful unto thee, do it not unto thy fellow. This is the whole Law; the rest is but commentary.TALMUD.‘THOU shalt not hate the brother in thy heart’ (Leviticus 19. 17). Our Rabbis taught that this precept might be explained to mean only that you must not injure him, nor insult him, nor vex him, and so the words ‘in thine heart’ are added to forbid us even to feel hatred in our heart without giving it outward expression. Causeless hatred ranks with the three capital sins: Idolatry, Immorality, and Murder. The Second Temple, although in its time study of the Law and good works flourished and God’s Commandments were obeyed, was destroyed because of causeless hatred, one of the deadly sins.ACHAÏ(GAON),8th cent.(Trans.E. N. Adler.)
THOU shalt love thy neighbour as thyself.
LEVITICUS19. 18.
RABBI AKIBA said:Thou shall love thy neighbour as thyself. This is a fundamental principle of religion.
HILLELused to say:Whatever is hateful unto thee, do it not unto thy fellow. This is the whole Law; the rest is but commentary.
TALMUD.
‘THOU shalt not hate the brother in thy heart’ (Leviticus 19. 17). Our Rabbis taught that this precept might be explained to mean only that you must not injure him, nor insult him, nor vex him, and so the words ‘in thine heart’ are added to forbid us even to feel hatred in our heart without giving it outward expression. Causeless hatred ranks with the three capital sins: Idolatry, Immorality, and Murder. The Second Temple, although in its time study of the Law and good works flourished and God’s Commandments were obeyed, was destroyed because of causeless hatred, one of the deadly sins.
ACHAÏ(GAON),8th cent.(Trans.E. N. Adler.)
DEEDS THE BEST COMMENDATIONWHENAkabya,84son of Mahalalel, was on his death-bed, his son asked, ‘Father, commend me to thy friends’. ‘No, my son,’ said he, ‘I shall not commend thee.’ ‘Hast thou found aught unworthy in me?’ ‘No, my son,’ replied he, ‘thy deeds will bring thee near unto men, and thy deeds will drive thee from them.’TALMUD.RABBI HANINA, son of Dosa, said: He in whom the spirit of his fellow men taketh delight, in him the Spirit of the All-present taketh delight; and he in whom the spirit of his fellow men taketh not delight, in him the Spirit of the All-present taketh not delight.RABBI JUDAH THEPRINCE85said, Which is the right course that a man should choose for himself? That which he feels to be in itself honourable to the doer, and which also brings him the respect of his fellow men. Reflect upon three things, and thou wilt not come within the power of sin: Know what is above thee—a seeing Eye, a hearing Ear, and all thy deeds are written in a Book.ETHICS OF THEFATHERS.
WHENAkabya,84son of Mahalalel, was on his death-bed, his son asked, ‘Father, commend me to thy friends’. ‘No, my son,’ said he, ‘I shall not commend thee.’ ‘Hast thou found aught unworthy in me?’ ‘No, my son,’ replied he, ‘thy deeds will bring thee near unto men, and thy deeds will drive thee from them.’
TALMUD.
RABBI HANINA, son of Dosa, said: He in whom the spirit of his fellow men taketh delight, in him the Spirit of the All-present taketh delight; and he in whom the spirit of his fellow men taketh not delight, in him the Spirit of the All-present taketh not delight.
RABBI JUDAH THEPRINCE85said, Which is the right course that a man should choose for himself? That which he feels to be in itself honourable to the doer, and which also brings him the respect of his fellow men. Reflect upon three things, and thou wilt not come within the power of sin: Know what is above thee—a seeing Eye, a hearing Ear, and all thy deeds are written in a Book.
ETHICS OF THEFATHERS.
A MEDIAEVAL JEWISH MORALISTINO crown carries such royalty with it as doth humility; no monument gives such glory as an unsullied name; no worldly gain can equal that which comes from observing God’s laws. The highest sacrifice is a broken and contrite heart; the highest wisdom is that which is found in the Law; the noblest of all ornaments is modesty; the most beautiful of all things man can do is to forgive wrong.Cherish a good heart when thou findest it in any one; hate, for thou mayest hate it, the haughtiness of the overbearing man, and keep the boaster at a distance. There is no skill or cleverness to be compared to that which avoids temptation; there is no force, no strength that can equal piety. All honour to him who thinks continually and with an anxious heart of his Maker; who prays, reads, and learns, and all these with a passionate yearning for his Maker’s grace.
NO crown carries such royalty with it as doth humility; no monument gives such glory as an unsullied name; no worldly gain can equal that which comes from observing God’s laws. The highest sacrifice is a broken and contrite heart; the highest wisdom is that which is found in the Law; the noblest of all ornaments is modesty; the most beautiful of all things man can do is to forgive wrong.
Cherish a good heart when thou findest it in any one; hate, for thou mayest hate it, the haughtiness of the overbearing man, and keep the boaster at a distance. There is no skill or cleverness to be compared to that which avoids temptation; there is no force, no strength that can equal piety. All honour to him who thinks continually and with an anxious heart of his Maker; who prays, reads, and learns, and all these with a passionate yearning for his Maker’s grace.
IILET thy dealings be of such sort that a blush need never visit thy cheek; be sternly dumb to the voiceof passion; commit no sin, saying to thyself that thou wilt repent and make atonement at a later time. Let no oath ever pass thy lips; play not the haughty aristocrat in thine heart; follow not the desire of the eyes; banish carefully all guile from thy soul, all unseemly self-assertion from thy bearing and thy temper.Speak never mere empty words; enter into strife with no man; place no reliance on men of mocking lips; wrangle not with evil men; cherish no too fixed good opinion of thyself, but lend thine ear to remonstrance and reproof.Be not weakly pleased at demonstrations of honour; strive not anxiously for distinction; never let a thought of envy of those who do grave wrong cross thy mind; be never enviously jealous of others, or too eager for money.Honour thy parents; make peace whenever thou canst among people, lead them gently into the good path; place thy trust in, give thy company to, those who fear God.
LET thy dealings be of such sort that a blush need never visit thy cheek; be sternly dumb to the voiceof passion; commit no sin, saying to thyself that thou wilt repent and make atonement at a later time. Let no oath ever pass thy lips; play not the haughty aristocrat in thine heart; follow not the desire of the eyes; banish carefully all guile from thy soul, all unseemly self-assertion from thy bearing and thy temper.
Speak never mere empty words; enter into strife with no man; place no reliance on men of mocking lips; wrangle not with evil men; cherish no too fixed good opinion of thyself, but lend thine ear to remonstrance and reproof.
Be not weakly pleased at demonstrations of honour; strive not anxiously for distinction; never let a thought of envy of those who do grave wrong cross thy mind; be never enviously jealous of others, or too eager for money.
Honour thy parents; make peace whenever thou canst among people, lead them gently into the good path; place thy trust in, give thy company to, those who fear God.
IIIIF the means of thy support in life be measured out scantily to thee, remember that thou hast to be thankful and grateful even for the mere privilege to breathe, and that thou must take up that suffering asa test of thy piety and a preparation for better things. But if worldly wealth be lent to thee, exalt not thyself above thy brother; for both of ye came naked into the world, and both of ye will surely have to sleep at last together in the dust.Bear well thy heart against the assaults of envy, which kills even sooner than death itself; and know no envy at all, save such envy of the merits of virtuous men as shall lead thee to emulate the beauty of their lives. Surrender not thyself a slave to hate, that ruin of all the heart’s good resolves, that destroyer of the very savour of food, of our sleep, of all reverence in our souls.Keep peace both within the city and without, for it goes well with all those who are counsellors of peace; be wholly sincere; mislead no one by prevarications, by words smoother than intention, as little as by direct falsehood. For God the Eternal is a God of Truth; it is He from whom truth flowed first, He who begat truth and sent it into creation.ELEAZAR(ROKËACH)OFWORMS,c.1200.
IF the means of thy support in life be measured out scantily to thee, remember that thou hast to be thankful and grateful even for the mere privilege to breathe, and that thou must take up that suffering asa test of thy piety and a preparation for better things. But if worldly wealth be lent to thee, exalt not thyself above thy brother; for both of ye came naked into the world, and both of ye will surely have to sleep at last together in the dust.
Bear well thy heart against the assaults of envy, which kills even sooner than death itself; and know no envy at all, save such envy of the merits of virtuous men as shall lead thee to emulate the beauty of their lives. Surrender not thyself a slave to hate, that ruin of all the heart’s good resolves, that destroyer of the very savour of food, of our sleep, of all reverence in our souls.
Keep peace both within the city and without, for it goes well with all those who are counsellors of peace; be wholly sincere; mislead no one by prevarications, by words smoother than intention, as little as by direct falsehood. For God the Eternal is a God of Truth; it is He from whom truth flowed first, He who begat truth and sent it into creation.
ELEAZAR(ROKËACH)OFWORMS,c.1200.
THE MYSTERY OF PAINTHE mystery of pain is an old problem. The Rabbis were deeply impressed with its gravity and complexity. The sorrows of the universe and the agony of Israel; the suffering of the nation and the pain of the individual, formed the inspiration of some of their noblest thoughts. They fully realized that suffering can chasten and heal and purify, even ‘as salt cleanses meat’. And so they call God’s chastisements the blessed scourges of love, and tell us that even as the olive only gives forth its sweet and perfumed oil on being crushed, so also Israel only reaches perfection through crushing sorrows. They tell us that in the thick darkness of the world-problem is God—the ‘Light Behind’; that all things work together for good—even Death; they represent God as saying to mankind, ‘with thy very wounds I will heal thee’; they say that those whom God afflicts bear His name; that only through a ‘sorrow’s crown of sorrows’ cometh true life. Heaven is not to be won by rest and ease and quiet. Only those who have suffered and endured greatly have achieved greatly. The world’s greatest workers, thinkers, and teachers have only reached the pinnacle of fame by surmounting obstacles which to ordinary men, contentwith the lower slopes, would have seemed insuperable. Man has ever risen nearer to God by the altar-stairs of pain and sorrow—those altar-stairs which lead through darkness, for ever upwards, towards the very Throne of God.S. ALFREDADLER, 1906.
THE mystery of pain is an old problem. The Rabbis were deeply impressed with its gravity and complexity. The sorrows of the universe and the agony of Israel; the suffering of the nation and the pain of the individual, formed the inspiration of some of their noblest thoughts. They fully realized that suffering can chasten and heal and purify, even ‘as salt cleanses meat’. And so they call God’s chastisements the blessed scourges of love, and tell us that even as the olive only gives forth its sweet and perfumed oil on being crushed, so also Israel only reaches perfection through crushing sorrows. They tell us that in the thick darkness of the world-problem is God—the ‘Light Behind’; that all things work together for good—even Death; they represent God as saying to mankind, ‘with thy very wounds I will heal thee’; they say that those whom God afflicts bear His name; that only through a ‘sorrow’s crown of sorrows’ cometh true life. Heaven is not to be won by rest and ease and quiet. Only those who have suffered and endured greatly have achieved greatly. The world’s greatest workers, thinkers, and teachers have only reached the pinnacle of fame by surmounting obstacles which to ordinary men, contentwith the lower slopes, would have seemed insuperable. Man has ever risen nearer to God by the altar-stairs of pain and sorrow—those altar-stairs which lead through darkness, for ever upwards, towards the very Throne of God.
S. ALFREDADLER, 1906.
MEETING ADVERSITYACCORDING to ancient Jewish custom, the ceremony of cutting our garments when our nearest and dearest on earth is lying dead before us, is to be performedstanding up. This teaches: meet all sorrow standing upright. The future may be dark, veiled from the eye of mortals—but not the manner in which we are to meet the future. To rail at life, to rebel against a destiny that has cast our lines in unpleasant places, is of little avail. We cannot lay down terms to life. Life must be accepted on its own terms. But hard as life’s terms are, life (it has been finely said) never dictates unrighteousness, unholiness, dishonour.J. H. HERTZ, 1900.
ACCORDING to ancient Jewish custom, the ceremony of cutting our garments when our nearest and dearest on earth is lying dead before us, is to be performedstanding up. This teaches: meet all sorrow standing upright. The future may be dark, veiled from the eye of mortals—but not the manner in which we are to meet the future. To rail at life, to rebel against a destiny that has cast our lines in unpleasant places, is of little avail. We cannot lay down terms to life. Life must be accepted on its own terms. But hard as life’s terms are, life (it has been finely said) never dictates unrighteousness, unholiness, dishonour.
J. H. HERTZ, 1900.
THE CONTEMPLATION OF DEATHTHE contemplation of death should plant within the soul elevation and peace. Above all, it should make us see things in their true light. For all things which seem foolish in the light of death are really foolish in themselves. To be annoyed because So-and-so has slighted us or been somewhat more successful in social distinctions, pulled himself somehow one rung higher up the ladder than ourselves—how ridiculous all this seems when we couple it with the thought of death! To pass each day simply and solely in the eager pursuit of money or of fame, this also seems like living with shadows when one might take one’s part with realities. Surely when death is at hand we should desire to say, ‘I have contributed my grain to the great store of the eternal. I have borne my part in the struggle for goodness.’ And let no man or woman suppose that the smallest social act of goodness is wasted for society at large. All our help, petty though it be, is needed; and though we know not the manner, the fruit of every faithful service is surely gathered in. Let the true and noble words of a great teacher ring in conclusion upon our ears: ‘The growing good of the world is partly dependent on unhistoric acts; and that things are notso ill with you and me as they might have been, is half owing to the number who lived faithfully a hidden life and rest in unvisited tombs’.C. G. MONTEFIORE, 1893.REMEMBER thy last end, and cease from enmity.ECCLESIASTICUS28. 6.
THE contemplation of death should plant within the soul elevation and peace. Above all, it should make us see things in their true light. For all things which seem foolish in the light of death are really foolish in themselves. To be annoyed because So-and-so has slighted us or been somewhat more successful in social distinctions, pulled himself somehow one rung higher up the ladder than ourselves—how ridiculous all this seems when we couple it with the thought of death! To pass each day simply and solely in the eager pursuit of money or of fame, this also seems like living with shadows when one might take one’s part with realities. Surely when death is at hand we should desire to say, ‘I have contributed my grain to the great store of the eternal. I have borne my part in the struggle for goodness.’ And let no man or woman suppose that the smallest social act of goodness is wasted for society at large. All our help, petty though it be, is needed; and though we know not the manner, the fruit of every faithful service is surely gathered in. Let the true and noble words of a great teacher ring in conclusion upon our ears: ‘The growing good of the world is partly dependent on unhistoric acts; and that things are notso ill with you and me as they might have been, is half owing to the number who lived faithfully a hidden life and rest in unvisited tombs’.
C. G. MONTEFIORE, 1893.
REMEMBER thy last end, and cease from enmity.
ECCLESIASTICUS28. 6.
LIGHT IN DARKNESSWHEN Adam saw for the first time the sun go down, and an ever-deepening gloom enfold creation, his mind was filled with terror. God then took pity on him, and endowed him with the divine intuition to take two stones—the name of one was Darkness and the name of the other Shadow of Death—and rub them against each other, and so discover fire. Thereupon Adam exclaimed with grateful joy: ‘Blessed be the Creator of Light’.TALMUD.
WHEN Adam saw for the first time the sun go down, and an ever-deepening gloom enfold creation, his mind was filled with terror. God then took pity on him, and endowed him with the divine intuition to take two stones—the name of one was Darkness and the name of the other Shadow of Death—and rub them against each other, and so discover fire. Thereupon Adam exclaimed with grateful joy: ‘Blessed be the Creator of Light’.
TALMUD.
WHENCE AND WHITHERIAKABYA, son of Mahalalel, said, ‘Reflect upon three things, and thou wilt not come within the power of sin: know whence thou camest, and whither thou art going, and before whom thou wilt in future have to render account and reckoning’.ETHICS OF THEFATHERS.
AKABYA, son of Mahalalel, said, ‘Reflect upon three things, and thou wilt not come within the power of sin: know whence thou camest, and whither thou art going, and before whom thou wilt in future have to render account and reckoning’.
ETHICS OF THEFATHERS.
IIAN old Saxon chieftain was once revelling with his boon companions in the brilliantly lighted banqueting hall, when he noticed a bird flying from end to end, and he exclaimed: ‘Even thus is our fate. Out of the darkness we come; we speed for a while through a gay and merry world, and then again into darkness we lapse.’ Ah, not so, dear Congregants! ‘The dust returneth to the earth, as it was, but the spirit returneth unto God who gave it.’ Our true essence is deathless—spirit of God’s undying Spirit, soul of His immortal Soul. If we have risen to a true conception of life and our duty, if we have proved ourselves faithful to our mission, then our end will not be a leap in the dark, but—‘Life’s race well run,Life’s work well done,Life’s crown well won’:then come rest and peace—rest with God, peace everlasting.HERMANNADLER, 1898.
AN old Saxon chieftain was once revelling with his boon companions in the brilliantly lighted banqueting hall, when he noticed a bird flying from end to end, and he exclaimed: ‘Even thus is our fate. Out of the darkness we come; we speed for a while through a gay and merry world, and then again into darkness we lapse.’ Ah, not so, dear Congregants! ‘The dust returneth to the earth, as it was, but the spirit returneth unto God who gave it.’ Our true essence is deathless—spirit of God’s undying Spirit, soul of His immortal Soul. If we have risen to a true conception of life and our duty, if we have proved ourselves faithful to our mission, then our end will not be a leap in the dark, but—
‘Life’s race well run,Life’s work well done,Life’s crown well won’:
‘Life’s race well run,Life’s work well done,Life’s crown well won’:
‘Life’s race well run,
Life’s work well done,
Life’s crown well won’:
then come rest and peace—rest with God, peace everlasting.
HERMANNADLER, 1898.
TIME AND ETERNITYGOD, the Source of life, has placed in our nature the blessed hope of immortality, by which we may console ourselves for the vanity of life, and overcome the dread of death. If thou art in truth of the higher sphere, why should the thought of leaving this lower region trouble thee? Especially since the very pleasures which thou seekest on earth are, in reality, but briars and thorns. Therefore seek them not. But what shouldst thou do? This: Use thy time as thou wouldst a doubtful companion: extract the good and avoid the evil. Avail thyself of the few opportunities of improvement in his company, and use thy discretion so that thou mayest suffer no injury from thy association with him. And remember that the companionship of time is but of short duration. It flies more quickly than the shades of evening. We are like a child that grasps in his hand a sunbeam. He opens his hand soon again, but, to his amazement, finds it empty and the brightness gone.YEDAYAPENINI,14th cent.WHATSOEVER thy hand findeth to do, do it with all thy might.ECCLESIASTES9. 10.ACCUSTOM thyself to complete any good work thou hast undertaken.DERECHERETZZUTTA,8th cent.
GOD, the Source of life, has placed in our nature the blessed hope of immortality, by which we may console ourselves for the vanity of life, and overcome the dread of death. If thou art in truth of the higher sphere, why should the thought of leaving this lower region trouble thee? Especially since the very pleasures which thou seekest on earth are, in reality, but briars and thorns. Therefore seek them not. But what shouldst thou do? This: Use thy time as thou wouldst a doubtful companion: extract the good and avoid the evil. Avail thyself of the few opportunities of improvement in his company, and use thy discretion so that thou mayest suffer no injury from thy association with him. And remember that the companionship of time is but of short duration. It flies more quickly than the shades of evening. We are like a child that grasps in his hand a sunbeam. He opens his hand soon again, but, to his amazement, finds it empty and the brightness gone.
YEDAYAPENINI,14th cent.
WHATSOEVER thy hand findeth to do, do it with all thy might.
ECCLESIASTES9. 10.
ACCUSTOM thyself to complete any good work thou hast undertaken.
DERECHERETZZUTTA,8th cent.