RABBINICAL ANA (continued 2)

One need not stand upon a high place to pray, for it is written, "Out of the depths have I called unto Thee, oh Lord." The same Rabbi prohibits moving about or talking during the progress of prayers, enlarging on Solomon's advice, "Keep thy foot when thou goest into the house of the Lord, and be more ready to hear than to offer the sacrifice of fools."

The cock and the owl both await daylight. "The light," says the cock, "brings me delight; but what in the world art thou waiting for?"

The thief who finds no opportunity to steal, considers himself an honest man.

A Galilean said, "When the shepherd is angry with his flock, he appoints for its leader a blind bellwether."

Though it is not incumbent upon thee to complete the work, thou must not therefore cease from pursuing it. If the work is great, great will be thy reward, and thy Master is faithful in His payments.

There are three crowns: of the law, the priesthood, and the kingship; but the crown of a good name is greater than them all.

Who gains wisdom? He who is willing to receive instruction from all sources. Who is the mighty man? He who subdueth his temper. Who is rich? He who is content with his lot. Who is deserving of honor? He who honoreth mankind.

Despise no man and deem nothing impossible; every man hath his hour and everything its place.

Iron breaks stone; fire melts iron; water extinguishes fire; the clouds consume water; the storm dispels clouds; man withstands the storm; fear conquers man; wine banishes fear; sleep overcomes wine, and death is the master of sleep; but "charity," says Solomon, "saves even from death."

How canst thou escape sin? Think of three things: whence thou comest, whither thou goest, and before whom thou must appear. The scoffer, the liar, the hypocrite, and the slanderer can have no share in the future world of bliss. To slander is to commit murder.

Cold water morning and evening is better than all the cosmetics.

The question is asked, "Why is man born with hands clinched, but has his hands wide open in death?" And the answer is: "On entering the world, man desires to grasp everything; but when leaving it he takes nothing away."

Two dry logs and one wet; the dry ones kindle the wet.

He who seeks for a faultless brother will have to remain brotherless.

A town which has no school should be abolished.

Jerusalem was destroyed because the instruction of the young was neglected.

He who instructs a child is as if he had created it.

The teachers are the guardians of the State.

Learn first and philosophize afterward.

To what may he be compared who teaches a child? To one who writes on clean paper; and to what may he be compared who teaches an old man? To one who writes on blotted paper.

Be eager to acquire knowledge; it does not come to thee by inheritance.

Four dispositions are found among those who sit for instruction, before the wise, and they may be respectively compared to a sponge, a funnel, a strainer, and a sieve; the sponge imbibes all, the funnel receives at one end and discharges at the other, the strainer suffers the wine to pass through, but retains the lees, and the sieve recovers the bran, but retains the fine flour.

To pray loudly is not a necessity of devotion; when we pray we must direct our hearts toward heaven.

Charity is greater than all.

Who gives charity in secret is greater than Moses.

He finds authority for this saying in the words of Moses, "For I was afraid of the anger," and the words of Solomon which he presents as an answer, "A gift given in secret pacifieth anger."

A miser is as wicked as an idolater.

Charity is more than sacrifices.

"He who gives (charity) becomes rich," or as it is written, "A beneficent soul will be abundantly gratified."

One day a philosopher inquired of Rabbi Akiba, "If your God loves the poor, why does He not support them?"

"God allows the poor to be with us ever," responded Akiba, "that the opportunities for doing good may never fail."

"But," returned the philosopher, "how do you know that this virtue of charity pleases God? If a master punishes his slaves by depriving them of food and clothing, does he feel pleased when others feed and clothe them?"

"But suppose, on the other hand," said the Rabbi, "that the children of a tender father, children whom he could no longer justly assist, had fallen into poverty, would he be displeased if kind souls pitied and aided them? We are not the slaves of a hard master. God calls us His children, and Himself we call our Father."

When one stands at the judgment-seat of God these questions are asked:—

"Hast thou been honest in all thy dealings?"

"Hast thou set aside a portion of thy time for the study of the law?"

"Hast thou observed the first commandment?"

"Hast thou, in trouble, still hoped and believed in God?"

"Hast thou spoken wisely?"

All the blessings of a household come through the wife, therefore should her husband honor her.

Men should be careful lest they cause women to weep, for God counts their tears.

In cases of charity, where both men and women claim relief, the latter should be first assisted. If there should not be enough for both, the men should cheerfully relinquish their claims.

A woman's death is felt by nobody as by her husband.

Tears are shed on God's altar for the one who forsakes his first love.

He who loves his wife as himself, and honors her more than himself, will train his children properly; he will meet, too, the fulfillment of the verse, "And thou shalt know that there is peace in thy tent, and thou wilt look over thy habitation and shall miss nothing."

I never call my wife "wife," but "home," for she, indeed, makes my home.

He who possesses a knowledge of God, and a knowledge of man, will not easily commit sin.

The Bible was given us to establish peace.

He who wrongs his fellow-man, even in so small a coin as a penny, is as wicked as if he should take life.

He who raises his hand against his fellow in passion is a sinner.

Be not the friend of one who wears the cloak of a saint to cover the deformities of a fool.

One who gives way to passion is as bad as an idolater.

Hospitality is as great a virtue as studying the law.

"Never put thyself in the way of temptation," advised Rabbi Judah; "even David could not resist it."

Rabbi Tyra, on being asked by his pupils to tell them the secret which gained him a happy, peaceful old age, replied, "I have never cherished anger with my family; I have never envied those greater than myself, and I have never rejoiced in the downfall of any one."

Unhappy is he who mistakes the branch for the tree, the shadow for the substance.

Thy yesterday is thy past; thy to-day thy future; thy to-morrow is a secret.

The best preacher is the heart; the best teacher is time; the best book is the world; the best friend is God.

Life is but a loan to man; death is the creditor who will one day claim it.

Understand a man by his own deeds and words. The impressions of others lead to false judgment.

He through whose agency another has been falsely punished stands outside of heaven's gates.

The sins of the bad-tempered are greater than his merits.

The man who sins is foolish as well as wicked.

The good actions which we perform in this world take form and meet us in the world to come.

Better to bear a false accusation in silence, than by speaking to bring the guilty to public shame.

He who can feel ashamed will not readily do wrong.

There is a great difference between one who can feel ashamed before his own soul and one who is only ashamed before his fellow-man.

God's covenant with us included work; for the command, "Six days shalt thou work and the seventh shalt thou rest," made the "rest" conditional upon the "work."

God first told Adam to dress the Garden of Eden, and to keep it, and then permitted him to eat of the fruit of his labor.

God did not dwell in the midst of Israel till they had worked to deserve His presence, for he commanded, "They shall make me a sanctuary, and then I will dwell in the midst of them."

When Jerusalem was in the hands of the Romans, one of their philosophers asked of the Rabbis:—

"If your God dislikes idolatry, why does He not destroy the idols and so put temptation out of the way?"

The wise men answered:—

"Would you have the sun and the moon destroyed because of the foolish ones who worship them? To change the course of nature to punish sinners, would bring suffering to the innocent also."

Rabbi Judah said:—

"He who refuses to teach a precept to his pupil is guilty of theft, just as one who steals from the inheritance of his father; as it is written, (The law which Moses commanded us is the inheritance of the congregation of Jacob.) But if he teaches him, what is his reward?"

Raba says, "He will obtain the blessing of Joseph."

Rabbi Eleazer said:—

"That house where the law is not studied by night should be destroyed.

"The wealthy man who aids not the scholar desirous of studying God's law will not prosper.

"He who changes his word, saying one thing and doing another, is even as he who serveth idols."

Rabbi Chamah, the son of Pappa, said:—

"He who eats or drinks and blesses not the Lord, is even as he who stealeth, for it is said, 'The heavens are the heavens of the Lord, and the earth hath He given to the children of men.'"

Rabbi Simon, the son of Lakish, said:—

"They who perform one precept in this world will find it recorded for their benefit in the world to come; as it is written, 'Thy righteousness will go before thee, the glory of the Lord will gather thee in.' And the same will be the case, in contrast, with those who sin. For the Bible says, 'Which I commanded thee this day to do them,' to 'do them,' the precepts, to-day, though the reward is not promised to-day; but in the future, ordinances obeyed, will testify in thy favor, for 'thy righteousness will go before thee.'"

The Rabbis pronounced those the "friends of God," who being offended thought not of revenge; who practiced good through love for God, and who were cheerful under suffering and difficulties. Of such Isaiah wrote, "They shall shine forth like the sun at noonday."

Love thy wife as thyself; honor her more than thyself. He who lives unmarried, lives without joy. If thy wife is small, bend down to her and whisper in her ear. He who sees his wife die, has, as it were, been present at the destruction of the sanctuary itself. The children of a man who marries for money will prove a curse to him.

He who has more learning than good deeds is like a tree with many branches but weak roots; the first great storm will throw it to the ground. He whose good works are greater than his knowledge is like a tree with fewer branches but with strong and spreading roots, a tree which all the winds of heaven cannot uproot.

Better is the curse of the righteous man than the blessing of the wicked. Better the curse of Achia, the Shelonite, than the blessing of Bil'am, the son of Beor. Thus did Achia curse the Israelites, "And the Lord will smite Israel as the reed is shaken in the water." The reed bends but it breaks not, for it groweth by the water, and its roots are strong. Thus did Bil'am bless Israel, "As cedar trees beside the waters." Cedars do not grow beside the waters: their roots are weak, and when strong winds blow they break in pieces.

A very wealthy man, who was of a kind, benevolent disposition, desired to make his slave happy. He gave him, therefore, his freedom, and presented him with a shipload of merchandise.

"Go," said he, "sail to different countries, dispose of these goods, and that which thou mayest receive for them shall be thy own."

The slave sailed away upon the broad ocean, but before he had been long upon his voyage a storm overtook him; his ship was driven on a rock and went to pieces; all on board were lost, all save this slave, who swam to an island shore near by. Sad, despondent, with naught in the world, he traversed this island, until he approached a large and beautiful city; and many people approached him joyously, shouting, "Welcome! welcome! Long live the king!" They brought a rich carriage, and placing him therein, escorted him to a magnificent palace, where many servants gathered about him, clothing him in royal garments, addressing him as their sovereign, and expressing their obedience to his will.

The slave was amazed and dazzled, believing that he was dreaming, and all that he saw, heard, and experienced was mere passing fantasy. Becoming convinced of the reality of his condition, he said to some men about him for whom he experienced a friendly feeling:—

"How is this? I cannot understand it. That you should thus elevate and honor a man whom you know not, a poor, naked wanderer, whom you have never seen before, making him your ruler, causes me more wonder than I can readily express."

"Sire," they replied, "this island is inhabited by spirits. Long since they prayed to God to send them yearly a son of man to reign over them, and He has answered their prayers. Yearly He sends them a son of man, whom they receive with honor and elevate to the throne; but his dignity and power ends with the year. With its close his royal garments are taken from him, he is placed on board a ship and carried to a vast and desolate island, where, unless he has previously been wise and prepared for this day, he will find neither friend nor subject, and be obliged to pass a weary, lonely, miserable life. Then a new king is selected, and so year follows year. The kings who preceded thee were careless and indifferent, enjoying their power to the full, and thinking not of the day when it should end. Be wiser thou; let our words find rest within thy heart."

The newly-made king listened attentively to all this, and felt grieved that he should have lost even the time he had already missed for making preparations for his loss of power.

He addressed the wise man who had spoken, saying, "Advise me, oh, spirit of wisdom, how I may prepare for the days which will come upon me in the future."

"Naked thou camest to us and naked thou wilt be sent to the desolate island of which I have told thee," replied the other. "At present thou art king, and may do as pleaseth thee; therefore send workmen to this island; let them build houses, till the ground, and beautify the surroundings. The barren soil will be changed into fruitful fields, people will journey there to live, and thou wilt have established a new kingdom for thyself, with subjects to welcome thee in gladness when thou shalt have lost thy power here. The year is short, the work is long: therefore be earnest and energetic."

The king followed this advice. He sent workmen and materials to the desolate island, and before the close of his temporary power it had become a blooming, pleasant, and attractive spot. The rulers who had preceded him had anticipated the day of their power's close with dread, or smothered all thought of it in revelry; but he looked forward to it as a day of joy, when he should enter upon a career of permanent peace and happiness.

The day came; the freed slave, who had been made king, was deprived of his authority; with his power he lost his royal garments; naked he was placed upon a ship, and its sails set for the desolate isle.

When he approached its shores, however, the people whom he had sent there came to meet him with music, song, and great joy. They made him a prince among them, and he lived with them ever after in pleasantness and peace.

The wealthy man of kindly disposition is God, and the slave to whom He gave freedom is the soul which He gives to man. The island at which the slave arrives is the world; naked and weeping he appears to his parents, who are inhabitants that greet him warmly and make him their king. The friends who tell him of the ways of the country are his "good inclinations." The year of his reign is his span of life, and the desolate island is the future world, which he must beautify by good deeds, "the workmen and material," or else live lonely and desolate forever.

The Emperor Adrian, passing through the streets of Tiberias, noticed a very old man planting a fig tree, and pausing, said to him:—

"Wherefore plant that tree? If thou didst labor in thy youth, thou shouldst now have a store for thy old age, and surely of the fruit of this tree thou canst not hope to eat."

The old man answered:—

"In my youth I worked, and I still work. With God's good pleasure I may e'en partake of the fruit of this tree I plant. I am in His hands."

"Tell me thy age," said the emperor.

"I have lived for a hundred years."

"A hundred years old, and still expect to eat from the fruit of this tree?"

"If such be God's pleasure," replied the old man; "if not, I will leave it for my son, as my father left the fruit of his labor for me."

"Well," said the emperor, "if thou dost live until the figs from this tree are ripe, I pray thee let me know of it."

The aged man lived to partake of that very fruit, and remembering the emperor's words, he resolved to visit him. So, taking a small basket, he filled it with the choicest figs from the tree, and proceeded on his errand. Telling the palace guard his purpose, he was admitted to the sovereign's presence.

"Well," asked the emperor, "what is thy wish?"

The old man replied:—

"Lo, I am the old man to whom thou didst say, on the day thou sawest him planting a fig tree, 'If thou livest to eat of its fruit, I pray thee let me know;' and behold I have come and brought thee of the fruit, that thou mayest partake of it likewise."

The emperor was very much pleased, and emptying the man's basket of its figs, he ordered it to be filled with gold coins.

When the old man had departed, the courtiers said to the emperor:—

"Why didst thou so honor this old Jew?"

"The Lord hath honored him, and why not I?" replied the emperor.

Now next door to this old man there lived a woman, who, when she heard of her neighbor's good fortune, desired her husband to try his luck in the same quarter. She filled for him an immense basket with figs, and bidding him put it on his shoulder, said, "Now carry it to the emperor; he loves figs and will fill thy basket with golden coin."

When her husband approached the gates of the palace, he told his errand to the guards, saying, "I brought these figs to the emperor; empty my basket I pray, and fill it up again with gold."

When this was told to the emperor, he ordered the old man to stand in the hallway of the palace, and all who passed pelted him with his figs. He returned home wounded and crestfallen to his disappointed wife.

"Never mind, thou hast one consolation," said she; "had they been cocoanuts instead of figs thou mightest have suffered harder raps."

A citizen of Jerusalem traveling through the country was taken very sick at an inn. Feeling that he would not recover, he sent for the landlord and said to him, "I am going the way of all flesh. If after my death any party should come from Jerusalem and claim my effects, do not deliver them until he shall prove to thee by three wise acts that he is entitled to them; for I charged my son before starting upon my way, that if death befell me he would be obliged to prove his wisdom before obtaining my possessions."

The man died and was buried according to Jewish rites, and his death was made public that his heirs might appear. When his son learned of his father's decease he started from Jerusalem for the place where he had died. Near the gates of the city he met a man who had a load of wood for sale. This he purchased and ordered it to be delivered at the inn toward which he was traveling. The man from whom he bought it went at once to the inn, and said, "Here is the wood."

"What wood?" returned the proprietor; "I ordered no wood."

"No," answered the woodcutter, "but the man who follows me did; I will enter and wait for him."

Thus the son had provided for himself a welcome when he should reach the inn, which was his first wise act.

The landlord said to him, "Who art thou?"

"The son of the merchant who died in thy house," he replied.

They prepared for him a dinner, and placed upon the table five pigeons and a chicken. The master of the house, his wife, two sons, and two daughters sat with him at the table.

"Serve the food," said the landlord.

"Nay," answered the young man; "thou art master, it is thy privilege."

"I desire thee to do this thing; thou art my guest, the merchant's son; pray help the food."

The young man thus entreated divided one pigeon between the two sons, another between the two daughters, gave the third to the man and his wife, and kept the other two for himself. This was his second wise act.

The landlord looked somewhat perplexed at this mode of distribution, but said nothing.

Then the merchant's son divided the chicken. He gave to the landlord and his wife the head, to the two sons the legs, to the two daughters the wings, and took the body for himself. This was his third wise act.

The landlord said:—

"Is this the way they do things in thy country? I noticed the manner in which thou didst apportion the pigeons, but said nothing; but the chicken, my dear sir! I must really ask thee thy meaning."

Then the young man answered:—

"I told thee that it was not my place to serve the food, nevertheless when thou didst insist I did the best I could, and I think I have succeeded. Thyself, thy wife, and one pigeon make three; thy two sons and one pigeon make three; thy two daughters and one pigeon make three; and myself and two pigeons make three also, therefore is it fairly done. As regards the chicken, I gave to thee and thy wife the head, because ye are the heads of the family; I gave to each of thy sons a leg, because they are the pillars of the family, preserving always the family name; I gave to each of thy daughters a wing, because in the natural course of events they will marry, take wing, and fly away from the home-nest. I took the body of the chicken because it looks like a ship, and in a ship I came here and in a ship I hope to return. I am the son of the merchant who died in thy house; give me the property of my dead father."

"Take it and go," said the landlord. And giving him his father's possessions the young man departed in peace.

A certain man, a native of Athina (a city near Jerusalem), visited the city of Jerusalem, and after leaving it, ridiculed the place and its inhabitants. The Jerusalemites were very wroth at being made the subjects of his sport, and they induced one of their citizens to travel to Athina, to induce the man to return to Jerusalem, which would give them an opportunity to punish his insolence.

The citizen thus commissioned reached Athina, and very shortly fell in with the man whom he had come to meet. Walking through the streets together one day, the man from Jerusalem said, "See, the string of my shoe is broken; take me, I pray, to the shoemaker."

The shoemaker repaired the string, and the man paid him a coin more in value than the worth of the shoes.

Next day, when walking with the same man, he broke the string of his other shoe, and going to the shoemaker, he paid him the same large sum for repairing that.

"Why," said the man of Athina, "shoes must be very dear in Jerusalem, when thou payest such a price but for repairing a string."

"Yes," answered the other; "they bring nine ducats, and even in the cheapest times from seven to eight."

"Then it would be a profitable employment for me to take shoes from my city and sell them in thine."

"Yes, indeed; and if thou wilt but let me know of thy coming I will put thee in the way of customers."

So the man of Athina, who had made merry over the Jerusalemites, bought a large stock of shoes and set out for Jerusalem, informing his friend of his coming. The latter started to meet him, and greeting him before he came to the gates of the city, said to him:—

"Before a stranger may enter and sell goods in Jerusalem, he must shave his head and blacken his face. Art thou ready to do this?"

"And why not," replied the other, "as long as I have a prospect of large profits; why should I falter or hesitate at so slight a thing as that?"

So the stranger, shaving the hair from his head and blackening his face (by which all Jerusalem knew him as the man who had ridiculed the city), took up his place in the market, with his wares spread before him.

Buyers paused before his stall, and asked him:—

"How much for the shoes?"

"Ten ducats a pair," he answered; "or I may sell for nine; but certainly for not less than eight."

This caused a great laugh and uproar in the market, and the stranger was driven from it in derision and his shoes thrown after him.

Seeking the Jerusalemite who had deceived him, he said:—

"Why hast thou so treated me? did I so to thee in Athina?"

"Let this be a lesson to thee," answered the Jerusalemite. "I do not think thou wilt be so ready to make sport of us in the future."

A young man, upon his journeys through the country, fell in with a young woman, and they became mutually attached. When the young man was obliged to leave the neighborhood of the damsel's residence, they met to say "good-by." During the parting they pledged a mutual faith, and each promised to wait until, in the course of time, they might be able to marry. "Who will be the witness of our betrothal?" said the young man. Just then they saw a weasel run past them and disappear in the wood. "See," he continued, "this weasel and this well of water by which we are standing shall be the witnesses of our betrothal;" and so they parted. Years passed, the maiden remained true, but the youth married. A son was born to him, and grew up the delight of his parents. One day while the child was playing he became tired, and lying upon the ground fell asleep. A weasel bit him in the neck, and he bled to death. The parents were consumed with grief by this calamity, and it was not until another son was given them that they forgot their sorrow. But when this second child was able to walk alone it wandered without the house, and bending over the well, looking at its shadow in the water, lost its balance and was drowned. Then the father recollected his perjured vow, and his witnesses, the weasel and the well. He told his wife of the circumstance, and she agreed to a divorce. He then sought the maiden to whom he had promised marriage, and found her still awaiting his return. He told her how, through God's agency, he had been punished for his wrongdoing, after which they married and lived in peace.

A wise Israelite, dwelling some distance from Jerusalem, sent his son to the Holy City to complete his education. During his son's absence the father was taken ill, and feeling that death was upon him he made a will, leaving all his property to one of his slaves, on condition that he should allow the son to select any one article which pleased him for an inheritance.

As soon as his master died, the slave, elated with his good fortune, hastened to Jerusalem, informed his late master's son of what had taken place, and showed him the will.

The young man was surprised and grieved at the intelligence, and after the alloted time of mourning had expired, he began to seriously consider his situation. He went to his teacher, explained the circumstances to him, read him his father's will, and expressed himself bitterly on account of the disappointment of his reasonable hopes and expectations. He could think of nothing that he had done to offend his father, and was loud in his complaints of injustice.

"Stop," said his teacher; "thy father was a man of wisdom and a loving relative. This will is a living monument to his good sense and far-sightedness. May his son prove as wise in his day."

"What!" exclaimed the young man. "I see no wisdom in his bestowal of his property upon a slave; no affection in this slight upon his only son."

"Listen," returned the teacher. "By his action thy father hath but secured thy inheritance to thee, if thou art wise enough to avail thyself of his understanding. Thus thought he when he felt the hand of death approaching. 'My son is away; when I am dead he will not be here to take charge of my affairs; my slaves will plunder my estate, and to gain time will even conceal my death from my son, and deprive me of the sweet savour of mourning.' To prevent these things he bequeathed his property to his slave, well knowing that the slave, believing in his apparent right, would give thee speedy information, and take care of the effects, even as he has done."

"Well, well, and how does this benefit me?" impatiently interrupted the pupil.

"Ah!" replied the teacher, "wisdom I see rests not with the young. Dost thou not know that what a slave possesses belongs but to his master? Has not thy father left thee the right to select one article of all his property for thy own? Choose the slave as thy portion, and by possessing him thou wilt recover all that was thy father's. Such was his wise and loving intention."

The young man did as he was advised, and gave the slave his freedom afterward. But ever after he was wont to exclaim:—

"Wisdom resides with the aged, and understanding in length of days."

David, King of Israel, was once lying upon his couch and many thoughts were passing through his mind.

"Of what use in this world is the spider?" thought he; "it but increases the dust and dirt of the world, making places unsightly and causing great annoyance."

Then he thought of an insane man:—

"How unfortunate is such a being. I know that all things are ordained by God with reason and purpose, yet this is beyond my comprehension; why should men be born idiots, or grow insane?"

Then the mosquitoes annoyed him, and the king thought:—

"What can the mosquito be good for? why was it created in the world? It but disturbs our comfort, and the world profits not by its existence."

Yet King David lived to discover that these very insects, and the very condition of life, the being of which he deplored, were ordained even to his own benefit.

When he fled from before Saul, David was captured in the land of the Philistines by the brothers of Goliath, who carried him before the King of Gath, and it was only by pretending idiocy that he escaped death, the king deeming it impossible that such a man could be the kingly David; as it is written, "And he disguised his reason before their eyes, and played the madman in their hands, and scribbled on the doors of the gate, and let his spittle run down upon his beard."

Upon another occasion David hid himself in the cave of Adullam, and after he had entered the cave it chanced that a spider spun a web over the opening thereto. His pursuers passed that way, but thinking that no one could have entered the cave protected by the spider's web without destroying it, they continued on their way.

The mosquito also was of service to David when he entered the camp of Saul to secure the latter's weapon. While stooping near Abner, the sleeping man moved and placed his leg upon David's body. If he moved, he would awake Abner and meet with death, if he remained in that position morning would dawn and bring him death; he knew not what to do, when a mosquito alighted upon Abner's leg; he moved it quickly, and David escaped.

Therefore sang David:—-

"All my bones shall say, O Lord, who is like unto Thee."

The Israelites were commanded to visit Jerusalem on three festivals. It happened upon one occasion that there was a scarcity of water in the city. One of the people called upon a certain nobleman who was the owner of three wells, and asked him for the use of the water which they contained, promising that they should be refilled by a stated date, and contracting in default of this to pay a certain large amount in silver as forfeit. The day came, there had been no rain, and the three wells were dry. In the morning the owner of the wells sent for the promised money. Nakdemon, the son of Gurion, the man who had undertaken this burden for his people's sake, replied, "The day is but begun; there is yet time."

He entered the Temple and prayed that God might send rain and save him all his fortune which he had ventured. His prayer was answered. The clouds gathered and the rain fell. As he passed out of the Temple with a grateful heart, he was met by his creditor, who said:—

"True, the rain has refilled my wells, but it is dark; the day has gone, and according to our agreement thou must still pay me the promised sum."

Once more Nakdemon prayed, and lo, the clouds lifted and the sinking sun smiled brightly on the spot where the men stood, showing that the sunlight of day was still there, though the rain-clouds had temporarily obscured its gleams.

There was a certain family, the family of Abtinoss, the members of which were learned in the art of preparing the incense used in the service. Their knowledge they refused to impart to others, and the directors of the Temple, fearing that the art might die with them, discharged them from the service, and brought other parties from Alexandria, in Egypt, to prepare the sweet perfume. These latter were unable to afford satisfaction, however, and the directors were obliged to give the service back into the hands of the family of Abtinoss, who on their part refused to accept it again, unless the remuneration for their services was doubled. When asked why they so persistently refused to impart their skill to others, they replied that they feared they might teach some unworthy persons, who would afterward use their knowledge in an idolatrous worship. The members of this family were very particular not to use perfume of any kind themselves, lest the people should imagine that they put the sweet spices used in the manufacture of the incense to a baser use.

An exactly similar case to the above occurred with the family of Garmah, which had the monopoly of the knowledge of preparing the show-bread used in the services of the Temple.

It was in reference to these cases that the son of Azai said, "In thy name they shall call thee, and in thy city they shall cause thee to live, and from thy own they will give thee," meaning that trustful persons should not fear that others might steal their occupations; "for in thy name they will call thee," as with the families of Abtinoss and Garmah; "and from thy own they will give thee," meaning that what a man earns is his own, and cannot be taken away.

Rabbi Jochanan, the son of Levi, fasted and prayed to the Lord that he might be permitted to gaze on the angel Elijah, he who had ascended alive to heaven. God granted his prayer, and in the semblance of a man Elijah appeared before him.

"Let me journey with thee in thy travels through the world," prayed the Rabbi to Elijah; "let me observe thy doings, and gain in wisdom and understanding."

"Nay," answered Elijah; "my actions thou couldst not understand; my doings would trouble thee, being beyond thy comprehension."

But still the Rabbi entreated:—

"I will neither trouble nor question thee," he said; "only let me accompany thee on thy way."

"Come, then," said Elijah; "but let thy tongue be mute. With thy first question, thy first expression of astonishment, we must part company."

So the two journeyed through the world together. They approached the house of a poor man, whose only treasure and means of support was a cow. As they came near, the man and his wife hastened to meet them, begged them to enter their cot, and eat and drink of the best they could afford, and to pass the night under their roof. This they did, receiving every attention from their poor but hospitable host and hostess. In the morning Elijah rose up early and prayed to God, and when he had finished his prayer, behold the cow belonging to the poor people dropped dead. Then the travelers continued on their journey.

Much was Rabbi Jochanan perplexed. "Not only did we neglect to pay them for their hospitality and generous services, but his cow we have killed;" and he said to Elijah, "Why didst thou kill the cow of this good man, who—"

"Peace," interrupted Elijah; "hear, see, and be silent. If I answer thy questions we must part."

And they continued on their way together.

Toward evening they arrived at a large and imposing mansion, the residence of a haughty and wealthy man. They were coldly received; a piece of bread and a glass of water were placed before them, but the master of the house did not welcome or speak to them, and they remained there during the night unnoticed. In the morning Elijah remarked that a wall of the house required repairing, and sending for a carpenter, he himself paid the money for the repair, as a return, he said, for the hospitality they had received.

Again was Rabbi Jochanan filled with wonder, but he said naught, and they proceeded on their journey.

As the shades of night were falling they entered a city which contained a large and imposing synagogue. As it was the time of the evening service they entered and were much pleased with the rich adornments, the velvet cushions, and gilded carvings of the interior. After the completion of the service, Elijah arose and called out aloud, "Who is here willing to feed and lodge two poor men this night?" none answered, and no respect was shown to the traveling strangers. In the morning, however, Elijah re-entered the synagogue, and shaking its members by the hands, he said, "I hope that you may all become presidents."

Next evening the two entered another city, when the Shamas (sexton) of the synagogue, came to meet them, and notifying the members of his congregation of the coming of two strangers, the best hotel of the place was opened to them, and all vied in showing them attention and honor.

In the morning, on parting with them, Elijah said, "May the Lord appoint over you but one president."

Jochanan could resist his curiosity no longer. "Tell me," said he to Elijah, "tell me the meaning of all these actions which I have witnessed. To those who have treated us coldly thou hast uttered good wishes; to those who have been gracious to us thou hast made no suitable return. Even though we must part, I pray thee explain to me the meaning of thy acts."

"Listen," said Elijah, "and learn to trust in God, even though thou canst not understand His ways. We first entered the house of the poor man, who treated us so kindly. Know that it had been decreed that on that very day his wife should die. I prayed unto the Lord that the cow might prove a redemption for her; God granted my prayers, and the woman was preserved unto her husband. The rich man, whom next we called up, treated us coldly, and I repaired his wall. I repaired it without a new foundation, without digging to the old one. Had he repaired it himself he would have dug, and thus discovered a treasure which lies there buried, but which is now forever lost to him. To the members of the synagogue who were inhospitable I said, 'May you all be presidents,' and where many rule there can be no peace; but to the others I said, 'May you have but one president;' with one leader no misunderstanding may arise. Now, if thou seest the wicked prospering, be not envious; if thou seest the righteous in poverty and trouble, be not provoked or doubtful of God's justice. The Lord is righteous, His judgments all are true; His eyes note all mankind, and none can say, 'What dost thou?'"

With these words Elijah disappeared, and Jochanan was left alone.

There was once a man who pledged his dearest faith to a maiden, beautiful and true. For a time all passed pleasantly, and the maiden lived in happiness. But then the man was called from her side, he left her; long she waited, but he did not return. Friends pitied her and rivals mocked her; tauntingly they pointed at her, and said, "He has left thee; he will never come back." The maiden sought her chamber, and read in secret the letters which her lover had written to her, the letters in which he promised to be ever faithful, ever true. Weeping she read them, but they brought comfort to her heart; she dried her eyes and doubted not.

A joyous day dawned for her; the man she loved returned, and when he learned that others had doubted and asked her how she had preserved her faith, she showed his letters to him, declaring her eternal trust.

Israel, in misery and captivity, was mocked by the nations; her hopes of redemption were made a laughing-stock; her sages scoffed at; her holy men derided. Into her synagogues, into her schools went Israel; she read the letters which her God had written, and believed in the holy promises which they contained.

God will in time redeem her; and when He says:—

"How could you alone be faithful of all the mocking nations?"

She will point to the law and answer:—

"Had not Thy law been my delight, I should long since have perished in my affliction."

When God was about to created man the angels gathered about him. Some of them opening their lips exclaimed, "Create, O God, a being who shall praise Thee from earth even as we in heaven sing Thy glory."

But others said:—

"Hear us, Almighty King, create no more! The glorious harmony of the heavens which Thou hast sent to earth will be by man disturbed, destroyed."

Then silence fell upon the contesting hosts as the Angel of Mercy appeared before the throne of grace on bended knees.

Sweet was the voice which said entreatingly:—

"O, Father, create Thou man; make him Thine own noble image. With heavenly pity will I fill his heart, with sympathy toward every living thing impress his being; through him will they find cause to praise Thee."

Then the Angel of Mercy ceased, and the Angel of Peace with tearful eyes spoke thus:—

"O God, create him not! Thy peace he will disturb, the flow of blood, will follow sure his coming. Confusion, horror, war, will blot the earth, and Thou wilt no longer find a pleasant place among Thy works on earth."

Then spoke in stern tones the Angel of Justice:—

"And Thou wilt judge him, God; he shall be subject to my sway."

The Angel of Truth approached, saying:—

"Cease! O God of truth, with man Thou sendest falsehood to the earth."

Then all were silent, and out of the deep quietness the Divine words came:—

"Thou, O Truth, shall go to earth with him, and yet remain a denizen of heaven; 'twixt heaven and earth to float, connecting link between the two."

It was customary in Bithar when a child was born for the parents to plant a young cedar tree, to grow up with the infant. It happened upon one occasion when the daughter of the emperor was riding through the city, that her chariot broke down, and her attendants pulled up a young cedar tree to use in repairing it. The man who had planted the tree, seeing this, attacked the servants and beat them severely. This action incensed the emperor, who immediately dispatched an army of eighty thousand men against the city. These captured it and killed the inhabitants, men, women, and children. The rivers ran red with blood, and 'tis said that the ground was rich and prolific to the farmers for seven years, from the bodies of those who perished, said to be four hundred thousand Israelites.

When the guilt of the Israelites grew too great for the forbearance of the Most High, and they refused to listen to the words and warnings of Jeremiah, the prophet left Jerusalem and traveled to the land of Benjamin. While he was in the holy city, and prayed for mercy on it, it was spared; but while he sojourned in the land of Benjamin, Nebuchadnezzar laid waste the land of Israel, plundered the holy Temple, robbed it of its ornaments, and gave it a prey to the devouring flames. By the hands of Nebuzaradan did Nebuchadnezzar send (while he himself remained in Riblah) to destroy Jerusalem.

Before he ordered the expedition he endeavored by means of signs, in accordance with the superstition of his age, to ascertain the result of the attempt. He shot an arrow from his bow, pointing to the west, and the arrow turned toward Jerusalem. Then he shot again, pointing toward the east, and the arrow sped toward Jerusalem. Then he shot once more, desiring to know in which direction lay the guilty city which should be blotted from the world, and for the third time his arrow pointed toward Jerusalem.

When the city had been captured, he marched with his princes and officers into the Temple, and called out mockingly to the God of Israel, "And art thou the great God before whom the world trembles, and we here in thy city and thy Temple!"

On one of the walls he found the mark of an arrow's head, as though somebody had been killed or hit near by, and he asked, "Who was killed here?"

"Zachariah, the son of Yehoyadah, the high priest," answered the people; "he rebuked us incessantly on account of our transgressions, and we tired of his words, and put him to death."

The followers of Nebuchadnezzar massacred the inhabitants of Jerusalem, the priests and the people, old and young, women, and children who were attending school, even babies in the cradle. The feast of blood at last shocked even the leader of the hostile heathens, who ordered a stay of this wholesale murder. He then removed all the vessels of gold and silver from the Temple, and sent them by his ships, to Babel, after which he set the Temple on fire.

The high priest donned his robe and ephod, and saying, "Now that the Temple is destroyed, no priest is needed to officiate," threw himself into the flames and was consumed. When the other priests who were still alive witnessed this action, they took their harps and musical instruments and followed the example of the high priest. Those of the people whom the soldiers had not killed were bound in iron chains, burdened with the spoils of the victors, and carried into captivity. Jeremiah the prophet returned to Jerusalem and accompanied his unfortunate brethren, who went out almost naked. When they reached a place called Bet Kuro, Jeremiah obtained better clothing for them. And he spoke to Nebuchadnezzar and the Chaldeans, and said, "Think not that of your own strength you were able to overcome the people chosen of the Lord; 'tis their iniquities which have condemned them to this sorrow."

Thus the people journeyed on with crying and moaning until they reached the rivers of Babylon. Then Nebuchadnezzar said to them, "Sing, ye people,—play for me,—sing the songs ye were wont to sing before your great Lord in Jerusalem."

In answer to this command, the Levites hung their harps upon the willow trees near the banks of the river, as it is written, "Upon the willows in her midst had we hung up our harps." Then they said, "If we had but performed the will of God and sung His praises devoutly, we should not have been delivered into thy hands. Now, how can we sing before thee the prayers and hymns that belong only to the One Eternal God?" as it is said, "How should we sing the song of the Lord on the soil of the stranger?"

Then said the officers of the captors, "These men are men of death; they refuse to obey the order of the king; let them die."

But forth stepped Pelatya, the son of Yehoyadah, and thus he addressed Nebuchadnezzar:—

"Behold, if a flock is delivered into the hands of a shepherd, and a wolf steals a lamb from the flock, tell me, who is responsible to the owner of the lost animal?"

"Surely the shepherd," replied Nebuchadnezzar.

"Then listen to thine own words," replied Pelatya. "God has given Israel into thy hands; to Him art thou responsible for those who are slain."

The king ordered the chains to be removed from the captives, and they were not put to death.

Through Kamtzah and Bar Kamtzah was Jerusalem destroyed; and thus it happened.

A certain man made a feast; he was a friend of Kamtzah, but Bar Kamtzah he hated. He sent a messenger to Kamtzah with an invitation to his banquet, but this messenger making a mistake, delivered the invitation to his master's enemy, Bar Kamtzah.

Bar Kamtzah accepted the invitation, and was on hand at the appointed time, but when the host saw his enemy enter his house, he ordered him to leave at once.

"Nay," said Bar Kamtzah, "now that I am here, do not so insult me as to send me forth. I will pay thee for all that I may eat and drink."

"I want not thy money," returned the other, "neither do I desire thy presence; get thee gone at once."

But Bar Kamtzah persisted.

"I will pay the entire expense of thy feast," he said; "do not let me be degraded in the eyes of thy guests."

The host was determined, and Bar Kamtzah withdrew from the banquet-room in anger.

"Many Rabbis were present," said he in his heart, "and not one of them interfered in my behalf, therefore this insult which they saw put upon me must have pleased them."

So Bar Kamtzah spoke treacherously of the Jews unto the king, saying, "The Jews have rebelled against thee."

"How can I know this?" inquired the king.

"Send a sacrifice to their Temple and it will be rejected," replied Bar Kamtzah.

The ruler then sent a well-conditioned calf to be sacrificed for him in the Temple, but through the machinations of Bar Kamtzah the messenger inflicted a blemish upon it, and, of course, not being fit for the sacrifice it was not accepted.

Through this cause was Cæsar sent to capture Jerusalem, and for two years he besieged the city. Four wealthy citizens of Jerusalem had stored up enough food to last the inhabitants a much longer time than this, but the people being anxious to fight with the Romans, destroyed the storehouses and brought dire famine upon the city.

A certain noble lady, Miriam, the daughter of Baythus, sent her servant to purchase some flour for household use. The servant found that all the flour had been sold, but there was still some meal which he might have purchased. Hurrying home, however, to learn his mistress's wishes in regard to this, he discovered on his return that this too had been sold, and he could obtain nothing save some coarse barley meal. Not wishing to purchase this without orders he returned home again, but when he returned to the storehouse to secure the barley meal, that was gone also. Then his mistress started out herself to purchase food, but she could find nothing. Suffering from the pangs of hunger she picked from the street the skin of a fig and ate it; this sickened her and she died. But previous to her death she cast all her gold and silver into the street, saying, "What use is this wealth to me when I can obtain no food for it?" Thus were the words of Ezekiel fulfilled:—

"Their silver shall they cast into the streets."

After the destruction of the storehouses, Rabbi Jochanan in walking through the city saw the populace boiling straw in water and drinking of the same for sustenance. "Ah, woe is me for this calamity!" he exclaimed; "how can such a people strive against a mighty host?" He applied to Ben Batiach, his nephew, one of the chiefs of the city, for permission to leave Jerusalem. But Ben Batiach replied, "It may not be; no living body may leave the city." "Take me out then as a corpse," entreated Jochanan. Ben Batiach assented to this, and Jochanan was placed in a coffin and carried through the gates of the city; Rabbi Eleazer, Rabbi Joshua, and Ben Batiach acting as pall-bearers. The coffin was placed in a cave, and after they had all returned to their homes Jochanan arose from the coffin and made his way to the enemy's camp. He obtained from the commander permission to establish an academy in Jabna with Rabbon Gamliel as the principal.

Titus soon captured the city, killed many of the people, and sent the others into exile. He entered the Temple, even in the Most Holy, and cut down the veil which separated it from the less sacred precincts. He seized the holy vessels, and sent them to Rome.

From this history of Kamtzah and Bar Kamtzah we should learn to be careful of offending our neighbors, when in so slight a cause such great results may originate. Our Rabbis have said that he who causes his neighbor to blush through an insult, should be compared to the one who sheds blood.

During the terrible times which followed the fall of the Holy City, Hannah and her seven sons were cast into prison.

According to their ages they were brought before the tyrant conqueror, and commanded to pay homage to him and his gods.

"God forbid," exclaimed the eldest lad, "that I should bow to thy image. Our commandments say to us, 'I am the Lord thy God;' to no other will I bow."

He was immediately led out to execution, and the same demand made of his brother, the second son.

"My brother bowed not," he answered, "and no more will I."

"Wherefore not?" asked the tyrant.

"Because," replied the lad, "the second commandment of the Decalogue tells us, 'Thou shalt have no other God but me.'"

His death followed immediately his brave words.

"My religion teaches me, 'Thou shalt worship no other God,'" said the third son, "and I welcome the fate accorded to my brothers rather than bow to thee or thy images."

The same homage was demanded of the fourth son, but brave and faithful as his brethren, he replied, "'He that sacrificeth unto any God save unto the Lord only,'" and was slain pitilessly.

"'Hear, O Israel! the Lord our God, the Lord is One,'" exclaimed the fifth lad, yielding up his young life with the watchword of Israel's hosts.

"Why art thou so obstinate?" was asked of the sixth brother, when he, too, was brought before the tyrant and scorned the propositions made him.

"'The Lord thy God is in the midst of thee, a mighty and terrible God,'" he said; and died for the principles he proclaimed.

Then the seventh and youngest boy was brought before the murderer of his relatives, who addressed him kindly, saying:—

"My son, come bow before my gods."

And the child answered:—

"God forbid! Our holy religion teaches us 'Know therefore this day, and reflect in thy heart that the Lord he is God, in the heavens above and on the earth beneath there is none else.' Never will we exchange our God for any other, neither will He exchange us for any other nation, for as it is written, 'Thou hast this day acknowledged the Lord,' so is it also written, 'And the Lord hath acknowledged thee this day, that thou art unto him a peculiar people!'"

Still the tyrant spoke smoothly, and with kind words.

"Thou art young," he said; "thou hast seen but little of the pleasures and joys of life, not as much as has fallen to the portion of thy brethren. Do as I wish thee and thy future shall be bright and happy."

"The Lord will reign forever and ever," said the lad; "thy nation and thy kingdom will be destroyed; thou art here to-day, to-morrow in the grave; to-day elevated, to-morrow lowly; but the most Holy One endures forever."

"See," continued the other, "thy brothers lie slain before thee; their fate will be thine if thou refusest to do as I desire. See, I will cast my ring to the ground, stoop thou and pick it up; that I will consider allegiance to my gods."

"Thinkest thou that I fear thy threats?" returned the unterrified lad; "why should I fear a human being more than the great God, the King of kings?"

"Where and what is thy God?" asked the oppressor. "Is there a God in the world?"

"Can there be a world without a Creator?" replied the youth. "Of thy gods 'tis said, 'mouths they have, but speak not.' Of our God the Psalmist says, 'By the word of the Lord were the heavens made.' Thy gods have 'eyes but see not,' but 'the eyes of the Lord run to and fro in the whole earth!' Thy gods have 'ears but hear not,' but of our God 'tis written, 'The Lord hearkened and heard.' Of thy gods 'tis said, 'a nose they have but smell not,' while our God 'smelled the sweet savor.' 'Hands have thy gods but they touch not,' while our God says, 'My hand hath also founded the earth.' Of thy gods 'tis written, 'feet they have but walk not,' while Zachariah tells us of our God, 'His feet will stand that day upon the mount of Olives.'"

Then said the cruel one:—

"If thy God hath all these attributes, why does He not deliver thee from my power?"

The lad replied:—

"He delivered Chananyah and his companions from the power of Nebuchadnezzar, but they were righteous men, and Nebuchadnezzar was a king deserving of seeing a miracle performed, but for me, alas, I am not worthy of redemption, neither art thou worthy of a demonstration of God's power."

"Let the lad be slain as were his brothers," commanded the tyrant.

Then spoke Hannah, the mother of the boys:—

"Give me my child," she cried, "oh, cruel king, let me fold him in my arms ere thou destroyest his innocent young life."

She threw her arms around the lad, clasping him tightly to her bosom, and pressing her lips to his. "Take my life," she cried; "kill me first before my child."

"Nay," he answered, scoffingly, "I cannot do it, for thy own laws forbid; 'Whether it be ox or sheep ye shall not kill it and its young in one day.'"

"Oh, woe to thee," replied the mother, "thou who art so particular to regard the laws." Then pressing her boy to her heart, "Go, my dear one," she said, "say to Abraham that my sacrifice hath exceeded his. He built one altar whereon to sacrifice Isaac; thy mother hath built seven altars and sacrificed seven Isaacs in one day. He was but tempted; thy mother hath performed."

After the execution of her last son, Hannah became insane, and threw herself from her house-top. Where she fell, she expired.

Happy are ye, ye seven sons of Hannah; your portion in the future world was waiting for you. In faithfulness ye served your God, and with her children shall your mother rejoice forever in the eternal world.

Moses Maimonides, one of the greatest of Jewish commentators, and a descendant of Rabbi Judah, the compiler of the Mishna, was born in the city of Cordova, Spain, March 30, 1135. His father was somewhat advanced in life when he married, and it is said that he entered into the conjugal state through having dreamed several successive times that he was wedded to the daughter of a butcher in his neighborhood; the lady whom he did actually marry.

Moses was the only child of this lady, who died shortly after his birth. His father lamented her demise for about a year, and then married again, several children being the result of this second union.

Moses displayed no love for study in his youth; a fact which grieved his father much. All efforts to induce him to become more studious failed; his brothers called him "the butcher's boy," as a term of reproach for his dullness; and finally, in anger, his father drove him from his home.

While traveling, entirely friendless, Moses fell in with a learned Rabbi, and admired his wisdom and knowledge so much that he resolved to study zealously and emulate such attainments.

Many years after this a new preacher was announced to lecture in the synagogue, at Cordova, upon a designated Sabbath. Numerous rumors of his wonderful learning and eloquence were rife, and all were anxious to hear him. In matter, delivery, earnestness, and effect, the sermon excelled all that the people had before listened to, and to the amazement of Maimonides the elder, and his sons, they recognized in the man all were eager to honor, their outcast relative.

The first commentary of Maimonides is upon the Mishna, and it concludes with these words:—

"I, Moses, the son of Maymon, commenced this commentary when twenty-three years of age. I have finished it at the age of thirty in the land of Egypt."

Maimonides fled from Spain to Cairo, in Egypt, from fanaticism and persecution. There he studied the Greek and Chaldaic languages, becoming master of both after seven years' attention. His fame spread through the country. His scientific standing and his general knowledge were universally recognized, and his books were not only valued by his brethren in faith, but by all the cultured and enlightened of his day.

It is said that the king of Egypt appointed him as one of his staff of physicians. The enlightened men of the kingdom were divided into seven grades, each grade occupying a corresponding position near the throne of the king on state occasions. The monarch considered Maimonides so much superior to the others that he made for him a special position. This, Moses, a modest man, declined. The other physicians, however, were jealous of his high standing, and being unable to injure him openly, they endeavored to accomplish his ruin in a secret manner.

The king was taken very sick, and Maimonides attended him. Taking advantage of this, the physicians put poison in the draught which Moses had prepared for him, and then informed the king that the latter designed his death. To prove their words, they gave some of the mixture to a dog, and the animal died.

The king was grieved and surprised, and Maimonides, struck dumb with amazement, was unable to say a word.

"Death is the penalty for one who attempts to assassinate his ruler," said the king. "Choose now the mode of thy punishment."

Moses asked for three days for consideration, which the king granted. During this time he prepared a certain mixture, and instructed his pupils to have it ready and apply it according to his directions, when he should be brought home senseless. He then appeared before the king, and desired to have his veins opened. The vital artery was missed, as he had anticipated, and the result was as he had foreseen. After his recovery, he fled from Egypt, taking refuge in a cave, where he wrote his Yad Hazakah (the "Strong Hand"), consisting of fourteen divisions, typified by the word Yad, which also means fourteen.

Maimonides simplified the Talmudical rules and traditions, making them clear to the comprehension of all. He was the author of an exhaustive work, entitled, Mishne Torah, the "Second Law," which was eagerly copied and extensively disseminated. He also wrote many philosophical treatises leveled against atheism, and designed to prove that God produced the world from naught, and at the age of fifty gave to the world his great work, Moreh Nebuchim ("Guide of the Perplexed"), to which Rabbi Judah Charizi added an appendix.

Maimonides died at the age of seventy years, and his remains were interred at Cairo, Egypt. Both Jews and Gentiles mourned his loss. The lamentation in Jerusalem was intense, a fast was declared, the synagogues were opened, and a portion of the law (Levit. 25:12 to end), and the fifth chapter of Samuel 1, were made parts of the service of the day.

During the reign of one of the bishops in Metz, there lived a Jew in that city, who was called Rabbi Amnon. He was of illustrious family, of great personal merit, rich and respected by the Bishop and the people. The Bishop frequently pressed him to abjure Judaism and embrace Christianity, but without the slightest avail. It happened, however, upon a certain day, being more closely pressed than usual, and somewhat anxious to be rid of the Bishop's importunities, he said hastily, "I will consider the subject, and give thee an answer in three days."

As soon as he had left the Bishop's presence, however, his heart smote him, and an unquiet conscience blamed him for admitting, even in this manner, a doubt of the true faith. He reached home overwhelmed with grief; meat was set before him, but he refused to eat; and when his friends visited him and ascertained the cause of his low spirits, he refused their proffered consolation, saying, "I shall go down mourning to the grave for these words." On the third day, while he was still lamenting his imprudent concession, the Bishop sent for him, but he refused to answer the call.

Having refused several of the Bishop's messengers, they were finally ordered to seize him, and bring him by force before the prelate.

"Amnon," said the Bishop, "why didst thou not come to me, according to thy promise, to inform me of thy decision in regard to my request?"

"Let me," answered Amnon, "pronounce my own doom for this neglect. Let my tongue, which uttered those hasty, doubting words, be cut out; a lie I uttered, for I never intended to consider the proposition."

"Nay," said the Bishop, "I will not cut out thy tongue, but thy feet which refused to come to me, shall be cut off, and the other parts of thy obstinate body shall be also punished and tormented."

Under the Bishop's eye and order, the toes and thumbs of Rabbi Amnon were then cut off, and after having been severely tortured, he was sent home in a carriage, his mangled members beside him.

Rabbi Amnon bore all this with the greatest resignation, firmly hoping and trusting that this earthly torment would plead his pardon with God.

His life after this was of course to be measured only by days. The Feast of the New Year came round, while he was living, and he desired to be carried to the synagogue. He was conveyed to the house of God, and during the service he requested to be allowed to utter a prayer. The words which proved to be his last were as follows:—

"I will declare the mighty holiness of this day, for it is awful and tremendous. Thy kingdom is exalted thereon; Thy throne is established in mercy, and upon it Thou dost rest in truth. Thou art the Judge, who chastiseth, and from Thee naught may be concealed. Thou bearest witness, writest, sealest, recordest, and rememberest all things, aye, those which we imagine long buried in the past. The Book of Records thou openest; the great shophar (cornet) is sounded; even the angels are terrified, and they cry aloud, 'The Day of Judgment dawns upon us,' for in judgment they, the angels, are not faultless.

"All who have entered the world pass before Thee. Even as the shepherd causes the flock he numbers to pass under his crook, so Thou, O Lord, causest every living soul to pass before Thee. Thou numberest, Thou visitest; appointing the limitations of every creature, Thy judgment and Thy sentence.

"On the New Year it is written, on the Day of Atonement it is sealed. Aye, all Thy decrees are recorded. Who is to live and who to die. The names of those to meet death by fire, by water, or by the sword; through hunger, through thirst, and with the pestilence. All is recorded. Those who are to have tranquillity, those who are to be disturbed. Those who are to be troubled, those who are to be blessed with repose. Those who are to be prosperous, those for whom affliction is in store. Those who are to become rich, who poor; who exalted, who cast down; but penitence, prayer, and charity, O Lord, may avert all evil decrees."

When he had finished this declaration, in which he designed to acknowledge his sin and the justice of his punishment, Rabbi Amnon expired, dying fitly in God's house among the assembled sons of Israel.

FASTS AND FESTIVALS

PASSOVER

The feast of unleavened bread, or "Passover," begins upon the evening of the 14th day of Nissan (April), and was instituted in commemoration of our ancestors' redemption from Egypt, a memorial forever. During its continuance we are strictly forbidden the use of any leavened thing.

Moses said to the Israelites in the name of the Lord:—

"Draw out and take for yourselves a lamb," etc.

By the observance of this precept they would deserve well of God and He would redeem them, for when He spoke they were "naked and bare" of good deeds and meritorious acts.

"Draw out and take for yourselves a lamb."

Draw yourselves away from the idols which ye are worshiping with the Egyptians, the calves and lambs of stone and metal, and with one of the same animals through which ye sin, prepare to fulfill the commandments of your God.

The planet sign of the month Nissan is a lamb; therefore, that the Egyptians might not think that through the powers of the lamb they had thrown off the yoke of slavery, God commanded His people to take a lamb and eat it.

They were commanded to roast it whole and to break no bone of it, so that the Egyptians might know that it was indeed a lamb which they had consumed.

The Lord said to Moses, "Tell the children of Israel that they shall borrow of the Egyptians gold and silver vessels," in order that it might not be afterward said, "The words 'they will make them serve, and they will afflict them,' were fulfilled: but the words 'they shall go out with great substance' did not come to pass."

When Moses told the Israelites that they should go up out of Egypt with great substance, they answered, "Would that we could go even empty-handed," like to the servant confined in prison.

"To-morrow," said the jailer to him, "I will release thee from prison, and give thee much money."

"Let me go to-day, and give me nothing," replied the prisoner.

On the seventh day of the Passover the children of Israel passed through the Red Sea on dry land.

A man was once traveling along the road and his son preceded him on the way. A robber appeared in the path, and the man put his son behind him. Then lo, a wolf came after the lad, and his father lifted him up and carried him within his arms.

The sea was before the Israelites, the Egyptians were behind them, so God lifted up His child and carried it within His arms.

When Israel suffered from the hot rays of the sun God "spread the cloud for a covering;" when they were hungry He sent them bread from heaven; and when they thirsted "He brought forth floods from a rock."

PENTECOST

The Feast of Weeks, or "Pentecost," occurs upon the sixth day of the third month, Sivan (June). It is called the Feast of Weeks because forty-nine days, or seven weeks, duly numbered, elapse between the second day of Passover, when (during the existence of the Temple) a sheaf of green barley was offered, and this festival, when two loaves made of the first flour of the wheat harvest were "brought before the Lord." It is also the anniversary of the delivery of the commandment from Mount Sinai.

Why does not the Bible particularize in this as on other occasions, and say directly, "On the sixth day of the third month was the law given?"

Because in ancient times the men called "wise" placed their faith and dependence upon the planets. They divided these into seven, apportioning one to each day of the week. Some nations selected for their greatest god the sun, other nations the moon, and so on, and prayed to them and worshiped them. They knew not that the planets moved and changed according to the course of nature, established by the Most High, a course which He might change according to His will, and into their ignorant ideas many of the Israelites had entered. Therefore, as they considered the planets as seven, God made many other things depending on that number, to show that as He made them, so had He made the planets.

The seventh day of the week He made the Sabbath; the seventh year he made the year of rest; after seven times seven years, or after seven Sabbatical years, He ordained the Jubilee, or year of release. Seven days He gave to the Passover festival, and seven days to the Feast of Tabernacles. Seven days was Jericho surrounded, and seven priests took seven trumpets and marched round its walls seven times upon the seventh day.

Therefore, after numbering seven weeks during the ripening time of the grain, the Israelites were to hold a holy convocation, to praise the One who can prevent all things, but who cannot be prevented; who can change all things, but is unchangeable.

The first day the Israelites were redeemed from slavery and superstition; the fiftieth day a law was given them for their guide through life; therefore they are commanded to number these days and remember them.

The children of Ishmael, says the legend, were asked to accept the law. "What does it contain?" they asked. "Thou shalt not steal," was the answer. "How can we then accept it," they returned, "when thus was our forefather blessed, 'Thy hand shall be against every man?'"

The children of Esau were asked to accept the law, and they also inquired, "What does it contain?" "Thou shalt not kill," was the answer. "We cannot accept it, then," said they, "for thus did our father Isaac bless us, 'By the sword shalt thou live.'"

When Israel was asked to accept the law, the people answered, "We will do and obey."

NEW YEAR, OR THE DAY OF MEMORIAL

On the first day of the seventh month, Tishri (October), is the commemoration of the creation of the world. Then the cornet is blown to announce to the people that a new year has begun its course, and to warn them to examine strictly their conduct and make amends therein where amends are needed.

Would not any person of sense, knowing that he must appear before a Court of Judgment, prepare himself therefor? Either in a civil or a criminal case would he not seek for counsel? How much more, then, is it incumbent upon him to prepare for a meeting with the King of kings, before whom all things are revealed. No counsel can help him in his case; repentance, devotion, charity, these are the arguments which must plead in his favor. Therefore, a person should search his actions and repent his transgressions previous to the day of judgment. In the month of Elul (September) he should arouse himself to a consciousness of the dread justice awaiting all mankind.

This is the season when the Lord pardoned the Israelites who had worshiped the molten calf. He commanded Moses to reascend the mount for a second tablet, after he had destroyed the first. Thus say the sages, "The Lord said unto Moses in the month Elul, 'Go up unto me on the mountain,' and Moses went up and received the second tablet at the end of forty days. Before he ascended he caused the trumpet to be sounded through the camp." Since that time it is customary to sound the shophar (cornet) in the synagogues, to give warning to the people that the day of judgment, New Year, is rapidly approaching, and with it the Day of Atonement. Therefore, propitiatory prayers are said twice every day, morning and evening, from the second day of Elul until the eve of the Day of Atonement, which period comprises the last forty days which Moses passed on Sinai, when God was reconciled to Israel and pardoned their transgressions with the molten calf.

Rabbi Eleazer said, "Abraham and Jacob were born in Tishri, and in Tishri they died. On the first of Tishri the universe was created, and during the Passover was Isaac born. On the first of Tishri (New Year), Sarah, Rachel, and Hannah, three barren women, were visited. On the first day of Tishri our ancestors discontinued their rigorous labor in Egypt. On the first of Tishri Adam was created; from his existence we count our years, that is the sixth day of the creation. On that day, too, did he eat of the forbidden fruit, therefore is the season appointed for one of penitence, for the Lord said to Adam, 'This shall be for a sign in future generations; thy descendants shall be judged upon these days, and they shall be appointed as days of pardon and forgiveness.'"

Four times in the year the Lord pronounces His decrees.

First, New Year, the first of Tishri. Then the judgments of all human beings for the coming year are ordained.

Second, the first day of Passover. Then the scarcity or fullness of the crops is determined.

Third, Pentecost. Then the Lord blesses the fruit of the trees, or bids them bear not in plenty.

Fourth, The Feast of Tabernacles. Then the Lord determines whether the rain shall bless the earth in its due season or not.

Man is judged on New Year's and the decree is made final on the Day of Atonement.

Rabbi Nathan has said that man is judged at all times.

Thus taught Rabbi Akiba. "Why does the law command the bringing of a sheaf of barley on the Passover? Because the Passover is the season of the harvest of the grain. The Lord says, 'Offer for me a sheaf of barley on Passover, that I may bless the grain which is in the field.'

"Why does the Bible say, 'Bring two loaves of the new wheat on Pentecost?' Because at Pentecost time the fruit ripens, and God says, 'Offer for me two loaves of the new wheat, in order that I may bless the fruit which is on the trees.'

"Why were we commanded to bring a drink-offering of water into the Temple on the Feast of Tabernacles? Because then is the season of rain, and the Lord says, 'Bring the drink-offering of water to me, in order that I may bless the rain of the year.'

"Why do they make the cornet which they blow of a ram's horn? In order that the Lord may remember the ram which was sacrificed instead of Isaac, and allow the merits of the patriarchs to weigh in favor of their descendants, as it is written in the Decalogue, 'Showing mercy to thousands of those who love me and keep my commandments.'"

On New Year's day they recite in the synagogues the record of the binding of Isaac for the same purpose. While God has mercy upon His creatures He gives them a season for repentance, that they may not perish in their wickedness, therefore as it is written in Lamentations 3:40, we should "search through and investigate our ways and return unto the Lord."

During the year man is apt to grow callous as to his transgressions, therefore the cornet is sounded to arouse him to the consciousness of the time which is passing so rapidly away. "Rouse thee from thy sleep," it says to him; "the hour of thy visitation approaches." The Eternal wishes not to destroy His children, merely to arouse them to repentance and good resolves.

Three classes of people are arraigned for judgment: the righteous, the wicked, and the indifferent. To the righteous the Lord awards a happy life; the wicked He condemns, and to the indifferent ones He grants a respite. From New Year's day until the Day of Atonement His judgment He holds in abeyance; if they repent truly they are classed with the righteous for a happy life, and if they remain untouched, they are counted with the wicked.

Three sounds for the cornet are commanded in the Bible. A pure sound (T'kiah), a sound of alarm or trembling (T'ruah), and, thirdly, a pure sound again (T'kiah).

The first sound typifies man's first awakening to penitence; he must search well his heart, desert his evil ways, and purify his thoughts, as it is written, "Let the wicked forsake his ways and the man of unrighteousness his thoughts, and let him return unto the Lord."

The alarm sound typifies the sorrow which a repentant man feels for his misconduct and his earnest determination to reform.

The last sound is the pure sound again, which typifies a sincere resolve to keep the repentant heart incorrupt.

The Bible says to us:—

"The word is very nigh unto thee, in thy mouth and in thy heart, that thou mayest do it." This verse teaches us that repentance is nearer to those who believe in God and His book than fanatics would make it. Difficult penances are ordained for the sinner among them. He must fast many days, or travel barefoot through rugged ways, or sleep in the open air. But we are not required to travel to the nether end of the ocean or to climb to mountain tops, for our Holy Word says to us, "It is not in heaven, neither is it beyond the sea, but the Word is very nigh."

In three ways may we repent:—

First, By words of mouth, finding birth in an honest heart.

Secondly, With our feelings, sorrow for sins committed.

Thirdly, By good deeds in the future.

Rabbi Saadiah declared that God commanded us to sound the cornet on New Year's day for ten reasons.

First, because this day is the beginning of the creation, when God began to reign over the world, and as it is customary to sound the trumpets at the coronation of a king, we should in like manner proclaim by the sound of the cornet that the Creator is our king,—as David said, "With trumpets and the sound of the cornet, shout ye before the Lord."

Secondly, as the New Year day is the first of the ten penitential days, we sound the cornet as a proclamation to admonish all to return to God and repent. If they do not so, they at least have been informed, and cannot plead ignorance. Thus we find that earthly kings publish their decrees with such concomitant, that none may say, "We heard not this."

Thirdly, to remind us of the law given on Mount Sinai, where it is said, "The voice of the cornet was exceeding loud." To remind us also that we should bind ourselves anew to the performance of its precepts, as did our ancestors, when they said, "All that the Lord hath said will we do and obey."

Fourthly, to remind us of the prophets, who were compared to watchmen blowing the trumpet of alarm, as we find in Ezekiel, "Whosoever heareth the sound of the cornet and taketh not warning, and the sound cometh and taketh him away, his blood shall be upon his own head; but he that taketh warning shall save his life."

Fifthly, to remind us of the destruction of the Temple and the fearsome sound of the battle-cry of our enemies. "Because thou hast heard, oh my soul, the sound of the trumpet, the alarm of war." Therefore when we hear the sound of the cornet we should implore God to rebuild the Temple.

Sixthly, to remind us of the binding of Isaac, who willingly offered himself for immolation, in order to sanctify the Holy Name.

Seventhly, that when we hear the terrifying sound, we may, through dread, humble ourselves before the Supreme Being, for it is the nature of these martial instruments to produce a sensation of terror, as the prophet Amos observes, "Shall a trumpet be blown in a city, and the people not to be terrified?"

Eighthly, to remind us of the great and terrible Day of Judgment, on which the trumpet is to be sounded, as we find in Zeph., "The great day of the Lord is near, and hasteneth much, a day of the trumpet and of shouting."

Ninthly, to remind us to pray for the time when the outcasts of Israel are to be gathered together, as promised in Isaiah, "And it shall come to pass in that day, the great trumpet shall be sounded, and those shall come who were perishing in the land of Assyria."

Tenthly, to remind us of the resurrection of the dead, and our firm belief therein. "Yea, all ye that inhabit the world, and that dwell on the earth, when the standard is lifted upon the mountain, behold, and when the trumpet is sounded, hear!" says the prophet Isaiah.

Therefore should we set our hearts to these seasons, and fulfill the precept that the Bible commands us, as it is written:—

"And the Lord commanded us to do all the statutes ... that it might be well with us at all times."

THE DAY OF ATONEMENT

The hearts of all who fear God should tremble with the reflection that all the deeds of the creature are known to the Creator, and will be by Him accounted to them for good or evil. God is ready at all times to acknowledge true penitence; and of repentance there are seven degrees:

First, the righteous man, who repents his misconduct as soon as he becomes aware of his sin. This is the best and most complete.

Secondly, of the man who has for some time led a life of sin, yet who, in the vigor of his days, gives over his evil ways and conquers his wrong inclinations. As Solomon has said, "Remember thy Creator in the days of thy youthful vigor." While in the prime of life abandon thy evil ways.

Thirdly, of the one who was prevented by some cause from the commission of a contemplated sin, and who truly repents his evil intention. "Happy is the man who fears the Lord," said the Psalmist. The man, not the woman? Aye, all mankind. The word is used to denote strength; those who repent while still in their youth.

Fourthly, of the one who repents when his sin is pointed out to him, and he is rebuked for the same, as in the instance of the inhabitants of Nineveh. They repented not until Jonah proclaimed to them, "Yet forty days more, and Nineveh shall be overthrown." The men of Nineveh believed in God's mercy, and though the decree had been pronounced against them, yet they repented. "And God saw their work, that they had returned from their evil ways, and God bethought Himself of the evil which He had spoken that He would do to them, and He did it not." Therefore say the Rabbis, "Our brethren, neither sackcloth nor fasting will gain forgiveness for sins; but repentance of the heart and good deeds; for it is not said of the men of Nineveh, 'God saw their fasting and sackcloth,' but 'God saw their work, that they had turned from their evil ways.'"

Fifthly, of those who repent when trouble befalls them. How much nobler is this than human nature! Instance Jephtah: "Did ye not hate me ... and why are ye come unto me now when you are in distress?" But the infinite mercy of our God accepts even such repentance; as it is written, "When thou art in tribulation, and all these things have overtaken thee ... then wilt thou return unto the Lord thy God." Founded upon this is the proverb of the fathers, "Repentance and good deeds form a shield against punishment."

Sixthly, the repentance of age. Even when man grows old and feeble, if he repents truly, his atonement will be received. As the Psalmist says, "Thou turnest man to contrition, and sayest, 'Return, ye children of men.'" Meaning, man can return at any time or any age, "Return, ye children of men."

Say the Rabbis, "Although a man has been righteous in his youth and vigor, yet if he rebels against the will of God in his old age, the merit of his former goodness shall be lost to him, as it is written, 'When a righteous man turns away from his righteousness and doeth wrong, and dieth therefor; through his wrong which he hath done must he die.' But a man who has been wicked in his early days, and feels true sorrow and penitence in his old age, shall not be called 'wicked' any more. This, however, is not gracious penitence when it is so long delayed."

Seventhly, is the last degree of penitence. Of the one who is rebellious against his Creator during all the days of his life; turns to Him only when the hand of death is laid upon him.

Say the Rabbis, if a person is sick, and the hour of his decease approaches, they who are by his deathbed should say to him, "Confess thy sins to thy Creator."

They who are near the point of death should confess their shortcomings. The sick man is as the man who is before a court of justice. The latter may have advocates to defend him or laud his case, but the only advocates of the former must be penitence and good deeds. As is written in the Book of Job, "If there be now about him one single angel as defender, one out of a thousand, to tell for man his uprightness; then is he gracious unto him, and saith, 'Release him from going down to the pit; I have found an atonement.'"

Thus we have seven different degrees of penitence, and he who neglects them all must suffer in the world to come. Therefore fulfill the duties laid upon you; repent as long as you are able to amend. As the Rabbis say, 'Repent in the antechamber, that thou mayest enter the room of state.'

"Turn ye, turn ye from your evil ways; wherefore will ye die, O house of Israel!" exclaimed the prophet Ezekiel; and what does this warning mean? without repentance ye shall die.

Penitence is thus illustrated by a parable:—

There was once a great ship which had been sailing for many days upon the ocean. Before it reached its destination, a high wind arose, which drove it from its course; until, finally, becalmed close to a pleasant-appearing island, the anchor was dropped. There grew upon this island beautiful flowers and luscious fruits in "great profusion"; tall trees lent a pleasing, cooling shade to the place, which appeared to the ship's passengers most desirable and inviting. They divided themselves into five parties; the first party determined not to leave the ship, for said they, "A fair wind may arise, the anchor may be raised, and the ship sail on, leaving us behind; we will not risk the chance of missing our destination for the temporary pleasure which this island offers." The second party went on shore for a short time, enjoyed the perfume of the flowers, tasted of the fruit, and returned to the ship happy and refreshed, finding their places as they had left them; losing nothing, but rather gaining in health and good spirits by the recreation of their visit on shore. The third party also visited the island, but they stayed so long that the fair wind did arise, and hurrying back they just reached the ship as the sailors were lifting the anchor, and in the haste and confusion many lost their places, and were not as comfortable during the balance of their voyage as at the outset. They were wiser, however, than the fourth party; these latter stayed so long upon the island and tasted so deeply of its pleasures, that they allowed the ship's bell of warning to sound unheeded. Said they, "The sails are still to be set; we may enjoy ourselves a few minutes more." Again the bell sounded, and still they lingered, thinking, "The captain will not sail without us." So they remained on shore until they saw the ship moving; then in wild haste they swam after it and scrambled up the sides, but the bruises and injuries which they encountered in so doing were not healed during the remainder of the voyage. But, alas, for the fifth party. They ate and drank so deeply that they did not even hear the bell, and when the ship started they were left behind. Then the wild beasts hid in the thickets made of them a prey, and they who escaped this evil, perished from the poison of surfeit.