RABBINICAL ANA

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

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

"And wherefore hast thou done this?" asked Tarphon. «< Knowest thou not," answered Rabbi Akiba, "how Nakdimon, the son of Guryon, was punished because he gave not according to his means? »

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

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

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

"I am the daughter of Nakdimon, the son of Guryon," she answered.

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

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

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

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

The Rabbi turned to his scholars and said :

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

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

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

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

"All this," he answered, "I brought upon myself. Once I was traveling to the house of my father-in-law, and I had with me thirty asses laden with provisions and all manner of precious articles. A man by the wayside called to me, 'O Rabbi, assist me.' I told him to wait until I unloaded my asses. When that time arrived and I had removed their burdens from my beasts, I found to my sorrow that the poor man had fallen and expired. I threw myself upon his body and wept bitterly. 'Let these eyes, which had no pity on thee, be blind,' I said; 'these hands that delayed to assist thee, let them be cut off, and also these feet, which did not run to aid thee.' And yet I was not satisfied until I prayed that my whole body might be stricken

with a sore inflammation. Rabbi Akiba said to me, 'Woe to me that I find thee in this state! But I replied, 'Happy to thee that thou meetest me in this state, for through this I hope that my iniquity may be forgiven, and all my righteous deeds still remain recorded to gain me a reward of life eternal in the future world.'»

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

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

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

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

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

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

Rabbi Abira said, "He who is proud shall be humbled." Heskaiah said, "The prayers of a proud-hearted man are never heard."

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

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

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

Rabbi Alexander said, "He who possesses worldly wisdom and fears not the Lord, is as one who designs building a house and completes only the door, for as David wrote in Psalm 11th, "The beginning of wisdom is the fear of the Lord.'

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When Rabbi Jochanan was ill, his pupils visited him and asked him for a blessing. With his dying voice the Rabbi said, "I pray that you may fear God as you fear man." "What!" exclaimed his pupils, should we not fear God more than man?"

"I should be well content," answered the sage, "if your actions proved that you feared Him as much. When you do wrong you first make sure that no human eyes see you; show the same fear of God, who sees everywhere, and everything, at all times."

Abba says we can show our fear of God in our intercourse with one another. "Speak pleasantly and kindly to everyone"; he says, "trying to pacify anger, seeking peace, and pursuing it with your brethren and with all the world, and by this means you will gain that 'favor and good understanding in the sight of God and man,' which Solomon so highly prized."

Rabbi Jochanan had heard Rabbi Simon, son of Jochay, illustrate by a parable that passage of Isaiah which reads as follows: "I, the Lord, love uprightness; but hate robbery (converted) into burnt-offering.

A king having imported certain goods upon which he laid a duty, bade his officers, as they passed the customhouse, to stop and pay the usual tariff.

Greatly astonished, his attendants addressed him thus: "Sire! all that is collected belongs to your majesty; why then give what must be eventually paid into thy treasury?»

"Because," answered the monarch, "I wish travelers to learn from the action I now order you to perform, how abhorrent dishonesty is in my eyes."