Babylonian Talmud

Rodkinson 1918 — source 9, scan section 6

neighbor, even in a bath-house. One shall not greet his neighbor when he is washing himself. He who walks the road. A common informer is con- sidered a murderer. He who hates his neighbor without cause is also con- sidered such. One who sets a definite time for the redemption of Israel through Messiah will have no share in the world to come, . , 16-19 SYNOPSIS OF SUBJECTS. xii ZUTA. CHAPTERS I. TO IV. What are the qualities of sages ? Their thought concerning this world. If you have sustained a loss of your property, remember that Job, etc. When you hear others insult you, do not answer them. Love the Law ; love all creatures and respect them. Love doubtfulness. Keep aloof from everything that may bring to sin. Keep aloof from grumbling. Seven patriarchs are resting in glory. Let all thy ways be for the sake of Heaven. Do not dis- cuss in the presence of one who is greater than you in wisdom. Accept the words of Law, even when you are in affliction. Be afraid of a light sin. Do not say, " I will flatter this man," etc. If thou hast done much good to some one, consider it as very little. If others have done thee much wrong, etc. Do not hate the one who reproves thee. Let it be thy habit to say, " I do not know." The commencement of making vows is the door to foolishness. Fifteen customs are ascribed to the sages. Be as the lower threshhold, upon which all persons tread. The society of scholars is always agreeable. What should one study more — Scripture, Mishnayoth, or Talmud ? No pay shall be exacted for teaching. Do not complain of your being less wise than another. Do not complain that another one is beautiful and you are ugly. Let your ears not listen to vain talk. Be not afraid of the court of justice on earth. If you perform all the commandments with joy, etc. All that is said above is a warning to you, 25-37 CHAPTERS V. TO IX. A SCHOLAR must not eat standing, etc., etc. By four things the scholar is recognized, etc. The beauty of wisdom is modesty. The beauty of noble performance is secrecy. Four things are derogatory to scholars, etc. When entering, the greater shall be first, etc. For saying benediction, the greater is first. The first step to sin is in one's thoughts. A scholar must be care- ful in his eating, drinking, washing, anointing, etc. After peace but not after war. Rather follow behind a lion than behind a woman. Who respects the sages ?, etc. Keep aloof from anger. Love the poor in order that your children shall not come to poverty, etc. If you keep your mouth from slander, you will spend all the days of life in peace. When you see your neighbor has become poor, do not refuse to help him. If you lower yourself, the Lord will lift you up. This world resembles the eyeball of a man, etc 27-31 THE CHAPTER ON PEACE. Although evil decrees are enacted, one after another, against Israel, still they endure forever. Seek peace at the place where you are, and if you do XX SYNOPSIS OF SUBJECTS. not find it. seek it in other places. All manner of lying is prohibited, except it be to make peace between one and his neighbor. Great is peace, in that the covenant of the priests was made with peace. When the Messiah shall come to Israel, he will begin with peace. Great is peace, in that all the benedictions and prayers conclude with peace. He who loves peace runs after peace, offers peace, and answers peace, the Holy One, etc., . 31-34 TRACT ABOTH. IRACT ABOTH. {Fathers of the Synagogue — Ethics^ CHAPTER I. MiSHNA A. Moses received the Law on Sinai and delivered it to Joshua; Joshua in turn handed it down to the Elders (not to the seventy Elders of Moses' time but to the later Elders who have ruled Israel, and each of them delivered it to his successor) ; from the Elders it descended to the prophets (beginning with Eli and Samuel), and each of them delivered it to his successors until it reached the men of the Great Assembly. The last named originated three maxims : " Be not hasty in judgment ; Bring up many disciples ; and, Erect safe- guards for the Law." Tosephhta — A both of R. Nathan, * Moses was sanctified 'm the cloud, and received the Torah from Sinai, as it is written [Ex. xxiv. i6]: " And the glory of the Lord abode upon Mount Sinai," which means on Moses (for what purpose ?), to purify him ; this occurred after the ten com- mandments had been given. So says R. Jose the Galilean ; R. Aqiba, however, says: It is written [ibid.] : " And the cloud cov- ered it six days." This refers to the mountain, before the ten commandments had been given, and this is what is written fur- ther on [ibid.] : " And he called unto Moses the seventh day out of the cloud " (for what purpose ? — only) to confer honor upon him. Said R. Nathan: Why did Moses stay the entire six days * Chapter I. of the original. 2 ' THE BABYLONIAN TALMUD. without communication from the Shekhina ? To cleanse his body of all the food and drink it contained, that he might be like angels at the time of his consecration. Said R. Mathia b. Heresh to him : Rabbi, all this stated above was done only to overawe him, that he might receive the words of the Torah with awe, terror, fear and trembling, as it is written [Ps. ii. ii] : " Serve the Lord with fear and rejoice with trembling." It happened that R. Josiah and R. Mathia b. Heresh were both sitting and studying the Law. R. Josiah then departed to attend to worldly affairs. Said R. Mathia to him: " Rabbi, what dost thou gain by forsaking the words of the living God, and devoting thyself to worldly affairs ? Even though thou art my master, and I thy disciple, yet I dare say that it is not right to do so." (Lest one say that R. Josiah did so from jealousy,) it was said : While sitting and studying the Torah they were jealous of each other, but when they parted they were like friends from youth. Through Moses the Torah was given on Sinai, as it is written [Deut. V. 19]: " And he wrote them on two tables of stone, and he gave them unto me." And also [Lev. xxvi. 46]: " These are the statutes and ordinances and laws, which the Lord made between him and the children of Israel on Mount Sinai, by the hand of Moses." The Law which the Holy One, blessed be He, has given to Israel, was given only in the hand of Moses, as it is written [Ex. xxxi. 17]: " Between me and the children of Israel." So Moses (because of his purification and sanctifica- tion) was privileged to be the representative of Israel before the Lord. Moses offered the ram of consecration and prepared the oil of anointment, and anointed therewith Aaron and his sons dur- ing all the seven days of consecration. With the same oil high- priests and kings were afterward anointed, and Elazar burned