Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala Part 54

Should he forget to fold his veil (Tallith), he is to shake it thoroughly the next morning, in order to get rid of the evil spirits that have harbored there during the night, and the reason is known to the lords of the Kabbalah.

Ibid., fol. 71, col. 1.

It is customary then to repeat a number of hymns and songs and legends wherein Elijah the Prophet is mentioned, because he it is that is to come and bring the tidings of redemption, for it is thus stated in Tosephta, that on the exit of the Sabbath Elijah of blessed memory sits under the "Tree of Life" and records in writing the merits of those that keep the Sabbath. Those that are particular repeat, and the very pious write, "Elijah the Prophet, Elijah the Prophet, Elijah the Prophet," a hundred and thirty times, for "Elijah the Prophet," by Gematria equals 120, to which add 10, the number of the letters, and the total is 130.

Ibid.

The word Elijah is written a hundred and thirty times in tabular form, with the letters transposed. This can be understood better by forming a Kabbalistic table of the same word in English.

Elijah Ehlija Ejahli Eijahl Elhija Elahij Eljahi Elhaji Eljiah Ealijh Eahlij Eajhli Eaijhl Ealhij Ehalij Ehlaij Ehijla Ehjial Ehialj Ehjail

and so on.

The last day of the month is called, "The little Day of Atonement," and it is fit and proper to do penance on that day. On the first day of the month it is a pious act to prepare an extra dish for dinner in honor of the day. G.o.d has given the first of the month (as a festival) more for women than for men, because the three annual festivals are according to the three patriarchs, Abraham, Isaac, and Jacob, and because the twelve months are according to the twelve tribes; and as the tribes sinned in the matter of the golden calf, and the women were unwilling to give up their golden earrings for that idolatrous purpose, therefore they deserved that G.o.d should give them as their reward the first days of the twelve months, according to the number of the tribes.

_Kitzur Sh'lh_, fol. 72, col. 1.

It is a very pious act to bless the moon at the close of the Sabbath, when one is dressed in his best attire and perfumed. If the blessing is to be performed on the evening of an ordinary week-day the best dress is to be worn. According to the Kabbalists the blessings upon the moon are not to be said till seven full days after her birth, but, according to later authorities, this may be done after three days. The reason for not performing this monthly service under a roof, but in the open air, is because it is considered as a reception of the presence of the Shechinah, and it would not be respectful so to do anywhere but in the open air. It depends very much upon circ.u.mstances when and where the new moon is to be consecrated, and also upon one's own predisposition, for authorities differ. We will close these remarks with the conclusion of the Kitzur Sh'lu on the subject, which, at p. 72, col. 2, runs thus:--

"When about to sanctify the new moon, one should straighten his feet (as at the Shemonah-esreh) and give one glance at the moon before he begins to repeat the ritual blessing, and having commenced it he should not look at her at all. Thus should he begin--'In the united name of the Holy and Blessed One and His Shechinah, through that Hidden and Concealed One! and in the name of all Israel!' Then he is to proceed with the 'Form of Prayer for the New Moon;' word for word, without haste, but with solemn deliberation, and when he repeats--

"'Blessed is thy Former, blessed is thy Maker, blessed is thy Possessor, blessed is thy Creator.'

"He is to meditate on the initials of the four divine epithets which form 'Jacob,' for the moon, which is called 'the lesser light,' is his emblem or symbol, and he is also called 'little' (see Amos vii. 2). This he is to repeat three times. He is to skip three times while repeating thrice the following sentence, and after repeating three times forward and backward: thus (forward)--'Fear and dread shall fall upon them by the greatness of Thine arm; they shall be as still as a stone;' thus (backward)--'Still as a stone may they be; by the greatness of Thine arm may fear and dread fall on them;' he then is to say to his neighbor three times, 'Peace be unto you,' and the neighbor is to respond three times, 'Unto you be peace.' Then he is to say three times (very loudly), 'David, the king of Israel, liveth and existeth!' and finally, he is to say three times--

"'May a good omen and good luck be upon us and upon all Israel!

Amen.'"

RABBINICAL ANA

It 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, a.s.sist 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 G.o.d 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 a.s.ses laden with provisions and all manner of precious articles. A man by the wayside called to me, 'O Rabbi, a.s.sist me.' I told him to wait until I unloaded my a.s.ses. 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 a.s.sist 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 G.o.d'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 G.o.d 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 G.o.d'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 111th, 'The beginning of wisdom is the fear of the Lord.'"