[Lengthy discussions of the subjects treated of in the Mishnah. It likewise contains numerous anecdotes and legends. While most of the discussions relate to the legal and ritual topics, the Talmud may at the same time be termed a store-house of almost all the sciences cultivated in those days, as medicine, astronomy, and mathematics. It is of extreme interest to the student of folk-lore. The noblest minds of the Jewish race have up till comparatively recent times been devoted to the study of the volumes of the Talmud, which has contributed to the shaping of the Jewish character. The language is for the most part Aramaic, but Hebrew passages occur now and again. It was redacted about 500 C. E.]
1. The Martyrdom of Rabbi Akiba[18]
Once upon a time the wicked Roman government decreed that the Israelites should not study the Torah. One day Pappos the son of Judah met Rabbi Akiba, who publicly called assemblies together, and studied the Torah. He said: ‘Akiba, fearest thou not the government?’ Rabbi Akiba replied: ‘I shall give thee a parable: A fox walked about by the riverside. Perceiving fishes that were fleeing in companies from place to place, he said unto them: “Why do ye flee?” They answered: “On account of the nets that men bring against us.” He said unto them: “Do ye wish to go up to the dry land, so that I and ye may live together in the same manner as my forebears lived with your forebears?” They said unto him: “Art thou he who is said to be the shrewdest of the animals? Thou art not shrewd, but foolish. If we are terror-stricken in the place where we live, how much greater our fear in the place where we are like to die!” This is our case. If we are in such distress now that we study the Torah, concerning which it is written: “For it is thy life and the length of days;”[19] how much more shall we be in distress, if we cease to study the Torah!’
It is related that before many days passed Rabbi Akiba was seized and put into prison. Pappos likewise was seized and put next to Rabbi Akiba, who said unto him: ‘O Pappos, why wast thou brought here?’ He replied: ‘Happy art thou, Akiba, that thou wast seized because of the words of the Torah; woe unto Pappos who was seized because of vain things.’
Rabbi Akiba was led forth to be put to death at the time for reading the Shema’. While they tore his flesh with iron combs, he took upon himself the yoke of the kingdom of heaven. His pupils asked: ‘O master, thus far?’ He replied: ‘All my life have I been distressed about this verse: “With all thy soul”[20] (even if He takes away thy soul); I used to say: When shall I have the opportunity to fulfil it? Shall I not fulfil it now that the opportunity is come?’ He prolonged the word One, so that his soul departed while he uttered the word One. A heavenly voice came forth, and said: ‘Happy art thou, Rabbi Akiba, because thy soul departed at the word One.’ The ministering angels said unto the Holy One, blessed be He: ‘Is this the Torah, and this the reward thereof? Is Thy hand governed by men, O Lord?’[21] He replied unto them: ‘Their portion is in eternal life.’[22] A heavenly voice came forth, and said: ‘Happy art thou, Rabbi Akiba; thou art ready for the life of the world to come.’
2. A Controversy on the Merits of Charity[23]
Turnus Rufus[24] asked Rabbi Akiba: ‘If your God loves the poor, why does he not sustain them?’ He replied: ‘That we may be delivered from the punishment of Gehenna.’ Turnus Rufus said: ‘That would condemn you to Gehenna. I shall give thee a parable. A king of flesh and blood is wroth against his servant, casts him into a dungeon, and decrees that none shall give him food or drink. A man, however, comes, and gives him food and drink. When the king hears of it, will he not be angry with him? Ye are called servants, as it is written: “For unto Me the children of Israel are servants.”’[25] Rabbi Akiba replied: ‘This is not so; let me give thee a parable. A king of flesh and blood is wroth against his son, casts him into a dungeon, and commands that none shall give him food or drink. A man, however, comes and gives him food and drink. When the king hears of it, will he not send him gifts? We are called children, as it is written: “Ye are the children of the Lord your God.”’[26] But Turnus Rufus said unto him: ‘Ye are called children, and ye are likewise called servants: when ye do God’s will, ye are called children; but when ye do not God’s will, ye are called servants. At present, however, ye are not doing God’s will.’ Rabbi Akiba replied: ‘Nevertheless it is written: “Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house?”[27] Now to which time do the words bring the poor that are cast out to thy house apply? Certainly to the present time, and yet it is written: “Is it not to deal thy bread to the hungry!”’
3. Maxims and Admonitions[28]
Rabbi Eleazar ha-Kappar says: Keep away from complaining, lest thou shouldst complain against others, and sin all the more. Love him who reproves thee, that thou mayest add wisdom to thy wisdom; hate him who praises thee, that thy wisdom may not be diminished. Love the synagogue, that thou mayest take thy reward every day; love the house of study, that thy children may be inspired to study the Torah. Love the poor, that thy children may not come to that state. Love humility, that thou mayest complete the years of thy life. Love acts of beneficence, that thou mayest be delivered from the angel of untimely death. Be careful in reading the Shema’ and prayers, that thou mayest be delivered from the punishment of Gehenna. Let thy house be open wide, that thou mayest not lack sustenance. Take heed that the doors of thy house should not be locked when thou reclinest at the table to eat and to drink; for the doors of thy house sometimes lead thee to poverty. Take care of the honor of thy wife, that she may not be like a barren woman. Be joyful when thou art afflicted with pain, for this delivers thee from the punishment of Gehenna. Rejoice in thy table when the hungry derive pleasure from it; for thereby thou wilt prolong thy days in this world and in the world to come. Be joyful when thou hast given away aught from thy house, that the anger of the angel of death may be averted from thee, as it is written: ‘A gift in secret pacifieth anger; and a present in the bosom strong wrath.’[29] If thou hast refrained thyself from doing a good deed, the angel of death will meet thee; but if thou hast caused thy feet to hurry for the sake of the poor and for the sake of the commandments, the words Blessed art thou when thou comest in, and blessed art thou when thou goest out[30] apply to thee. If thou keepest thy mouth from slander, thou wilt be all thy days in peace. If thou hast been impudent before one who is greater than thou, thou wilt in the end become leprous. If thou hast refrained thyself from a good deed, and has occupied thyself with a sinful deed, thy wife will in the end die of a plague, as it is written: ‘Son of man, behold, I take away from thee the desire of thine eyes with a plague.’[31] If thou hast run to honor a sage, thou wilt have sons and daughters who are righteous before Heaven; and if thou hast run to honor a poor man, thou wilt have sons who study the Torah and fulfil the commandments in Israel. If thou seest that a sage has died, turn not away from him until thou hast accompanied him to the grave; so that when thou diest, thou shalt enter into peace and rest in thy bed. If thou seest that thy friend is impoverished, and that his hand has failed, send him not back empty, as it is written: ‘Whoso keepeth the commandment shall know no evil thing.’[32] If thou hast lent him aught in the hour of his need, the words Then shalt thou call, and the Lord will answer[33] will apply to thee. If thou hast humbled thyself, the Holy One, blessed be He, will lift thee up; but if thou hast made thyself haughty before thy friend, the Holy One, blessed be He, will humble thee. Pursue peace, and people shall tell of thy peace as of the peace of Phinehas the son of Eleazar. And thus did Rabbi Eleazar say: Love peace, and hate strife. Great is peace, for even if the Israelites worship idols, but peace reigns in their midst, the Shekinah, as it were, can do them no harm, as it is written: ‘Ephraim is united, though he has idols, let him alone.’[34] But if strife is in their midst, what is written concerning them? ‘Their heart is divided: now shall they be destroyed.’[35] How does this apply? A house in which there is strife will in the end be laid waste. The sages say: A synagogue in which there is strife will in the end be demolished. If two scholars dwelling in one city have two courts of justice, and there is strife in their midst, they will die an untimely death.
Abba Saul says: Strife between courts of justice brings about the destruction of the world.
