Talmudic Parables And Legends - A Book of Jewish Thoughts
TALMUDIC PARABLES AND LEGENDS
I
THE HEART ENNOBLES ANY CALLING
RABBI BAROKA, a saintly mystic, one day as he was walking through the crowded market-place of his town, met Elijah, the wandering spirit of prophecy in Jewish lore. ‘Who of all this multitude has the best claim to Heaven?’ asks the Rabbi of his spirit companion. The prophet points to a disreputable, weird-looking creature, a turnkey. ‘That man yonder, because he is considerate to his prisoners, and refrains from all unnecessary cruelty. In that miniature hell over which he presides he has suppressed many a horror.’ ‘And who else is here sure of eternal life?’ continues the Rabbi. Elijah then points to two motley-dressed fellows, clowns, who were supplying amusement to the bystanders. The Rabbi’s astonishment knew no bounds. ‘Scorn them not,’ explains the prophet; ‘it is always their habit, even when not performing for hire, to cheer the depressed and the sorrowful. Whenever they see a sufferer they join him, and by merry talk cause him to forget his grief.’
The heart ennobles any calling. A turnkey may leave the saintly behind in true merit of life; and a jester may be first in the kingdom of heaven, if disinterestedly he has diminished the sadness of human lives.
II
‘WE LIVE IN DEEDS, NOT YEARS’
AKING had a vineyard, and he hired a number of labourers, one of whom worked more diligently and better than the others. What did the king? He took him by the hand and showed him friendship, and walked in the vineyard conversing with him. At eventide, all the labourers came to receive their hire, and the king paid that labourer too for a full day’s work.
Then were the other labourers sorely vexed. They said, ‘Behold, we have worked the whole day, whereas this one has only worked a few hours’.
Then said the king, ‘Why do you speak thus? Consider. This one, in a few hours, did more work for me than you who toiled the whole day long.’
III
THE ACORN
ARABBI was once passing through a field where he saw a very old man planting an oak-tree. ‘Why are you planting that tree?’ said he. ‘You surely do not expect to live long enough to see the acorn growing up into an oak-tree?’
‘Ah,’ replied the old man, ‘my ancestors planted trees not for themselves, but for us, in order that we might enjoy their shade or their fruit. I am doing likewise for those who will come after me.’
IV
EARTHLY TREASURES
ALEXANDER, the world conqueror, came across a simple people in Africa who knew not war. He lingered to learn their ways. Two citizens appeared before their chief with this point of dispute: One had bought a piece of land and discovered a treasure in it; he claimed that this belonged to the seller, and wished to return it. The seller, on the other hand, declared that he sold the land with all it might contain. So he refused to accept the treasure. The chief, turning to the buyer, said: ‘Thou hast a son?’ ‘Yes.’ And addressing the seller, ‘Thou hast a daughter?’ ‘Yes.’ ‘Marry one to the other and make the treasure their marriage portion.’ They left content. ‘In my country’, said the surprised Alexander, ‘the disputants would have been imprisoned, and the treasure confiscated for the king.’ ‘Is your country blessed by sun and rain?’ asked the chief. ‘Yes,’ replied Alexander. ‘Does it contain cattle?’ ‘Yes.’ ‘Then it must be for the sake of these innocent animals that the sun shines upon it; surely its people are unworthy of such blessing.’
V
ALEXANDER AT THE GATES OF PARADISE
ALEXANDER the Great, in his travels in the East, one day wandered to the gate of Paradise. He knocked, and the guardian angel asked, ‘Who is there?’ ‘Alexander,’ was the answer. ‘Who is Alexander?’ ‘Alexander, you know—the Alexander—Alexander the Great—Conqueror of the world.’ ‘We know him not—he cannot enter here. This is the Lord’s gate; only the righteous enter.’ Alexander then more humbly begged for something to show he had reached the heavenly gate, and a small fragment of a human skull was thrown to him, with the words, ‘Weigh it’. He took it away, and showed it contemptuously to his Wise Men, who brought a pair of scales, and, placing the bone in one, Alexander put some of his silver and gold against it in the other; but the small bone outweighed them all. More and more silver and gold were put into the scale, and at last all his crown jewels and diadems were in; but they all flew upwards like feathers before the weight of the bone, till one of the Wise Men placed a few grains of dust on the bone. Up flew the scale! The bone was that which surrounded the eye, and nothing will ever satisfy the eye until covered by the dust of the grave.
VI
HEAVENLY TREASURES
KING MONOBAZ, who in the days of the Second Temple became a proselyte to Judaism, unlocked his ancestral treasures at a time of famine, and distributed them among the poor. His ministers rebuked him, saying, ‘Thy fathers amassed, thou dost squander’. ‘Nay,’ said the benevolent king, ‘they preserved earthly, but I heavenly, treasures; theirs could be stolen, mine are beyond mortal reach; theirs were barren, mine will bear fruit time without end; they preserved money, I have preserved lives. The treasures which my fathers laid by are for this world, mine are for eternity.’
VII
TOLERATION
An aged man, whom Abraham hospitably invited to his tent, refused to join him in prayer to the one spiritual God. Learning that he was a fire-worshipper, Abraham drove him from his door. That night God appeared to Abraham in a vision and said: ‘I have borne with that ignorant man for seventy years: could you not have patiently suffered him one night?’
VIII
THE TORAH IS ISRAEL’S LIFE
ONCE the Romans issued a decree that the Jews should no longer occupy themselves in the study of the Torah. Rabbi Akiba, however, was most zealous in spreading a love and knowledge of the Torah amongst all the Jewish communities. One day his friend Pappus met him and spake thus: ‘Akiba, art thou not afraid? Thou surely must know that thy deeds will bring thee into mortal danger!’ ‘Stay a while!’ retorted Akiba, ‘let me tell thee a story: A fox was walking on the brink of a stream, in the clear waters of which were a number of fishes running to and fro. Said the fox to the fishes, ‘Why do you run so?’ ‘We run’, replied they, ‘because we fear the fishermen’s nets.’ ‘Come up on the dry land’, said the fox, ‘and live with me in safety, even as my forefathers once lived in safety with yours.’ But the fishes said, ‘This surely is not the cleverest amongst animals that speaks thus. Water is our natural home. If we are not safe there, how much less safe should we be on land, where we must surely die!’ It is exactly so with us Jews’, continued Akiba. ‘The Torah is our life and the length of our days. We may, whilst loving and studying the Torah, be in great danger from our enemies; but if we were to give up its study, we should speedily disappear and be no more.’
IX
ISRAEL’S LOYALTY
THERE was once a man who betrothed himself to a beautiful maiden and then went away, and the maiden waited and he came not. Friends and rivals mocked her and said, ‘He will never come’. She went into her room and took out the letters in which he had promised to be ever faithful. Weeping she read them and was comforted. In time he returned, and inquiring how she had kept her faith so long, she showed him his letters. Israel in misery, in captivity, was mocked by the nations for her hopes of redemption; but Israel went into her schools and synagogues and took out the letters, and was comforted. God would in time redeem her and say, ‘How could you alone among all the mocking nations be faithful?’ Then Israel would point to the Law and the Prophets and answer, ‘Had I not your promise here?’
X
THE JEWELS
RABBI MEIR sat during the whole of the Sabbath-day in the School instructing the people. During his absence from the house his two sons died, both of them of uncommon beauty, and enlightened in the Law. His wife bore them to her bedchamber, and
spread a white covering over their bodies. In the evening Rabbi Meir came home. ‘Where are my sons?’ he asked. ‘I repeatedly looked round the School, and I did not see them there.’ She reached him a goblet. He praised the Lord at the going out of the Sabbath, drank, and again asked: ‘Where are my sons?’ ‘They will not be afar off’, she said, and placed food before him that he might eat. When he had said grace after the meal, she thus addressed him: ‘With thy permission, I would fain propose to thee one question’. ‘Ask it then’, he replied. ‘A few days ago a person entrusted some jewels into my custody, and now he demands them of me; should I give them back again?’ ‘This is a question’, said the Rabbi, ‘which my wife should not have thought it necessary to ask. What! wouldst thou hesitate to restore to every one his own?’ ‘No,’ she replied; ‘but yet I thought it best not to restore them without acquainting you therewith.’ She then led him to the chamber, and took the white covering from the dead bodies. ‘Ah, my sons! my sons!’ loudly lamented the father. ‘My sons! the light of my eyes!’ The mother turned away and wept bitterly. At length she took her husband by the hand, and said: ‘Didst thou not teach me that we must not be reluctant to restore that which was entrusted to our keeping? See—the Lord gave, and the Lord hath taken away; blessed be the name of the Lord!’
XI
THE TWO SHIPS
TWO ships were once seen to be sailing near land. One of them was going forth from the harbour, and the other was coming into the harbour. Every one was cheering the outgoing ship, and every one was giving it a hearty send-off. But the incoming ship was scarcely noticed.
A wise man was looking at the two ships, and he said: ‘Rejoice not over the ship that is setting out to sea, for you know not what destiny awaits it, what storms it may encounter, what dangers it may have to undergo. Rejoice rather over the ship that has reached port safely and brought back all its passengers in peace.’
It is the way of the world, that when a human being is born, all rejoice; but when he dies, all sorrow. Rather ought the opposite to be the case. No one can tell what troubles await the child on its journey into manhood. But when a man has lived and dies in peace, all should rejoice, seeing that he has completed his journey, and is departing this world with the imperishable crown of a good name.
XII
THE MAN AND HIS THREE FRIENDS
ACERTAIN man had three friends, two of whom he loved dearly, but the other he lightly esteemed. It happened one day that the king commanded his presence at court, at which he was greatly alarmed, and wished to procure an advocate. Accordingly he went to the two friends whom he loved; one flatly refused to accompany him, the other offered to go with him as far as the king’s gate, but no farther. In his extremity he called upon the third friend, whom he least esteemed, and he not only went willingly with him, but so ably defended him before the king that he was acquitted.
In like manner, every man has three friends when Death summons him to appear before his Creator. His first friend, whom he loves most, namely, his money, cannot go with him a single step; his second, relations and neighbours, can only accompany him to the grave, but cannot defend him before the Judge; while his third friend, whom he does not highly esteem—his good works—goes with him before the King, and obtains his acquittal.
XIII
VANITY OF HUMAN PLEASURE
AFOX was eyeing longingly some luscious fruit in a very fine garden. But there was no way for him to enter. At last he espied an opening through which, he thought, he might possibly get in, but soon found the hole too small to admit his body. ‘True,’ he said, ‘the hole is small, but if I fast three days my body will become sufficiently reduced to admit me.’ He did so; and to his joy he now feasted to his heart’s content upon the grapes and all the other good things in the orchard. But lo! when he desired to escape before the master of the garden came upon him he saw, to his great consternation, that the opening had again become too small for him. Poor animal! he had a second time to fast three days; and having made good his escape, he cast a farewell glance upon the scene of his late revels, saying: ‘O garden, charming art thou and exquisite are thy fruits! But of what avail hast thou been unto me? What have I now for all my labour and cunning?’
It is even so with man. Naked he comes into the world, naked he must leave it. Of all his toil therein he carries nothing away with him save the fruits of his good deeds.
XIV
BODY AND SOUL
THE Roman Emperor Antoninus once said to Rabbi Judah the Prince, ‘On the great Day of Judgement, soul and body will each plead excuse for sin committed. The body will say to the Heavenly Judge, “It is the soul, and not I, that has sinned. Without it I am as lifeless as a stone.” On the other hand, the soul will say, “How canst Thou impute sin to me? It is the body that has dragged me down.”’
‘Let me tell you a parable’, answered Rabbi Judah the Prince. ‘A king once had a beautiful garden stocked with the choicest fruits. He set two men to keep guard over it—a blind man and a lame man. “I see some fine fruit yonder”, said the lame man one day. “Come up on my shoulder”, said the blind man, “I will carry you to the spot, and we shall both enjoy the fruit.” The owner, missing the fruit, haled both men before him for punishment. “How could I have been the thief?” queried the lame man, “seeing that I cannot walk?” “Could I have stolen the fruit?” retorted the blind man; “I am unable to see anything.” What did the king? He placed the lame man on the shoulders of the blind man and sentenced them both as one.’
In the same way will the Divine Judge of the Universe mete out judgement to body and soul jointly.
Excerpt From A Book of Jewish Thoughts By Joseph Herman Hertz
