A Book of Jewish Thoughts. Various

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СКАЧАТЬ title of the ‘Veteran of History’ has been conceded puts serious responsibilities on your shoulders. You must demonstrate that you are worthy of your heroic past.

      S. M. DUBNOW, 1893.

      OUR virtues are Israel’s: all our success in life we owe to the fact that the blood of the ‘toughest of peoples’ is coursing in our veins. Our vices are our own. Now the world inverts the distribution. Our virtues it credits to us, to our individual brilliancy, diligence, courage. Whereas the crimes, vices, and failings of any single Jew, no matter how estranged from his people or his people’s faith he may be, it puts down to his Jewishness, and fathers them upon the entire Jewish race.

      Is it not a matter of sacred honour, as far as in us lies to counteract the world’s injustice to our people by rendering, when the opportunity is ours, some repayment for all we owe to Israel?

      J. H. HERTZ, 1915.

ZEDAKAH9​—CHARITY TUR, II, § 247

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      THE dispensing of charity according to one’s means is a positive precept, which demands greater care and diligence in its fulfilment than all the other positive precepts of the Law. For its neglect may possibly lead to the taking of life, inasmuch as the denial of timely aid may compass the death of the poor man who needs our immediate help.

      Whoso closes his eyes to this duty and hardens his heart to his needy brother is called a worthless man, and is regarded as an idolater. But whosoever is careful in the fulfilment of this duty attests himself as belonging to the seed of Abraham, whom the Lord hath blessed: ‘For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the Lord, to do Zedakah and justice’ (Genesis 18. 19).

      Charity is the main foundation of Israel’s pre-eminence, and the basis of the Law of Truth. As the prophet says unto Zion: ‘By Zedakah shalt thou be established’ (Isaiah 54. 14). Its practice will alone bring about Israel’s redemption: ‘Zion shall be redeemed with justice, and they that return of her with Zedakah’ (Isaiah 1. 27). Charity is greater than all sacrifices, says Rabbi Eleazar; even as it is written, ‘To do Zedakah and justice is more acceptable to the Lord than sacrifice’ (Proverbs 21. 3).

      Whoso pities the poor shall himself receive compassion from the Holy One, blessed be He. Let man further reflect that as there is a wheel of fortune revolving in this world, perchance some day either he himself, or his son, or his son’s son, may be brought down to the same lowly state. Nor let it enter his mind to say: ‘How can I give to the poor and thus lessen my possessions?’ For man must know that he is not the master of what he has, but only the guardian, to carry out the will of Him who entrusted these things to his keeping.

      Whosoever withholds alms from the needy thereby withdraws himself from the lustre of the Shechinah and the light of the Law.

      Let man therefore be exceedingly diligent in the right bestowal of charity.

      JACOB BEN ASHER, 1320. (Trans. A. Feldman.)

ZEDAKAH​—JUSTICE.

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      ‘NEITHER shalt thou favour a poor man his cause’ (Exodus 23. 3). It is one of the deep and fundamental traits of Judaism that whilst presupposing sympathy and commiseration with the poor and the hapless, it nevertheless fears that in a suit-at-law justice might be outraged in favour of the poor man even when he is in the wrong—outraged just because of his very distress. Sympathy and compassion are emotions that have their proper place and use, but even these noble feelings must be silenced in the presence of Justice. In this Scriptural command there is a height of conception, a sublimity of moral view, which compels the reverence of all.

      A. GEIGER, 1865.

THE JEWISH POOR

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      THE Kingdom of God—the Rabbis held—is inconsistent with a state of social misery. They were not satisfied with feeding the poor. Their great ideal was not to allow a man to be poor, not to allow him to come down into the depths of poverty. They say, ‘Try to prevent it by teaching him a trade. Try all methods before you permit him to become an object of charity, which must degrade him, tender as your dealings with him may be.’

      S. SCHECHTER, 1893.

      IT is an arduous task to think for the Jewish poor. He has a rooted notion that he is the best, the only judge, of what is good for you to do for him. And the fact is that these self-confident recipients of your generosity really are often your betters in many qualifications. Large-mindedness is needed here. We must respect old habits; we must fathom the deep moral springs of life. We must beware that our brothers do not divest themselves of their best, and assume our worst.

      I. ABRAHAMS, 1896.

AT ‘THE OLD PEOPLE’S REST’, JERUSALEM

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      A SCORE or so of old men with white beards seated at a long table covered by open books of the Talmud. The sacred scroll of the Law is enshrined at their left, and behind them we see ponderous old tomes, tight fitted into the alcove of a vault-like chamber, with quaint curves and angles. Is not this some souvenir from the brush of an old master? No, it is a group of inmates of the ‘Old People’s Rest’ at Jerusalem.

      What strikes one most about the inmates is the refinement and intellectuality of their features. It is a workhouse where aged failures in the struggle for existence are permitted to pass away in peace. Not here will we meet with degraded types of the European inebriate or jailbird. They are all representative of one very fascinating aspect of Judaism which it is the fashion to doubt or decry. It is not only in India that the Yogi, or contemplative Sage, is to be met with, who, having fulfilled his whole duty as a man, retires from active life to meditate on the here and the hereafter. We have our Jewish Yogis even outside the dazzling effulgence which emanates from the Zohar. They work not, neither do they spin, but the world is better for their being in it, even if not of it. It is refreshing to think that not everybody is in a hurry, not everybody busy money-making or money-spending, and that a few there are who are survivals of more tranquil ages.

      E. N. ADLER, 1895.

SHARING THE BURDEN

       I

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      WHEN trouble comes upon the congregation, it is not right for a man to say, ‘I will eat and drink, and things will be peaceful for me’. Moses, our Teacher, always bore his share in the troubles of the congregation, as it is written, ‘They took a stone and put it under him’ (Exodus 17. 12). Could СКАЧАТЬ