CHAPTER V
All Israel have a portion in the world to come, and it is said, "And thy people shall be all righteous; they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified".
1. With ten sayings the world was created. What does this teach us?
Could it not have been created with one saying? It is to make known the punishment that will befall the wicked who destroy the world that was created with ten sayings, as well as the goodly reward that will be bestowed upon the just who preserve the world that was created with ten sayings (1). 2. There were ten generations from Adam to Noah, to make known how long-suffering G.o.d is, seeing that all those generations continued provoking him, until he brought upon them the waters of the flood (2). 3. There were ten generations from Noah to Abraham, to make known how long-suffering G.o.d is, seeing that all those generations continued provoking him, until Abraham, our father, came, and received the reward they should all have earned (3). 4.
With ten trials our father Abraham was tried (4), and he stood firm in them all, to make known how great was the love of our father Abraham (5). 5. Ten miracles were wrought for our fathers in Egypt (6), and ten at the Sea (7). 6. Ten plagues did the Holy One, blessed be He, bring upon the Egyptians in Egypt, and ten at the Sea (8). 7. With ten temptations did our fathers tempt the Holy One, blessed be He, in the wilderness, as it is said, "And they tempted me these ten times, and have not hearkened to my voice" (9). 8. Ten miracles were wrought for our fathers in the Temple; no woman miscarried from the scent of the holy flesh; the holy flesh never became putrid; no fly (10) was seen in the slaughter-house; no unclean accident ever befell the high-priest on the Day of Atonement; the rain never quenched the fire of the wood-pile on the altar (11); neither did the wind overcome the column of smoke that arose therefrom (12); nor was there ever found any disqualifying defect in the omer (of new barley, offered on the second day of Pa.s.sover) or in the two loaves (the first fruits of the wheat-harvest, offered on Pentecost) (13), or in the shewbread (14); though the people stood closely pressed together, they found ample s.p.a.ce to prostrate themselves; never did serpent or scorpion injure any one in Jerusalem; nor did any man ever say to his fellow, "the place is too strait for me (15) to lodge over night in Jerusalem." 9.
Ten things were created on the eve of Sabbath in the twilight (16): the mouth of the earth (17); the mouth of the well (18); the mouth of the a.s.s (19); the rainbow (20); the manna (21); the rod (22); the shamir (23); the shape of written characters; the writing, and the tables of stone: some say, the destroying spirits also, and the sepulchre of Moses (24), and the ram of Abraham our father (25); and others say, tongs, also, made with tongs (26).
(1) The expression "and G.o.d said" occurs ten times in Genesis I (verses 3, 6, 9, 11, 14, 20, 24, 26 28, and 29). Many commentators count the opening phrase of this chapter, "In the beginning G.o.d created the heavens and the earth," as one of the sayings, maintaining that the idea of saying is implied in it. Cf. Ps. x.x.xIII, 16. According to the Rabbis, the wicked destroy and the righteous preserve the world, and, since it required ten sayings to create the world, the guilt of the sinner and the righteousness of the just are emphasized more than if it had been created merely by one word.
(2) The ten generations are Adam, Seth, Enosh, Kenan, Mahalalel, Jared, Enoch, Methusaleh, Lamech, and Noah. The period from Adam to Noah is known as the "generation of the flood" (_dor ha-mabbul_).
(3) These are Shem, Arpachshad, Shelah, Eber, Peleg, Reu, Serug, Nahor, Terah, and Abraham. Noah"s good deeds were sufficient only to save himself and family, while Abraham"s were sufficient to sustain the whole world.
(4) These trials may be reckoned as follows: (1) his migration, Gen. XII, 12; (2) the famine in Canaan, XII, 10; (3) the seizing of Sarah by Pharaoh, XII, 15; (4) the battle with the four kings, XIV; (5) his marriage with Hagar because of Sarah"s sterility, XVI, 2; (6) the circ.u.mcision, XVII, 10; (7) the seizing of Sarah by Abimelech, king of Gerar, XX, 2; (8) the banishment of Hagar, XXI, 10; (9) the banishment of Ishmael, XXI, 10; and (10) G.o.d"s command to sacrifice Isaac, XXII, 2. See _Pirke de-Rabbi Eliezer_, chapter 24, and Friedlander, G., _Rabbinic philosophy and Ethics_ (London, 1912), p. 75, n. 4.
(5) For G.o.d. Some interpreters explain this, however, as "the love of G.o.d for Abraham."
(6) That they escaped the ten plagues with which the Egyptians were afflicted.
(7) Legend says that at the pa.s.sage of the Red Sea the ten miracles wrought were as follows: (1) the waters divided; (2) the waters were like a tent, or a vault; (3) the sea-bed was dry and hard; (4) but when the Egyptians trod upon it, it became muddy and slimy; (5) the sea was divided into twelve parts, one for each tribe; (6) the waters became as hard as stone; (7) the congealed waters appeared like blocks of building-stone; (8) the water was transparent so that the tribes could see one another; (9) fresh drinking water flowed from the congealed water; (10) after Israel had partaken of the drinking water, it became congealed, and did not wet the ground under foot. See Ginzberg, _Legends of the Jews_, III, p. 21 _et seq._
(8) This verse is not found in the Talmudic versions of _Abot_. The plagues at the sea are alluded to in the "Song of Moses," Ex. XV. See the commentary of Bartenora.
(9) Num. XIV, 22. The ten are enumerated by Maimonides, Bartenora, Hoffmann, and others.
(10) The fly is a symbol of impurity.
(11) The altar stood in the midst of the roofless Temple-hall.
(12) The straight column of smoke denoted the acceptance of prayer and sacrifice.
(13) See Lev. XXIII, 15-17.
(14) Every Sabbath, twelve loaves of bread were placed on a table in the Sanctuary "before the Lord" (Lev. XXIV, 5-9) to serve as a constant reminder to the twelve tribes that their place was before the altar of G.o.d.
(15) Isa. XLIX, 20.
(16) Since all things were said to have been created during the first six days of creation, and since "there is nothing new under the sun" (Eccles. I, 9), everything miraculous or supernatural that existed or occurred after creation was explained by the Rabbis as having been made or preordained in the twilight at the moment of transition between the end of the work of creation and the beginning of the Sabbath. See Gorfinkle, _ibid._, pp. 90-91 and n. 1.
(17) To swallow Korah and his followers. See Num. XVI, 30.
(18) Which supplied the Israelites with water during their wandering in the wilderness. See Num. XXI, 16, and _Shabbat_, 35a.
(19) Balaam"s a.s.s. See Num. XXII, 28.
(20) Ge. IX, 19.
(21) Ex. XV, 16.
(22) Of Moses. See _ibid._, IV, 17.
(23) A miraculous worm that split stones by its look. It was used, according to legend, to engrave the names of the tribes on the jewels of the ephod of the high-priest, and was also employed by Solomon in the construction of the Temple, in which no tools of iron were used. See _Gittin_, 68a, and _Sotah_, 48b. Consult P. Ca.s.sel, _Shamir, ein archaol.
Beitrag zur Natur und Sagenkunde_, Erfurt, 1856, and art.
_Shamir_, in _Jewish Encyclopedia_.
(24) Deut. x.x.xIV, 6.
(25) Gen. XXII, 13.
(26) An allusion to a saying found in _Tosefta Erubin_, "Tongs are made with tongs; but how was the first pair made? It could only have been a creation of G.o.d." One instrument presupposes another; one thing is the cause of another, but the original cause is G.o.d. Cf. _Pesachim_, 54a.
10. There are seven marks of an uncultured, and seven of a wise man.
The wise man does not speak before him who is greater than he in wisdom; and does not interrupt the speech of his companion; he is not hasty to answer; he questions according to the subject-matter; and answers to the point; he speaks upon the first thing first, and upon the last, last; regarding that which he has not understood he says, "I do not understand it;" and he acknowledges the truth. The reverse of all this is to be found in an uncultured man. 11. Seven kinds of punishment come into the world for seven important transgressions. If some give their t.i.thes (27) and others do not, a dearth ensues from drought and some suffer hunger while others are full. If they all determine to give no t.i.thes, a dearth ensures from tumult (28) and drought. If they further resolve not to give the dough-cake (29), an exterminating dearth ensures. Pestilence comes into the world to fulfil those death penalties threatened in the _Torah_, the execution of which, however, is within the function of a human tribunal (30), and for the violation of the law regarding the fruits of the seventh year (31). The sword (32) comes into the world for the delay of justice, and for the perversion of justice, and on account of the offence of those who interpret the _Torah_, not according to its true sense (33). Noxious beasts come into the world for vain swearing (34), and for the profanation of the Divine Name (35). Captivity comes into the world on account of idolatry, immortality, bloodshed, and the neglect of the year of rest for the soil (31). 12. At four periods pestilence grows apace: in the fourth year, in the seventh, at the conclusion of the seventh year, and at the conclusion of the Feast of Tabernacles in each year: in the fourth year, for default of giving the t.i.the to the poor in the third year (36); in the seventh year, for default of giving the t.i.tle to the poor in the sixth year (37); at the conclusion of the seventh year, for the violation of the law regarding the fruits of the seventh year (31), and at the conclusion of the Feast of Tabernacles in each year, for robbing the poor of the grants legally a.s.signed to them (38).
(27) See chapter I, n. 37.
(28) Of war, when agriculture is neglected, and crops are destroyed, etc.
(29) Num. XV, 20: "Ye shall offer up a cake of the first of your dough for a heave offering." This commandment is observed in spirit to-day by the Jewish housewife, who takes a part of bread which is kneaded, and burns it, after reciting the blessing, "Blessed art Thou, O Lord, our G.o.d, King of the universe, Who has sanctified us by Thy commandments, and commanded us to separate the _challah_." The ninth treatise of the _Order Zeraim_ of the _Mishnah_ is called _Challah._ See Friedlander, _Jewish Religion_, p. 357.
(30) The execution of which is in the hands of G.o.d.
(31) That is, the Sabbatical year or the year of release (_ha-shemittah_). See Ex. XXIII, 10 _et seq._, and Lev. XXV, 1-7. It is commanded that the land be allowed to lie fallow during that year, that there be no sowing, nor reaping, nor pruning of the vineyards, and that the servants, strangers, and animals, as well as the owner, shall share in the spontaneous growth of the fields and the vineyards. See also Deut. XV, 1-11, and _Tractate Shebiit_ of the _Mishnah_.
(32) _I.e._, war.
(33) By prohibiting the permissible and permitting the prohibited.
(34) Cf. chapter IV, 9.
(35) Cf. chapter IV, 5.
(36) See Deut. XIV, 28, 29; XXVI, 12, and also above, chapter I, n. 37.
(37) Of the septennial cycle. The t.i.the was to be brought at the end of _every_ three years.
(38) _I.e._, the gleanings and the forgotten sheaves of the harvest, the single bunches of grapes of the vineyard, and the unreaped corners of the fields which were a.s.signed to the stranger, the fatherless, and the widow.
13. There are four characters among men: he who says, "What is mine is mine and what is thine is thine," his is a neutral character; some say, "This is a character like that of Sodom" (39); he who says, "What is mine is thine and what is thine is mine," is a boor (40); he who says, "What is mine is thine and what is thine is thine," is a saint; he who says, "What is thine is mine and what is mine is mine," is a wicked man. 14. There are four kinds of tempers: he whom it is easy to provoke and easy to pacify, his loss disappears in his gain; he whom it is hard to provoke and hard to pacify, his gain disappears in his loss; he whom it is hard to provoke and easy to pacify is a saint; he whom it is easy to provoke and hard to pacify is a wicked man. 15.
There are four qualities in disciples: he who quickly understands and quickly forgets, his gain disappears in his loss; he who understands with difficulty and forgets with difficulty, his loss disappears in his gain; he who understands quickly and forgets with difficulty, his is a good portion; he who understands with difficulty and forgets quickly, his is an evil portion. 16. As to almsgiving there are four dispositions: he who desires to give, but that others should not give, his eye is evil toward what appertains to others (41); he who desires that others should give, but will not give himself, his eye is evil against what is his own; he who gives and wishes others to give is a saint; he who will not give and does not wish others to give is a wicked man. 17. There are four characters among those who attend the house of study: he who goes and does not practise (42) secures the reward for going; he who practises (43) but does not go secures the reward for practising; he who goes and practises is a saint; he who neither goes nor practises is a wicked man. 18. There are four qualities among those that sit before the wise: they are like a sponge, a funnel, a strainer, or a sieve: a sponge, which sucks up everything (44); a funnel, which lets in at one end and out at the other; a strainer, which lets the wine pa.s.s out and retains the dregs; a sieve, which lets out the bran and retains the fine flour.