A Book of Jewish Thoughts. Various

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

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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 they not have given him a chair or a cushion? But then he said, ‘Since the Israelites are in trouble, lo, I will bear my part with them, for he who bears his portion of the burden will live to enjoy the hour of consolation’. Woe to one who thinks, ‘Ah, well, I will neglect my duty. Who can know whether I bear my part or not?’ Even the stones of the house, ay, the limbs of the trees shall testify against him, as it is written, ‘For the stones will cry from the wall, and the limbs of the trees will testify’.

      TALMUD.

II10

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      ‘IT is high time’, wrote Leopold Zunz, in the days when the emancipation of the Jews in Europe was being constantly postponed, or was being dealt with in a huckstering and grudging spirit, ‘It is high time that instead of having rights and liberties doled out to them, they should obtain Right and Liberty.’ It was well said: ‘Right and Liberty’ are one and indivisible, and belong to all men as such. Well, ‘Right and Liberty’ are ours, if any people on the face of the earth can be said to possess them. Surely we owe something to the land and the people where and among whom our lines are fallen, and of which we are an integral part. We owe it to them to take our share of the national burdens and in the national life, to seek our prosperity in theirs, to respect the law and its representatives, from the humblest officer of justice to the Sovereign upon the throne.

      SIMEON SINGER, 1894.

THE DUTY OF SELF-RESPECT

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      NOTHING is more dangerous for a nation or for an individual than to plead guilty to imaginary sins. Where the sin is real—by honest endeavour the