whose sentence of death or imprisonment admits of no reprieve, and who is not to be pacified with words nor bribed with money, and in whose presence there are two roads before me, one leading into Paradise and the other into Hell, and should I not weep?" Then prayed they him, and said, "Rabbi, give us thy farewell blessing;" and he said unto them, "Oh that the fear of God may be as much upon you as the fear of man."
Rabbi Ami says, "Knowledge is of great price, for it is placed between two divine names, as it is written (I Sam. ii. 3), 'A God of knowledge is the Lord,' and therefore mercy is to be denied to him who has no knowledge; for it is written (Isa. xxvii. 11), 'It is a people of no understanding, therefore He that hath made them will not have mercy on them.'"
Here we have a clear law, drawn from Scripture, forbidding, or at any rate denying, mercy to the ignorant. The words of Rabbi (the Holy) are a practical commentary on the text worth quoting, "Woe is unto me because I have given my morsel to an ignorant one." (Bava Bathra, fol. 8, col. 1.)
But who is the ignorant one from whom this mercy is to be withheld? Here the doctors disagree. He, says Rabbi Eliezer, who does not read the Shema, "Hear, O Israel," etc., both morning and evening. According to Rabbi Yehudah, he that does not put on phylacteries is an ignorant one. Rabbi Azai affirms that he who wears no fringes to his garment is an ignorant one, etc. Others again say he who even reads the Bible and the Mishna but does not serve the disciples of the wise, is an ignorant one. Rabbi Huna winds up with the words "the law is as the others have said," and so leaves the difficulty where he finds it. (Berachoth, fol. 47, col. 2.)
Of him "who transgresses the words of the wise, which he is commanded to obey," it is written, "He is guilty of death and has forfeited his life." (Berachoth, fol. 4, col. 2, and Yevamoth, fol. 20, col. 1.) Whoso, therefore, shows mercy to him contradicts the purpose and incurs the displeasure of God. It was in application of this principle, literally interpreted, that the wise should hold no parley with the ignorant, which led the Jews to condemn the contrary procedure of Jesus Christ.
It was this prohibition to show mercy to the ignorant, together with the solemn threatenings directed against those who neglected the study of the law, that worked such a wonderful revolution in Hezekiah's time; for it is said that then "they searched from Dan to Beersheba, and did not find an ignorant one." (Sanhedrin, fol. 94, col. 2.)
When the Holy One—blessed be He!—remembers that His children are in trouble among the nations of the world, He drops two tears into the great ocean, the noise of which startles the world from one end to the other, and causes the earth to quake.
We read in the Talmud that a Gentile once came to Shamai and said, "How many laws have you?" Shamai replied, "We have two the written law and the oral law." To which the Gentile made answer, "When you speak of the written law, I believe you, but in your oral law I have no faith. Nevertheless, you may make me a proselyte on condition that you teach me the written law only." Upon this Shamai rated him sharply, and sent him away with indignant abuse. When, however, this Gentile came with the same object, and proposed the same terms to Hillel, the latter proceeded at once to proselytize him, and on the first day taught him Aleph, Beth, Gemel, Daleth. On the morrow Hillel reversed the order of these letters, upon which the proselyte remonstrated and said, "But thou didst not teach me so yesterday." "True," said Hillel, "but thou didst trust me in what I taught thee then; why, then, dost thou not trust me now in what I tell thee respecting the oral law?"
Every man as he goes on the eve of the Sabbath from the synagogue to his house is escorted by two angels, one of which is a good angel and the other an evil. When the man comes home and finds the lamps lit, the table spread, and the bed in order, the good angel says, "May the coming Sabbath be even as the present;" to which the evil angel (though with reluctance) is obliged to say, "Amen." But if all be in disorder, then the bad angel says, "May the coming Sabbath be even as the present," and the good angel is (with equal reluctance), obliged to say "Amen" to it.
Two are better than three. Alas! for the one that goes and does not return again.
As in the riddle of the Sphinx, the "two" here stands for youth with its two sufficient legs, and the "three" for old age, which requires a third support in a staff.
There were two things which God first thought of creating on the eve of the Sabbath, which, however, were not created till after the Sabbath had closed. The first was fire, which Adam by divine suggestion drew forth by striking together two stones; and the second, was the mule, produced by the crossing of two different animals.
"Every one has two portions, one in paradise and another in hell." Acheer asked Rabbi Meyer, "What meaneth this that is written (Eccl. vii. 14), 'God also has set the one over against the other'?" Rabbi Meyer replied, "There is nothing which God has created of which He has not also created the opposite. He who created mountains and hills created also seas and rivers." But said Acheer to Rabbi Meyer, "Thy master, Rabbi Akiva, did not say so, but spake in this way: He created the righteous and also the wicked; He created paradise and hell: every man has two portions, one portion in paradise, and the other in hell. The righteous, who has personal merit, carries both his own portion of good and that of his wicked neighbor away with him to paradise; the wicked, who is guilty and condemned, carries both his own portion of evil and also that of his righteous neighbor away with him to hell." When Rav Mesharshia asked what Scripture guarantee there was for this, this was the reply: "With regard to the righteous, it is written (Isa. lxi. 7), 'They shall rejoice in their portion, therefore in their land (beyond the grave) they shall possess the double.' Respecting the wicked it is written (Jer. xvii. 18), 'And destroy them with double destruction.'"
The question asked above by Acheer has been practically resolved by all wise men from the beginning of the world, but it is the boast of the Hegelians that it has for the first time been resolved philosophically by their master. Others had maintained that you could not think a thing but through its opposite; he first maintained it could not exist but through its opposite, that, in fact, the thing and its opposite must needs arise together, and that eternally, as complements of one unity: the white is not there without the black, nor the black without the white; the good is not there without the evil, nor the evil without the good.
Pride is unbecoming in women. There were two proud women, and their names were contemptible; the name of the one, Deborah, meaning wasp, and of the other, Huldah, weasel. Respecting the wasp it is written (Judges iv. 6), "And she sent and called Barak," whereas she ought to have gone to him. Concerning the weasel it is written (2 Kings xxii. 15), "Tell the man that sent you," whereas she should have said, "Tell the king."
If speech is worth one sela (a small coin so called), silence is worth two.
The Swiss motto, "Speech is worth silver, silence worth gold," expresses a sentiment which finds great favor with the authors and varied expression in the pages of the Talmud.
If silence be good for wise men, how much better must it be for fools!
For every evil silence is the best remedy.
Silence is as good as confession.
Silence
