who were not scholars. Other ways to interpret Scripture were remez and sod, but these must be used with great care, he said, especially the latter. Again, Josef did not recognize or understand the Hebrew words. The rabbi went on to say that scholars should be wary of taking their interpretations too far, leading to foolishness. Students, he said, have an important role in scholarly pursuit—to ask questions. They should ask about anything and everything, all the questions that occur to them. They should not worry about looking foolish. They should not hesitate to challenge their teachers. Only by free discussion and investigation would their minds be sharpened. Not only would students’ minds be sharpened but also the minds of their teachers, as their knowledge would be drawn out by persistent questions. Students themselves might have insights that would be helpful to their teachers, because, after all, even a master needs instruction.
After about forty minutes, the rabbi stopped speaking. Again he closed his eyes. The congregation remained quiet as the tall man with silver hair rose from his chair and stepped forward. He thanked the rabbi for his sermon and announced that their honored guest would now take questions from those in attendance.
Each man called out his question in the language he spoke most fluently. The rabbi answered in that same language when he could; otherwise he spoke Hebrew. Many of the questions and their answers Josef missed entirely, but a few he understood. One man asked when was the best time for a busy merchant to study Torah.
“You should study Torah not only at certain times but at all times. By this I mean keep the Law always before you in your mind’s eye. While you work, while you eat, while you bathe, even while you relieve yourself. As a practical matter, it is good to appoint a regular time so that you may study a little today, a little tomorrow. And if you cannot study every day, remember that one day studying Torah is better than a thousand burnt offerings brought to the altar.”
Another man asked who are the best teachers.
“To that question I have three answers, and I will tell you two of them. First, the Lord is your teacher. The Lord gives you his Torah, and through much labor you can make it your own. Second, the best and wisest teachers do not dictate to their students but rather guide them to come up with their own ideas. When you find this kind of teacher, your feet should wear out the steps to his door. The third answer is implicit in the first two.”
Someone inquired which was more valuable to study, written law or oral law.
“You cannot say one is more valuable than the other, since both are part of the same divine teaching. Written law came first and therefore it is the beginning of wisdom. Oral law was compiled to help us interpret and understand written law. Commentaries have been written to give further clarification of both. All of these we study, interpret, and debate with one goal in mind, namely right conduct. Remember this: one who studies but does not practice righteousness is like a man who sows crops but does not reap, or like a woman who gives birth and buries her offspring.”
The tall man came forward once again and said it was time to conclude the assembly. For the Jeschiba students, he said, there would be daily study sessions with Rabbi Scholomo. All Jews were welcome to attend his next Sabbath sermon. Would the rabbi now like to say a final word before the congregation was dismissed?
The rabbi looked out over the crowd of upturned faces, all eager to hear more. He said, “We are commanded to cleave to the Lord, but how can we cleave to a consuming flame, or a pillar of cloud, or a voice from above? We must cleave to what we can see and touch. Therefore if you cleave to Torah and to wise men who teach Torah, it will be the same as if you cleave to the Lord.” Rabbi Scholomo recited a brief blessing, stepped down from the platform, and went out the side door with the other rabbis.
Once the boys were out on the street, Josef turned to his friend. “That was great!” he said.
“I’m glad you liked it. How much did you understand?”
“All the German, of course. And most of the Hebrew. Except certain words like derush and sod. Can you explain those things to me?”
“Not all of it. I’ll try to find out more in the study sessions. We can talk about it next week. It’s time to go home now.”
Josef went up Jews’ Alley toward Market Street. He was so excited by what he had just heard and invigorated by the cool night air that he fairly skipped along. A couple of bright stars caught his attention. Then, suddenly, he collided with something. Standing there at the end of the alley was someone who put his hand on Josef’s shoulder and spoke in a familiar voice. “Hello, Josef,” said Father Albert. “What did you learn?”
Chapter 5
Father Albert!” said Josef. “How did you know I was here?”
“I didn’t know. But I suspected. When I make pastoral calls around the city, I see certain things.”
“Like what things,” asked Josef, looking warily at the priest.
“I’ve observed you walking and talking with a young Jew, a handsome lad with a quick and lively attitude about him.”
“That’s Mosche,” said Josef under his breath.
“Yes, well, this Mosche fellow must be teaching you something. You seem quite absorbed in conversation whenever I see you together.”
“Yes, Father. He’s teaching me Hebrew.”
“Hmmm. That seems a good thing. But you must be careful. Not everyone will recognize the value of what you are doing.”
“Who do you mean, Father?”
After pondering for a moment, Father Albert said, “I think I’ve said enough about that. Come, let me walk you home, and you tell me what you learned today.”
•
A few days later Josef met Mosche in the market square. He pulled his friend away from the crowded stalls and whispered, “Father Albert knows about our meetings.”
“Is that a bad thing?”
“He says some people might not approve.”
Mosche frowned. “Why not?”
“I think it’s because they don’t want me talking to a Jew.”
“That’s crazy! Are you going to stop being my friend?”
“No!”
“Good. Let me tell you what I learned this week.” Mosche summarized for Josef the sessions he had attended on biblical interpretation. He told, too, of the thoughtful decisions given by Rabbi Scholomo in response to questions by petitioners. “Somebody told me the rabbi was named after wise king Solomon who built the first temple in Jerusalem,” he said. “I think our own Scholomo is the wisest man alive today. He seems to know everything.”
“Really? Would he answer my questions?”
“If you can get near enough to ask, I think he would.”
Josef wondered how that might be possible. How could he, a young boy who was not even a Jew, gain an audience with the great rabbi of Worms? Could he find out where the man was staying and sneak into his house? Could he stop him on the street? No, he would not be able to get through the crowds of admirers and petitioners. Yet he felt a strong urge to get near the rabbi, to see
