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Updated: May 1, 2025
The Rabbi cast an imploring glance, but Carmichael had still no understanding. "But if one Presbyter should teach heresy to his flock in the hearing of another . . . even though it break the other's heart, is not the path of duty fenced up on either side, verily a straight, narrow way, and hard for the feet to tread?"
"John," said the Rabbi suddenly, and with strong feeling, "was it your thought this night as I declared the sovereignty of God that I judged myself of the elect, and was speaking as one himself hidden for ever in the secret place of God?" "I . . . did not know," stammered Carmichael, whose utter horror at the unrelenting sermon had only been tempered by his love for the preacher.
"'Tis a simple dream," said the rabbi, slowly. "The things of which men and even kings are but men dream in their sleep are connected with the deeds performed by day. Thy garden represents the House of David which thou hast sought to destroy. The old man was King David himself, and thou hast promised to cherish and nurture his one remaining descendant." The Shah listened in silence.
For instance, he pronounced severe censure upon Rabbi Ishmael ben Jose because he was willing to act as bailiff in prosecuting Jewish thieves and criminals. He advised Rabbi Ishmael to follow the example of his father and leave the country. His estrangement from his friend Rabbi Joshua ben Levi is characteristic. One who was sought by the officers of the law took refuge with Rabbi Joshua.
Thereupon a conversation ensued between Rabbi Manasseh and the Armenian, in a language which I knew to be Spanish, though a peculiar dialect. It related to a mercantile transaction. The Rabbi sighed heavily as he delivered to the other a considerable sum of money. 'It is right, said the Armenian, handing a receipt. 'It is right; and I am quite satisfied. 'You are satisfied you have taken money.
What could he mean by saying, "Give to the Romans what belongs to them"? They were not going to live under the Romans much longer! The people were angry with this attempt to trick Jesus. They murmured threats when another scribe spoke up, "Rabbi, what is the most important command in the Law?" Jesus replied without hesitating.
He quotes with approval from a Rabbi of old who had counselled his students, "teach thy tongue to say, I do not know." In this, of course, he has given the best possible evidence of his largeness of mind and his capacity for making advance in knowledge. It is when men are ready to say, "I do not know," that progress becomes possible.
Lean not upon the broken reed of thy philosophy, thy verbal orthodoxy, thy skill in tongues, thy knowledge of the Fathers. Remember that truth was seen by the humble fishermen of Galilee, and overlooked by the High Priest of the Temple, by the Rabbi and the Pharisee. Thou canst not hope to reach it by the metaphysics of Fathers, Councils, Schoolmen, and Universities.
This is your door? 'An humble one. Jerusalem is not Bagdad, but you are welcome. 'King Pirgandicus entered them, said Rabbi Maimon, 'but no one since. 'And when did he live? inquired Alroy. 'His reign is recorded in the Talmud, answered Rabbi Zimri, 'but in the Talmud there are no dates. 'A long while ago? asked Alroy. 'Since the Captivity, answered Rabbi Maimon.
Then, when they had promised the youth that he should be spared all further ill-usage, he opened the lining of his garment and showed us a gem which his mother had privily hung about his neck, and which was a lump or tablet of precious sky-blue turkis-stone, as large as a great plum, whereon was some charm inscribed in strange, outlandish signs which the Jewish Rabbi Hillel, when he saw it, declared to be Arabic letters.
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