[434] Against this, although somewhat doubtfully, such concessions may be put as that, outside Palestine, Gentiles were not to be considered as idolators, but as observing the customs of their fathers (Chull. 13 b), and that the poor of the Gentiles were to be equally supported with those of Israel, their sick visited, and their dead buried; it being, however, significantly added, on account of the arrangements of the world' (Gitt. 61 a). The quotation so often made (Ab. Z. 3 a), that a Gentile who occupied himself with the Torah was to be regarded as equal to the High-Priest, proves nothing, since in the case supposed the Gentile acts like a Rabbinic Jew. But, and this is a more serious point, it is difficult to believe that those who make this quotation are not aware, how the Talmud (Ab. Z. 3 a) immediately labours to prove that their reward is not equal to that of Israelites. A somewhat similar charge of one-sideness, if not of unfairness, must be brought against Deutsch (Lecture on the Talmud, Remains, pp. 146, 147), whose sketch of Judaism should be compared, for example, with the first Perek of the Talmudic tractate Abodah Zarah.
[435] Ab. Zar. 35 b.
[436] According to R. Asi, there was a threefold distinction. If wine had been dedicated to an idol, to carry, even on a stick, so much as the weight of an olive of it, defiled a man. Other wine, if prepared by a heathen, was prohibited, whether for personal use or for trading. Lastly, wine prepared by a Jew, but deposited in custody of a Gentile, was prohibited for personal use, but allowed for traffic. __________________________________________________________________
CHAPTER VIII. TRADITIONALISM, ITS ORIGIN, CHARACTER, AND LITERATURE - THE MISHNAH AND TALMUD - THE GOSPEL OF CHRIST - THE DAWN OF A NEW DAY.
In trying to picture to ourselves New Testament scenes, the figure most prominent, next to those of the chief actors, is that of the Scribe ({hebrew}, grammates, literatus). He seems ubiquitous; we meet him in Jerusalem, in Judæa, and even in Galilee. [437] Indeed, he is indispensable, not only in Babylon, which may have been the birthplace of his order, but among the dispersion' also. [438] Everywhere he appears as the mouthpiece and representative of the people; he pushes to the front, the crowd respectfully giving way, and eagerly hanging on his utterances, as those of a recognised authority. He has been solemnly ordained by the laying on of hands; and is the Rabbi, [439] my great one,' Master, amplitudo. He puts questions; he urges objections; he expects full explanations and respectful demeanour. Indeed, his hyper-ingenuity in questioning has become a proverb. There is not measure of his dignity, nor yet limit to his importance. He is the lawyer,' [440] the well-plastered pit,' [441] filled with the water of knowledge out of which not a drop can escape,' [442] in opposition to the weeds of untilled soil' {hebrew} of ignorance. [443] He is the Divine aristocrat, among the vulgar herd of rude and profane country-people,' who know not the Law' and are cursed.' More than that, his order constitutes the ultimate authority on all questions of faith and practice; he is the Exegete of the Laws,' [444] the teacher of the Law,' [445] and along with the chief priests' and elders' a judge in the eccesiastical tribunals, whether of the capital or in the provinces. [446] Although generally appearing in company with the Pharisees,' he is not necessarily one of them - for they represent a religious party, while he has a status, and holds an office. [447] In short, he is the Talmid or learned student, the Chakham or sage, whose honour is to be great in the future world. Each Scribe outweighed all the common people, who must accordingly pay him every honour. Nay, they were honoured of God Himself, and their praises proclaimed by the angels; and in heaven also, each of them would hold the same rank and distinction as on earth. [448] Such was to be the respect paid to their sayings, that they were to be absolutely believed, even if they were to declare that to be at the right hand which was at the left, or vice versâ. [449]