This is the way of Torah—eat bread with salt and drink water by measure. Sleep on the ground and endure the hardships of life, while you labor in the Torah. If you do this, you will find happiness and goodness—you will be happy in this life and attain goodness in the world to come.37
This is the way of a Disciple of the Wise:
“He is humble and lowly of spirit, alert and world-wise, beloved by people and not domineering toward the people of his own household. While he is ever critical of himself [fearing sin], he judges other people according to their deeds. He says—’all the things of this world, I do not really care for.’ He willingly covers himself with dust by sitting at the feet of the wise. No man can see evil in him. He presents his questions logically, and he replies correctly.
“Be as an open vessel, which does not shut out fresh air, and as a deeply plowed field which keeps its waters, like a waxed can which keeps its wine, but also as a sponge which absorbs all things.
“Do not be as a large opening which makes the room drafty, but also not as a tiny opening, in order to avoid staleness and stagnation. . . .
“Let all your ways be for the sake of heaven. Love heaven, but also fear it. Tremble over the Commandments, but also rejoice in them.”38
A Disciple of the Wise must be modest in the way he eats, drinks, washes and oils himself, dresses and carries himself, in his manners and in his deeds. . . . He does not speak in the presence of one greater than he, does not interrupt the words of a colleague; he thinks before he replies; he orders his words, and if he does not know, he admits the fact; he always consents to the truth.
He is in perpetual pursuit of truth, as against falsehood, of faithfulness as against robbery, of modesty as against vulgarity, of peace as against war, of the counsels of elders as against those of youth, of courage as against lust.39
At times the Sages described the path of the Disciple as an endless upward climb, consisting of the mastery of level after level of virtue.
Greater is Torah than priesthood or royalty, for royalty is acquired by thirty rungs, priesthood by twenty-four and Torah by forty-eight—namely:
Learning, training one’s ear, disciplining one’s lips, the understanding of the heart; by awe and reverence, by humility, joy and purity; by serving the wise, clinging to friends, by discussion, reflection on Scripture and Mishnah; by lessening one’s preoccupation with business, the ways of the world, pleasure, sleep, conversation and laughter; by patience, a good heart, trusting the wise and accepting anguish cheerfully; by recognizing one’s place, rejoicing in one’s lot, hedging his words and avoiding self-righteousness; by being beloved, loving the All-Present, loving people, loving justice, good deeds and rebuke; by shunning honors, pride and authority; by sharing the burden of colleagues; helping them toward the scale of merit and leading them toward truth and peace; reflecting on his learning, adding to what he has learned by the dialectic of questions and answers; learning for the sake of teaching and doing; sharpening the wisdom of his teacher and giving right direction to the tradition that he has heard. . . .40
This is how a Disciple of the Wise takes care of his health and his appearance:
Hillel the Elder used to walk part of the way with his pupils, after they left the House of Study. Said his pupils to him—
“Our teacher, where do you go?” Said he, “To do a mizvah.” “And what is that mizvah?” said they. He replied, “To wash in the bath-house.” Said they, “What kind of mizvah is this?”
He explained, “The pictures and statues of King’s are washed and cleaned by men who are especially designated for this task. It is considered a high honor. But, I, being created in the Divine Image, must surely deem it a privilege to take good care of His image.”41
A Disciple of the Wise is deserving of death, if a blemish is found on his garment.42
THE MODESTY OF THE HILLELITES
For three years, the houses of Shammai and Hillel debated—each faction maintaining that the law was in accord with its position. Then a Divine echo announced—“These views and these views are the words of the Living God, but the law is in accord with the words of the House of Hillel.” But if both opinions are the words of the Living God, why is the law according to the words of the Hillelites?—Because they were modest and well-mannered. They teach the doctrines of the Shammaites as well as their own; furthermore, they state their opponent’s position first, and only then do they give their own opinion.
Hence, we learn that whoever humbles himself, the Holy One uplifts him, and whoever exalts himself, the Holy One humbles him.43
THE DIALECTIC OF TORAH-STUDY
When Rav Kahana came up to the land of Israel [from Babylonia, at the beginning of the third century], Rav advised him, “Don’t question the decisions of Rabbi Yohanan for seven years.”
He found Resh Lakish, repeating the daily lesson to the pupils. Rav Kahana inquired, “Where is Resh Lakish?” And they said, “Why do you ask?” He answered—“One may pose ever so many questions [in regard to the lesson] and give so many answers.” Then Resh Lakish came to Rabbi Yohanan and said, “A lion came up out of Babylonia.”
On the following day, Rav Kahana was placed in the first row in front of Rabbi Yohanan. The latter stated one law. Rav Kahana did not question it; then, a second law was proposed; still, Rav Kahana did not question. He was then demoted seven rows, till he came to the last row. Said Rabbi Yohanan to Resh Lakish, “The lion you spoke of turned out to be a fox.”
Said Rav Kahana, “May these seven rows count for the seven years that Rav asked me to abstain.” He stood on his feet and asked Rabbi Yohanan to repeat the lesson from the beginning. When Rabbi Yohanan stated the first law, Rav Kahana confronted him with one question, then another, so that he was returned to the first row.
Rabbi Yohanan was sitting on seven pillows, and he would remove one pillow for every question that he could not answer. In the end, all the pillows were removed and he sat on the ground.44
Rabbi Yohanan was deeply grieved [over the death of Resh Lakish]. Said the Sages, “Who will undertake to comfort him?”—Let Rabbi Elazar Ben Padat go, for his lessons are very keen. He came and sat before Rabbi Yohanan. Whatever Rabbi Yohanan would say, Rabbi Elazar would support with additional evidence.
Then Rabbi Yohanan cried out, “Are you like Resh Lakish?” Whenever I would state a law, he would put to me twenty-four objections, then from the questions and answers, the matter would be clarified. But you only say—“let me show you how right you are.” “Do I need you to tell me I am right?”
He then stood up and tore his clothes, crying, “Where are you Resh Lakish? Where are you Resh Lakish?” 45
THE MYSTICAL POWER OF TORAH-LEARNING
The Disciples of the Wise were heirs of the prophets. “From the day when the Temple was