meaning for such stories. It should own the terrible contrast existing side by side: Hebrewism
and Judaism, the Old Testament and traditionalism; and it should recognise its deeper cause in
the absence of that element of spiritual and inner life which Christ has brought. Thus as between
the two - the old and the new - it may be fearlessly asserted that as regards their substance and
spirit, there is not a difference, but a total divergence, of fundamental principle between
Rabbinism and the New Testament, so that comparison between them is not possible. Here
there is absolute contrariety.
86. Thus, in B. Mez. 86 a, we read of a discussion in the heavenly Academy on the subject of purity,
when Rabbah was summoned to heaven by death, although this required a miracle, since he was
constantly engaged in sacred study. Shocking to write, it needed the authority of Rabbah to attest the
correctness of the Almighty's statement on the Halakhic question discussed.
87. Some of these miracles are detailed in B. Mets. 85 b, 86 a. Thus, Resh Lakish, when searching for the
tomb of R. Chija, found that it was miraculously removed from his sight, as being too sacred for
ordinary eyes. The same Rabbi claimed such merit, that for his sake the Law should never be forgotten
in Israel. Such was the power of the patriarchs that, if they had been raised up together, they would
have brought Messiah before His time. When R. Chija prayed, successively a storm arose, the rain
descended, and the earth trembled. Again, Rabbah, when about to be arrested, caused the face of the
messenger to be turned to his back, and again restored it; next, by his prayer he made a wall burst, and
so escaped. In Abhod. Zar. 17 b, a miracle is recorded in favour of R. Eleazar, to set him free from his
persecutors, or, rather, to attest a false statement which he made in order to escape martyrdom. For
further extravagant praises of the Rabbis, comp. Sanh. 101 a.
The painful fact just referred to is only too clearly illustrated by the relation in which
traditionalism places itself to the Scriptures of the Old Testament, even though it acknowledges
their inspiration and authority. The Talmud has it,88 that he who busies himself with Scripture
only (i.e. without either the Mishnah or Gemara) has merit, and yet no merit.89 Even the
comparative paucity of references to the Bible in the Mishnah90 is significant. Israel had made
void the Law by its traditions. Under a load of outward ordinances and observances its spirit
had been crushed. The religion as well as the grand hope of the Old Testament had become
externalized. And so alike Heathenism and Judaism - for it was no longer the pure religion of the
Old Testament - each following its own direction, had reached its goal. All was prepared and
waiting. The very porch had been built, through which the new, and yet old, religion was to pass
into the ancient world, and the ancient world into the new religion. Only one thing was needed:
the Coming of the Christ. As yet darkness covered the earth, and gross darkness lay upon the
people. But far away the golden light of the new day was already tingeing the edge of the
horizon. Presently would the Lord arise upon Zion, and His glory be seen upon her. Presently
would the Voice from out the wilderness prepare the way of the Lord; presently would it herald
the Coming of His Christ to Jew and Gentile, and that Kingdom of heaven, which, established
upon earth, is righteousness, and peace, and joy in the Holy Ghost.91
88. Baba Mets. 33 a.
89. Similarly we read in Aboth d. R. Nathan 29: `He who is master of the Midrash, but knows no
Halakhahs, is like a hero, but there are no arms in his hand. He that is ma ster of the Halakhoth, but
knows nothing of the Midrashim, is a weak person who is provided with arms. But he that is master of
both is both a hero and armed.'