the righteous" (Prov. iii. 32). Therefore it was considered inadvisable to teach it to young men; nay, it is impossible for them to comprehend it, on account of the heat of their blood and the flame of youth, which confuses their minds: that heat, which causes all the disorder, must first disappear; they must have become moderate and settled, humble in their hearts, and subdued in their temperament; only then will they be able to arrive at the highest degree of the perception of God, i.e., the study of Metaphysics, which is called Ma'aseh Mercabah Comp. The Lord is nigh unto them that are of a broken heart" (Ps. xxxiv. 18)" I dwell in the high and lofty place, with him also that is of a contrite and humble spirit: to revive the spirit of the humble, and to revive the heart of the contrite ones" (Isa. lvii. 15).
Therefore the rule," the headings of the sections may be confided to him," is further restricted in the Talmud, in the following way: The headings of the sections must only be handed down to an Ab-bet-din (President of the Court), whose heart is full of care, i.e., in whom wisdom is united with humility, meekness, and a great dread of sin. It is further stated there:" The secrets of the Law can only be communicated to a counsellor, scholar, and good orator." These qualities can only be acquired if the physical constitution of the student favour their development. You certainly know that some persons, though exceedingly able, are very weak in giving counsel, while others are ready with proper counsel and good advice in social and political matters. A person so endowed is called" counsellor" and may be unable to comprehend purely abstract notions, even such as are similar to common sense. He is unacquainted with them, and has no talent whatever for them; we apply to him the words:" Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it ?" (Prov. xvii. 16). Others are intelligent and naturally clear-sighted, able to convey complicated ideas in concise and well chosen language, -- such a person is called" a good orator," but he has not been engaged in the pursuit of science, or has not acquired any knowledge of it. Those who have actually acquired a knowledge of the sciences, are called" wise in arts" (or" scholars" ): the Hebrew term for" wise in arts" -- hakam harashim -has been explained in the Talmud as implying, that when such a man speaks, all become, as t were, speechless.
Now, consider how, in the writings of the Rabbis, the admission of a person into discourses on metaphysics is made dependent on distinction in social qualities, and study of philosophy, as well as on the possession of clearsightedness, intelligence, eloquence, and ability to communicate things by slight allusions. If a person satisfies these requirements, the secrets of the Law are confided to him. In the same place we also read the following passage :-R. Jochanan said to R. Elasar," Come, I will teach you Ma'aseh Mercabah." The reply was," I am not yet old," or in other words, I have not yet become old, I still perceive in myself the hot blood and the rashness of youth. You learn from this that, in addition to the above-named good qualities, a certain age is also required. How, then, could any person speak on these metaphysical themes in the presence of ordinary people, of children, and of women!
Fifth Reason. -- Man is disturbed in his intellectual occupation by the necessity of looking after the material wants of the body, especially if the necessity
