Abba says we can show our fear of God in our intercourse with one another. "Speak pleasantly and kindly to everyone"; he says, "trying to pacify anger, seeking peace, and pursuing it with your brethren and with all the world, and by this means you will gain that 'favor and good understanding in the sight of God and man,' which Solomon so highly prized."
Rabbi Jochanan had heard Rabbi Simon, son of Jochay, illustrate by a parable that passage of Isaiah which reads as follows: "I, the Lord, love uprightness; but hate robbery (converted) into burnt-offering."
A king having imported certain goods upon which he laid a duty, bade his officers, as they passed the custom-house, to stop and pay the usual tariff.
Greatly astonished, his attendants addressed him thus: "Sire! all that is collected belongs to your majesty; why then give what must be eventually paid into thy treasury?"
"Because," answered the monarch, "I wish travelers to learn from the action I now order you to perform, how abhorrent dishonesty is in my eyes."
Rabbi Eleazer said: "He who is guided by righteousness and justice in all his doings, may justly be asserted to have copied God in His unbounded beneficence. For of Him (blessed be His name) we read, 'He loveth righteousness and justice'; that is, 'The earth is filled with the loving kindness of God.'" Might we think that to follow such a course is an easy task? No! The virtue of beneficence can be gained only by great efforts. Will it be difficult, however, for him that has the fear of God constantly before his eyes to acquire this attribute? No; he will easily attain it, whose every act is done in the fear of the Lord.
"A crown of grace is the hoary head; on the way of righteousness can it be found."
So taught Solomon in his Proverbs. Hence various Rabbis, who had attained an advanced age, were questioned by their pupils as to the probable cause that had secured them that mark of divine favor. Rabbi Nechumah answered that, in regard to himself, God had taken cognizance of three principles by which he had endeavored to guide his conduct.
First, he had never striven to exalt his own standing by lowering that of his neighbor. This was agreeable to the example set by Rabbi Hunna, for the latter, while bearing on his shoulders a heavy spade, was met by Rabbi Choana Ben Chanilai, who, considering the burden derogatory to the dignity of so great a man, insisted upon relieving him of the implement and carrying it himself. But Rabbi Hunna refused, saying, "Were this your habitual calling I might permit it, but I certainly shall not permit another to perform an office which, if done by myself, may be looked upon by some as menial."