15Juneиюня · 15-е июня
Любить бога — значит любить то высшее добро, какое мы только можем себе представить.
To love God means to love the highest good that we can possibly imagine.
1. Часто говорят: я не понимаю любви к богу. Вернее сказать я не понимаю никакой любви без любви к богу.
1. People often say: I do not understand love for God. It would be truer to say: I do not understand any love without love for God.
2. Истинная любовь к богу есть нравственное чувство, основанное на ясном понимании высшего совершенства. Так что любовь к богу совпадает вполне с любовью к добродетели, справедливости, доброте.
2. True love for God is a moral feeling founded on a clear understanding of the highest perfection. So love for God coincides completely with love for virtue, justice, goodness.
From Unitarian Christianity: Discourse at the Ordination of the Rev. Jared Sparks, Baltimore,… · shortened by Tolstoy .
Channing’s own wordsWe conceive that the true love of God is a moral sentiment, founded on a clear perception, and consisting in a high esteem and veneration of his moral perfections. Thus, it perfectly coincides, and is, in fact, the same thing, with the love of virtue, rectitude, and goodness.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Unitarian Christianity: Discourse at the Ordination of the Rev. Jared Sparks, Baltimore, 1819, The paragraph on the love of God, after 'We cannot sacrifice our reason to the reputation of zeal'; The Works of William E. Channing (Boston: American Unitarian Association, 1890).
Shortened. 'Founded on a clear perception, and consisting in a high esteem and veneration of his moral perfections' becomes 'founded on a clear understanding of the highest perfection': Channing's esteem and veneration are left out, and God's 'moral perfections' become 'the highest perfection'. 'It perfectly coincides, and is, in fact, the same thing, with' becomes 'coincides wholly with', and 'rectitude' becomes 'justice' (справедливости). No printable, for the cuts.
3. Человек, усвоивший себе знание закона, но чуждый любви к богу, подобен тому казначею, коему вручены внутренние ключи без внешних.
3. A man who has made the knowledge of the law his own but is a stranger to love for God is like the treasurer who has been entrusted with the inner keys without the outer ones.
From Babylonian Talmud, Shabbat · reworded by Tolstoy .
What changed“Fear of the Lord,” in the Hebrew fear of Heaven, becomes love: the man who knows the law “is a stranger to love for God.” †
† An intermediate translation may have made this change.
Original · Hebrewאָמַר רַבָּה בַּר רַב הוּנָא: כָּל אָדָם שֶׁיֵּשׁ בּוֹ תּוֹרָה, וְאֵין בּוֹ יִרְאַת שָׁמַיִם, דּוֹמֶה לְגִזְבָּר שֶׁמָּסְרוּ לוֹ מַפְתֵּחוֹת הַפְּנִימִיּוֹת, וּמַפְתֵּחוֹת הַחִיצוֹנוֹת לֹא מָסְרוּ לוֹ, בְּהֵי עַיִיל?
Source text: sefaria.orgIn English · S. H. Glick, En Jacob (Ein Yaakov), 1916–21 (via Sefaria), 1921Whoever possesses knowledge of the Torah without having (Ib. b) fear of the Lord is likened unto a treasurer who has been entrusted with the inner keys [of the treasury] but from whom the outer keys were withheld.
Source text: sefaria.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЧеловек, усвоивший себе знание закона, но чуждый любви к богу, подобен тому казначею, коему вручены внутренние ключи без внешних.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Babylonian Talmud, Shabbat, 31a–b (Rabbah bar Rav Huna).
Word for word from Thoughts of Wise Men (1903), June 13. Rabbah bar Rav Huna, in Shabbat 31a–b: "whoever has Torah in him and has no fear of Heaven is like a treasurer who was given the keys to the inner doors and was not given the keys to the outer: how will he get in?" The knowledge of the law and the treasurer with the inner keys are kept; "fear of Heaven" (יראת שמים; Glick: "fear of the Lord") becomes «чуждый любви к богу» (a stranger to the love of God), and the closing question, "how will he get in?", is left out. Tolstoy's Talmud sayings in that book came from his two Russian anthologies, Gurvich's «Живая мораль» (1901) and «Мировоззрение талмудистов» (1874–76) (Jubilee vol. 40 commentary), neither of them online.
4. Исполнять божьи заповеди надо по любви к богу, а не из страха перед ним.
4. One must keep God’s commandments out of love for God, and not out of fear of him.
Probably from Babylonian Talmud, Sotah · reworded by Tolstoy .
Not in Leo Tolstoy as EditorSigned “the Talmud”; Sotah 31a and Sifrei Devarim 32 both set serving God out of love above serving him out of fear, but either, or another passage like them, may lie behind it, and Tolstoy’s two Russian anthologies of the Talmud were not found, so the source is only a candidate.
Original · Hebrewמאי איכא בין עושה מאהבה לעושה מיראה איכא הא דתניא רבי שמעון בן אלעזר אומר גדול העושה מאהבה יותר מן העושה מיראה
Source text: sefaria.orgIn English · S. H. Glick, En Jacob (Ein Yaakov), 1916–21 (via Sefaria), 1921What is the difference between one who serves God out of love, and one who serves Him out of fear [of punishment?]
It is much more important that one serves God out of love than out of fear, …
Source text: sefaria.orgRelated · Sifrei Devarimואהבת את ה' אלהיך. עשה מאהבה! הפריש הכתוב בין העושה מאהבה לעושה מיראה: מאהבה - שכרו כפול ומכופל.
Source text: sefaria.orgTolstoy’s own version · Мысли мудрых людей на каждый деньИсполняй божьи заповеди с любовью. Не одно и то же — исполнять их из любви к богу или же из страха перед ним.
Source text: tolstoy.ruDetails
A likely source, not certain. Babylonian Talmud, Sotah, 31a (Rabbi Shimon ben Elazar).
In Thoughts of Wise Men (1903), March 28, the saying reads «Исполняй божьи заповеди с любовью. Не одно и то же — исполнять их из любви к богу или же из страха перед ним» (keep God's commandments with love; it is not the same thing to keep them out of love for God or out of fear of him); the Circle makes it one command. The 1903 wording answers two rabbinic passages. The Gemara in Sotah 31a asks "what difference is there between one who acts out of love and one who acts out of fear?" and answers with Rabbi Shimon ben Elazar: "greater is one who acts out of love than one who acts out of fear", whose merit lasts two thousand generations against a thousand. Sifrei Devarim 32 (related), on "thou shalt love the Lord thy God": "act out of love! Scripture distinguishes between one who acts out of love and one who acts out of fear." The Talmud ranks the two and rewards both; the Circle's «надо по любви к богу, а не из страха перед ним» (one must, out of love for God, and not out of fear of him) sets fear aside. Candidate: the anthology's wording is not available, and either passage, or another like them, may lie behind it. Tolstoy's Talmud sayings in that book came from his two Russian anthologies, Gurvich's «Живая мораль» (1901) and «Мировоззрение талмудистов» (1874–76) (Jubilee vol. 40 commentary), neither of them online.
5. Каким чувствует себя в душе человек, таким, в сущности, бывает и его бог: или он добрый, любящий, справедливый, или мстительный, гневный и злобный.
5. As a man feels himself to be in his soul, so, in essence, is his God: either kind, loving, just, or vengeful, wrathful, and malicious.
From The World's Advance-Thought and the Universal Republic · close to the original .
Lucy Mallory’s own wordsEvery man's actual God is that which he recognizes himself to be.
Thus he may see his God as kind, loving and true, …
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory's journal, Portland, Oregon), vol. XIV, no. 7, July 1901, p. 101, 'Key Thoughts', a column headed 'Lucy A. Mallory'.
Close in sense, the two sentences made one. 'Every man's actual God is that which he recognizes himself to be. Thus he may see his God as kind, loving and true, or revengeful, angry and hateful' becomes 'As a man feels himself in his soul, so, in essence, is his God: either kind, loving, just, or vengeful, wrathful, and malicious' (Каким чувствует себя в душе человек, таким, в сущности, бывает и его бог: или он добрый, любящий, справедливый, или мстительный, гневный и злобный). 'Recognizes himself to be' becomes 'feels himself in his soul', 'true' becomes 'just' (справедливый), and 'hateful' 'malicious' (злобный). The text layer breaks 'revengeful' at a line end with an unreadable character, so the second excerpt stops before it; archive.org's scan of vol. XIV (saved) reads 'revenge ful'. No printable, because words are changed inside the passage.
6. Если любишь человека, не любя в нем бога, т. е. добро, то такою любовью готовишь себе разочарование и страдания.
6. If you love a person without loving God in that person, that is, the good, then with such love you are preparing disappointment and sufferings for yourself.
Translation note. The Russian italic is broken only at the commas; it is set here as one span.
7. Тот, кто говорит, что любит бога, но не любит ближнего, тот обманывает людей. Тот же, кто говорит, что любит ближнего, но не любит бога, тот обманывает самого себя.
7. Those who say that they love God but do not love their neighbor deceive people. And those who say that they love their neighbor but do not love God deceive themselves.
Вполне достойно любви только совершенство.
Для того, чтобы испытывать совершенную любовь, мы должны или приписать совершенство несовершенному предмету нашей любви, или любить совершенство — бога.
Only perfection is wholly worthy of love.
To feel perfect love, we must either ascribe perfection to the imperfect object of our love, or love perfection — God.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/june/15