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The +mediaeval priest or peasant was perhaps wiser than he knew. Almost, +might we say, the Talmud was Man, for it is a record of the doings, +the beliefs, the usages, the hopes, the sufferings, the patience, +the humor, the mentality, and the morality of the Jewish people for +half a millennium.</p> +<p>What is the Talmud? There is more than one answer. Ostensibly it +is the <i>corpus juris</i> of the Jews from about the first century +before the Christian era to about the fourth after it. But we shall +see as we proceed that the Talmud was much more than this. The very +word "Law" in Hebrew—"Torah"—means more than its +translation would imply. The Jew interpreted his whole religion in +terms of law. It is his name in fact for the Bible's first five +books—the Pentateuch. To explain what the Talmud is we must +first explain the theory of its growth more remarkable perhaps than +the work itself. What was that theory? The Divine Law was revealed +to Moses, not only through the Commands that were found written in +the Bible, but also through all the later rules and regulations of +post-exilic days. These additional laws it was presumed were handed +down orally from Moses to Joshua, thence to the Prophets, and later +still transmitted to the Scribes, and eventually to the Rabbis. The +reason why the Rabbis ascribed to Moses the laws that they later +evolved, was due to their intense reverence for Scripture, and +their modest <span class="pagenum"><a name="preface4" id= +"preface4"></a>{iv}</span> sense of their own authority and +qualification. "If the men of old were giants then we are pigmies," +said they. They felt and believed that all duty for the guidance of +man was found in the Bible either directly or inferentially. Their +motto was then, "Search the Scriptures," and they did search them +with a literalness and a painstaking thoroughness never since +repeated. Not a word, not a letter escaped them. Every redundancy +of expression was freighted with meaning, every repetition was made +to give birth to new truth. Some of the inferences were logical and +natural, some artificial and far-fetched, but all ingenious. +Sometimes the method was inductive and sometimes deductive. That +is, occasionally a needed law was promulgated by the Jewish +Sanhedrin, and then its authority sought in the Scripture, or the +Scripture would be sought in the first instance to reveal new +law.</p> +<p>So while the Jewish code, religious and civil, continued to grow +during the era of the Restoration of the second Temple, to meet the +more complex conditions of later times, still the theory was +maintained that all was evolved from original Scripture and always +transmitted, either written or oral, from Moses from Mount Sinai. +It was not, however, till the year 219 after the Christian era that +a compiled summary of the so-called oral law was made—perhaps +compiled from earlier summaries—by Rabbi Jehudah Hanassi (the +Prince), and the added work was called the Mishnah or Second Law. +Mark the date. We have passed the period of the fall of Judea's +nationality. And it was these very academies in which the Jewish +tradition—the Jewish Law was studied, that kept alive the +Jewish people as a religious community after they had ceased to be +a nation. This Mishnah, divided into six <i>sedarim</i> or +chapters, and subdivided into thirty-six treatises, became now in +the academies of Palestine, and later in Babylonia, the text of +further legal elaboration, with the theory of deduction from +Scripture still maintained.</p> +<p>Although the life of denationalized Israel was much narrower and +more circumscribed, with fewer outlets to their capacities, +nevertheless the new laws deduced from the Mishnah code in the +academies grew far larger than the <span class="pagenum"><a name= +"preface5" id="preface5"></a>{v}</span> original source, while the +discussions which grew around each Halacha, as the final decision +was termed, and which was usually transmitted with the decision, +grew so voluminous that it became gradually impossible to retain +the complex tradition in the memory—remarkable as the +Oriental memory was and is. That fact, added to the growing +persecutions from Israel's over-lords, and the consequent +precarious fate of these precious traditions, made it necessary to +write them down in spite of the prejudice against committing the +oral law to writing at all. This work was undertaken by Rav Asche +and his disciples, and was completed before the year 500. The +Mishnah, together with the laws that later grew out of it, called +also Gamara, or Commentary, form the Talmud. While the Palestinian +school evolved a Gamara from the Mishnah which is called the +"Palestinian Talmud," it was the tradition of the Babylonian +academies, far vaster because they continued for so many more +centuries, that is the Talmud <i>per se</i>, that great work of +2,947 folio leaves. Were we to continue the tradition further, we +might show how often this vast legal compilation was the subject of +further commentary, discussion and deduction by yet later scholars. +But that takes us beyond our theme and is another story.</p> +<p>In forming an estimate of these laws, we must first remember +that they belonged to the days when religion and state were one. So +we shall find priestly laws mixed up with police laws, sanitary +regulations side by side with regulations of sanctity, the +injunctions teaching political economy and morality almost in the +same line. It should rather then be compared to codes of law than +to religious scriptures, though often there the comparison would be +incomplete, since the religious atmosphere pervaded even the most +secular circumstance of the life of the Jew. There was no secular. +The meanest function in life must be brought in relation to the +great Divine. This must be understood in studying the Talmud, this +must be understood in studying the Jew. As law, it compares +favorably with the Roman code—its contemporary in part. In +the treatment of a criminal it is almost quixotically humane. It +abhors the shedding of blood, and no man can be put to <span class= +"pagenum"><a name="preface6" id="preface6"></a>{vi}</span> death on +circumstantial evidence. Many of its injunctions are intensely +minute and hair-splitting to the extreme of casuistry. Yet these +elements are familiar in the interpretation of law, not only in the +olden time, but in some measure even to-day. There are instances +where Talmudic law is tenderer than the Biblical; for example, the +<i>lex talionis</i> is softened into an equivalent.</p> +<p>Yet the legal does not form the whole of the Talmud, nor perhaps +the part that would most interest the casual reader or the world at +large. It is the dry, prosaic half. There is a poetic half, let us +say a homiletic half, what we call Agada, as distinct from the +legal portion called Halacha. The term Agada, "narrative," is +wofully insufficient to describe the diverse material that falls +under this head, for it comprehends all the discursive elements +that come up in the legal discussions in the old Babylonian and +Palestinian academies. These elements are occasionally +biographical,—fragments of the lives of the great scholars, +occasionally historical,—little bits of Israel's long +tragedy, occasionally didactic,—facts, morals, life lessons +taught by the way; occasionally anecdotic, stories told to relieve +the monotony of discussion; not infrequently fanciful; bits of +philosophy, old folk-lore, weird imaginings, quaint beliefs, +superstitions and humor. They are presented haphazard, most +irrelevantly introduced in between the complex discussions, +breaking the thread that however is never lost, but always taken up +again.</p> +<p>From this point of view the Talmud is a great maze and +apparently the simplest roads lead off into strange, winding +by-paths. It is hard to deduce any distinct system of ethics, any +consistent philosophy, any coherent doctrine. Yet patience rewards +the student here too, and from this confused medley of material, he +can build the intellectual world of the early mediæval Jew. +In the realm of doctrine we find that "original sin," "vicarious +atonement," and "everlasting punishment," are denied. Man is made +the author of his own salvation. Life beyond the grave is still +progressive; the soul is pre-existent.</p> +<p>A suggestion of the wit and wisdom of the Talmud may be gathered +from the following quotations:—</p> +<span class="pagenum"><a name="preface7" id= +"preface7"></a>{vii}</span> +<div class="poem"> +<div class="stanza"> +<p>A single light answers as well for a hundred men as for one.</p> +<p>The ass complains of cold even in July.</p> +<p>A myrtle in the desert remains a myrtle.</p> +<p>Teach thy tongue to say, "I do not know."</p> +<p>Hospitality is an expression of Divine worship.</p> +<p>Thy friend has a friend, and thy friend's friend has a friend; +be discreet.</p> +<p>Attend no auctions if thou hast no money.</p> +<p>Rather flay a carcass, than be idly dependent on charity.</p> +<p>The place honors not the man, 'tis the man who gives honor to +the place.</p> +<p>Drain not the waters of thy well while other people may desire +them.</p> +<p>The rose grows among thorns.</p> +<p>Two pieces of coin in one bag make more noise than a +hundred.</p> +<p>The rivalry of scholars advances science.</p> +<p>Truth is heavy, therefore few care to carry it.</p> +<p>He who is loved by man is loved by God.</p> +<p>Use thy noble vase to-day; to-morrow it may break.</p> +<p>The soldiers fight and the kings are heroes.</p> +<p>Commit a sin twice, it will seem a sin no longer.</p> +<p>The world is saved by the breath of the school children.</p> +<p>A miser is as wicked as an idolater.</p> +<p>Do not make woman weep, for God counts her tears.</p> +<p>The best preacher is the heart; the best teacher time;</p> +<p class="i4">the best book the world; the best friend God.</p> +</div> +</div> +<p>The philosophy in the Talmud, rather than the philosophy of it, +has been made the subject of separate treatment just as the whole +of the Agada has been drawn out of the Talmud and published as a +separate work.</p> +<p>What is the Talmud to the Jew to-day? It is literature rather +than law. He no longer goes to the voluminous Talmud to find +specific injunction for specific need. Search in that vast sea +would be tedious and unfruitful. Its legal portion has long been +codified in separate digests. Maimonides was the first to classify +Talmudic law. Still later one Ascheri prepared a digest called the +"Four Rows," in which the decisions of later Rabbis were +incorporated. <span class="pagenum"><a name="preface8" id= +"preface8"></a>{viii}</span> But it was the famous Shulchan Aruch +(a prepared table) written by Joseph Caro in the sixteenth century, +that formed the most complete code of Talmudic law enlarged to +date, and accepted as religious authority by the orthodox Jews +to-day.</p> +<p>I have already referred to the literature that has grown out of +the Talmud. The "Jewish Encyclopedia" treats every law recognized +by nations from the Talmudic stand-point. This will give the world +a complete Talmudic point of view. In speaking of it as literature, +it lacks perhaps that beauty of form in its language which the +stricter demand as literature <i>sine qua non</i>, and yet its +language is unique. It is something more than terse, for many a +word is a whole sentence. Written in Aramaic, it contains many +words in the languages of the nations with whom Israel came in +contact—Greek, Roman, Persian, and words from other +tongues.</p> +<p>Like the Jew, the Talmud has had a history, almost as checkered +as that of its creator. Like him it was singled out for +persecution. Louis IX. burned twenty-four cart-loads of Talmuds in +Paris. Its right of survival had often been wrested through church +synods and councils. It has been banned, it has been +excommunicated, it has been made the subject of popish bulls; but +it was in the sixteenth century that the Benedictine Monks made a +particular determined effort to destroy it. Fortunately they knew +not the times. It was the age of Humanism, the forerunner of the +Reformation, and the Talmud found its ablest defender in the great +Christian humanist, John Reuchlin. He was the one first to tell his +co-religionists, "Do not condemn the Talmud before you understand +it. Burning is no argument. Instead of burning all Jewish +literature, it were better to found chairs in the universities for +its exposition." The cause of liberality and light gained the day, +and the printing-press decided the perpetuation of the Talmud.</p> +<p>In the second stage of its persecution the censor figures. His +Philistine pen passed ruthlessly over everything that seemed to +hint at criticism of the Church; but not content with expunging the +heretical and the inferentially heretical, the censor at times went +even so far as to erase sentiments <span class="pagenum"><a name= +"preface9" id="preface9"></a>{ix}</span> particularly lofty, in +order that the Talmud should not have the credit of expounding +noble doctrine, nor the Jew the advantage of studying it.</p> +<p>But the latest stage of its persecution belongs to more modern +days, when inquisitions were out of date and monkish claws were +cut. The traducer would spitefully engage the services of some +renegade Jew, to gather from the Talmud all portions and passages +that might seem grotesque and ridiculous, so that the world might +form an unfavorable impression of the Talmud and of the people who +treasure it. This has been done with so much success that up till +very recently the Gentile world, including the Christian clergy, +knew of the Talmud only through these unfortunate perversions and +caricatures. Imagine the citation of a chapter from +<i>Leviticus</i> and one from <i>Chronicles</i>, of some vindictive +passages in the <i>Psalms</i>, of a few skeptical bits in +<i>Ecclesiastes</i> and <i>Job</i>, and one or two of the barbaric +stories in <i>Judges</i>, to be offered to the world as a fair +picture of the Bible, and you will understand the sort of treatment +the Talmud has received from the world at large and the kind of +estimate it has been given opportunity to form.</p> +<p>What is the value of the Talmud for the Jew? Certainly its +greatest value was rendered in the Middle Ages, when literature was +scant and copies of the few books in existence were rarer. When the +Jew was shut out of the world's pleasure and the world's culture +and barred up in Ghetto slums, then it was that the Talmud became +his recreation and his consolation, feeding his mind and his faith. +In this way it not only became in the Middle Ages a picture of the +Jew, but largely formed his character. It made him a keen +dialectician, tempered with a thoughtful and poetic touch. It +fostered his patience and his humor and kept vivid his ideals. It +linked him with the Orient, while living in the Occident and made +him a bridge between the old and the new.</p> +<p>To the world at large it has great value archæologically. +Here are preserved ancient laws, glint lights on past history, +forgotten forms in the classic tongues, and pictures of old +civilization. No one criticism can cover the whole work. +<span class="pagenum"><a name="preface10" id= +"preface10"></a>{x}</span> It is so many-sided. It includes so many +different standards of worth and value. If we take it as a whole, +it is good, it is bad and indifferent; it is trash and it is +treasure; it is dust and it is diamonds; it is potsherd and it is +pearls; and in the hands of impartial scholars, it is one of the +great monuments of mental achievement, one of the world's +wonders.</p> +<p>Maurice H. Harris</p> +<p> </p> + +<span class="pagenum"><a name="page3" id="page3"></a>{3}</span> +<hr /> +<p> </p> +<p> </p> +<h2>THE TALMUD</h2> +<p>Where do we learn that the Shechinah rests even upon one who +studies the law? In Exodus xx. 24, where it is written, "In all +places where I record my name I will come unto thee, and I will +bless thee."</p> +<p class="source"><i>Berachoth</i>, fol. 6, col. 1.</p> +<p>One pang of remorse at a man's heart is of more avail than many +stripes applied to him. (See Prov. xvii. 10.)</p> +<p class="source"><i>Ibid.</i>, fol. 7, col. 1.</p> +<p>"Here, O Israel, the Lord our God is one Lord!" (Deut. vi. 4.) +Whosoever prolongs the utterance of the word one, shall have his +days and years prolonged to him. So also <i>Zohar</i>, syn. tit. +ii.</p> +<p class="source"><i>Ibid.</i>, fol. 13, col. 2.</p> +<p>Once, as the Rabbis tell us, the Roman Government issued a +decree forbidding Israel to study the law. Whereupon Pappus, the +son of Yehudah, one day found Rabbi Akiva teaching it openly to +multitudes, whom he had gathered round him to hear it. "Akiva," +said he, "art thou not afraid of the Government?" "List," was the +reply, "and I will tell thee how it is by a parable. It is with me +as with the fishes whom a fox, walking once by a river's side, saw +darting distractedly to and fro in the stream; and, addressing, +inquired, 'From what, pray, are ye fleeing?' 'From the nets,' they +replied, 'which the children of men have set to ensnare us.' 'Why, +then,' rejoined the fox, 'not try the dry land with me, where you +and I can live together, as our fathers managed to do before us?' +'Surely,' exclaimed they, 'thou art not he of whom we have heard so +much as the most cunning of animals, for herein thou art not wise, +but foolish. For if we have cause to fear where it is natural for +us to live, how much more reason have we to do so where we needs +must die!' <span class="pagenum"><a name="page4" id= +"page4"></a>{4}</span> Just so," continued Akiva, "is it with us +who study the law, in which (Deut. xxx. 20) it is written, 'He is +thy life and the length of thy days;' for if we suffer while we +study the law, how much more shall we if we neglect it?" Not many +days after, it is related, this Rabbi Akiva was apprehended and +thrown into prison. As it happened, they led him out for execution +just at the time when "Hear, O Israel!" fell to be repeated, and as +they tore his flesh with currycombs, and as he was with long-drawn +breath sounding forth the word one, his soul departed from him. +Then came forth a voice from heaven which said, "Blessed art thou, +Rabbi Akiva, for thy soul and the word one left thy body +together."</p> +<p class="source"><i>Berachoth</i>, fol. 61, col. 2.</p> +<p>The badger, as it existed in the days of Moses, was an animal of +unique type, and the learned are not agreed whether it was a wild +one or a domestic. It had only one horn on its forehead; and was +assigned for the time to Moses, who made a covering of its skin for +the tabernacle; after which it became extinct, having served the +purpose of its existence. Rabbi Yehudah says, "The ox, also, which +the first man, Adam, sacrificed, had but one horn on its +forehead."</p> +<p class="source"><i>Shabbath</i>, fol. 28, col. 2.</p> +<p>Once a Gentile came to Shamai, and said, "Proselytize me, but on +condition that thou teach me the whole law, even the whole of it, +while I stand upon one leg." Shamai drove him off with the +builder's rod which he held in his hand. When he came to Hillel +with the same challenge, Hillel converted him by answering him on +the spot, "That which is hateful to thyself, do not do to thy +neighbor. This is the whole law, and the rest is its commentary." +(Tobit, iv. 15; Matt. vii. 12.)</p> +<p class="source"><i>Ibid.</i>, fol. 31, col. 1.</p> +<p>When Rabbi Shimon ben Yochai and his son, Rabbi Elazar, came out +of their cave on a Friday afternoon, they saw an old man hurrying +along with two bunches of myrtle in his hand. "What." said they, +accosting him, "dost thou want with these?" "To smell them in honor +of the Sabbath," was the reply. "Would not one bunch," they +remarked, "be enough for that purpose?" "Nay," the old man replied; +"one is in honor of 'Remember' (Exod. <span class= +"pagenum"><a name="page5" id="page5"></a>{5}</span> xxii. 28); and +one in honor of 'Keep' (Deut. v. 8)." Thereupon Rabbi Shimon +remarked to his son, "Behold how the commandments are regarded by +Israel!"</p> +<p class="source"><i>Ibid.</i>, fol. 33, col. 2.</p> +<p>Not one single thing has God created in vain. He created the +snail as a remedy for a blister; the fly for the sting of a wasp; +the gnat for the bite of a serpent; the serpent itself for healing +the itch (or the scab); and the lizard (or the spider) for the +sting of a scorpion.</p> +<p class="source"><i>Ibid.</i>, fol. 77. col. 2.</p> +<p>When a man is dangerously ill, the law grants dispensation, for +it says, "You may break one Sabbath on his behalf, that he may be +preserved to keep many Sabbaths."</p> +<p class="source"><i>Shabbath</i>, fol. 151, col. 2.</p> +<p>Once when Rabbi Ishmael paid a visit to Rabbi Shimon, he was +offered a cup of wine, which he at once, without being asked twice, +accepted, and drained at one draught. "Sir," said his host, "dost +thou not know the proverb, that he who drinks off a cup of wine at +a draught is a greedy one?" "Ah!" was the answer, "that fits not +this case; for thy cup is small, thy wine is sweet, and my stomach +is capacious."</p> +<p class="source"><i>P'sachim</i>, fol. 86, col. 2.</p> +<p>At the time when Nimrod the wicked had cast our Father Abraham +into the fiery furnace, Gabriel stood forth in the presence of the +Holy One—blessed be He!—and said, "Lord of the +universe, let me, I pray thee, go down and cool the furnace, and +deliver that righteous one from it." Then the Holy +One—blessed be He!—said unto him, "I am One in my world +and he is one in his world; it is more becoming that He who is one +should deliver him who is one." But as God does not withhold His +reward from any creature, He said to Gabriel, "For this thy good +intention, be thine the honor of rescuing three of his +descendants." At the time when Nebuchadnezzar the wicked cast +Hananiah, Mishael, and Azariah into the fiery furnace, Yourkami, +the prince of hail, arose before God and said, "Lord of the +universe, let me, I pray thee, go down and cool the fiery furnace, +and rescue these righteous men from its fury." Whereupon Gabriel +interposed, and said, <span class="pagenum"><a name="page6" id= +"page6"></a>{6}</span> "God's power is not to be demonstrated thus, +for thou art the prince of hail, and everybody knows that water +quenches fire; but I, the prince of fire, will go down and cool the +flame within and intensify it without (so as to consume the +executioners), and thus will I perform a miracle within a miracle." +Then the Holy One—blessed be He!—said to him, "Go +down." Upon which Gabriel exclaimed, "Verily the truth of the Lord +endureth forever!" (Ps. cxvii. 2.)</p> +<p class="source"><i>P'sachim</i>, fol. 118, col. 1.</p> +<p>One peppercorn to-day is better than a basketful of pumpkins +to-morrow.</p> +<p class="source"><i>Chaggigah</i>, fol. 10, col. 1.</p> +<p>One day of a year is counted for a whole year.</p> +<p class="source"><i>Rosh Hashanah</i>, fol. 2, col. 2.</p> +<p class="note">If a king be crowned on the twenty-ninth of Adar +(the last month of the Sacred year), on the morrow—the first +of Nissan—it is reckoned that he commences his second year, +that being the new year's day for royal and ecclesiastical +affairs.</p> +<p>For the sake of one righteous man the whole world is preserved +in existence, as it is written (Prov. x. 25), "The righteous man is +an everlasting foundation."</p> +<p class="source"><i>Yoma</i>, fol. 38, col. 2.</p> +<p>Rabbi Meyer saith, "Great is repentance, because for the sake of +one that truly repenteth the whole world is pardoned; as it is +written (Hosea xiv. 4), 'I will heal their backsliding, I will love +them freely, for mine anger is turned away from him.'" It is not +said, "from them," but "from him."</p> +<p class="source"><i>Ibid.</i>, fol. 86, col. 2.</p> +<p>He who observes one precept, in addition to those which, as +originally laid upon him, he has discharged, shall receive favor +from above, and is equal to him who has fulfilled the whole +law.</p> +<p class="source"><i>Kiddushin</i>, fol. 39, col. 2.</p> +<p>If any man vow a vow by only one of all the utensils of the +altar, he has vowed by the corban, even although he did not mention +the word in his oath. Rabbi Yehuda says, "He who swears by the word +Jerusalem is as though he had said nothing."</p> +<p class="source"><i>Nedarim</i>, fol. 10, col. 2.</p> +<p>Balaam was lame in one foot and blind in one eye.</p> +<p class="source"><i>Soteh</i>, fol. 10, col. 1, and +<i>Sanhedrin</i>, fol. 105, col. 1.</p> +<span class="pagenum"><a name="page7" id="page7"></a>{7}</span> +<p>One wins eternal life after a struggle of years; another finds +it in one hour (see Luke xxiii. 43).</p> +<p class="source"><i>Avodah Zarah</i>, fol. 17, col. 1.</p> +<p>This saying is applied by Rabbi the Holy to Rabbi Eliezar, the +son of Durdia, a profligate who recommended himself to the favor of +heaven by one prolonged act of determined penitence, placing his +head between his knees and groaning and weeping till his soul +departed from him, and his sin and misery along with it; for at the +moment of death a voice from heaven came forth and said, "Rabbi +Eliezar, the son of Durdia, is appointed to life everlasting." When +Rabbi the Holy heard this, he wept, and said, "One wins eternal +life after a struggle of years; another finds it in one hour." +(Compare Luke xv. 11-32.)</p> +<p>Whosoever destroyeth one soul of Israel, Scripture counts it to +him as though he had destroyed the whole world; and whoso +preserveth one soul of Israel, Scripture counts it as though he had +preserved the whole world.</p> +<p class="source"><i>Sanhedrin</i>, fol. 37, col. 1.</p> +<p>The greatness of God is infinite; for while with one die man +impresses many coins and all are exactly alike, the King of kings, +the Holy One—blessed be He!—with one die impresses the +same image (of Adam) on all men, and yet not one of them is like +his neighbor. So that every one ought to say, "For myself is the +world created."</p> +<p class="source"><i>Ibid.</i>, fol. 37, col. 1.</p> +<p>"He caused the lame to mount on the back of the blind, and +judged them both as one." Antoninus said to the Rabbi, "Body and +soul might each plead right of acquittal at the day of judgment." +"How so?" he asked. "The body might plead that it was the soul that +had sinned, and urge, saying, 'See, since the departure of the soul +I have lain in the grave as still as a stone.' And the soul might +plead, 'It was the body that sinned, for since the day I left it, I +have flitted about in the air as innocent as a bird.'" To which the +Rabbi replied and said, "Whereunto this thing is like, I will tell +thee in a parable. It is like unto a king who had an orchard with +some fine young fig trees planted in it. He set two gardeners to +take care of them, of whom one was lame and the other blind. One +day the lame one said to the blind <span class="pagenum"><a name= +"page8" id="page8"></a>{8}</span> 'I see some fine figs in the +garden; come, take me on thy shoulders, and we will pluck them and +eat them.' By and by the lord of the garden came, and missing the +fruit from the fig trees, began to make inquiry after them. The +lame one, to excuse himself, pleaded, 'I have no legs to walk +with;' and the blind one, to excuse himself, pleaded, 'I have no +eyes to see with.' What did the lord of the garden do? He caused +the lame to mount upon the back of the blind, and judged them both +as one." So likewise will God re-unite soul and body, and judge +them both as one together; as it is written (Ps. 1, 4), "He shall +call to the heavens from above, and to the earth, that He may judge +His people." "He shall call to the heavens from above," that +alludes to the soul; "and to the earth, that He may judge His +people," that refers to the body.</p> +<p class="source"><i>Sanhedrin</i>, fol. 91, cols, 1, 2.</p> +<p class="note">Rabbi Yehudah, surnamed the Holy, the editor of the +Mishnah, is the personage here and elsewhere spoken of as the Rabbi +by pre eminence. He was an intimate friend of the Roman Emperor +Antoninus Pius.</p> +<p>One thing obtained with difficulty is far better than a hundred +things procured with ease.</p> +<p class="source"><i>Avoth d'Rab. Nathan</i>, ch. 3.</p> +<p>In the name of Rav, Rabbi Yehoshua bar Abba says, "Whoso buys a +scroll of the law in the market seizes possession of another's +meritorious act; but if he himself copies out a scroll of the law, +Scripture considers him as if he had himself received it direct +from Mount Sinai." "Nay," adds Rav Yehudah, in the name of Rav, +"even if he has amended one letter in it, Scripture considers him +as if he had written it out entirely."</p> +<p class="source"><i>Menachoth</i>, fol. 30, col. 1.</p> +<p>He who forgets one thing that he has learned breaks a negative +commandment; for it is written (Deut. iv. 9), "Take heed to thyself +... lest thou forget the things."</p> +<p class="source"><i>Menachoth</i>, fol. 99, col. 2.</p> +<p>A proselyte who has taken it upon himself to observe the law, +but is suspected of neglecting one point, is to be suspected of +being guilty of neglecting the whole law, and therefore regarded as +an apostate Israelite, and to be punished accordingly.</p> +<p class="source"><i>Bechoroth</i>, fol. 30, col. 2.</p> +<span class="pagenum"><a name="page9" id="page9"></a>{9}</span> +<p>It is written (Gen. xxviii. ii), "And he took from the stones of +the place;" and again it is written (ver. 18), "And he took the +stone." Rabbi Isaac says this teaches that all these stones +gathered themselves together into one place, as if each were eager +that the saint should lay his head upon it. It happened, as the +Rabbis tell us, that all the stones were swallowed up by one +another, and thus merged into one stone.</p> +<p class="source"><i>Chullin</i>, fol. 91, col. 2.</p> +<p class="note">Though the Midrash and two of the Targums, that of +Jonathan and the Yerushalmi, tell the same fanciful story about +these stones, Aben Ezra and R. Shemuel ben Meir among others adopt +the opposite and common-sense interpretation which assigns to the +word in Gen. xxviii. ii, no such occult meaning.</p> +<p>The psalms commencing "Blessed is the man" and "Why do the +heathen rage" constitute but one psalm.</p> +<p class="source"><i>Berachoth</i> fol. 9, col. 2.</p> +<p>The former Chasidim used to sit still one hour, and then pray +for one hour, and then again sit still for one hour.</p> +<p class="source"><i>Ibid.</i>, fol. 32, col. 2.</p> +<p>All the benedictions in the Temple used to conclude with the +words "Blessed be the Lord God of Israel unto eternity;" but when +the Sadducees, corrupting the faith, maintained that there was only +one world, it was enacted that they should conclude with the words +"from eternity unto eternity."</p> +<p class="source"><i>Berachoth</i>, fol. 54, col. i.</p> +<p class="note">The Sadducees (Zadokim), so called after Zadok +their master, as is known, stood rigidly by the original Mosaic +code, and set themselves determinedly against all traditional +developments. To the Talmudists, therefore, they were especially +obnoxious, and their bald, cold creed is looked upon by them with +something like horror. It is thus the Talmud warns against +them—"Believe not in thyself till the day of thy death, for, +behold, Yochanan, after officiating in the High Priesthood for +eighty years, became in the end a Sadducee." (<i>Berachoth</i>, +fol. 29, col. 1.) In Derech Eretz Zuta, chap. i., a caution is +given which might well provoke attention—"Learn or inquire +nothing of the Sadducees, lest thou be drawn into hell."</p> +<p>Rabbi Yehudah tells us that Rav says a man should never absent +himself from the lecture hall, not even for one hour; for the above +Mishnah had been taught at college for many years, but the reason +of it had never been <span class="pagenum"><a name="page10" id= +"page10"></a>{10}</span> made plain till the hour when Rabbi +Chanina ben Akavia came and explained it.</p> +<p class="source"><i>Shabbath</i>, fol. 83, col. 2.</p> +<p class="note">The Mishnah alluded to is short and simple, viz, +Where is it taught that a ship is clean to the touch? From Prov. +xxx. 19, "The way of a ship in the midst of the sea." (<i>i.e.</i>, +as the sea is clean to the touch, therefore a ship must also be +clean to the touch).</p> +<p>It is indiscreet for one to sleep in a house as the sole +occupant, for Lilith will seize hold of him.</p> +<p class="source"><i>Ibid.</i>, fol. 151, col. 2.</p> +<p class="note">Lilith (the night-visiting one) is the name of a +night spectre, said to have been Adam's first wife, but who, for +her refractory conduct, was transformed into a demon endowed with +power to injure and even destroy infants unprotected by the +necessary amulet or charm.</p> +<p>"Thou hast acknowledged the Lord this day to be thy God; and the +Lord hath acknowledged thee this day to be His peculiar people" +(Deut. xxvi. 17, 18). The Holy One—blessed be He!—said +unto Israel, "Ye have made Me a name in the world, as it is written +(Deut. vi. 4), 'Hear, O Israel, the Lord our God is one Lord;' and +so I will make you a name in the world, as it is said (1 Chron. +xvii. 21), 'And what one nation in the earth is like Thy people +Israel?'"</p> +<p class="source"><i>Chaggigah</i>, fol. 3, col. 1.</p> +<p>Why are the words of the Law compared to fire? (Jer. xxiii. 29.) +Because, as fire does not burn when there is but one piece of wood, +so do the words of the Law not maintain the fire of life when +meditated on by one alone (see, in confirmation, Matt, xviii. +20).</p> +<p class="source"><i>Taanith</i>, fol. 7, col. i.</p> +<p>"And Moses went up from the plains of Moab unto the mountain of +Nebo" (Deut. xxxiv, i). Tradition says there were twelve stairs, +but that Moses surmounted them all in one step.</p> +<p class="source"><i>Soteh</i>, fol. 13, col. 2.</p> +<p>Pieces of money given in charity should not be counted over by +twos, but one by one.</p> +<p class="source"><i>Bava Bathra</i>, fol. 8, col. 2.</p> +<p>"Knowest thou the time when the wild goats of the rock bring +forth?" (Job xxxix. 1.) The wild goat is cruel to her offspring. As +soon as they are brought forth, she climbs with them to the steep +cliffs, that they may fall headlong <span class="pagenum"><a name= +"page11" id="page11"></a>{11}</span> and die. But, said God to Job, +to prevent this I provide an eagle to catch the kid upon its wings, +and then carry and lay it before its cruel mother. Now, if that +eagle should be too soon or too late by one second only, instant +death to the kid could not be averted; but with Me one second is +never changed for another. Shall Job be now changed by Me, +therefore, into an enemy. (Comp. Job ix. 17, and xxxiv. 35.)</p> +<p class="source"><i>Bava Bathra</i>, fol. 16, cols. 1, 2.</p> +<p>A generation can have one leader only, and not two.</p> +<p class="source"><i>Sanhedrin</i>, fol. 8, col. 1.</p> +<p>"Like the hammer that breaketh the rock in pieces" (Jer. xxiii. +29). As a hammer divideth fire into many sparks, so one verse of +Scripture has many meanings and many explanations.</p> +<p class="source"><i>Ibid.</i>, fol. 34, col. 1.</p> +<p class="note">In the Machser for Pentecost (p. 69) God is said to +have "explained the law to His people, face to face, and on every +point ninety-eight explanations are given."</p> +<p>Adam was created one without Eve. Why? That the Sadducees might +not assert the plurality of powers in heaven.</p> +<p class="source"><i>Ibid.</i>, fol. 37, col. i.</p> +<p class="note">As the Sadducees did not believe in a plurality of +powers in heaven, but only the Christians, in the regard of the +Jews, did so (by their profession of the doctrine of the Trinity), +it is obvious that here, as well as often elsewhere, the latter and +not the former are intended.</p> +<p>"And the frog came up and covered the land of Egypt" (Exod. +viii. i; A. V. viii. 6). "There was but one frog," said Rabbi +Elazar, "and she so multiplied as to fill the whole land of Egypt." +"Yes, indeed," said Rabbi Akiva. "there was, as you say, but one +frog, but she herself was so large as to fill all the land of +Egypt." Whereupon Rabbi Elazar ben Azariah said unto him, "Akiva, +what business hast thou with Haggadah? Be off with thy legends, and +get thee to the laws thou art familiar with about plagues and +tents. Though thou sayest right in this matter, for there was only +one frog, but she croaked so loud that the frogs came from +everywhere else to her croaking."</p> +<p class="source"><i>Sanhedrin</i>, fol. 67, col. 2.</p> +<p class="note">Rabba, the grandson of Channa, said that he himself +once saw a frog larger than any seen now, though not so large as +the frog in <span class="pagenum"><a name="page12" id= +"page12"></a>{12}</span> Egypt. It was as large as Acra, a village +of some sixty houses (<i>Bava Bathra</i>, fol. 73, col. 2.)</p> +<p class="note">Apropos to the part the frog was conceived to play +or symbolize in the Jewish conception of the mode and ministry of +Divine judgment, we quote the following:—"We are told that +Samuel once saw a frog carrying a scorpion on its back across a +river, upon the opposite bank of which a man stood waiting ready to +be stung. The sting proving fatal, so that the man died; upon which +Samuel exclaimed, 'Lord, they wait for Thy judgments this day: for +all are Thy servants.' (Ps. cxix. 91.)" (<i>Nedarim</i>, fol. 41, +col. 1.)</p> +<p>"According to the days of one king" (Isa. xxiii. 15). What king +is this that is singled out as one? Thou must say this is the King +Messiah, and no other.</p> +<p class="source"><i>Sanhedrin</i>, fol. 99, col. 1.</p> +<p>Rabbi Levi contends that Manasseh has no portion in the world to +come, while Rabbi Yehudah maintains that he has; and each supports +his conclusion in contradiction of the other, from one and the same +Scripture text.</p> +<p class="source"><i>Ibid.</i>, fol. 102, col. 2.</p> +<p>The words, "Remember the Sabbath day," in Exod. xx. 8, and "Keep +the Sabbath day," in Deut. v. 12, were uttered in one breath, as no +man's mouth could utter them, and no man's ear could hear.</p> +<p class="source"><i>Shevuoth</i>, fol. 20, col. 2.</p> +<p>The officer who inflicts flagellation on a criminal must smite +with one hand only, but yet with all his force.</p> +<p class="source"><i>Maccoth</i>, fol. 22, col. 2.</p> +<p>I would rather be called a fool all my days than sin one hour +before God.</p> +<p class="source"><i>Edioth</i>, chap. 5, mish. 6.</p> +<p>He who observes but one precept secures for himself an advocate, +and he who commits one single sin procures for himself an +accuser.</p> +<p class="source"><i>Avoth</i>, chap. 4, mish. 15.</p> +<p>He who learns from another one chapter, one halachah, one verse, +or one word or even a single letter, is bound to respect him.</p> +<p class="source"><i>Ibid.</i>, chap. 6, mish. 3.</p> +<p class="note">The above is one evidence, among many, of the high +esteem in which learning and the office of a teacher are held among +the Jews. Education is one of the virtues—of which the +following, extracted from the Talmud, is a list—the interest +of which the Jew considers he enjoys in this world, while the +capital remains intact against the exigencies of the world to come. +These are:—The honoring of father and mother, acts of +benevolence, hospitality to strangers, visiting the <span class= +"pagenum"><a name="page13" id="page13"></a>{13}</span> sick, +devotion in prayer, promotion of peace between man and man, and +study in general, but the study of the law outweighs them all. +(<i>Shabbath</i>, fol. 127, col. 1.) The study of the law, it is +said, is of greater merit to rescue one from accidental death, than +building the Temple, and greater than honoring father or mother. +(<i>Meggillah</i>, fol. 16, col 2.)</p> +<p>"Repent one day before thy death." In relation to which Rabbi +Eliezer was asked by his disciples, "How is a man to repent one day +before his death, since he does not know on what day he shall die?" +"So much the more reason is there," he replied, "that he should +repent to-day, lest he die to-morrow; and repent to-morrow, lest he +die the day after: and thus will all his days be penitential +ones."</p> +<p class="source"><i>Avoth d'Rab. Nathan</i>, chap. 15.</p> +<p>He who obliterates one letter from the written name of God, +breaks a negative command, for it is said, "And destroy the names +of them out of that place. Ye shall not do so unto the Lord your +God" (Deut. xii. 3, 4).</p> +<p class="source"><i>Sophrim</i>, chap. 5, hal. 6.</p> +<p>Rabbi Chanina could put on and off his shoes while standing on +one leg only, though he was eighty years of age.</p> +<p class="source"><i>Chullin</i>, fol. 24, col. 2.</p> +<p>A priest who is blind in one eye should not be judge of the +plague; for it is said (Lev. xiii. 12), "Wheresoever the priest +(with both eyes) looketh."</p> +<p class="source"><i>Negaim</i>, chap. 2, mish. 3.</p> +<p>The twig of a bunch without any grapes is clean; but if there +remained one grape on it, it is unclean.</p> +<p class="source"><i>Okzin</i>, chap, i, mish. 5.</p> +<p>Not every man deserves to have two tables.</p> +<p class="source"><i>Berachoth</i>, fol. 5, col. 2.</p> +<p class="note">The meaning of this rather ambiguous sentence may +either be, that all men are not able to succeed in more enterprises +than one at a time; or that it is not given to every one to make +the best both of the present world and of that which is to +come.</p> +<p>Abba Benjamin used to say "There are two things about which I +have all my life been much concerned: that my prayer should be +offered in front of my bed, and that the position of my bed should +be from north to south."</p> +<p class="source"><i>Ibid.</i>, fol. 5, col. 2.</p> +<span class="pagenum"><a name="page14" id="page14"></a>{14}</span> +<p class="note">There are several reasons which may be adduced to +account for Abba Benjamin's anxiety, and they are all more or less +connected with the important consequences which were supposed to +depend upon determining his position with reference to the +Shechinah, which rested in the east or the west.</p> +<p class="note">Abba Benjamin felt anxious to have children, for +"any man not having children is counted as dead," as it is written +(Gen. xxx. 1), "Give me children, or else I die." (<i>Nedarin</i>, +fol. 64, col. 2.)</p> +<p class="note">With the Jew one great consideration of life is to +have children, and more especially male children; because when a +boy is born all rejoice over him, but over a girl they all mourn. +When a boy comes into the world he brings peace with him, and a +loaf of bread in his hand, but a girl brings nothing. +(<i>Niddah</i>, fol. 31, col. 2.)</p> +<p class="note">It is impossible for the world to be without males +and females, but blessed is he whose children are boys, and hapless +is he whose children are girls. (<i>Kiddushin</i>, fol. 82, col. +2.)</p> +<p class="note">Whosoever does not leave a son to be heir, God will +heap wrath upon him. (Scripture is quoted in proof of this, compare +Numb. xxvii. 8 with Zeph. i. 15.) (<i>Bava Bathra</i>, fol. 116, +col. 1.)</p> +<p>"There are two ways before me, one leading into Paradise, the +other into Hell." When Yochanan, the son of Zachai, was sick unto +death, his disciples came to visit him; and when he saw them he +wept, upon which his disciples exclaimed, "Light of Israel! Pillar +of the right! Mighty Hammer! why weepest thou?" He replied, "If I +were going to be led into the presence of a king, who is but flesh +and blood, to-day here and to-morrow in the grave, whose anger with +me could not last forever, whose sentence against me, were it even +unto death, could not endure forever, and whom perhaps I might +pacify with words or bribe with money, yet for all that should I +weep; but now that I am about to enter the presence of the King of +kings, the Holy One—blessed be He forever and +ever!—whose anger would be everlasting, whose sentence of +death or imprisonment admits of no reprieve, and who is not to be +pacified with words nor bribed with money, and in whose presence +there are two roads before me, one leading into Paradise and the +other into Hell, and should I not weep?" Then prayed they him, and +said, "Rabbi, give us thy farewell blessing;" and he said unto +them, "Oh that the fear of God may be as much upon you as the fear +of man."</p> +<p class="source"><i>Berachoth</i>, fol. 28, col. 2.</p> +<span class="pagenum"><a name="page15" id="page15"></a>{15}</span> +<p>Rabbi Ami says, "Knowledge is of great price, for it is placed +between two divine names, as it is written (I Sam. ii. 3), 'A God +of knowledge is the Lord,' and therefore mercy is to be denied to +him who has no knowledge; for it is written (Isa. xxvii. 11), 'It +is a people of no understanding, therefore He that hath made them +will not have mercy on them.'"</p> +<p class="source"><i>Berachoth</i> fol. 33, col. 1.</p> +<p class="note">Here we have a clear law, drawn from Scripture, +forbidding, or at any rate denying, mercy to the ignorant. The +words of Rabbi (the Holy) are a practical commentary on the text +worth quoting, "Woe is unto me because I have given my morsel to an +ignorant one." (<i>Bava Bathra</i>, fol. 8, col. 1.)</p> +<p class="note">But who is the ignorant one from whom this mercy is +to be withheld? Here the doctors disagree. He, says Rabbi Eliezer, +who does not read the Shema, "Hear, O Israel," etc., both morning +and evening. According to Rabbi Yehudah, he that does not put on +phylacteries is an ignorant one. Rabbi Azai affirms that he who +wears no fringes to his garment is an ignorant one, etc. Others +again say he who even reads the Bible and the Mishna but does not +serve the disciples of the wise, is an ignorant one. Rabbi Huna +winds up with the words "the law is as the others have said," and +so leaves the difficulty where he finds it. (<i>Berachoth</i>, fol. +47, col. 2.)</p> +<p class="note">Of him "who transgresses the words of the wise, +which he is commanded to obey," it is written, "He is guilty of +death and has forfeited his life." (<i>Berachoth</i>, fol. 4, col. +2, and <i>Yevamoth</i>, fol. 20, col. 1.) Whoso, therefore, shows +mercy to him contradicts the purpose and incurs the displeasure of +God. It was in application of this principle, literally +interpreted, that the wise should hold no parley with the ignorant, +which led the Jews to condemn the contrary procedure of Jesus +Christ.</p> +<p class="note">It was this prohibition to show mercy to the +ignorant, together with the solemn threatenings directed against +those who neglected the study of the law, that worked such a +wonderful revolution in Hezekiah's time; for it is said that then +"they searched from Dan to Beersheba, and did not find an ignorant +one." (<i>Sanhedrin</i>, fol. 94, col. 2.)</p> +<p>When the Holy One—blessed be He!—remembers that His +children are in trouble among the nations of the world, He drops +two tears into the great ocean, the noise of which startles the +world from one end to the other, and causes the earth to quake.</p> +<p class="source"><i>Berachoth</i>, fol. 59, col. 1.</p> +<p>We read in the Talmud that a Gentile once came to Shamai and +said, "How many laws have you?" Shamai replied, "We have two the +written law and the oral law." <span class="pagenum"><a name= +"page16" id="page16"></a>{16}</span> To which the Gentile made +answer, "When you speak of the written law, I believe you, but in +your oral law I have no faith. Nevertheless, you may make me a +proselyte on condition that you teach me the written law only." +Upon this Shamai rated him sharply, and sent him away with +indignant abuse. When, however, this Gentile came with the same +object, and proposed the same terms to Hillel, the latter proceeded +at once to proselytize him, and on the first day taught him Aleph, +Beth, Gemel, Daleth. On the morrow Hillel reversed the order of +these letters, upon which the proselyte remonstrated and said, "But +thou didst not teach me so yesterday." "True," said Hillel, "but +thou didst trust me in what I taught thee then; why, then, dost +thou not trust me now in what I tell thee respecting the oral +law?"</p> +<p class="source"><i>Shabbath</i>, fol. 31, col. 1.</p> +<p>Every man as he goes on the eve of the Sabbath from the +synagogue to his house is escorted by two angels, one of which is a +good angel and the other an evil. When the man comes home and finds +the lamps lit, the table spread, and the bed in order, the good +angel says, "May the coming Sabbath be even as the present;" to +which the evil angel (though with reluctance) is obliged to say, +"Amen." But if all be in disorder, then the bad angel says, "May +the coming Sabbath be even as the present," and the good angel is +(with equal reluctance), obliged to say "Amen" to it.</p> +<p class="source"><i>Ibid.</i>, fol. 119, col. 2.</p> +<p>Two are better than three. Alas! for the one that goes and does +not return again.</p> +<p class="source"><i>Shabbath</i>, fol. 152, col. 1.</p> +<p class="note">As in the riddle of the Sphinx, the "two" here +stands for youth with its two sufficient legs, and the "three" for +old age, which requires a third support in a staff.</p> +<p>There were two things which God first thought of creating on the +eve of the Sabbath, which, however, were not created till after the +Sabbath had closed. The first was fire, which Adam by divine +suggestion drew forth by striking together two stones; and the +second, was the mule, produced by the crossing of two different +animals.</p> +<p class="source"><i>P'sachim</i>, fol. 54, col. 1.</p> +<span class="pagenum"><a name="page17" id="page17"></a>{17}</span> +<p>"Every one has two portions, one in paradise and another in +hell." Acheer asked Rabbi Meyer, "What meaneth this that is written +(Eccl. vii. 14), 'God also has set the one over against the +other'?" Rabbi Meyer replied, "There is nothing which God has +created of which He has not also created the opposite. He who +created mountains and hills created also seas and rivers." But said +Acheer to Rabbi Meyer, "Thy master, Rabbi Akiva, did not say so, +but spake in this way: He created the righteous and also the +wicked; He created paradise and hell: every man has two portions, +one portion in paradise, and the other in hell. The righteous, who +has personal merit, carries both his own portion of good and that +of his wicked neighbor away with him to paradise; the wicked, who +is guilty and condemned, carries both his own portion of evil and +also that of his righteous neighbor away with him to hell." When +Rav Mesharshia asked what Scripture guarantee there was for this, +this was the reply: "With regard to the righteous, it is written +(Isa. lxi. 7), 'They shall rejoice in their portion, therefore in +their land (beyond the grave) they shall possess the double.' +Respecting the wicked it is written (Jer. xvii. 18), 'And destroy +them with double destruction.'"</p> +<p class="source"><i>Chaggigah</i>, fol. 15, col. 1.</p> +<p class="note">The question asked above by Acheer has been +practically resolved by all wise men from the beginning of the +world, but it is the boast of the Hegelians that it has for the +first time been resolved philosophically by their master. Others +had maintained that you could not think a thing but through its +opposite; he first maintained it could not exist but through its +opposite, that, in fact, the thing and its opposite must needs +arise together, and that eternally, as complements of one unity: +the white is not there without the black, nor the black without the +white; the good is not there without the evil, nor the evil without +the good.</p> +<p>Pride is unbecoming in women. There were two proud women, and +their names were contemptible; the name of the one, Deborah, +meaning wasp, and of the other, Huldah, weasel. Respecting the wasp +it is written (Judges iv. 6), "And she sent and called Barak," +whereas she ought to have gone to him. Concerning the weasel it is +written (2 Kings xxii. 15), "Tell the man that sent you," whereas +she should have said, "Tell the king."</p> +<p class="source"><i>Meggillah</i>, fol. 14, col. 2.</p> +<span class="pagenum"><a name="page18" id="page18"></a>{18}</span> +<p>If speech is worth one sela (a small coin so called), silence is +worth two.</p> +<p class="source"><i>Ibid.</i>, fol. 18, col. 1.</p> +<p class="note">The Swiss motto, "Speech is worth silver, silence +worth gold," expresses a sentiment which finds great favor with the +authors and varied expression in the pages of the Talmud.</p> +<p>If silence be good for wise men, how much better must it be for +fools!</p> +<p class="source"><i>P'sachim</i>, fol. 98, col. 2.</p> +<p>For every evil silence is the best remedy.</p> +<p class="source"><i>Meggillah</i>, fol. 18, col. 1.</p> +<p>Silence is as good as confession.</p> +<p class="source"><i>Yevamoth</i>, fol. 87, col. 1.</p> +<p>Silence in a Babylonian was a mark of his being of good +family.</p> +<p class="source"><i>Kiddushin</i>, fol. 71, col. 2.</p> +<p>Simeon, the son of Gamliel, said, "I have been brought up all my +life among the wise, and I have never found anything of more +material benefit than silence."</p> +<p class="source"><i>Avoth</i>, chap. 1.</p> +<p>Rabbi Akiva said, "Laughter and levity lead a man to lewdness; +but tradition is a fence to the law, tithes are a fence to riches, +vows are a fence to abstinence, while the fence of wisdom is +silence."</p> +<p class="source"><i>Ibid.</i>, chap. 3.</p> +<p>When they opened his brain, they found in it a gnat as big as a +swallow and weighing two selas.</p> +<p class="source"><i>Gittin</i>, fol. 56, col. 2.</p> +<p class="note">The context of the above states a tradition current +among the Jews in reference to Titus, the destroyer of Jerusalem. +It is said that when, after taking the city, he had shamefully +violated and profaned the Temple, he took the sacred vessels of the +sanctuary, wrapped them in the veil of the holy place, and sailed +with them to Rome. At sea a storm arose and threatened to sink the +ship; upon which he was heard reflecting, "It seems the God of +these Jews has no power anywhere but at sea. Pharaoh He drowned, +and Sisera He drowned, and now He is about to drown me also. If He +be mighty, let Him go ashore and contend with me there." Then came +a voice from heaven and said, "O thou wicked one, son of a wicked +man and grandson of Esau the wicked, go ashore. I have a +creature—an insignificant one in my world—go and fight +with it."</p> +<p class="note">This creature was a gnat, and is called +insignificant because it must receive and discharge what it eats by +one aperture. Immediately, therefore, he landed, when a gnat flew +up his nostrils and made its way to his brain, on which it fed for +a period of seven years. One <span class="pagenum"><a name="page19" +id="page19"></a>{19}</span> day he happened to pass a blacksmith's +forge, when the noise of the hammer soothed the gnawing at his +brain. "Aha" said Titus, "I have found a remedy at last;" and he +ordered a blacksmith to hammer before him. To a Gentile for this he +(for a time) paid four zuzim a day, but to a Jewish blacksmith he +paid nothing, remarking to him, "It is payment enough to thee to +see thy enemy suffering so painfully." For thirty days he felt +relieved, but after, no amount of hammering in the least relieved +him. As to what happened after his death, we have this testimony +from Rabbi Phineas, the son of Aruba: "I myself was among the Roman +magnates when an inquest was held upon the body of Titus, and on +opening his brain they found therein a gnat as big as a swallow, +weighing two selas." Others say it was as large as a pigeon a year +old and weighed two litras. Abaii says, "We found its mouth was of +copper and its claws of iron." Titus gave instructions that after +his death his body should be burned, and the ashes thereof +scattered over the surface of the seven seas, that the God of the +Jews might not find him and bring him to judgment. (<i>Gittin</i>, +fol. 56, col. 2.)</p> +<p>"The man with two wives, one young and the other old." Rav Ami +and Rav Assi were in social converse with Rabbi Isaac Naphcha, when +one of them said to him, "Tell us, sir, some pretty legend," and +the other said, "Pray explain to us rather some nice point of law." +When he began the legend he displeased the one, and when he +proceeded to explain a point of law, he offended the other. +Whereupon he took up this parable in illustration of the plight in +which their obstinacy placed him. "I am like the man with the two +wives, the one young and the other old. The young one plucked out +all his gray hairs (that he might look young), and the old wife +pulled out all his black hairs (that he might look old); and so +between the one and the other he became bald. So is it with me +between you. However, I've something nice for both of you. It is +written (Exod. xxii. 6), 'If a fire break out and catch in thorns, +so that the stacks of corn, or the standing corn, or the field be +consumed therewith, he that kindled the fire shall surely make +restoration.' The Holy One—blessed be He!—hath said, 'I +must both judge myself and take upon myself to indemnify the evil +of the conflagration I have caused, for I have kindled a fire in +Zion,' as it is written (Lament, iv. 11), 'He hath kindled a fire +in Zion, and hath devoured the foundations <span class= +"pagenum"><a name="page20" id="page20"></a>{20}</span> thereof.' I +must therefore rebuild her with fire, as it is written (Zech. ii. +5), 'I will be unto her a wall of fire round about, and will be the +glory in the midst of her.'"</p> +<p class="source"><i>Bava Kama</i>, fol. 60, col. 2.</p> +<p>Rabbi Oshaia asked, "What is this that is written, (Zech. xi. +7), 'I took unto me two staves; the one I called Amiable and the +other Destroyer'?" The staff called Amiable represents the +disciples of the wise in the land of Israel, who were friendly one +toward another in their debates about the law. The staff called +Destroyer represents the disciples of the wise of Babylon, who in +the like debates were fierce tempered and not friendly toward one +another. What is the meaning of Babel or Babylon? Rabbi Yochanan +says it means "confused in the Bible, confused in the Mishna, and +confused in the Talmud." "He hath set me in dark places, as they +that be dead of old" (Lam. iii. 6). Rabbi Jeremiah said by this we +are to understand the Babylonian Talmud.</p> +<p class="source"><i>Sanhedrin</i>, fol. 24, col. 1.</p> +<p class="note">The Rabbis say these three hate their +fellows—dogs, cocks, and conjurors; to which some add, among +others, the disciples of the wise of Babylon. (<i>P'sachim</i>, +fol. 113, col. 2.)</p> +<p class="note">On his return from Babylon to the land of Israel, +Rabbi Zira fasted a hundred fasts, during which he prayed that he +might be enabled to forget the Babylonian Talmud. (<i>Bava +Metzia</i>, fol. 85, col. 1.)</p> +<p>Rabbi Yochanan and Rabbi Yonathan traveled one day together; +they came to two roads, one of which led by the door of a place +devoted to the worship of idols, and the other by a place of ill +fame. Upon which one said to the other, "Let us go by the former, +because our inclination to the evil that waylays us there is +already extinguished." "Nay, rather," said the other, "let us go by +the latter, and curb our desires; so shall we receive a reward in +recompense." In this resolution they went on, and as they passed +the place the women humbled themselves before them and withdrew +ashamed into their chambers. Then Yochanan asked the other, "How +didst thou know that this would occur to us?" He made answer, "From +what is written (in Prov. ii. 2), 'Discretion (in the law) shall +preserve thee.'"</p> +<p class="source"><i>Avodah Zarah</i>, fol. 17, cols. 1, 2.</p> +<span class="pagenum"><a name="page21" id="page21"></a>{21}</span> +<p>Given two dry firebrands and one piece of green wood, the dry +will set fire to the green.</p> +<p class="source"><i>Sanhedrin</i>, fol 93, col. 1.</p> +<p>With two dogs they caught the lion.</p> +<p class="source"><i>Ibid.</i>, fol. 95, col. 1.</p> +<p class="note">Both these proverbs express the same idea, that a +minority, be it ever so strong, must give way to a majority.</p> +<p>"And the elders of Moab and the elders of Midian departed +together" (Numb. xxii. 7). Midian and Moab were never friendly +toward each other; they were like two dogs tending a flock, always +at variance. When the wolf came upon the one, however, the other +thought, "If I do not help my neighbor to-day, the wolf may come +upon myself to-morrow;" therefore the two dogs leagued together +and, killed the wolf. Hence, says Rabbi Pappa, the popular saying, +"The mouse and the cat are combined to make a feast on the fat of +the unfortunate."</p> +<p class="source"><i>Ibid.</i>, fol. 105, col. 1.</p> +<p>Rabbi Yochanan, in the name of Yossi, the son of Zimra, asks, +"What is this that is written (Ps. cxx. 3), 'What shall be given +unto thee, or what shall be added unto thee, O thou false tongue'?" +The Holy One—blessed be He!—said to the tongue, "All +the members of the body are erect, thou only art recumbent; all +other members are without, thou art within, and not only so, for I +have surrounded thee with two walls, one of bone and the other of +flesh. What shall be given to thee, or what shall be added unto +thee, O thou false tongue?" Rabbi Yochanan, in the name of Yossi, +says, "He who slanders is an atheist, for it is written (Ps. xii. +4), 'Who have said, With our tongues will we prevail; Our lips are +with us; who is lord over us?'"</p> +<p class="source"><i>Erchin</i>, fol. 15, col. 2.</p> +<p class="note">Here are a few sayings from the Talmud on the abuse +of the tongue.</p> +<p>He who slanders, he who receives slander, and he who bears false +witness against his neighbor, deserve to be cast to the dogs.</p> +<p class="source"><i>Psachim</i>, fol. 118, col. 1.</p> +<p>All animals will one day remonstrate with the serpent and say, +"The lion treads upon his prey and devours it, <span class= +"pagenum"><a name="page22" id="page22"></a>{22}</span> the wolf +tears and eats it, but thou, what profit hast thou in biting?" The +serpent will reply (Eccl. viii. II), "I am no worse than a +slanderer."</p> +<p class="source"><i>Taanith</i>, fol. 8, col. 1.</p> +<p>Adonijah was deprived of life for no other reason than that he +was given to quarreling. It is lawful to slander one so evil +disposed as he was.</p> +<p class="source"><i>Perek Hashalom.</i></p> +<p>God will say to the prince of hell, "I from above and thou from +below shall judge and condemn the slanderer."</p> +<p class="source"><i>Erchin</i>, fol. 15, col. 2.</p> +<p>The third tongue (<i>i.e.</i>, slander) hurts three parties: the +slanderer himself, the receiver of slander, and the person +slandered.</p> +<p class="source"><i>Ibid.</i></p> +<p>Four classes do not receive the presence of the Shechinah: +scorners, liars, flatterers, and slanderers.</p> +<p class="source"><i>Sanhedrin</i>, fol. 103, col. 1.</p> +<p>Where are we told that when two sit together and study the law +the Shechinah is with them? In Mal. iii. 16, where it is written, +"They that feared the Lord spake often one to another, and the Lord +hearkened and heard it."</p> +<p class="source"><i>Berachoth</i>, fol. 6, col. 1.</p> +<p>Why did Elijah employ two invocations, saying twice over, "Hear +me! hear me!" (1 Kings xviii. 37.) Elijah first prayed before God, +"O Lord, King of the universe, hear me!" that He might send fire +down from heaven and consume all that was upon the altar; and again +he prayed, "Hear me!" that they might not imagine that the result +was a matter of sorcery; for it is said, "Thou hast turned their +heart back again."</p> +<p class="source"><i>Berachoth</i>, fol. 9, col. 2.</p> +<p class="note">The twofold invocation of Elijah, which betokens +his intense earnestness, anagrammatically expressed, is echoed in +the words of the bystanders, "The Lord He is the God, the Lord He +is the God."</p> +<p>"I dreamed," said Bar Kappara one day to Rabbi (the Holy), "that +I beheld two pigeons, and they flew away from me." "Thy dream is +this," replied Rabbi, "thou hast had two wives, and art separated +from them both without a bill of divorcement."</p> +<p class="source"><i>Ibid.</i>, fol. 56, col. 2.</p> +<p>The Rabbis teach concerning the two kidneys in man, that one +counsels him to do good and the other to do evil; <span class= +"pagenum"><a name="page23" id="page23"></a>{23}</span> and it +appears that the former is situated on the right side and the +latter on the left. Hence it is written (Eccl. x. 2), "A wise man's +heart is at his right hand, but a fool's heart is at his left."</p> +<p class="source"><i>Ibid.</i>, fol. 61, col. 1.</p> +<p>For two sins the common people perish: they speak of the holy +ark as a box and the synagogue as a resort for the ignorant +vulgar.</p> +<p class="source"><i>Shabbath</i>, fol. 32, col. 1.</p> +<p>On the self-same day when Jeroboam introduced the two golden +calves, the one into Bethel and the other into Dan, a hut was +erected in a part of Italy which was then subject to the +Greeks.</p> +<p class="source"><i>Ibid.</i>, fol. 56, col. 2.</p> +<p class="note">In the context where the above tradition occurs, +which, as is obvious, relates to the founding of Rome, we meet with +another on the same subject as follows:—When Solomon married +the daughter of Pharaoh, the Angel Gabriel thrust a reed into the +sea, stirring up therewith the sand and mud from the bottom. This, +gradually collecting, first shaped itself into an island and then +expanded so as to unite itself with the continent. And thus was the +land created for the erection of the hut which should one day swell +into the proportion of a proud imperial city.</p> +<p>If Israel kept only two Sabbaths, according to the strict +requirement of the law, they would be freed at once from their +compelled dispersion; for it is written (Isa. lvi. 4, 7), "Thus +saith the Lord unto the eunuchs that keep my Sabbaths, Even them +will I bring to my holy mountain."</p> +<p class="source"><i>Shabbath</i>, fol. 118, col. 2.</p> +<p>Adam had two faces; for it is said (Ps. cxxxix. 5), "Thou hast +made me behind and before."</p> +<p class="source"><i>Eiruvin</i>, fol. 18, col. 1.</p> +<p class="note">There is a notion among the Rabbis that Adam was +possessed originally of a bisexual organization, and this +conclusion they draw from Gen. i. 27, where it is said, "God +created man in his own image; male-female created He them." These +two natures, it was thought, lay side by side; according to some, +the male on the right and the female on the left; according to +others, back to back; while there were those who maintained that +Adam was created with a tail, and that it was from this appendage +Eve was fashioned. Other Jewish traditions tell us that Eve was +made from "the thirteenth rib of the right side" (Targ. Jonath.), +and that "she was not drawn out by the head, lest she should be +vain; nor by the eyes, lest she should be wanton; nor from the +mouth, lest she should be given to garrulity; nor by the ears, lest +she should be an eavesdropper; <span class="pagenum"><a name= +"page24" id="page24"></a>{24}</span> nor by the hands, lest she +should be intermeddling; nor by the feet, lest she be a gadder; nor +by the heart, for fear she should be jealous; but she was taken out +from the side. Yet, in spite of all these precautions, she had all +the faults so carefully provided against."</p> +<p>If in time of national calamity a man withdraw himself from his +kindred and refuse to share in their sorrow, his two guardian +angels come and lay their hands upon his head and say, "This man +has isolated himself from his country in the day of its need, let +him not live to see and enjoy the day when God shall restore its +prosperity." When the community is in trouble, let no man say, "I +will go home and eat and drink, and say, Peace be unto thee, oh my +soul!" (Luke xii. 19); for to him Scripture hath solemnly said +(Isa. xxii. 13, 14), "Surely this iniquity shall not be purged from +you till you die."</p> +<p class="source"><i>Taanith</i>, fol. 11, col. 1.</p> +<p>An infant that has died under a month old is (to be) carried to +the grave in the arms (not in a coffin), and buried by one woman +and two men, but not by one man and two women.</p> +<p class="source"><i>Moed Katan</i>, fol. 24, col. 1.</p> +<p class="note">Both Rashi and the Tosephoth allude to a case which +justifies the rule given here, where a woman actually carried a +living child in a coffin, in order to avoid the suspicion of an +assignation she had made with a man, who set out to join her. But +the Tosephoth, after noticing this version of Rashi, gives another +more to the point. The story in the Tosephoth is to this +effect:—A woman was once weeping and groaning over the grave +of her husband, and not very far away was a man who was guarding +the corpse of a person who had been crucified. In the moment of +mourning an affection sprung up between the two, and in the +engrossment of it the corpse which the man guarded was stolen. He +was in great trepidation for fear of the king's command. The woman +said, "Don't be afraid; exhume my husband, and hang him up +instead." This was accordingly done. (See <i>Kiddushin</i>, fol. +80, col. 2.)</p> +<p>There were two date trees in the Valley of Hinnom from between +which smoke ascended, and this is the gate of hell.</p> +<p class="source"><i>Succah</i>, fol. 32, col. 2.</p> +<p class="note">According to Jewish tradition, there are three +gates to Gehinnom, one in the desert, one in the sea, and one in +Jerusalem: In the desert, as it is written (Numb. xvi. 33), "They +went down, and all that belonged to them, alive into hell." In the +sea, as it is written (Jonah <span class="pagenum"><a name="page25" +id="page25"></a>{25}</span> ii. 2), "Out of the belly of hell have +I called," etc. In Jerusalem, as it is written (Isa. xxxi. 9), +"Thus saith the Lord, whose fire is in Zion, and His furnace in +Jerusalem."</p> +<p>When two women are seen sitting on opposite sides of a cross +road facing each other, it is to be presumed that they are up to +witchcraft and contemplate mischief. What in that case must you do? +Go by another road, if there is one, and if not, with a companion, +should such turn up, passing the crones arm-in-arm with him; but +should there be no other road and no other man, then walk straight +on repeating the counter-charm, as you pass them—</p> +<div class="poem"> +<div class="stanza"> +<p>Agrath is to Asia gone,</p> +<p>And Blussia's killed in battle.</p> +</div> +</div> +<p class="source"><i>P'sachim</i>, fol. 111, col. 2.</p> +<p class="note">Agrath and Blussia are two Amazons well known to +those familiar with Rabbinic demonology.</p> +<p>"If Mordecai, before whom thou hast began to fall, be of the +seed of the Jews, expect not to prevail against him, but thou shalt +fall" (Esth. vi. 13). Wherefore these two fallings? They told +Haman, saying, "This nation is likened to the dust, and is also +likened to the stars; when they are down, they are down even to the +dust, but when they begin to rise, they rise to the stars."</p> +<p class="source"><i>Meggillah</i>, fol. 16, col. 1.</p> +<p>If any two disciples of the wise, dwelling in the same city, +have a difference respecting the Halachah, let them remember what +Scripture denounces against them, "And also I gave them statutes +that are not good, and judgments by which they shall not live" +(Ezek. xx. 25).</p> +<p class="source"><i>Ibid.</i>, fol. 32, col. 1.</p> +<p>If a man espouse one of two sisters, and does not know which he +has espoused, he must give both a bill of divorce. If two men +espouse two sisters, and neither of them know which he has +espoused, then each man must give two bills of divorce, one to each +woman.</p> +<p class="source"><i>Yevamoth</i>, fol. 23, col. 2.</p> +<p>There is a time coming (<i>i.e.</i>, in the days of the +Messiah), when a grain of wheat will be as large as the two kidneys +of the great ox.</p> +<p class="source"><i>Kethuboth</i>, fol. 111, col. 1.</p> +<span class="pagenum"><a name="page26" id="page26"></a>{26}</span> +<p class="note">According to a recent discovery, which has been +confirmed by subsequent observation and experiment, wheat is a +development by cultivation of the tiny grain of the +<i>Ægilops ovata</i>, a sort of grass; but we are indebted to +Rabbinic lore for the curious information that before the Fall of +man wheat grew upon a tree whose trunk looked like gold, its +branches like silver, and its leaves like so many emeralds. The +wheat ears themselves were as red as rubies, and each bore five +sparkling grains as white as snow, as sweet as honey, and as +fragrant as musk. At first the grains were as big as an ostrich's +egg, but in the time of Enoch they diminished to the size of a +goose's egg, and in Elijah's to that of a hen, while at the +commencement of the common era, they shrank so small as not to be +larger than grapes, according to a law the inverse of the order of +nature. Rabbi Yehudah (<i>Sanhedrin</i>, fol. 70, col. 1) says that +wheat was the forbidden fruit. Hence probably the degeneracy.</p> +<p>Of two that quarrel, the one that first gives in shows the +nobler nature.</p> +<p class="source"><i>Ibid.</i>, fol. 71, col. 2.</p> +<p>He who sets aside a portion of his wealth for the relief of the +poor will be delivered from the judgment of hell. Of this the +parable of the two sheep that attempted to ford a river is an +illustration; one was shorn of its wool and the other not; the +former, therefore, managed to get over, but the latter, being +heavy-laden, sank.</p> +<p class="source"><i>Gittin</i>, fol. 7, col. 1.</p> +<p>Zoreah and Eshtaol (Josh. xv. 33) were two large mountains, but +Samson tore them up and grated the one against the other.</p> +<p class="source"><i>Soteh</i>, fol. 9, col. 2.</p> +<p class="note">The above tradition is founded on Judges xiii. 25, +in which it is said of Samson, "And the spirit of God began to move +him at times in the camp of Dan, between Zoreah and Eshtaol," in +which the word "move," signifies also to "strike a stroke," "step a +step," and "once." Founding on which last two meanings, Rabbi +Yehudah says, "Samson strode in one stride from Zoreah to Eshtaol," +a giant stride of two miles or more. Taking the word in the sense +of "strike," or "producing a ringing sound," another Rabbi tells us +that the hairs of Samson's head stood upright, tinkling one against +another like bells, the jingle of which might be heard from Zoreah +to Eshtaol. The version in the text takes the same word in the +sense of to "strike together."</p> +<p>On the day when Isaac was weaned, Abraham made a great feast, to +which he invited all the people of the land. Not all of those who +came to enjoy the feast believed in the alleged occasion of its +celebration, for some said contemptuously, <span class= +"pagenum"><a name="page27" id="page27"></a>{27}</span> "This old +couple have adopted a foundling, and provided a feast to persuade +us to believe that the child is their own offspring." What did +Abraham do? He invited all the great men of the day, and Sarah +invited their wives, who brought their infants, but not their +nurses, along with them. On this occasion Sarah's breasts became +like two fountains, for she supplied, of her own body, nourishment +to all the children. Still some were unconvinced, and said, "Shall +a child be born to one that is a hundred years old, and shall +Sarah, who is ninety years old, bear?" (Gen. xvii. 17.) Whereupon, +to silence this objection, Isaac's face was changed, so that it +became the very picture of Abraham's; then one and all exclaimed, +"Abraham begat Isaac."</p> +<p class="source"><i>Bara Metzia</i>, fol. 87, col. 1.</p> +<p>Rava relates the following in the name of Rabbi +Yochanan:—"Two Jewish slaves were one day walking along, when +their master, who was following, overheard the one saying to the +other, 'There is a camel ahead of us, as I judge—for I have +not seen—that is blind of one eye and laden with two +skin-bottles, one of which contains wine and the other oil, while +two drivers attend it, one of them an Israelite, and the other a +Gentile.' 'You perverse men,' said their master, 'how can you +fabricate such a story as that?' The slave answered, and gave this +as his reason, 'The grass is cropped only on one side of the track, +the wine, that must have dripped, has soaked into the earth on the +right, and the oil has trickled down, and may be seen on the left; +while one of the drivers turned aside from the track to ease +himself, but the other has not even left the road for the purpose.' +Upon this the master stepped on before them in order to verify the +correctness of their inferences, and found the conclusion true in +every particular. He then turned back, and ... after complimenting +the two slaves for their shrewdness, he at once gave them their +liberty."</p> +<p class="source"><i>Sanhedrin</i>, fol. 104, col. 2.</p> +<p>When the disciples of Shamai and Hillel increased in Israel, +contention increased along with them, so much so, that the one law +became as two laws (and these contradictory).</p> +<p class="source"><i>Soteh</i>, fol. 47, col. 2.</p> +<span class="pagenum"><a name="page28" id="page28"></a>{28}</span> +<p>If two parties deposit money with a third, one a single manah +and the other two hundred, and both afterward appear and claim the +larger sum, the depositary should give each depositor one manah +only, and leave the rest undivided till the coming of Elijah.</p> +<p class="source"><i>Bava Metzia</i>, fol. 37, col. 2.</p> +<p class="note">"Till Elijah comes" is a phrase which is in use +among the Jews to express postponement forever, like <i>ad Kalendas +Græcas</i>. It is applied to questions that would take Elijah +to settle, which, it is believed, he will not appear to do till +doomsday.</p> +<p>"And I will make thy windows of agates" (Isa. liv. 12). Two of +the angels in heaven, Gabriel and Michael, once disputed about +this: one maintained that the stone should be an onyx, and the +other asserted it should be a jasper; but the Holy +One—blessed be He!—said unto them, "Let it be as both +say, which, in Hebrew, abbreviated, is an agate."</p> +<p class="source"><i>Bava Bathra</i>, fol. 75, col. 1.</p> +<p>"The horseleech has two daughters, crying, Give! give!" (Prov. +xxx. 15.) Mar Ukva says, "This has reference to the voice of two +daughters crying out from torture in hell, because their voice is +heard in this world crying, 'Give! give!'—namely—heresy +and officialism."</p> +<p class="source"><i>Avodah Zarah</i>, fol. 17, col. 1.</p> +<p class="note">Rashi says heresy here refers to the "heresy of +James," or, in other words, Christianity.</p> +<p>Two cemeteries were provided by the judicial authorities, one +for beheaded and strangled criminals, and the other for those that +were stoned or burned. When the flesh of these was consumed, they +collected the bones and buried them in their own place, after which +the relations came and saluted the judge and the witnesses, and +said, "We owe you no grudge, for you passed a just judgment."</p> +<p class="source"><i>Sanhedrin</i>, fol. 46, col. 1.</p> +<p>Alas! for the loss which the world has sustained in the +degradation of the helpful serpent. If the serpent had not been +degraded, every Israelite would have been attended by two of kindly +disposition, one of which might have been sent to the north, and +the other to the south, to bring for its owner precious corals and +costly stones and pearls.</p> +<p class="source"><i>Sanhedrin</i>, fol. 59, col. 2.</p> +<span class="pagenum"><a name="page29" id="page29"></a>{29}</span> +<p>Here are two or three other sayings from the Talmud relative to +the serpent.</p> +<p>Benjamin the son of Jacob, Amram the father of Moses, and Jesse +the father of David all died, not because of their own sin (for +they had none, says Rashi), but because of the (original) sin +committed under the serpent's temptation.</p> +<p class="source"><i>Shabbath</i>, fol. 55, col. 2.</p> +<p>No man was ever injured by a serpent or scorpion in +Jerusalem.</p> +<p class="source"><i>Yoma</i>, fol. 21, col. 1.</p> +<p>"And dust is the serpent's food" (Isa. lxv. 25). Rav Ammi says, +"To the serpent no delicacy in the world has any other flavor than +that of dust;" and Rav Assi says, "No delicacy in the world +satisfies him like dust."</p> +<p class="source"><i>Ibid.</i>, fol. 75, col. 1.</p> +<p>Two negatives or two affirmatives are as good as an oath.</p> +<p class="source"><i>Shevuoth</i>, fol. 36, col. 1.</p> +<p>Like two pearls were the two drops of holy oil that were +suspended from the two corners of the beard of Aaron.</p> +<p class="source"><i>Horayoth</i>, fol. 12, col. 1.</p> +<p>For two to sit together and have no discourse about the law, is +to sit in the seat of the scornful; as it is said (Ps. i. I), "And +sitteth not in the seat of the scornful."</p> +<p class="source"><i>Avoth</i>, chap. iii.</p> +<p>When two are seated together at table, the younger shall not +partake before the elder, otherwise the younger shall be justly +accounted a glutton.</p> +<p class="source"><i>Derech Eretz</i>, chap. vii.</p> +<p>Philemo once asked Rabbi (the Holy), "If a man has two heads, on +which is he to put the phylactery?" To which Rabbi replied, "Either +get up and be off, or take an anathema; for thou art making fun of +me."</p> +<p class="source"><i>Menachoth</i>, fol. 37, col. 1.</p> +<p>It is thus Rav Yoseph taught what is meant when it is written in +Isaiah xii. I, "I will praise Thee, O Lord, because Thou wast angry +with me: Thine anger will depart and Thou wilt comfort me." "The +text applies," he says, "to two men who were going abroad on a +mercantile enterprise, one of whom, having had a thorn run into his +foot, had to forego his intended journey, and began in consequence +<span class="pagenum"><a name="page30" id="page30"></a>{30}</span> +to utter reproaches and blaspheme. Having afterward learned that +the ship in which his companion had sailed had sunk to the bottom +of the sea, he confessed his shortsightedness and praised God for +His mercy."</p> +<p class="source"><i>Niddah</i>, fol. 31, col. 1.</p> +<p>The night is divided into three watches, and at each watch the +Holy One—blessed be He!—sits and roars like a lion; as +it is written (Jer. xxv. 30), "The Lord will roar from on high, ... +roaring, He will roar over his habitation." The marks by which this +division of the night is recognized are these:—In the first +watch the ass brays; in the second the dog barks; and in the third +the babe is at the breast and the wife converses with her +husband.</p> +<p class="source"><i>Berachoth</i>, fol. 3, col. 1.</p> +<p>The Rabbis have taught that there are three reasons why a person +should not enter a ruin:—1. Because he may be suspected of +evil intent; 2. Because the walls might tumble upon him; 3. And +because of evil spirits that frequent such places.</p> +<p class="source"><i>Ibid.</i>, fol. 3, col. 1.</p> +<p>He who three times a day repeats David's psalm of praise (Ps. +cxlv.) may be sure of an inheritance in the world to come.</p> +<p class="source"><i>Ibid.</i>, fol. 4, col. 2.</p> +<p>Three precious gifts were given to Israel, but none of them +without a special affliction: these three gifts were the law, the +land of Israel, and the world to come.</p> +<p class="source"><i>Ibid.</i>, fol. 5, col. 1.</p> +<p class="note">These are also from the Talmud anent Israel and the +Israelites.</p> +<p>All Israelites are princes.</p> +<p class="source"><i>Shabbath</i>, fol. 57, col. 1.</p> +<p>All Israelites are holy.</p> +<p class="source"><i>Ibid.</i>, fol. 86, col. 1.</p> +<p>Happy are ye, O Israel! for every one of you, from the least to +the greatest, is a great philosopher. (<i>Eiruvin</i>, fol. 53, +col. 1.) The Machzor for Pentecost says, Israelites are as "full of +meritorious works as a pomegranate is full of pips."</p> +<p class="source">See also <i>Chaggigah</i>, fol. 27, col, 1.</p> +<p>As it is impossible for the world to be without air, so also is +it impossible for the world to be without Israel.</p> +<p class="source"><i>Taanith</i>, fol. 3, col. 2.</p> +<span class="pagenum"><a name="page31" id="page31"></a>{31}</span> +<p>If the ox of an Israelite bruise the ox of a Gentile, the +Israelite is exempt from paying damages; but should the ox of a +Gentile bruise the ox of an Israelite, the Gentile is bound to +recompense him in full.</p> +<p class="source"><i>Bava Kama</i>, fol. 38, col. 1.</p> +<p>When an Israelite and a Gentile have a lawsuit before thee, if +thou canst, acquit the former according to the laws of Israel, and +tell the latter such is our law; if thou canst get him off in +accordance with Gentile law, do so, and say to the plaintiff such +is your law; but if he cannot be acquitted according to either law, +then bring forward adroit pretexts and secure his acquittal. These +are the words of the Rabbi Ishmael. Rabbi Akiva says, "No false +pretext should be brought forward, because, if found out, the name +of God would be blasphemed; but if there be no fear of that, then +it may be adduced."</p> +<p class="source"><i>Ibid.</i>, fol. 113, col. 1.</p> +<p>If one find lost property in a locality where the majority are +Israelites, he is bound to proclaim it; but he is not bound to do +so if the majority be Gentiles.</p> +<p class="source"><i>Bava Metzia</i>, fol. 24, col. 1.</p> +<p>(Prov. xiv. 34), "Almsgiving exalteth a nation, but benevolence +is a sin to nations." "Almsgiving exalteth a nation," that is to +say, the nation of Israel; as it is written (2 Sam. vii. 23), "And +what one nation in the earth is like thy people, even like Israel?" +but "benevolence" is a sin to nations, that is to say, for the +Gentiles to exercise charity and benevolence is sin.</p> +<p class="source"><i>Bava Bathra</i>, fol. 10, col. 2.</p> +<p>If a Gentile smite an Israelite, he is guilty of death; as it is +written (Exod. ii. 12), "And he looked this way and that way, and +when he saw there was no man, he slew the Egyptian."</p> +<p class="source"><i>Sanhedrin</i>, fol. 58, col. 2.</p> +<p>All Israelites have a portion in the world to come; as it is +written (Isa. lx. 21), "And thy people are all righteous: they +shall inherit the land."</p> +<p class="source"><i>Ibid.</i>, fol. 90, col. 1.</p> +<p>"And they shall fall one on account of another" (Lev. xxvi. +37),—one on account of the sins of another. This teaches us +that all Israel are surety for one another.</p> +<p class="source"><i>Shevuoth</i>, fol. 39, col. 1.</p> +<span class="pagenum"><a name="page32" id="page32"></a>{32}</span> +<p>If one find a foundling in a locality where the majority are +Gentiles, then the child is (to be reckoned) a Gentile; if the +majority be Israelites, it is to be considered as an Israelite; and +so also it is to be, providing the numbers are equal.</p> +<p class="source"><i>Machsheerin</i>, chap. 2, Mish. 7.</p> +<p>"One generation passeth away, and another generation cometh, but +the earth abideth forever" (Eccl. i. 4). One empire cometh and +another passeth away, but Israel abideth forever.</p> +<p class="source"><i>Perek Hashalom.</i></p> +<p>The world was created only for Israel: none are called the +children of God but Israel; none are beloved before God but +Israel.</p> +<p class="source"><i>Gerim</i>, chap. 1.</p> +<p>The Jew that has no wife abideth without joy, without a +blessing, and without any good. Without joy, as it is written +(Deut. xiv. 26), "And thou shalt reject, thou and thy household;" +without blessing, as it is written (Ezek. xliv. 30), "That He may +cause a blessing to rest on thy household;" without any good, for +it is written (Gen. ii. 8), "It is not good that man should be +alone."</p> +<p class="source"><i>Yevamoth</i>, fol. 62, col. 2.</p> +<p>The Jew that has no wife is not a man; for it is written (Gen. +v. 2), "Male and female created He them and called their name man." +To which Rabbi Eleazar adds, "So every one who has no landed +property is no man; for it is written (Ps. cxv. 16), 'The heaven, +even the heavens, are the Lord's, but the earth (the land, that +is), hath He given to the children of man.'"</p> +<p class="source"><i>Yevamoth</i>, fol. 63, col. 1.</p> +<p>Three things did Moses ask of God:—1. He asked that the +Shechinah might rest upon Israel; 2. That the Shechinah might rest +upon none but Israel; and 3. That God's ways might be made known +unto him; and all these requests were granted.</p> +<p class="source"><i>Berachoth</i>, fol. 7, col. 1.</p> +<p class="note">What was the Shechinah? Was it the presence of a +Divine person or only of a Divine power? The following quotations +will show what is the teaching of the Talmud on the matter, and +will be read with interest by the theologian, whether Jew or +Christian.</p> +<p class="note">Where do we learn that when ten persons pray +together the Shechinah is with them? In Ps. lxxxii. 1, where it is +written, "God standeth in the congregation of the mighty." And +where do we <span class="pagenum"><a name="page33" id= +"page33"></a>{33}</span> learn that when two sit together and study +the law the Shechinah is with them? In Mal. iii. 16, where it is +written, "Then they that feared the Lord spake often one to +another, and the Lord hearkened and heard it." (<i>Berachoth</i>, +fol. 6, col. 1.)</p> +<p class="note">Where do we learn that the Shechinah does +strengthen the sick? In Ps. xli. 3, where it is written, "The Lord +will strengthen him upon the bed of languishing." (<i>Shabbath</i>, +fol. 12, col. 2.)</p> +<p class="note">He who goes from the Synagogue to the lecture-room, +and from the lecture-room back to the Synagogue, will become worthy +to receive the presence of the Shechinah; as it is written (Ps. +lxxxiv. 1), "They go from strength to strength; every one of them +in Zion appeareth before God." (<i>Moed Katan</i>, fol. 29, col. +1.)</p> +<p class="note">Rabbi Yossi says, "The Shechinah never came down +here below, nor did Moses and Elijah ever ascend on high, because +it is written (Ps. cxv. 16), 'The heaven, even the heavens, are the +Lord's, but the earth hath he given to the children of men.'" +(<i>Succah</i>, fol. 5, col. 1.)</p> +<p class="note">Esther "stood in the inner court of the King's +house" (Esth. v, 1). Rabbi Levi says, "When she reached the house +of the images the Shechinah departed from her. Then she exclaimed, +'My God! my God! why hast thou forsaken me?'" (<i>Meggillah</i>, +fol. 15, col. 2.)</p> +<p class="note">"But ye that did cleave unto the Lord your God are +alive every one of you this day" (Deut. iv. 4). Is it possible to +cleave to the Shechinah? Is it not written (<i>ibid.</i>, verse +24), "For the Lord thy God is a consuming fire"? The reply +is:—He that bestows his daughter in marriage on a disciple of +the wise (that is, a Rabbi), or does business on behalf of the +disciples of the wise, or maintains them from his property, +Scripture accounts it as if he did cleave to the Shechinah. +(<i>Kethuboth</i>, fol. 111, col. 25.)</p> +<p class="note">He who is angry has no regard even for the +Shechinah; as it is written (Ps. x. 4), "The wicked, when his anger +rises, does not inquire after God; God is not in all his thoughts." +(<i>Nedarim</i>, fol. 22, col. 2.)</p> +<p class="note">He who visits the sick should not sit upon the bed, +nor even upon a stool or a chair beside it, but he should wrap his +mantle round him and sit upon the floor, because of the Shechinah +which rests at the head of the bed of the invalid; as it is written +(Ps. xli. 3), "The Lord will strengthen him upon the bed of +languishing." (<i>Ibid.</i>, fol. 40, col. 1.)</p> +<p class="note">When Israel went up out of the Red Sea, both the +babe on its mother's lap and the suckling at the breast saw the +Shechinah, and said, "This is my God, and I will prepare Him a +habitation;" as it is written (Ps. viii. 2), "Out of the mouths of +babes and sucklings thou hast ordained strength." (<i>Soteh</i>, +fol. 30, col. 2.)</p> +<p class="note">Where do we read that the Shechinah is present +everywhere? In Zech. ii. 3, where it is written, "And behold the +angel that talked with me went forth, and another angel went out to +meet him." It is not said went out after him, but "went out to meet +him." From this <span class="pagenum"><a name="page34" id= +"page34"></a>{34}</span> we know that the Shechinah is present +everywhere. (<i>Bava Bathra</i> fol. 25, col. 1.)</p> +<p>Rabbi Akiva says, "For three things I admire the Medes:—1. +When they carve meat, they do it on the table; 2. When they kiss, +they only do so upon the hand; 3. And when they consult, they do so +only in the field."</p> +<p class="source"><i>Berachoth</i>, fol. 8, col. 2.</p> +<p>The stone which Og, king of Bashan, meant to throw upon Israel +is the subject of a tradition delivered on Sinai. "The camp of +Israel I see," he said, "extends three miles; I shall therefore go +and root up a mountain three miles in extent and throw it upon +them." So off he went, and finding such a mountain, raised it on +his head, but the Holy One—blessed be He!—sent an army +of ants against him, which so bored the mountain over his head that +it slipped down upon his shoulders, from which he could not lift +it, because his teeth, protruding, had riveted it upon him. This +explains that which is written (Ps. iii. 7), "Thou hast broken the +teeth of the ungodly;" where read not "Thou hast broken," but "Thou +hast ramified," that is, "Thou hast caused to branch out." Moses +being ten ells in height, seized an axe ten ells long, and +springing up ten ells, struck a blow on Og's ankle and killed +him.</p> +<p class="source"><i>Ibid.</i>, fol. 54, col. 2.</p> +<p class="note">This same story is given with more than Talmudic +exaggeration in the Targum of Jonathan ben Uzziel, while the author +of the Book of Jasher (chap. lxv., verses 23, 24) makes the camp +and the mountain forty miles in extent. The giant here figures in +antediluvian tradition. He is said to have been saved at the Flood +by laying hold of the ark, and being fed day by day through a hole +in the side of the ark by Noah himself. A tradition which says the +soles of his feet were forty miles long at once explains all the +extraordinary feats ascribed to him.</p> +<p>Rav Yehudah used to say, "Three things shorten a man's days and +years:—1. Neglecting to read the law when it is given to him +for that purpose; seeing it is written (Deut. xxx. 20), 'For He +(who gave it) is thy life and the length of thy days.' 2. Omitting +to repeat the customary benediction over a cup of blessing; for it +is written (Gen. xii. 3), 'And I will bless them that bless thee.' +<span class="pagenum"><a name="page35" id="page35"></a>{35}</span> +3. And the assumption of a Rabbinical air; for Rabbi Chama bar +Chanena says, 'Joseph died before any of his brethren, because he +domineered over them.'"</p> +<p class="source"><i>Berachoth</i>, fol. 55, col. 1.</p> +<p class="note">The first of these refers to the reading of the law +in public worship, the second to a practice after meals when more +than two adult Jews were present, and the third to the dictatorial +air often assumed by the Rabbis.</p> +<p>Three things proceed by pre-eminence from God +Himself:—Famine, plenty, and a wise ruler. Famine (2 Kings +viii. 2): "The Lord hath called for a famine;" plenty (Ezek. xxxvi. +29): "I will call for corn and increase it;" a wise ruler; for it +is written (Exod. xxxi. 2), "I have called by name Bezaleel." Rabbi +Yitzchak says, "A ruler is not to be appointed unless the community +be first consulted. God first consulted Moses, then Moses consulted +the nation concerning the appointment of Bezaleel."</p> +<p class="source"><i>Ibid.</i>, fol. 55, col. 1.</p> +<p>Three dreams come to pass:—That which is dreamed in the +morning; that which is also dreamed by one's neighbor; and a dream +which is interpreted within a dream; to which some add, one that is +dreamed by the same person twice; as it is written (Gen. xli. 32), +"And for that the dream was doubled unto Pharaoh twice."</p> +<p class="source"><i>Ibid.</i>, fol. 55, col. 2.</p> +<p>Three things tranquilize the mind of man:—Melody, scenery, +and sweet odor. Three things develop the mind of man:—A fine +house, a handsome wife, and elegant furniture.</p> +<p class="source"><i>Ibid.</i>, fol. 57, col. 2.</p> +<p>The Rabbis have taught that there are three sorts of +dropsy:—Thick, resulting from sin; bloated, in consequence of +insufficient food; and thin, due to sorcery.</p> +<p class="source"><i>Shabbath</i>, fol. 33, col. 1.</p> +<p>These three grow stronger as they grow older:—The fish, +the serpent, and the pig.</p> +<p class="source"><i>Ibid.</i>, fol. 77, col. 2.</p> +<p>It were better to cut the hands off than to touch the eye, or +the nose, or the mouth, or the ear, etc., with them without having +first washed them. Unwashed hands may cause blindness, deafness, +foulness of breath, or a polypus. <span class="pagenum"><a name= +"page36" id="page36"></a>{36}</span> It is taught that Rabbi Nathan +has said, "The evil spirit Bath Chorin, which rests upon the hands +at night, is very strict; he will not depart till water is poured +upon the hands three times over."</p> +<p class="source"><i>Ibid.</i> fol. 109, col. 1.</p> +<p class="note">The great importance of this ceremonial washing of +the hands will appear from the following anecdote, which we quote +<i>verbatim</i> from another part of the Talmud:—"It happened +once, as the Rabbis teach, that Rabbi Akiva was immured in a +prison, and Yehoshua Hagarsi was his attendant. One day the gaoler +said to the latter as he entered, 'What a lot of water thou hast +brought to-day! Dost thou need it to sap the walls of the prison?' +So saying, he seized the vessel and poured out half of the water. +When Yehoshua brought in what was left of the water to Rabbi Akiva, +the latter, who was weary of waiting, for he was faint and thirsty, +reproachfully said to him, 'Yehoshua, dost thou forget that I am +old, and my very life depends upon thee?' When the servant related +what had happened, the Rabbi asked for the water to wash his hands, +'Why, master,' said Yehoshua, 'there's not enough for thee to +drink, much less to cleanse thy hands with.' To which the Rabbi +replied, 'What am I to do? They who neglect to wash their hands are +judged worthy of death; 'tis better that I should die by my own act +from thirst than act against the rules of my associates.' And +accordingly it is related that he abstained from tasting anything +till they brought him water to wash his hands." (<i>Eiruvin</i>, +fol. 21, col. 2. See also <i>Maimonides, Hilc. Berach.</i>, vi. +19.)</p> +<p class="note">From the context of the passage just quoted we cull +the following, which proves that the Talmud itself bases the +precept concerning the washing of hands on oral tradition and not +on the written law:—"Rav Yehudah ascribes this saying to +Shemuel, that when Solomon gave to the traditional rules that +regulated the washing of hands and other ceremonial rites the form +and sanction of law, a Bath Kol came forth and said (Prov. xxiii. +15), 'My son, if thy heart be wise, my heart shall rejoice, even +mine;' and again it said (Prov. xxvii, 11), 'My son, be wise, and +make my heart glad, that I may answer him that reproacheth me.'" +(See Prov. xxx. 5, 6.)</p> +<p class="note">There is a great deal in the Talmud about washing +the hands, in addition to what is said in the treatise Yadaim, +which is entirely devoted to the subject. But this topic is +subordinate to another, namely, the alleged inferiority of the +precepts of the Bible to the prescriptions of the Rabbis, of which +the punctilious rules regulative of hand washing form only a small +fraction. This is illustrated by an anecdote from the Talmudic +leaflet entitled Callah, respecting Rabbi Akiva, whose fame extends +from one end of the world to the other. (See <i>Yevamoth</i>, fol. +16, col. 2).</p> +<p class="note">Once upon a time, as the Elders were sitting +together, two lads passed by them, one with his head covered and +the other bareheaded. Of the latter boy as he passed Rabbi Elazar +said, "He is a Mamzer," <span class="pagenum"><a name="page37" id= +"page37"></a>{37}</span> and Rabbi Yehoshua, "He is a Ben +Haniddah," but Rabbi Akiva contended, "He is both a Mamzer and a +Ben Haniddah." Upon which the Elders said to Rabbi Akiva, "How +darest thou be so bold as dispute the assertion of thy masters?" +"Because I can substantiate what I say," was his answer. He then +went to the mother of the lad, and found her selling pease in the +market place. "Daughter," said he to her, "if thou wilt answer all +that I ask of thee, I will ensure thee a portion in the life to +come." She replied, "Let me have thy oath and I will do so." Then +taking the oath with his lips but nullifying it in his heart, he +asked her, "What sort of a son is thy lad?" She replied, "When I +entered my bridal chamber I was a Niddah, and consequently my +husband kept away from me." Thus it was found out that the boy was +a Mamzer and a Ben Haniddah; upon which the sages exclaimed, "Great +is Rabbi Akiva, for he has overcome his masters;" and as they +congratulated him they said, "Blessed be the Lord God of Israel, +who hath revealed His secret unto Akiva the son of Joseph." Thus +did the Rabbi forswear himself, and thus did his companions +compliment him on the success of his perjury; yet the Bible says, +"Thou shalt not take the name of the Lord thy God in vain" (Exod. +xx. 7), and "Keep thou far from a falsehood" (Exod. xxiii. 7).</p> +<p class="note">Here is a companion picture from Yoma, fol. 84, +col. 1.—"Rabbi Yochanan was suffering from scurvy, and he +applied to a Gentile woman, who prepared a remedy for the fifth and +then the sixth day of the week. 'But what shall I do to-morrow?' +said he; 'I must not walk so far on the Sabbath.' 'Thou wilt not +require any more,' she answered. 'But suppose I do,' he replied. +'Take an oath,' she answered, 'that thou wilt not reveal it, and I +will tell thee how to compound the remedy.' This he did in the +following words: 'By the God of Israel, I swear I will not divulge +it.' Nevertheless, when he learned the secret, he went and revealed +it. 'But was not that profaning the name of God?' asks one. 'No,' +pleads another Rabbi, 'for, as he told her afterward, that what he +meant was that he would not tell it to the God of Israel.' The +remedy was yeast, water, oil, and salt."</p> +<p class="note">The anecdote that follows is from Sanhedrin, fol. +97, col 1:—"In reference to the remark of Ravina, who said, +'I used to think that there was no truth in the world,' one of the +Rabbis, Toviah (or Tavyoomah, as some say), would protest and say, +'If all the riches of the world were offered me, I would not tell a +falsehood.' And he used to clench his protestation with the +following apologue: 'I once went to a place called Kushta, where +the people never swerve from the truth, and where (as a reward for +their integrity) they do not die until old age; and there I married +and settled down, and had two sons born unto me. One day as my wife +was sitting and combing her hair, a woman who dwelt close by came +to the door and asked to see her. Thinking that it was a breach of +etiquette (that any one should see her at her toilet), I said she +was not in. Soon after this my two children died, and the people +came to inquire into the cause <span class="pagenum"><a name= +"page38" id="page38"></a>{38}</span> of their premature decease. +When I told them of my evasive reply to the woman, they asked me to +leave the town, lest by my misconduct I might involve the whole +community in a like calamity, and death might be enticed to their +place."</p> +<p>Food remains for three days in the stomach of the dog, because +God knew that his food would be scanty.</p> +<p class="source"><i>Shabbath</i>, fol. 155, col. 1.</p> +<p>He who is born on the third day of the week will be rich and +amorous.</p> +<p class="source"><i>Ibid.</i>, fol. 156, col. 1.</p> +<p>Rabbi Abba, in the name of Shemuel, says, "The schools of +Shammai and Hillel were at variance three years, the one party +contending and saying, 'The Halacha is according to us;' and the +other, 'The Halacha is according to us.' Then came a voice from the +Lord and said, 'Both these and those are the words of the living +God, but yet the Halacha is according to the school of Hillel.' +What was the merit of the school of Hillel that the Halacha should +be pronounced to be according to it? Its disciples were gentle and +forbearing, for while they stood by their own decisions, they also +stated those maintained by the school of Shammai, and often even +mentioned the tenets of the school of Shammai first and their own +afterward. This teaches us that him who humbles himself, God will +exalt; and him who exalts himself, God will abase. Whoso pursueth +greatness, greatness will flee from him; and whoso fleeth from +greatness, greatness will pursue him."</p> +<p class="source"><i>Eiruvin</i>, fol. 13, col. 2.</p> +<p>There are three entrances to hell:—One in the desert, one +in the sea, and one in Jerusalem.</p> +<p class="source"><i>Ibid.</i>, fol. 19, col. i.</p> +<p>These three will never see hell:—He who is purified by +poverty; he who is purged by a painful flux; and he who is harassed +by importunate creditors; and some say, he also who is plagued with +a termagant wife.</p> +<p class="source"><i>Eiruvin</i>, fol. 41, col. 2.</p> +<p>Three effects are ascribed to Babylonian broth (which was made +of moldy bread, sour milk, and salt):—It retards the action +of the heart, it affects the eyesight, and emaciates the body.</p> +<p class="source"><i>P'sachim</i>, fol. 42, col 1.</p> +<span class="pagenum"><a name="page39" id="page39"></a>{39}</span> +<p>These three are not permitted to come between two men, nor is a +man allowed to pass between any two of these three:—A dog, a +palm tree, or a woman; to which some add the pig, and others the +serpent as well.</p> +<p class="source"><i>Ibid.</i>, fol. 111, col. 1.</p> +<p class="note">One part of this regulation is rather hard and +should surely be abolished; that, viz, which ordains a woman shall +not come between two men or a man pass between two women. The +compiler of this Miscellany was once witness to a case which +illustrates its inconvenience: it occurred at Tiberias. A pious +young Jew who had to traverse a narrow road to pass from the lake +to the town was kept standing for a very considerable time under a +broiling sun, simply because two young women, to tease him, guarded +the entrance, and dared him to pass between them. Of course he +dared not accept the challenge, otherwise he would have incurred +the penalty of death, according to the judgment of the Talmud; for +"Whosoever transgresses any of the words of the Scribes is guilty +of death." (<i>Eiruvin</i>, fol. 21, col. 2.)</p> +<p>These three will inherit the world to come:—He who dwells +in the land of Israel; he who brings up his sons to the study of +the law; and he who repeats the ritual blessing over the appointed +cup of wine at the close of the Sabbath.</p> +<p class="source"><i>P'sachim</i>, fol. 113, col. 1.</p> +<p>There are three whom the Holy One—blessed be +He!—Himself proclaims virtuous:—The unmarried man who +lives in a city and does not sin; the poor man who restores a lost +thing which he has found to its owner; and the rich man who pays +the tithes of his increase unostentatiously. Rav Saphra was a +bachelor, and he dwelt in a large city. A disciple of the wise once +descanted upon the merits of a celibate life in the presence of +Rava and this Rav Saphra, and the face of the latter beamed with +delight. Remarking which, Rava said to him, "This does not refer to +such a bachelor as thou art, but to such as Rabbi Chanena and Rabbi +Oshaia." They were single men, who followed the trade of +shoemakers, and dwelt in a street mostly occupied by +<i>meretrices</i>, for whom they made shoes; but when they fitted +these on, they never raised their eyes to look at their faces. For +this the women conceived such a respect for them, that when they +swore, they swore by the life of the holy Rabbis of the land of +Israel.</p> +<p class="source"><i>Psachim</i>, fol. 113, cols, 1, 2.</p> +<span class="pagenum"><a name="page40" id="page40"></a>{40}</span> +<p>There are three whom the Holy One—blessed be +He!—abhorreth: He who says one thing but thinks another; he +who might bear witness in favor of his neighbor but refrains from +doing so; and he who, having seen his neighbor act disgracefully, +goes and appears singly as a witness against him (thus only +condemning, but not convicting, him, as the law requires two +witnesses). As, for example, when Toviah transgressed and Zigud +appeared against him singly before Rav Pappa, and Rav Pappa ordered +this witness to receive forty stripes save one in return. "What!" +said he, "Toviah has sinned, and should Zigud be flogged?" "Yes," +replied the Rabbi, "for by testifying singly against him thou +bringest him only into bad repute." (See Deut. xix. 15.)</p> +<p class="source"><i>P'sachim</i> fol. 113, col. 2.</p> +<p class="note">"Toviah has sinned and Zigud is flogged," has long +been a proverb among Jews.</p> +<p>There are three whose life is no life:—The sympathetic, +the irascible, and the melancholy.</p> +<p class="source"><i>P'sachim</i>, fol. 113, col. 2.</p> +<p>There are three which despise their fellows:—Dogs, cocks, +and sorcerers. Some say strange women also, and some the disciples +of the Babylonian Rabbis.</p> +<p class="source"><i>Ibid.</i></p> +<p>These three love their fellows:—Proselytes, slaves, and +ravens.</p> +<p class="source"><i>Ibid.</i></p> +<p>These three are apt to strut:—Israel among the nations, +the dog among animals, the cock among birds. Some say also the goat +among small cattle, and some the caper shrub among trees.</p> +<p class="source"><i>Ibid.</i>, fol. 25, col. 2.</p> +<p>There are three whose life is no life:—He who lives at +another's table; he whose wife domineers over him; and he who +suffers bodily affliction. Some say also he who has only a single +shirt in his wardrobe.</p> +<p class="source"><i>Ibid.</i>, fol. 32, col. 2.</p> +<p>Three things are said respecting the finger-nails:—He who +trims his nails and buries the parings is a pious man; he who burns +these is a righteous man; but he who throws them away is a wicked +man, for mischance might follow, should a female step over +them.</p> +<p class="source"><i>Moed Katan</i>, fol. 18, col. 1.</p> +<p class="note">The orthodox Jews in Poland are to this day careful +to bury away or burn their nail parings.</p> +<span class="pagenum"><a name="page41" id="page41"></a>{41}</span> +<p>Three classes appear on the day of judgment:—The perfectly +righteous, who are at once written and sealed for eternal life; the +thoroughly bad, who are at once written and sealed for hell; as it +is written (Dan. xii. 2), "And many of them that sleep in the dust +of the earth shall awake, some to everlasting life, and some to +shame and everlasting contempt;" and those in the intermediate +state, who go down into hell, where they cry and howl for a time, +whence they ascend again; as it is written (Zech. xiii. 9), "And I +will bring the third part through the fire, and will refine them as +silver is refined, and will try them as gold is tried; they shall +call on my name, and I will hear them." It is of them Hannah said +(1 Sam. ii. 6), "The Lord killeth and maketh alive; He bringeth +down to hell and bringeth up."</p> +<p class="source"><i>Rosh Hashanah</i>, fol. 16, col. 2.</p> +<p>Our Rabbis have taught that there are three voices which can be +heard from one end of the world to the other:—The sound +emitted from the sphere of the sun; the hum and din of the city of +Rome; and the voice of anguish uttered by the soul as it quits the +body; ... but our Rabbis prayed that the soul might be spared this +torture, and therefore the voice of its terrors has not since been +heard.</p> +<p class="source"><i>Yoma</i>, fol. 20, col. 2.</p> +<p>In three particulars is benevolence superior to +almsgiving:—Almsgiving is only the bestowment of money, but +benevolence can be exercised by personal service as well. Alms can +be given only to the poor, but benevolence can be shown no less to +the rich. Alms are confined to the living, but benevolence may +extend to both the dead and the living.</p> +<p class="source"><i>Succah</i>, fol. 49, col. 2.</p> +<p>Three marks characterize the nation of Israel:—They are +compassionate, they are modest, and they are benevolent. +Compassionate, as it is written (Deut. xiii. 18), "And show thee +mercy, and have compassion upon thee, and multiply thee." Modest, +as it is written (Exod. xx. 20), "That his fear may be before your +faces." Benevolent, as it is written (Gen. xviii. 19), "For I know +him," etc.</p> +<p class="source"><i>Yevamoth</i>, fol. 79, col. 1.</p> +<span class="pagenum"><a name="page42" id="page42"></a>{42}</span> +<p>Dates are good after meals in the morning and in the evening, +but hurtful in the afternoon; on the other hand, at noon they are +most excellent, and an antidote to these three maladies:—Evil +thought, constipation, and hemorrhoids.</p> +<p class="source"><i>Kethuboth</i>, fol. 10, col. 2.</p> +<p>Beware of these three things:—Do not sit too much, for it +brings on hemorrhoids; do not stand too much, for it is bad for the +heart; do not walk too much, for it is hurtful to the eyes. But sit +a third, stand a third, and walk a third.</p> +<p class="source"><i>Ibid.</i>, fol. 111, col. 1.</p> +<p>He who holds his household in terror tempts to the commission of +three sins:—Fornication, murder, and Sabbath breaking.</p> +<p class="source"><i>Gittin</i>, fol. 6, col. 2.</p> +<p>Three things weaken the strength of man:—Fear, travel, and +sin. Fear, as it is written (Ps. xxxviii. 10), "My heart +palpitates, my strength faileth me." Travel, as it is written (Ps. +cii. 23), "He hath weakened my strength in the way." ... Sin, as it +is written (Ps. xxxi. 10), "My strength faileth me, because of my +iniquity."</p> +<p class="source"><i>Ibid.</i>, fol. 70, col 2.</p> +<p>Abraham was three years old when he first learned to know his +Creator; as it is said (Gen. xxvi. 5), "Because Abraham obeyed my +voice."</p> +<p class="source"><i>Nedarim</i>, fol. 32, col. 1.</p> +<p class="note">The conclusion arrived at here is founded on +interpreting the Hebrew letters of the word rendered "because" +numerically, in which the value of the letters gives a total of one +hundred and seventy-two; so that the sense of the text is, "Abraham +obeyed my voice" one hundred and seventy-two years. Now Abraham +died when he was a hundred and seventy-five, therefore he must have +been only three when he began to serve the Lord.</p> +<p class="note">As Abraham plays so important a part both in the +history and the imagination of the Jewish race, we may quote here a +score or so of the Talmudic traditions regarding him. The +traditions, as is like, contributed quite as much, if not more, to +give character to his descendants as his actual personality and +that spirit of faith which was the central fact in his history. +Races and nations often draw more inspiration from what they fancy +about their ancestry and early history than from what they know; +their fables therefore are often more illuminative than the +facts.</p> +<p>Abraham was Ethan the Ezrahite, who is mentioned in Ps. lxxxvii. +1.</p> +<p class="source"><i>Bava Bathra</i>, fol. 15, col. 1.</p> +<span class="pagenum"><a name="page43" id="page43"></a>{43}</span> +<p>Abraham's mother was Amathlai, the daughter of Karnebo.</p> +<p class="source"><i>Bava Bathra</i>, fol. 91, col. 1.</p> +<p>Abraham was the head of a seminary for youth, and kept both +laws, the written and the oral.</p> +<p class="source"><i>Yoma</i>, fol. 28, col. 2.</p> +<p>Abraham observed the whole ceremonial law, even before it was +given on Sinai.</p> +<p class="source"><i>Kiddushin</i>, fol. 82, col. 1.</p> +<p class="note">From the day Abraham was compelled to leave the +idolatrous worship and country of his fathers, it is reasonable to +suppose that his tent would become a rendezvous for his neighbors +who shrunk like himself from the abominations around them. There, +from his character, by which he recommended himself as the friend +of God, he might very naturally be looked upon as a religious +teacher, and men might gather together to learn from his lips or +profit by his example. Hence, making due allowance for Eastern +hyperbole, the statement of the Book of Jasher (chap. xxvi. verse +36) is not undeserving of credit, where it is said that "Abraham +brought all the children of the land to the service of God, and he +taught them the ways of the Lord." The same remark applies to what +is said in Targ. Yerushalmi (Gen. xxi.), that Abraham's guests went +not away until "he had made them proselytes, and had taught them +the way everlasting." His son Isaac, says the Targ. of Ben Uzziel, +went to school at the "Beth Medrasha de Shem Rabba."</p> +<p>Though Abraham kept all the commandments, he was not perfect +till he was circumcised.</p> +<p class="source"><i>Nedarim</i>, fol. 31, col. 2.</p> +<p class="note">In whatever sense this may have been written, and +whatever the interpretation that may be put upon it, there is one +sense in which it is absolutely and eternally true, and that is, +that, in order to be perfect, a man's life must be as pronounced on +the negative side as the positive, in its denials as in its +affirmations, and that it is futile to attempt to obey God unless +one at the same time renounce all co-partnery with the devil. +Circumcision is the symbol of this renunciation, and it is only as +such it has any radical spiritual significance. Till he was +circumcised, it is said, God did not speak to Abraham in Hebrew. +Not till then is sacredness of speech, any more than sacredness of +life, possible. Doubtless among the Jews circumcision was the +symbol of their separation from the ethnic religions; and hence the +jealousy with which their prophets looked upon any compromise with +idolatry. Hatred of that, utter and intense, was the one essential +negative pole of genuine Judaism, and circumcision was its sign and +seal.</p> +<p>Abraham was the first of the proselytes.</p> +<p class="source"><i>Succah</i>, fol. 49, col. 2.</p> +<span class="pagenum"><a name="page44" id="page44"></a>{44}</span> +<p>Abraham it was that ordained the form of prayer for morning +worship, which is extant to this very day.</p> +<p class="source"><i>Berachoth</i>, fol. 26, col. 2.</p> +<p>As he himself was pious, so were his very camels, for they would +not enter into a place where there were idols; as it is written +(Gen. xxiv. 31), "I have prepared," <i>i.e.</i>, removed the idols +from, "the house and room for the camels."</p> +<p class="source"><i>Avoth d' Rabbi Nathan</i>, chap. 8.</p> +<p>Abraham had a daughter, and her name was Bakol.</p> +<p class="source"><i>Ibid.</i>, fol. 16, col. 2.</p> +<p>Abraham was free from evil passion.</p> +<p class="source"><i>Bava Bathra</i> fol. 17, col. 1.</p> +<p>He was also free from the Angel of Death.</p> +<p class="source"><i>Ibid.</i>, fol. 17, col. 1.</p> +<p>He delivered to the children he had by Keturah a secret name, +with which they learned to practice witchcraft and do the works of +the devil.</p> +<p class="source"><i>Sanhedrin</i>, fol. 91, col. 1.</p> +<p>Though great, he personally waited on his guests, who had the +appearance of Arabs and not of angels.</p> +<p class="source"><i>Kiddushin</i>, fol. 32, col. 2.</p> +<p>Rabbi Yehudah says Abraham planted an ornamental garden with all +kinds of choice fruits in it, and Rabbi Nehemiah says he erected an +inn for travelers in order to make known the name of God to all who +sojourned in it.</p> +<p class="source"><i>Soteh</i>, fol. 10, col. 1.</p> +<p class="note">Both the Targum of Ben Uzziel and the Yerushalmi +say that Abraham planted a paradise at Beersheba for the +entertainment and delectation of his guests; and in Jasher (chap, +xxvii. verse 37) it is said that "Abraham formed a grove and +planted a vineyard there, and had always ready in his tent meat and +drink for those that passed through the land, so that they might +satisfy themselves in his house."</p> +<p>He ranked as one of the seven shepherds of Israel (Micah v. 5). +In this group David was the central figure, with Adam, Seth, and +Methusaleh on his right hand, and Abraham, Jacob, and Moses on his +left.</p> +<p class="source"><i>Succah</i>, fol. 52, col. 2.</p> +<p>The coin of Jerusalem had the impress of David and Solomon on +the one side, and the holy city of Jerusalem on the other. But the +impress on the coin of our father <span class="pagenum"><a name= +"page45" id="page45"></a>{45}</span> Abraham was an old man and an +old woman on one side, and a young man and a damsel on the +other.</p> +<p class="source"><i>Bava Kama</i>, fol. 37, col. 2.</p> +<p class="note">This, it is to be presumed, must be taken in some +symbolical sense, for coins cannot be traced back to a date so +early as this; and when Abraham purchased the cave to bury Sarah in +from the sons of Heth, we read that he weighed to Ephron the +silver.</p> +<p>Abraham pleaded with God on the behalf of Israel and said, +"While there is a Temple they will get their sins atoned for, but +when there shall be no Temple, what will become of them?" God, in +answer to his prayer, assured him that He had prepared a prayer for +them, by which, as often as they read it, He would be propitiated +and would pardon all their sins.</p> +<p class="source"><i>Meggillah</i>, fol. 31, col. 2.</p> +<p>He was punished by his posterity being compelled to serve the +Egyptians two hundred and ten years, because he had pressed the +Rabbis under his tuition into military service in the expedition he +had undertaken to recover Lot from those who had carried him off +captive; for it is written (Gen. xiv. 14), "He armed his +instructed." Samuel says Abraham was punished because he perversely +distrusted the assurance of God; as it is written (Gen. xv. 8), +"Whereby shall I know that I shall inherit it?"</p> +<p class="source"><i>Nedarim</i>, fol. 31, col. 2.</p> +<p>Abraham was thrown into a fiery furnace by Nimrod, and God would +not permit Gabriel to rescue him, but did so Himself; because God +is One and Abraham was one, therefore it behooved the One to rescue +the one.</p> +<p class="source"><i>P'sachim</i>, fol. 118, col. 1.</p> +<p class="note">The fire from which Abraham is here said to be +delivered may simply refer to his deliverance by the hand of God +from Ur of the Chaldees; Ur meaning "fire," and being the name of a +place celebrated for fire worship. The Midrash (p. 20) says, "When +the wicked Nimrod cast Abraham into the furnace, Gabriel said, +'Lord of the universe! permit me to deliver this holy one from the +fire!' But the Lord made answer, 'I am the One Supreme in my world, +and he is supreme in his; it is fitting therefore that the Supreme +should rescue the supreme.'"</p> +<p>Abraham was a giant of giants; his height was as that of +seventy-four men put together. His food, his drink, and +<span class="pagenum"><a name="page46" id="page46"></a>{46}</span> +his strength were in the proportion of seventy-four men's to one +man's. He built an iron city for the abode of his seventeen +children by Keturah, the walls of which were so lofty that the sun +never penetrated them: he gave them a bowl full of precious stones, +the brilliancy of which supplied them with light in the absence of +the sun.</p> +<p class="source"><i>Sophrim</i>, chap. 21.</p> +<p>Abraham our father had a precious stone suspended from his neck, +and every sick person that gazed upon it was immediately healed of +his disease. But when Abraham died, God hung up the stone on the +sphere of the sun.</p> +<p class="source"><i>Bava Bathra</i>, fol. 16, col. 2.</p> +<p>Till Abraham's time there was no such thing as a beard; but as +many mistook Abraham for Isaac, and Isaac for Abraham, they looked +so exactly alike, Abraham prayed to God for a beard to enable +people to distinguish him from his son, Isaac, and it was granted +him; as it is written (Gen. xxiv. 1), "And to Abraham a beard came +when he was well stricken in age."</p> +<p class="source"><i>Sanhedrin</i>, fol. 107, col. 2.</p> +<p class="note">Here the word which the translators of the English +version render "was old," is taken in another of its cognate +meanings as a beard. The Midrash is a trifle more modest in this +legendary assertion. There we read, "Before Abraham there was no +special mark of old age," and that for distinction's sake "the +beard was made to turn gray."</p> +<p>When he died, all the chiefs of the nations of the world stood +in a line and exclaimed, "Alas for the world that has lost its +leader! Alas for the ship that has lost its helmsman!"</p> +<p class="source"><i>Bava Bathra</i>, fol. 91, col. 2.</p> +<p>As Rabbi Banna went about to measure and to mark off the outward +and inward dimensions of the different caves, when he came to the +cave of Machpelah he found Eliezar, Abraham's servant, at the +entrance, and asked him, "What is Abraham doing?" The answer he +received was, "He is asleep in the arms of Sarah."</p> +<p class="source"><i>Ibid.</i>, fol. 58, col. 1.</p> +<p class="note">Abraham being greater than Moses, for while the +latter is only called by God "My Servant" (Mal. iv. 4), the former +is called "My Friend" (Isa. xli. 8), we devote a little more space +for a few more extracts from other Jewish sources than the Talmud, +in order to make the picture they supply of Abraham's character a +little more complete.</p> +<span class="pagenum"><a name="page47" id="page47"></a>{47}</span> +<p>Rabbi Yochanan ben Nuri says:—"The Holy One—blessed +be He!—took Shem and separated him to be a priest to Himself, +that he might serve before Him. He also caused His Shechinah to +rest with him, and called his name Melchizedek, priest of the Most +High and king of Salem. His brother Japheth even studied the law in +his school, until Abraham came and also learned the law in the +school of Shem, where God Himself instructed Abraham, so that all +else he had learned from the lips of man was forgotten. Then came +Abraham and prayed to God that His Shechinah might ever rest in the +house of Shem, which also was promised to him; as it is said (Ps. +ex. 4), 'Thou art a priest forever after the order of +Melchizedek.'"</p> +<p class="source"><i>Avodath Hakkodesh</i>, part 3, chap. 20.</p> +<p>Wherever Jacob resided he studied the law as his fathers did. +How is this, seeing the law had not yet been given, it is +nevertheless written of Abraham (Gen. xxvi. 5), "And he kept my +charge"? Whence then did Abraham learn the law? Rabbi Shimon says +his reins (literally kidneys) were made like two water-jars, from +which the law flowed forth. Where do we learn that it was so? From +what is said in Ps. xvi. 7, "My reins also instruct me in the night +season."</p> +<p class="source"><i>Bereshith Rabba</i>, chap. 95.</p> +<p>The masters of the Kabbalah, of blessed memory, say that +Abraham's Rabbi, <i>i.e.</i>, teacher, was the angel Zadkiel.</p> +<p class="source"><i>Rabbi Menachem's comment on the Pent.</i>, +Exod. iii. 5.</p> +<p>Adam's book, which contained celestial mysteries and holy +wisdom, came down as an heirloom into the hands of Abraham, and he +by means of it was able to see the glory of his Lord.</p> +<p class="source"><i>Zohar Parashah Bereshith.</i></p> +<p>Abraham was the author of a treatise on the subject of different +kinds of witchcraft and its unholy workings and fruits, as also of +the Book of Creation, through holy names (by means of which, +namely, anything could be created).</p> +<p class="source"><i>Nishmath Chayim</i>, chap. 29.</p> +<p>The whole world once believed that the souls of men were +perishable, and that man had no pre-eminence above a beast, till +Abraham came and preached the doctrine of immortality and +transmigration.</p> +<p class="source"><i>Ibid.</i>, fol. 171, col. 1.</p> +<span class="pagenum"><a name="page48" id="page48"></a>{48}</span> +<p>A good son delivers his father from the punishment of hell, for +thus we find that Abraham our father delivered Terah, as it is said +in Gen. xv. 15, "And thou shalt go to thy fathers in peace." This +implies that God had communicated to him the tidings that his +father had a portion in the world to come and was now "in peace" +there.</p> +<p class="source"><i>Pesikta Zotarta</i>, fol. 3, col. 2.</p> +<p>Before Abraham was circumcised God spake to him in the Chaldee +language, that the angels should not understand it. (This is proved +from Gen. xv. 1.)</p> +<p class="source"><i>Yalkut Chadash</i>, fol. 117.</p> +<p>Rabbi Levi said Abraham sits at the gate of hell and does not +permit any circumcised Israelite to enter. But if any appear who +happen to have sinned unduly, these he (by an indescribable +contrivance) causes to become uncircumcised and lets pass without +scruple into the region of torment; and this is what is said in Ps. +lv. 20, "He hath put forth his hands against such as be at peace +with him: he hath broken his covenant."</p> +<p class="source"><i>Yalkut Shimoni</i>, fol. 33, col. 2, sec. +18.</p> +<p>Abraham was circumcised on the Day of Atonement, and God looks +that day annually on the blood of the covenant of our father +Abraham's circumcision as atoning for all our iniquities, as it is +said in Lev. xvi. 30, "For on that day shall he make an atonement +for you, to cleanse you from all your sins."</p> +<p class="source"><i>Yalkut Chadash</i>, fol. 121, col. 1, sec. +3.</p> +<p>"And it came to pass that when Abram was come into Egypt" (Gen. +xii. 14). And where was Sarah? He confined her in a chest, into +which he locked her, lest any one should gaze on her beauty. When +he came to the receipt of custom, he was summoned to open the +chest, but declined, and offered payment of the duty. The officers +said, "Thou carriest garments;" and he offered duty for garments. +"Nay, it is gold thou carriest;" and he offered the impost laid on +gold. Then they said, "It is costly silks, belike pearls, thou +concealest;" and he offered the custom on such articles. At length +the Egyptian officers insisted, and he opened the box. And when he +did so, all the land of Egypt was illumined by her beauty.</p> +<p class="source"><i>Bereshith Rabba</i>, chap. 40.</p> +<span class="pagenum"><a name="page49" id="page49"></a>{49}</span> +<p>The question may naturally be asked why Abraham hid his wife +from the gaze of others first then and not before. The reply is to +be deduced from the following double rendering of Gen. xii. +11:—"Behold now I know that thou art a fair woman." As if to +say, "Usually people lose their good looks on a long journey, but +thou art as beautiful as ever." The second explanation is +this:—Abraham was so piously modest that in all his life he +never once looked a female in the face, his own wife not excepted. +As he approached Egypt and was crossing some water, he saw in it +the reflection of her face, and it was then that he exclaimed, +"Behold now I know that thou art a fair woman." As the Egyptians +are swarthy, Abraham at once perceived the magnitude of the danger, +and hence his precaution to hide her beauty in a chest.</p> +<p class="source"><i>Zeenah Ureenah</i> (1877 in Russia), fol. 28, +col. 1.</p> +<p>When Abraham came to the cave of Machpelah to bury Sarah, Adam +and Eve rose from their grave and protested against his committing +her to the dust in that receptacle. "For," said they, "we are ever +ashamed in the presence of the Holy One—blessed be +He!—on account of the sin which we committed, and now comest +thou to add to our shame by the contrast therewith of the good +works which ye two have done." On Abraham's assurance that he would +intercede with God on their behalf that they should not bear the +shame any longer, Adam immediately retired to his sepulchre, but +Eve being still unwilling to do so, Abraham took her by the hand +and led her back to the side of Adam; and then he buried Sarah.</p> +<p class="source"><i>Yalkut Chadash</i>, fol. 14, col. 3, sec. +68.</p> +<p>Abraham's father, Terah, was both an idolater, a manufacturer of +idols, and a dealer in them. Once when Terah had some engagement +elsewhere he left his son Abraham to attend to his business. When a +customer came to purchase an idol, Abraham asked him, "How old art +thou?" "Lo! so many years," was the ready reply. "What," exclaimed +Abraham, "is it possible that a man of so many years should desire +to worship a thing only a day old?" The customer, being ashamed of +himself, went his way; <span class="pagenum"><a name="page50" id= +"page50"></a>{50}</span> and so did all other customers, who +underwent a similar inquisition. Once an old woman brought a +measure of fine flour and wished to present it as an offering to +the gods. This so enraged Abraham that he took a staff and broke +all the images, excepting the largest, into whose hands he fixed +the staff. When his father came and questioned him about the +destruction of the gods, he replied, "An old woman placed an +offering of flour before them, which immediately set them all by +the ears, for every one was hungrier than another, but the biggest +god killed all the rest with this staff which thou now seest he +still holds in his hands." Superstition, especially when combined +with mercenary motives, knows neither reason nor human affection, +therefore the father handed over his son Abraham to the inquisition +of Nimrod, who threw him into the fiery furnace, as recorded +elsewhere in this Miscellany. This is an historical fact, to the +truth of which the whole orthodox Jewish world will bear testimony, +and is solemnly recorded in <i>Shalsheleth Hakkabalah</i> fol. 2, +col 1.</p> +<p>There are three graces:—The grace of a place in the eyes +of its inhabitants; the grace of a woman in the eyes of her +husband; the grace of a purchase in the eyes of the buyer.</p> +<p class="source"><i>Soteh</i>, fol. 47, col. 1.</p> +<p>A man should divide his capital into three parts, and invest +one-third in land, employ one-third in merchandise, and reserve +one-third in ready money.</p> +<p class="source"><i>Bava Metzia</i>, fol. 42, col. 1.</p> +<p>All who go down to hell shall come up again, except these +three:—He who commits adultery; he who shames another in +public; and he who gives another a bad name.</p> +<p class="source"><i>Ibid.</i>, fol. 58, col. 2.</p> +<p>These three complain, but no one sympathizes with them:—He +who lends money without witnesses; he who buys to himself a master; +and he who is lorded over by his wife.</p> +<p class="source"><i>Ibid.</i>, fol. 75, col. 2.</p> +<p>There are three things on which the world stands:—The law, +the temple service, and benevolence.</p> +<p class="source"><i>Avoth</i>, chap. 1.</p> +<span class="pagenum"><a name="page51" id="page51"></a>{51}</span> +<p>If three eat at one table and do not converse together on the +law of the Lord, it is as if they ate from the sacrifices for the +dead; but they, on the contrary, are as if they partook from a +table of the Lord's own furnishing who, while they sit down to +meat, season their talk with its holy precepts.</p> +<p class="source"><i>Avoth</i>, chap. 3.</p> +<p>There are three crowns:—The crown of the law, the crown of +the priesthood, and the crown of royalty; but the crown of a good +name surpasses them all.</p> +<p class="source"><i>Ibid.</i>, chap. 4.</p> +<p>He who possesses these three virtues is a disciple of Abraham +our father, and he who possesses the three contrary vices is a son +of Balaam the wicked. The disciples of our father Abraham have a +kindly eye, a loyal spirit, and a lowly mind. The disciples of +Balaam the wicked have an evil eye, a proud spirit, and a grasping +soul.</p> +<p class="source"><i>Ibid.</i>, chap. 5.</p> +<p>Three things are said respecting the children of men:—He +who gives alms brings a blessing on himself; he who lends does +better; he who gives away half of what he hath to spare does best +of all.</p> +<p class="source"><i>Avoth d'Rab. Nathan</i>, chap. 41.</p> +<p>There are three classes of disciples, and among them three +grades of worth:—He ranks first who asks and answers when +asked; he who asks but does not answer ranks next; but he who +neither asks nor answers ranks lowest of all.</p> +<p class="source"><i>Ibid.</i></p> +<p>Over these three does God weep every day:—Over him who is +able to study the law but neglects it; over him who studies it amid +difficulties hard to overcome; and over the ruler who behaves +arrogantly toward the community he should protect.</p> +<p class="source"><i>Chaggigah</i>, fol. 5, col. 2.</p> +<p>Rabbi Yochanan says there are three keys in the hands of the +Holy One!—blessed be He!—which He never intrusts to the +disposal of a messenger, and they are these:—(1.) The key of +rain, (2.) the key of life, and (3.) the key of reviving the dead. +The key of rain, for it is written (Deut. xxviii. 12), "The Lord +shall open unto thee His good treasure, the heaven to give the rain +unto thy <span class="pagenum"><a name="page52" id= +"page52"></a>{52}</span> land in season;" the key of life, as it is +written (Gen. xxx. 22), "God hearkened unto her, and opened her +womb;" the key of reviving the dead, for it is written (Ezek. +xxxvii. 13), "When I have opened your graves, and brought you up +out of your graves, and shall put my spirit in you, and ye shall +live," etc.</p> +<p class="source"><i>Taanith</i>, fol. 2, cols, 1, 2.</p> +<p>A disciple of the wise who makes light of the washing of hands +is contemptible; but more contemptible is he who begins to eat +before his guest; more contemptible is that guest who invites +another guest; and still more contemptible is he who begins to eat +before a disciple of the wise; but contemptible before all these +three put together is that guest which troubles another guest.</p> +<p class="source"><i>Derech Eretz Zuta</i>, chap. viii.</p> +<p>A roll of the law which has two mistakes to a column should be +corrected; but if there be three, it should be stowed away +altogether.</p> +<p class="source"><i>Menachoth</i>, fol. 29, col. 2.</p> +<p>The wolf, the lion, the bear, the leopard, the panther, the +elephant, and the sea-cat, each bear three years.</p> +<p class="source"><i>Ibid.</i></p> +<p>Rav Yehudah says, in the name of Rav, "The butcher is bound to +have three knives; one to slaughter with, one for cutting up the +carcass, and one to cut away the suet. Suet being as unlawful for +food as pork."</p> +<p class="source"><i>Chullin</i>, fol. 8, col. 2.</p> +<p>Three classes of ministering angels raise a song of praise every +day. One class says, Holy! the second responds, Holy! and the third +continues, Holy is the Lord of hosts! But in the presence of the +Holy One—blessed be He!—Israel is more beloved than the +ministering angels; for Israel reiterates the song every hour, +while the ministering angels repeat it only once a day, some say +once a week, others once a month, others once a year, others once +in seven years, others once in a jubilee, and others only once in +eternity. Again, Israel mentions The Name after two words, as it is +said (Deut. vi. 4), "Hear Israel, Yehovah," but the ministering +angels do not mention The Name till after three, as it is written +(Isa. vi. 3), "Holy! holy! holy! Yehovah Zebaoth." Moreover, the +ministering angels do <span class="pagenum"><a name="page53" id= +"page53"></a>{53}</span> not take up the song above till Israel has +started it below; for it is said (Job xxxviii. 7), "When the +morning stars sang together, then all the sons of God shouted for +joy."</p> +<p class="source"><i>Chullin</i>, fol. 91, col. 2.</p> +<p>The Rabbis have taught, a man should not sell to his neighbor +shoes made from the hide of a beast that has died of disease, as if +of a beast that had been slaughtered in the shambles, for two +reasons: first, because he imposes on him (for the skin of a beast +that dies of itself is not so durable as the hide of a slaughtered +animal); second, because there is danger (for the beast that died +of itself might have been stung by a serpent, and the poison +remaining in the leather might prove fatal to the wearer of shoes +made of that leather). A man should not send his neighbor a barrel +of wine with oil floating upon its surface; for it happened once +that a man did so, and the recipient went and invited his friends +to a feast, in the preparation of which oil was to form a chief +ingredient; but when the guests assembled, it was found out that +the cask contained wine, and not oil; and because the host had +nothing else in preparation for a worthy feast, he went and +committed suicide. Neither should guests give anything from what is +set before them to the son or daughter of their host, unless the +host himself give them leave to do so; for it once happened during +a time of scarcity that a man invited three of his friends to dine, +and he had nothing but three eggs to place before them. Meanwhile, +as the guests were seated at the board, the son of the host came +into the room, and first one of the guests gave him his share, and +then the other two followed his example. Shortly afterward the host +himself came in, and seeing the child with his mouth full and both +hands, he knocked him down to the ground, so that he died on the +instant. The mother, seeing this, went and threw herself headlong, +from the housetop, and the father followed her example. Thus Rabbi +Eliezar ben Yacob said, "There perished in this affair three souls +of Israel."</p> +<p class="source"><i>Ibid.</i>, fol. 94, col. 1.</p> +<p>Once the Roman Government issued a decree that the Israelites +should neither observe the Sabbath nor circumcise <span class= +"pagenum"><a name="page54" id="page54"></a>{54}</span> their sons. +Thereupon Reuben the son of Istrubli trimmed his hair as a Gentile, +and went among the Roman senators and plied them with wise +remonstrance. "If one," said he, "has an enemy, does he wish him to +be poor or rich?" "To be poor," was the reply. "Then," he argued, +"won't he be poorer if you prohibit him from working on the +Sabbath?" "It is well said," observed the senators; and they at +once abolished their decree respecting the Sabbath. Again he asked, +"If one has an enemy, does he wish him to be weak or strong?" "Why, +weak, to be sure," was the inevitable answer. "Then," said he, "let +the Jews circumcise their children, then will they be weakened." +"The argument is good," said they, and the decree against +circumcision was rescinded. Again he asked, "If one has an enemy, +does he wish him to increase or decrease?" "To decrease, of +course," said they. In response to his argument the decree against +catamenia was accordingly abolished. When, however, they found out +that he was a Jew, they at once re-enacted the decrees they had +canceled. Upon this the question arose who should go to Rome and +appeal against these enactments. It was resolved that Rabbi Shimon +ben Yochai, who was reputed experienced in miracles, should go, +accompanied by Rabbi Elazar, the son of Rabbi Yossi.... As they +journeyed along, the question was proposed to them, "Whence is it +proved that the blood of a reptile is unclean?" Rabbi Elazar +replied with a curl of the lip, and quoted Lev. ii. 29. "And these +shall be unclean unto you." Rabbi Shimon said unto him, "By the +curl of thy lip art thou recognizable as a disciple of the wise! +May the son never return to his father!" for he was annoyed that he +should presume to teach a Halachah in his presence, and then and +there he condemned him to death. (See <i>Berachoth</i>, fol. 31, +col. 2.) Thereupon Ben Temalion (an evil sprite or imp) came, and +greeting him, said, "Do ye wish me to accompany you?" Rabbi Shimon +wept and said, "Alas! a maid-servant of my ancestor (Abraham) was +assisted by three angels, and I have not one to attend me! However, +let a miracle be worked for us anyhow." Then the evil spirit +entered into the Emperor's daughter, and when the Rabbi was called +in to <span class="pagenum"><a name="page55" id= +"page55"></a>{55}</span> cure the princess, he exorcised the spirit +by saying, "Depart, Ben Temalion! Ben Temalion, depart!" and the +evil spirit left her. By way of reward the Rabbis were bidden to +ask whatsoever they pleased, and admitted into the imperial +treasury that they might choose what seemed good to them. Espying +there the edict against Israel, they chose it, and tore it to +pieces.</p> +<p class="source"><i>Meyilah</i>, fol. 17, col. 1, 2.</p> +<p>At the time when the high priest enters to worship, three +acolytes take hold of him, one by the right hand and another by the +left, while the third lifts the gems attached to the train of his +pontifical vestment.</p> +<p class="source"><i>Tamid</i>, chap. 7; <i>Mishna</i>, 1.</p> +<p>"I once, when a grave-digger," says Abba Shaul, as the Rabbis +relate, "chased a roe which had entered the shinbone of a dead man; +and though I ran three miles after it, I could not overtake it, nor +reach the end of the bone. When I returned, I was told that it was +a bone of Og, king of Bashan."</p> +<p class="source"><i>Niddah</i>, fol. 24, col. 2.</p> +<p>The Rabbis have taught that during the first three months (of +pregnancy) the child lies in the lower part (of the uterus); during +the next three it occupies the middle part; and during the last +three it is in the upper part; and that when the time of +parturition comes, it turns over first, and this causes the +birth-pains. We are also taught that the pains caused by a female +child are greater than those caused by a male. Rabbi Elazar said, +"What Scripture is there for this? 'When I was made in secret and +curiously wrought, in the lowest parts of the earth' (Ps. cxxxix. +15). It is not said, 'I abode,' but, 'I was curiously wrought.' Why +the difference? Why are the pains caused by a girl greater than +those caused by a boy?"</p> +<p class="source"><i>Ibid.</i>, fol. 31, col. 1.</p> +<p>The Rabbis teach there are three that have a share in a man; +God, and his father and mother. The father's part consists of all +that is white in him—the bones, the veins, the nails, the +brain, and the white of the eye. The mother's part consists of all +that is red in him—the skin, the flesh, the hair, and the +black part of the eye. God's part consists of the breath, the soul, +the physiognomy, <span class="pagenum"><a name="page56" id= +"page56"></a>{56}</span> sight and hearing, speech, motive power, +knowledge, understanding, and wisdom. And when the time comes that +the man should depart from the world, God takes away His part, and +leaves those which belong to the father and mother. Rav Pappa says, +"This is the meaning of the proverb, 'Shake off the salt and throw +the flesh to the dogs.'"</p> +<p class="source"><i>Niddah</i>, fol. 31. col. 1.</p> +<p class="note">Rashi's explanatory note is this: "Shake off the +salt from the flesh and it becomes fit only for dogs. The soul is +the salt which preserves the body; when it departs, the body +putrefies."</p> +<p>Four things require fortitude in the observance:—The law, +good works, prayer, and social duties. Respecting the law and good +works it is written (Josh. i. 7), "Be thou strong and firm, that +thou mayest observe to do all the law;" in which the word "strong" +refers to the law, and the word "firm" to good works. Of prayer it +is written, "Wait on the Lord; be strong, and He shall make thine +heart firm; wait, I say, upon the Lord" (Ps. xxvii. 14). In respect +to social duties it is written (2 Sam. x. 2), "Be strong, and let +us strengthen ourselves for our people, and for the cities of our +God."</p> +<p class="source"><i>Berachoth</i>, fol. 32, col. 2.</p> +<p>There are four signs which tell tales:—Dropsy is a sign of +sin; jaundice is a sign of hatred without a cause; poverty is a +sign of pride; and quinsy is a sign of slander.</p> +<p class="source"><i>Shabbath</i>, fol. 33, col. 1.</p> +<p>"Unto Mamre, unto the city of Arbah," <i>i.e.</i>, four (Gen. +xxxv. 27). Rabbi Isaac calls it the city of four couples, +<i>i.e.</i>, Adam and Eve, Abraham and Sarah, Isaac and Rebekah, +Jacob and Leah. These four couples being buried in Mamre, it was +therefore called "the city of four."</p> +<p class="source"><i>Eiruvin</i>, fol. 53, col. 1.</p> +<p>The sun makes four quarterly circuits. In April, May, and June, +<i>i.e.</i>, Nisan, Iyar, and Sivan, his circuit is between the +mountains, in order to dissolve the snow; in July, August, and +September, <i>i.e.</i>, Tamuz, Ab, and Ellul, his circuit is over +the habitable parts of the earth, in order to ripen the fruits; in +October, November, and December, <i>i.e.</i>, Tishri, Marcheshvan, +and Kislev, his circuit is over the seas, to evaporate the waters; +in January, February, <span class="pagenum"><a name="page57" id= +"page57"></a>{57}</span> and March, <i>i.e.</i>, Tebeth, Shebat, +and Adar, his circuit is over the deserts, in order to protect the +seed sown from being scorched.</p> +<p class="source"><i>Psachim</i>, fol. 94, col. 2.</p> +<p>Four persons are intolerable:—A poor man who is proud, a +rich man who is a liar, an old man who is incontinent, and a warden +who behaves haughtily to a community for whom he has done nothing. +To these some add him who has divorced his wife once or twice and +married her again.</p> +<p class="source"><i>Ibid.</i>, fol. 113, col. 2.</p> +<p>Four things cancel the decrees of Heaven:—Alms, prayer, +change of name, and reformation of conduct. Alms, as it is written +(Prov. x. 2), "But alms (more correctly, righteousness) delivereth +from death." Prayer as it is written (Ps. cvii. 6). "Then they +cried unto the Lord in their trouble, and He delivered them out of +their distresses." Change of name, as it is said (Gen. xvii. 15, +16), "As for Sarai thy wife, thou shalt not call her name Sarai, +but Sarah shall be her name." And after this change of name it is +written, "And I will bless her, and give thee a son of her." +Reformation of conduct, as it is written (Jonah iii. 10), "And God +saw their works," and "God repented of the evil," etc. Some say +also change of residence has the effect of turning back the decree +of Heaven (Gen. xii. 1), "And the Lord said unto Abram, Get thee +out of thy country;" and then it is said, "I will make of thee a +great nation."</p> +<p class="source"><i>Rosh Hashanah</i>, fol. 16, col. 2.</p> +<p>Four things cause an eclipse of the sun:—When a chief +magistrate dies and is not mourned over with the due lamentation; +when a betrothed damsel calls for help and no one comes to the +rescue; when the people commit the sin of Sodom and Gomorrah; and +when brother murders brother.</p> +<p class="source"><i>Succah</i>, fol. 29, col. 1.</p> +<p>Four things cause an eclipse among the luminaries of heaven: The +writing of false documents; the bearing false witness; the breeding +of small cattle, such as sheep and goats, in the land of Israel; +and the cutting down of fruit-trees.</p> +<p class="source"><i>Ibid.</i>, fol. 29, col. 1.</p> +<p>There are four things God repents of having created:—The +Captivity, the Chaldeans, the Ishmaelites, and the evil +<span class="pagenum"><a name="page58" id="page58"></a>{58}</span> +passion in man. The Captivity, as it is written (Isa. lii. 5), +"What have I here, saith the Lord, that my people are taken away +for nought?" etc. The Chaldeans, as it is written (Isa. xxiii. 13), +"Behold the land of the Chaldeans: this people was not." The +Ishmaelites, as it is written (Job xii. 6), "The tents of robbers +prosper, and they that provoke God are secure, into whose hand God +bringeth abundance." The evil passion, as it is written (Micah iv. +6), "And whom I have caused to be evil."</p> +<p class="source"><i>Succah</i>, fol. 52, col. 2.</p> +<p>There have been four beautiful women in the world:—Sarah, +Abigail, Rahab, and Esther.</p> +<p class="source"><i>Meggillah</i>, fol. 15, col. 1.</p> +<p class="note">Tosephoth asks, "Why was not Eve numbered among +these beauties, since even Sarah, in comparison with Eve, was an +ape compared to a man?" The reply is, "Only those born of woman are +here enumerated."</p> +<p class="note">In fol. 13, col. i, of the same treatise from which +the above is quoted, we are informed by Ben Azai that Esther was +like the myrtle-tree, neither tall nor short statured, but +middle-sized. Rabbi Yehoshua ben Korcha states that Esther's +complexion was of a yellow or gold color.</p> +<p>One cup of wine is good for a woman, two are disgraceful, three +demoralizing, and four brutalizing.</p> +<p class="source"><i>Kethuboth</i>, fol. 65, col. 1.</p> +<p>He who traverses so much as four ells in the land of Israel is +sure of everlasting life.</p> +<p class="source"><i>Ibid.</i>, fol. III, col. 1.</p> +<p>To walk even four ells without bowing the head is an offense to +Heaven; for it is written (Isa. vi. 3), "The whole earth is full of +His glory."</p> +<p class="source"><i>Kiddushin</i>, fol. 31, col. 1.</p> +<p>There are four who are accounted as dead:—The pauper, the +leper, the blind man, and he who has no male children.</p> +<p class="source"><i>Nedarin</i>, fol. 64, col. 2.</p> +<p>Four things mark the characters of men:—He who says what +is mine is mine, and what is thine is thine, is, according to some, +a moderate man, but, according to others, a child of Sodom; he who +says what is mine is thine, and what is thine is mine, is an +ignorant man; he who says what is mine is thine and what is thy own +is also thine, <span class="pagenum"><a name="page59" id= +"page59"></a>{59}</span> is a pious man; he who says mine and thine +are both my own, is a wicked man.</p> +<p class="source"><i>Avoth</i>, chap. 5, sec. 16.</p> +<p>There are four kinds of men, according to their degrees of +passionateness:—He who is easily provoked and as readily +pacified, and who loses more than he gains; he whom it is difficult +to rouse and as difficult to appease, and who gains more than he +loses; he who is not readily provoked, but easily pacified, who is +a pious man; he who is easily provoked and with difficulty +appeased, who is a wicked man.</p> +<p class="source"><i>Ibid.</i>, chap. 5, sec. 19.</p> +<p>There are four classes of men who give alms, and they are thus +distinguished:—He who is willing to give, but unwilling that +others should do so, he has an evil eye toward others; he who +wishes others to give, but does not do so himself, he has an evil +eye toward himself; he who gives, and induces others to give, he is +pious; he who gives not, nor wishes others to give he is +wicked.</p> +<p class="source"><i>Avoth</i>, chap 5, sec. 19.</p> +<p>There are four marks by which one disciple differs from +another:—One learns and does not teach, one teaches and does +not learn, one learns and teaches, and one neither learns nor +teaches.</p> +<p class="source"><i>Avoth d'Rab. Nathan</i>, chap. 29.</p> +<p>Four things, if kept in view and gravely pondered over, deter +from sin:—That a man consider whence he cometh, whither he +goeth, who the judge will be, and what the future will bring to +pass.</p> +<p class="source"><i>Derech Eretz</i>, chap. 3.</p> +<p>What is the meaning of that which is written (Ps. lxxxvii 2), +"The Lord loveth the gates of Zion more than all the dwellings of +Jacob?" The answer is, The Lord loveth the gates that are marked +with the Halachah more than the synagogues and the schools; and +this agrees with what Rabbi Cheeya bar Ami has said, in the name of +Ulla, that since the destruction of the Temple nothing else has +remained to God in His world but four ells of the Halachah.</p> +<p class="source"><i>Berachoth</i>, fol. 8, col. 1.</p> +<p>Whoso walks even four ells with a proud unbending gait is as +though he spurned with his haughty head the feet of the Shechinah; +for it is written (Isa. vi. 3), "The whole earth is full of His +glory."</p> +<p class="source"><i>Ibid.</i>, fol. 43, col. 2.</p> +<span class="pagenum"><a name="page60" id="page60"></a>{60}</span> +<p>Four are in duty bound to return thanks to God:—They that +have returned from a voyage at sea (Ps. cvii. 23, 24, 31); those +who have traveled in the desert (verses 4-8); they who have +recovered from a serious illness (verses 17-21); and those that are +liberated from prison (verses 10-15).</p> +<p class="source"><i>Berachoth</i>, fol. 54, col. 2.</p> +<p>If one does not walk, say four cubits, before falling asleep +after a meal, that which he has eaten, being undigestible, causes +foulness of breath.</p> +<p class="source"><i>Shabbath</i>, fol. 41, col. 1.</p> +<p>Four have died in consequence of the seduction of the +serpent:—Benjamin, the son of Jacob; Amram, the father of +Moses; Jesse, the father of David; and Chileab, the son of +David.</p> +<p class="source"><i>Ibid.</i>, fol. 55, col. 2.</p> +<p class="note">These four are reckoned to have died on account of +original sin, and not solely because of actual transgression, +which, says Rashi, they never committed.</p> +<p>The traveler who is overtaken with the approach of Sabbath-eve +before he has completed his journey should hand over his purse to a +Gentile to carry; and if there be no Gentile at hand, let him stow +it away on his ass. As soon as the nearest halting-place is +reached, those burdens which may be lifted on the Sabbath should +then be removed, and then the cords should be slackened that the +rest may slip off of its own accord.</p> +<p class="source"><i>Ibid.</i>, fol. 153, col. 1.</p> +<p class="note">Here the Gemara very graciously appends a direction +as to the disposal of the purse, in case the traveler should happen +to be on foot and have no Gentile attendant. He may take care of it +himself, provided he halt at every other step and deposit it on the +ground, for at least a distance of four cubits.</p> +<p>A master is bound to rehearse a lesson to his pupil four +times.</p> +<p class="source"><i>Eiruvin</i>, fol. 54, col. 2.</p> +<p>Alas for the power which prepares a grave for its possessor, for +there is not a prophet who hath not in his lifetime witnessed the +decadence of four kings; as it is said (Isa. i. 1), "The vision of +Isaiah ... in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings +of Judah" (see also Hosea i. 1).</p> +<p class="source"><i>P'sachim</i>, fol. 87, col. 2.</p> +<span class="pagenum"><a name="page61" id="page61"></a>{61}</span> +<p>Once Rav Pappa and Rav Hunnah partook together of a common meal, +and as the latter ate only one morsel the former ate four. After +this, when Rav Hunnah and Ravina ate together, the latter devoured +eight portions to the other's one, upon which Rav Hunnah jocularly +remarked, "A hundred (Rav) Pappas to one Ravina."</p> +<p class="source"><i>P'sachim</i>, fol. 89, col. 2.</p> +<p>No food may be eaten on Passover-eve from the time of the +offering of the evening sacrifice (in order, <i>i.e.</i> that +abstinence may whet the appetite for the Matsoth). Even the poorest +in Israel may not break his fast till the hour of reclining; nor is +he to partake of less than four glasses of wine, even though he has +been reduced so low as to subsist on the porridge doled out by +public charity.</p> +<p class="source"><i>Ibid.</i>, fol. 99, col. 2.</p> +<p>There are four things the doing of which by man brings judgment +upon his own head:—If he turn in between a wall and a +date-palm; if he turn in between two date-palms; if he drink +borrowed water; and if he step across spilt water, such even as his +own wife may have thrown away. (All these doings, says Rashi, are +bound to annoy the evil genii.)</p> +<p class="source"><i>Ibid.</i>, fol. 111, col. 1.</p> +<p>Four precepts did our holy Rabbi (Yehudah Hakadosh) urge upon +his children:—Not to choose Shechentzia as a dwelling-place, +for scoffers resided there; not to use the bed of a Syrian +odalisque; not to shirk the payment of fiscal dues, lest the +collector should confiscate all their property; not to face an ox +when he came up (ruffled) from the cane-brake, for Satan sported +betwixt his horns.</p> +<p class="source"><i>P'sachim</i>, fol. 112, col. 2.</p> +<p>Whosoever prieth into the four things in the matter of the +chariot in Ezekiel's vision—what is above, what is beneath, +what is before, or what is behind—it were better for him if +he had never been born.</p> +<p class="source"><i>Chaggigah</i>, fol. 11, col. 2.</p> +<p class="note">The work or matter of the chariot, the Rabbinic +term for the Vision of Ezekiel, ranks among the Arcana Judaica, +which are not to be told save to the initiated.</p> +<p>Four men entered Paradise—these are their names:—Ben +Azai, Ben Zoma, Acher, and Rabbi Akiva. Rabbi <span class= +"pagenum"><a name="page62" id="page62"></a>{62}</span> Akiva thus +warned his companions: "When you come across pavements of pellucid +marble, do not cry out 'Water! water!' for it is said (Ps. ci. 7), +'He that uttereth falsehood shall not dwell in my sight.'" Ben Azai +looked and died; concerning him the Scripture says (Ps. cxvi. 15), +"Precious in the sight of the Lord is the death of his saints." Ben +Zoma looked and went out of his mind; of him the Scripture says +(Prov. xxv. 16), "Hast thou found honey? eat only so much as is +sufficient for thee, lest thou be filled therewith and vomit it." +Acher cut the plants. Only Akiva departed in peace.</p> +<p class="source"><i>Chaggigah</i>, fol. 14, col. 2.</p> +<p class="note">Rashi explains this by saying these men went up to +heaven; but Maimonides much more rationally teaches that the +Paradise or garden here is merely the retreat of profound +philosophic meditation. These five intuitions were;—(1.) To +know that there is a God; (2.) to ignore every other beside Him; +(3.) to feel His unity; (4.) to love His person; and (5.) to stand +in awe of His Majesty (see Vad Hachaz, chap. 4, sec. 19). Deep +thought in these matters was spoken of by the Rabbis as +<i>promenading in the garden</i>.</p> +<p>Four times a year is the world subject to an ordeal of +judgment:—At Passover, which is decisive of the fruits of the +field; at Pentecost, which is decisive of the fruits of the garden; +at the feast of Tabernacles, which is decisive in respect of rain; +on New Year's Day, when all who come into the world pass before the +Lord like sheep, as it is said (Ps. xxxiii. 15), "Who formed their +hearts together; who understandeth all their works."</p> +<p class="source"><i>Rosh Hashanah</i>, fol. 16, col. 1.</p> +<p>There are four varieties of cedar:—Erez, Karthom, +Etz-Shemen, and Berosh.</p> +<p class="source"><i>Ibid.</i>, fol. 23, col. 1.</p> +<p>Ben Kamzar would not teach the art of writing, and yet it is +related of him that he could, by taking four pens between his +fingers, write off a word of four letters at one stroke.</p> +<p class="source"><i>Yoma</i>, fol. 38, col. 2.</p> +<p>There are four kinds of quails:—Sichli, Kibli, Pisyoni, +and the common quail. The first was of superior quality, and the +last inferior.</p> +<p class="source"><i>Ibid.</i>, fol. 75, col. 2.</p> +<p>A man may obtain forgiveness after the third transgression, but +if he repeat the offense a fourth time, he is not <span class= +"pagenum"><a name="page63" id="page63"></a>{63}</span> pardoned +again; for it is said (Amos ii. 4), "For three transgressions of +Judah, and for four, I will not turn away the punishment thereof;" +and again (Job xxxiii. 29), "Lo! all these things doth God two or +three times" (and so inferentially not four times) "with man to +bring back his soul from the pit."</p> +<p class="source"><i>Yoma</i>, fol. 86, col. 2.</p> +<p>For four reasons does their property pass out of the hands of +the avaricious:—Because they are backward in paying the wages +of their hired servants; because they altogether neglect their +welfare; because they shift the yoke from themselves and lay the +burden upon their neighbors; and because of pride, which is of +itself as bad as all the rest put together; whereas of the meek it +is written (Ps. xxxvii. n), "The meek shall inherit the earth."</p> +<p class="source"><i>Succah</i>, fol. 29, col. 2.</p> +<p>"And the Lord showed me four carpenters" (Zech. i, 20). Who are +these four carpenters? Rav Ghana bar Bizna says that Rabbi Shimon +Chassida said they were Messiah the son of David, Messiah the son +of Joseph, Elijah, and the Priest of Righteousness.</p> +<p class="source"><i>Ibid.</i>, fol. 52, col. 2.</p> +<p>No Synagogue is to be sold except on condition that there be +power of re-purchase. These are the words of Rabbi Meir; but the +sages say it may be sold unconditionally, except in these four +particular cases: that it be not turned into a bath-house, a +tannery, a wash-house, or a laundry.</p> +<p class="source"><i>Meggillah</i>, fol. 27, col. 2.</p> +<p>Rabbi Yochanan ben Zachai was once asked by his disciples how he +had attained such length of days. "Never once," he said, "in my +life have I acted irreverently within four cubits of a place where +prayer is offered; never have I called a person by a wicked name; +nor have I ever failed to sanctify the Sabbath over a cup of wine. +Once my aged mother sold her head-dress to buy the consecration +wine for me."</p> +<p class="source"><i>Ibid.</i>, fol. 27, col. 2.</p> +<p>When a sage is approaching, one should rise up before he gets +within four ells' distance, and remain standing until he has gone +as far past. When a chief magistrate is about to pass, one must +rise as soon as he comes in sight, <span class="pagenum"><a name= +"page64" id="page64"></a>{64}</span> and not resume the seat until +he has passed four ells. When a prince passes, one must stand up +whenever he appears, and not sit down again until the prince +himself is seated; for it is said (Exod. xxxiii, 8), "All the +people rose up, ... and looked after Moses until he was gone into +the tabernacle."</p> +<p class="source"><i>Kiddushin</i>, fol. 33, col. 2.</p> +<p>When Nero came to the Holy Land, he tried his fortune by +belemnomancy thus:—He shot an arrow eastward, and it fell +upon Jerusalem; he discharged his shafts towards the four points of +the compass, and every time they fell upon Jerusalem. After this he +met a Jewish boy, and said unto him, "Repeat to me the text thou +hast learned to-day." The boy repeated, "I will lay my vengeance +upon Edom (<i>i.e.</i>, Rome) by the hand of my people Israel" +(Ezek. xxv. 14). Then said Nero, "The Holy One—blessed be +He!—has determined to destroy His Temple and then avenge +Himself on the agent by whom its ruin is wrought." Thereupon Nero +fled and became a Jewish proselyte, and Rabbi Meir is of his +race.</p> +<p class="source"><i>Gittin</i>, fol. 56, col. 1.</p> +<p>They whose banquet is accompanied with four kinds of instruments +of music bring five calamities on the world; as it is said (Isa. v. +11-15), "Woe unto those that get up early in the morning, that they +may run after strong drink; and continue until late at night, till +flushed with wine. And the harp and psaltery, tambourine and flute, +and wine are at their carousals."</p> +<p class="source"><i>Soteh</i>, fol. 48, col. 1.</p> +<p>Let him carry the purse, and halt every time he accomplishes +less than four cubits forward.</p> +<p class="source"><i>Shabbath</i>, fol. 153, cols, 1, 2.</p> +<p class="note">Rav Yitzchak here explains how the good Jew, +belated on Sabbath-eve, may carry his purse himself, and so save +his conscience. The traveler is to halt at about every other step, +and so measure off the journey in four-cubit stages.</p> +<p>Though ever since the destruction of the Temple the Sanhedrin +has ceased to exist, the four kinds of capital punishment have not +failed to assert themselves. If a man incurs the penalty of death +by stoning, he is in the course of Providence either punished by a +fatal fall from a roof or slain by some beast of prey; if he has +exposed himself <span class="pagenum"><a name="page65" id= +"page65"></a>{65}</span> to the penalty of death by burning, it +happens that he is either burned to death in the end or mortally +stung by a serpent; if the penalty of the law is that he should be +beheaded for his offense, he meets his death either from the +Government officer or by the hand of an assassin; if the penalty be +strangulation, he is sure to be drowned or suffocated.</p> +<p class="source"><i>Sanhedrin</i>, fol. 37, col. 2.</p> +<p>When a person is in a state of apprehension and cannot make out +the cause of it (the star that presided at his birth and his genii +know all about it), what should he do? Let him jump from where he +is standing four cubits, or else let him repeat, "Hear, O Israel," +etc. (Deut. vi. 4); or if the place be unfit for the repetition of +Scripture, let him mutter to himself, "The goat at the butcher's is +fatter than me."</p> +<p class="source"><i>Ibid.</i>, fol. 94, col. 1.</p> +<p>It is written in 2 Chron. xxxiii. 7, "A carved image;" and again +it is written in verse 19, "Graven images." Rabbi Yochanan said, +"At first he made the image with one face, but afterwards he made +it with four—four, so that the Shechinah might see it from +every point, and thus be exasperated."</p> +<p class="source"><i>Ibid.</i>, fol. 103, col. 2.</p> +<p>Moses uttered four judgments upon Israel, but four prophets +revoked them:—(1.) First Moses said (Deut. xxxiii. 28), +"Israel then shall dwell in safety alone;" then came Amos and set +it aside (Amos vii. 5), "Cease, I beseech thee," etc.; and then it +is written (verse 6), "This shall not be, saith the Lord." (2.) +First Moses said (Deut. xxviii. 65), "Among these nations thou +shalt find no ease;" then came Jeremiah and set this saying aside +(Jer. xxxi. 2), "Even Israel, when I went to cause him to rest." +(3.) First Moses said (Exod. xxxiv. 7), "Visiting the iniquities of +the fathers upon the children;" then came Ezekiel and set this +aside (Ezek. xviii. 4), "The soul that sinneth, it shall die." (4.) +First Moses said (Lev. xxvi. 38), "And ye shall perish among the +heathen;" then came Isaiah and reversed this (Isa. xxvii. 13), "And +it shall come to pass in that day that the great trumpet shall be +blown, and they shall come which were ready to perish."</p> +<p class="source"><i>Maccoth</i>, fol. 24, col. 1.</p> +<span class="pagenum"><a name="page66" id="page66"></a>{66}</span> +<p>When Akavyah ben Mahalalel appeared to four halachahs +contradicting the judgment of the wise on a certain important point +of law, "Retract," they said, "and we will promote thee to be +president of the tribunal." To which he replied, "I would rather be +called a fool all the days of my life than be judged wicked for one +hour before Him who is omnipresent."</p> +<p class="source"><i>Edioth</i>, chap. 5, mish. 6.</p> +<p>Let thy house be open wide toward the south, the east, the west, +and the north, just as Job, who made four entrances to his house, +in order that the poor might find entrance without trouble from +whatever quarter they might come.</p> +<p class="source"><i>Avoth d'Rav. Nathan</i>, chap. 7,</p> +<p>Rabbah once saw a sea-monster on the day it was brought forth, +and it was as large as Mount Tabor. And how large is Mount Tabor? +Its neck was three miles long, and where it laid its head a mile +and a half. Its dung choked up the Jordan, till, as Rashi says, its +waters washed it away.</p> +<p class="source"><i>Bava Bathra</i>, fol. 73, col. 2.</p> +<p>Shemuel said, "We know remedies for all maladies except +three:—That induced by unripe dates on an empty stomach; that +induced by wearing a damp linen rope round one's loins; and that +induced by falling asleep after meals without having first walked a +distance of at least four cubits."</p> +<p class="source"><i>Bava Metzia</i>, fol. 113, col. 2.</p> +<p>The five times repeated "Bless the Lord, O my soul" (Ps. ciii. +civ.), were said by David with reference both to God and the soul. +As God fills the whole world, so does the soul fill the whole body; +as God sees and is not seen, so the soul sees and is not seen; as +God nourishes the whole world, so does the soul nourish the whole +body; as God is pure, so also is the soul pure; as God dwelleth in +secret, so does the soul dwell in secret. Therefore let him who +possesses these five properties praise Him to whom these five +attributes belong.</p> +<p class="source"><i>Berachoth</i>, fol. 10, col. 1.</p> +<p>Five things have in them a sixtieth part of five other +things:—Fire, honey, the Sabbath, sleep, and dreams. Fire is +a sixtieth of hell, honey a sixtieth of manna, the Sabbath +<span class="pagenum"><a name="page67" id="page67"></a>{67}</span> +a sixtieth of the rest in the world to come, sleep the sixtieth of +death, and a dream the sixtieth of prophecy.</p> +<p class="source"><i>Berachoth</i>, fol. 57, col. 2.</p> +<p>There are five weak things that are a source of terror to the +strong:—The mosquito is a terror to the lion, the gnat is a +terror to the elephant, the ichneumon-fly is a terror to the +scorpion, the flycatcher is a terror to the eagle, and the +stickleback is a terror to the leviathan.</p> +<p class="source"><i>Shabbath</i>, fol. 77, col. 2.</p> +<p>These five should be killed even on the Sabbath:—The fly +of Egypt, the wasp of Nineveh, the scorpion of Hadabia, the serpent +of the land of Israel, and the mad dog anywhere and everywhere.</p> +<p class="source"><i>Ibid.</i>, fol. 121, col. 2.</p> +<p>Five things did Canaan teach his children:—To love one +another, to perpetrate robbery, to practice wantonness, to hate +their masters, and not to speak the truth.</p> +<p class="source"><i>P'sachim</i>, fol. 113, col. 2.</p> +<p>Five things were in the first Temple which were not in the +second:—The ark and its cover, with the cherubim; the fire; +the Shechinah; the Holy Spirit; and the Urim and Thummim.</p> +<p class="source"><i>Yoma</i>, fol. 21, col. 2.</p> +<p>Five things are said respecting the mad dog:—Its mouth +gapes wide, it drops its saliva, its ears hang down, its tail is +curled between its legs, and it slinks along the side of the road. +Rav says that a dog's madness is caused by witches sporting with +it. Samuel says it is because an evil spirit rests upon it.</p> +<p class="source"><i>Ibid.</i>, fol. 83, col. 2.</p> +<p>When a man has betrothed one of five women, and does not +remember which of the five it is, while each of them claims the +right of betrothment, then he is duty bound to give to each a bill +of divorcement, and to distribute the dowry due to one among them +all. This decision is according to Rabbi Tarphon, but Rabbi Akiva +holds that he must not only divorce each, but give to each the +legal dowry, otherwise he fails in his duty.</p> +<p class="source"><i>Yevamoth</i>, fol. 118, col. 2.</p> +<p>When a person having robbed one of five does not remember which +of the five it was he had robbed, and each claims to have been the +victim of the robbery, then he is <span class="pagenum"><a name= +"page68" id="page68"></a>{68}</span> to part the stolen property +(or the value of it) among them all, and go his way. So says Rabbi +Tarphon, but Rabbi Akiva argues that the defaulter does not in this +way fully exonerate himself; he must restore to each and all the +full value of the plunder.</p> +<p class="source"><i>Yevamoth</i>, fol. 118, col. 2.</p> +<p>These things are said concerning garlic:—It nourishes, it +glows inwardly, it brightens the complexion, and increases +virility. Some say that it is a philtre for love, and that it +exterminates jealousy.</p> +<p class="source"><i>Bava Kama</i>, fol. 82, col. 1.</p> +<p>Five things cause forgetfulness:—Partaking of what has +been gnawed by a mouse or a cat, eating bullock's heart, habitual +use of olives, drinking water that has been washed in, and placing +the feet one upon the other while bathing.</p> +<p class="source"><i>Horayoth</i>, fol. 13, col. 2.</p> +<p>Five things restore the memory again:—Bread baked upon +coals, soft-boiled eggs without salt, habitual use of olive oil, +mulled wine, and plenty of salt.</p> +<p class="source"><i>Ibid.</i></p> +<p>He who does not cheer the bridegroom whose wedding breakfast he +has enjoyed transgresses against the five voices (mentioned in Jer. +xxxiii. II):—"The voice of joy, the voice of gladness, the +voice of the bridegroom, and the voice of the bride, the voice of +them that shall say 'Praise ye the Lord of Hosts.'"</p> +<p class="source"><i>Berachoth</i>, fol. 6, col. 2.</p> +<p>Mount Sinai had five names:—(1.) Wilderness of Zin, +because on it the Israelites were commanded to observe the law; +(2.) Wilderness of Kadesh, because on it the Israelites were +consecrated to receive the law; (3.) Wilderness of Kedemoth, +because precedence was there given to Israel over all other +nations; (4.) Wilderness of Paran, because there the Israelites +were fruitful and multiplied; (5.) Wilderness of Sinai, because +from it enmity came to be cherished to the Gentiles. It was +denominated Horeb according to Rabbi Abhu, because from it came +down destruction to the Gentiles.</p> +<p class="source"><i>Shabbath</i>, fol. 89, cols, 1, 2.</p> +<p>Mar (the master) has said, "From dawn to the appearance of the +sun is five miles." How is this proved? It is written (Gen. xix. +15), "When the dawn arose the angels hurried Lot;" and it is added +(verse 25), "The sun was <span class="pagenum"><a name="page69" id= +"page69"></a>{69}</span> risen upon the earth when Lot entered into +Zoar." And Rabbi Chanena said, "I myself have seen that place, and +the distance is five miles."</p> +<p class="source"><i>P'sachim</i>, fol. 93, col. 2.</p> +<p>He that cooks in milk the ischiadic sinew on an annual festival +is to be scourged five times forty stripes save one:—For +cooking the sinew, for eating the sinew, for cooking flesh in milk, +for eating flesh cooked in milk, and for lighting the fire.</p> +<p class="source"><i>Baitza</i>, fol. 12, col. 1.</p> +<p class="note">To this very day this sinew is extracted from the +hind quarters of all animals before it is allowable for a Jew to +eat them. This operation, in popular parlance, is termed +porging.</p> +<p>The mysteries of the law are not to be communicated except to +those who possess the faculties of these five in +combination:—"The captain of fifty, and the honorable man, +and the counselor, and the cunning artificer, and the eloquent +orator" (see Isa. iii. 3).</p> +<p class="source"><i>Chaggigah</i>, fol. 13, col. 1.</p> +<p>"Captain of fifty." This should be read, not captain of fifty, +but captain of five, that is, such as knew how to manage the +five-fifths of the law (or Pentateuch).</p> +<p class="source"><i>Ibid.</i>, fol. 14, col. 1.</p> +<p>Five characteristics were ascribed to the fire upon the +altar:—It crouched there like a lion, it shone as the sun, it +was perceptible to the touch, it consumed liquids as though they +were dry materials, it caused no smoke.</p> +<p class="source"><i>Yoma</i>, fol. 21, col. 2.</p> +<p>How is it that the word signifying "And I will be glorified," +occurs in Hag. i. 8 without the letter which is the symbol for +five, though it is sounded as if that letter was there? It +indicates the absence of five things from the second Temple which +were to be found in the first, (1.) The ark, <i>i.e.</i>, the +mercy-seat of the cherubim; (2.) the fire from heaven upon the +altar; (3.) the visible presence; (4.) the Holy Spirit (of +prophecy, says Rashi); and (5.) the Urim and Thummim.</p> +<p class="source"><i>Ibid.</i></p> +<p class="note">How then, it may be asked, if these five tokens of +the Divine presence and favor which rendered the first Temple so +glorious were wanting in the second could it be said (Hag. ii. 9), +"The glory of this latter house shall be greater than of the +former"? It is a question <span class="pagenum"><a name="page70" +id="page70"></a>{70}</span> which it is natural to ask, and it +should be ingenuously answered. Is it that these were tending to +usurp the place of the spiritual, of which they were but the +assurance and the symbol, and darken rather than reveal the eternal +reality they adumbrated?</p> +<p>The Israelites relished any flavor they fancied in the manna +except the flavor of these five things (mentioned in Num. xi. +59):—"Cucumbers, melons, leeks, onions, and garlic."</p> +<p class="source"><i>Yoma</i>, fol. 75, col. 1.</p> +<p>Five things happened to our forefathers on the 17th of Tammuz, +and five on the 9th of Ab. On the 17th of Tammuz (1.) the tables of +the covenant were broken; (2.) the daily sacrifice was done away +with; (3.) the city walls were cleft asunder; (4.) Apostumes burned +the roll of the law; (5.) and set up an idol in the temple. On the +9th of Ab (1.) the decree was uttered that our ancestors should not +enter the land of Canaan; both the (2.) first and the (3.) second +Temple were destroyed; (4.) Byther was subjugated and (5.) the city +was plowed up.</p> +<p class="source"><i>Taanith</i>, fol. 26, cols, 1, 2.</p> +<p>The Rabbis have taught where it is we learn that if one has five +sons by five wives he is bound to redeem each and all of them. It +is from what is taught in Exod. xxxiv. 20, where it is said, "All +the first born of thy sons shalt thou redeem."</p> +<p class="source"><i>Kiddushin</i>. fol. 29. col. 2.</p> +<p>If Israel had not sinned they would have had no other Scriptures +than the five-fifths of the law (that is, the Pentateuch) and the +book of Joshua, which last is indispensable, because therein is +recorded how the land was distributed among the sons of Israel; but +the remainder was added, "Because in much wisdom is much grief" +(Eccles. i. 18).</p> +<p class="source"><i>Nedarim</i>, fol. 22, col. 2.</p> +<p>"If a man steal an ox or a sheep and kill it or sell it, five +oxen shall be given in restitution for one ox, and four sheep for +one sheep" (Exod. xxii. 1). From this observe the value put upon +work. For the loss of an ox, because it involves the loss of labor, +the owner is recompensed with five oxen; but for the loss of a +sheep, which does no work, he is only recompensed with four.</p> +<p class="source"><i>Bava Kama</i>, fol. 79, col. 2.</p> +<span class="pagenum"><a name="page71" id="page71"></a>{71}</span> +<p>"And Esau came from the field, and he was faint" (Gen. xxv. 29). +Rabbi Yochanan said that wicked man committed on that day five +transgressions:—He committed rape, committed murder, denied +the being of God, denied the resurrection from the dead, and +despised the birthright.</p> +<p class="source"><i>Bava Bathra</i>, fol. 16, col. 2.</p> +<p>There are five celebrated idolatrous temples, and these are the +names of them:—The Temple of Bel in Babylon, the Temple of +Nebo in Chursi, the Temple of Thretha in Maphog, the Temple of +Zeripha in Askelon, and the Temple of Nashra in Arabia. When Rabbi +Dimmi came from Palestine to Babylon he said there were others, +viz, the Temple of Yarid in Ainbechi, and that of Nadbacha in +Accho.</p> +<p class="source"><i>Avodah Zarah</i>, fol. 11, col. 2.</p> +<p>"And they also transgressed my covenant, which I have commanded +them; and they also have taken of the accursed thing, and have also +stolen, and dissembled also, and have also put it among their own +stuff" (Josh. vii. 11). Rav Illaa says, in the name of Rav Yehudah +ben Mispartha, the fivefold repetition of the particle also shows +that Achan had trespassed against all the five books of Moses. The +same Rabbi further adds that Achan had obliterated the sign of the +covenant, for it is said in relation to him, "And they have also +transgressed my covenant;" and with reference to circumcision, "He +hath broken my covenant."</p> +<p class="source"><i>Sanhedrin</i>, fol. 44, col. 1.</p> +<p>He who eats an ant is flogged five times with forty stripes save +one.</p> +<p class="source"><i>Maccoth</i>, fol. 16, col. 2.</p> +<p>Rabbi Akiva used to say there are five judgments on record each +of twelve months' duration:—That of the deluge, that of Job, +that of the Egyptians, that of Gog and Magog, and that of the +wicked in hell. This last is said of those whose demerits outweigh +their virtues, or those who have sinned against their bodies.</p> +<p class="source"><i>Edioth</i>, chap. 2, mish. 10.</p> +<p>Five possessions hath the Holy One—blessed be +He!—purchased for Himself in this world:—(1.) The law +is one possession (Prov. viii. 22); (2.) Heaven and earth is one +possession (Isa. lxvi. 1, Ps. civ. 24); (3.) Abraham is +<span class="pagenum"><a name="page72" id="page72"></a>{72}</span> +one possession (Gen. xiv. 9); (4.) Israel is one possession (Exod. +xv. 16); (5.) the Temple is one possession, as it is said (Exod. +xv. 17), "The sanctuary, O Lord, Thy hands have established." And +it is also said (Ps. lxxviii. 54), "And He brought them to the +border of His sanctuary, even to this mountain, which His right +hand had purchased."</p> +<p class="source"><i>Avoth</i>, chap. 6.</p> +<p>Rabbi Akiva says he who marries a woman not suited to him +violates five precepts:—(1.) Thou shalt not avenge; (2.) thou +shalt not bear a grudge; (3.) thou shalt not hate thy brother in +thy heart; (4.) thou shalt love thy neighbor as thyself; (5.) and +that thy brother may live with thee. For if he hates her he wishes +she were dead, and thus he diminishes the population.</p> +<p class="source"><i>Avoth d'Rab. Nathan</i>, chap. 26.</p> +<p>Five have no forgiveness of sins:—(1.) He who keeps on +sinning and repenting alternately; (2.) he who sins in a sinless +age; (3.) he who sins on purpose to repent; (4.) he who causes the +name of God to be blasphemed. The fifth is not given in the +Talmud.</p> +<p class="source"><i>Ibid.</i>, chap. 39.</p> +<p>He who has no fringes to his garment transgresses five positive +commands (see Num. xv. 38. etc.; Deut. xxii. 12).</p> +<p class="source"><i>Menachoth</i>, fol. 44, col. 1.</p> +<p>A learner who, after five years, sees no profit in studying, +will never see it. Rabbi Yossi says, after three years, as it is +written (Dan. i. 4, 5), "That they should be taught the literature +and the language of the Chaldeans," so educating them in three +years.</p> +<p class="source"><i>Chullin</i>, fol. 24, col. 1.</p> +<p>Any one who doeth any of these things sinneth against himself, +and his blood is upon his own head:—He that (1.) eats garlic, +onions, or eggs which were peeled the night before; (2.) or drinks +water drawn over night; (3.) or sleeps all night in a +burying-place; (4.) or pares his nails and throws the cuttings into +the public street.</p> +<p class="source"><i>Niddah</i>, fol. 17, col. 1.</p> +<p>Rabbi Yossi said:—"Never once in all my life have the +walls of my house seen the hem of my shirt; and I have planted five +cedars (sons are figuratively so termed, see Ps. xcii. 12) in +Israel—namely, Rabbis Ishmael, Eliezar, <span class= +"pagenum"><a name="page73" id="page73"></a>{73}</span> Chalafta, +Artilas, and Menachem. Never once in my life have I spoken of my +wife by any other name than house, and of my ox by any other name +than field."</p> +<p class="source"><i>Shabbath</i>, fol. 118, col. 2.</p> +<p>Six things are a disgrace to a disciple of the wise:—To +walk abroad perfumed, to walk alone by night, to wear old clouted +shoes, to talk with a woman in the street, to sit at table with +illiterate men, and to be late at the synagogue. Some add to these, +walking with a proud step or a haughty gait.</p> +<p class="source"><i>Berachoth</i>, fol. 43, col. 2.</p> +<p>A soft-boiled egg is better than six ounces of fine flour.</p> +<p class="source"><i>Ibid.</i>, fol. 44, col. 2.</p> +<p>Six things are a certain cure for sickness:—Cabbage, +beetroot, water distilled from dry moss, honey, the maw and the +matrix of an animal, and the edge of the liver.</p> +<p class="source"><i>Ibid.</i></p> +<p>These six things are good symptoms in an +invalid:—Sneezing, perspiration, evacuation, seminal +emission, sleep, and dreaming.</p> +<p class="source"><i>Ibid.</i>, fol. 57, col. 2.</p> +<p>Six things bear interest in this world and the capital remaineth +in the world to come:—Hospitality to strangers, visiting the +sick, meditation in prayer, early attendance at the school of +instruction, the training of sons to the study of the law, and +judging charitably of one's neighbors.</p> +<p class="source"><i>Shabbath</i>, fol. 127, col. 1.</p> +<p>There are six sorts of tears, three good and three +bad:—Those caused by smoke, or grief, or constipation are +bad; and those caused by fragrant spices, laughter, and aromatic +herbs are good.</p> +<p class="source"><i>Ibid.</i>, fol. 151, col. 2; fol. 152, col. +1.</p> +<p>Six things are said respecting the illiterate:—No +testimony is to be borne to them, none is to be accepted from them; +no secret is to be disclosed to them; they are not to be appointed +guardians over orphans, nor keepers of the charity-box, and there +should be no fellowship with them when on a journey. Some say also +no public notice is to be given of their lost property.</p> +<p class="source"><i>P'sachim</i>, fol. 49, col. 2.</p> +<span class="pagenum"><a name="page74" id="page74"></a>{74}</span> +<p class="note">The expression here rendered "illiterate" means +literally "people of the land," and was, there is reason to +believe, originally applied to the primitive inhabitants of Canaan, +traces of whom may still be found among the fellahin of Syria. They +appear, like the aboriginal races in many countries of Christendom +in relation to Christianity, to have remained generation after +generation obdurately inaccessible to Jewish ideas, and so to have +given name to the ignorant and untaught generally. This +circumstance may account for the harshness of some of the +quotations which are appended in reference to them.</p> +<p>He who aspires to be a fellow of the learned must not sell +fruit, either green or dry, to an illiterate man, nor may he buy +fresh fruit of him. He must not be the guest of an ignorant man, +nor receive such an one as his guest.</p> +<p class="source"><i>Demai</i>, chap. 2, mish. 2.</p> +<p>Our Rabbis teach, Let a man sell all that he has and marry the +daughter of a learned man. If he cannot find the daughter of a +learned man, let him marry the daughter of one of the great men of +his day. If he does not find such a one, let him marry the daughter +of one of the heads of the congregation, or, failing this, the +daughter of a charity collector, or even the daughter of a +schoolmaster; but let him not marry the daughter of an illiterate +man, for the unlearned are an abomination, as also their wives and +their daughters.</p> +<p class="source"><i>P'sachim</i>, fol. 49, col. 2.</p> +<p>It is said that Rabbi (the Holy) teaches that it is illegal for +an unlearned man to eat animal food, for it is said (Lev. xi. 46), +"This is the law of the beast and the fowl;" therefore he who +studies the law may eat animal food, but he who does not study the +law may not. Rabbi Eliezar said, "It is lawful to split open the +nostrils of an unlearned man, even on the Day of Atonement which +happens to fall on a Sabbath." To which his disciples responded, +"Rabbi, say rather to slaughter him." He replied, "Nay, that would +require the repetition of the usual benediction; but in tearing +open his nostrils no benedictory formula is needed." Rabbi Eliezar +has also said, "It is unlawful to travel with such a one, for it is +said (Deut. <span class="pagenum"><a name="page75" id= +"page75"></a>{75}</span> xxx. 30), 'For it is thy life and the +length of thy days.' The unlearned does not ensure his own life +(since he has no desire to study the law, which would prolong +life), how much less then will he regard the life of his neighbor?" +Rabbi Samuel, son of Nachman, says on behalf of Rabbi Yochanan, +that it is lawful to split open an unlearned man like a fish. +"Aye," adds Rabbi Samuel, "and that from his back."</p> +<p class="source"><i>P'sachim</i>, fol. 49, col. 2.</p> +<p>Rav Yehudah says it is good to eat the pulp of a pumpkin with +beetroot as a remedy, also the essence of hemp seed in Babylonian +broth; but it is not lawful to mention this in the presence of an +illiterate man, because he might derive a benefit from the +knowledge not meant for him.</p> +<p class="source"><i>Nedarim</i>, fol. 49, col. 1.</p> +<p>No contribution or heave-offering should be given to an ignorant +priest.</p> +<p class="source"><i>Sanhedrin</i>, fol. 90, col. 2.</p> +<p>No boor can be pious, nor an ignorant man a saint.</p> +<p class="source"><i>Avoth</i>, chap. 2, mish. 6.</p> +<p>Sleep in the morning, wine at mid-day, the idle talk of +inexperienced youth, and attending the conventicles of the ignorant +drive a man out of the world.</p> +<p class="source"><i>Ibid.</i>, chap. 3, mish. 16.</p> +<p>Rabbi Jonathan says, "Where do we learn that no present is to be +made to an ignorant priest?" In 2 Chron. xxxi. 4, for there it is +said Hezekiah "commanded that all the people that dwelt in +Jerusalem should give a portion to the priests and to the Levites, +that they might be strong in the law of the Lord." He who firmly +lays hold of the law has a claim to a portion, otherwise he has +none.</p> +<p class="source"><i>Chullin</i>, fol. 130, col. 2.</p> +<p>The aged, if ignorant, grow weaker in intellect the older they +become in years, for it is written (Job xii. 20), "He removeth away +the speech of the trusty, and taketh away the understanding of the +aged." But it is not so with them that are old in the study of the +law, for the older they grow the more thoughtful they become, and +the wiser, as it is said (Job xii. 12), "With the ancient is +wisdom, and in length of days understanding."</p> +<p class="source"><i>Kinnin</i>, chap. 3.</p> +<span class="pagenum"><a name="page76" id="page76"></a>{76}</span> +<p>The salutation of the ignorant should be responded to quietly, +and with a reluctant nod of the head.</p> +<p class="source"><i>Taanith</i>, fol. 14, col. 2.</p> +<p>No calamities ever befall the world except such as are brought +on by the ignorant.</p> +<p class="source"><i>Bava Bathra</i>, fol. 8, col. 1.</p> +<p>Rav Hunna's widow once appeared before Rav Nachman as plaintiff +in a lawsuit. "What shall I do?" he said. "If I rise before her (to +honor her as the widow of a Rabbi), the defendant, who is an +<i>amhaaretz</i>, will feel uneasy; and if I don't rise I shall +break the rule which ordains that the wife of an associate is to be +treated as an associate." So he said to his servant, "Loose a young +goose over my head, then I'll get up."</p> +<p>Rav bar Sheravyah had a lawsuit with an <i>amhaaretz</i> before +Rav Pappa, who bade him be seated, and also asked the other to sit +down. When the officer of the court raised the <i>amhaaretz</i> +with a kick, the magistrate did not request him to be seated +again.</p> +<p class="source"><i>Shevuoth</i>, fol. 30, col. 2.</p> +<p>Six things are said respecting demons. In three particulars they +are like angels, and in three they resemble men. They have wings +like angels; like angels they fly from one end of the world to the +other, and they know the future, as angels do, with this +difference, that they learn by listening behind the veil what +angels have revealed to them within. In three respects they +resemble men. They eat and drink like men, they beget and increase +like men, and like men they die.</p> +<p class="source"><i>Chaggigah</i>, fol. 16, col. 1.</p> +<p class="note">The Talmud is particularly rich in demonology, and +many are the forms which the evil principle assumes in its pages. +We have no wish to drag these shapes to the light, and interrogate +them as to the part they play in this intricate life. Enough now if +we mention the circumstance of their existence, and introduce to +the reader the story of Ashmedai, the king of the demons. The story +is worth relating, both for its own sake and its historical +significance.</p> +<p class="note">In Ecclesiastes ii. 8, we read, "I gat me men +singers and women singers, the delights of the sons of men, as +musical instruments, and that of all sorts." These last seven words +represent only two in the original Hebrew, +<i>Shiddah-veshiddoth</i>. These two words in the original Hebrew +translated by the last seven in this verse, have been a source of +great perplexity to the critics, and their exact meaning is matter +of debate to this hour. They in the West say they mean severally +<span class="pagenum"><a name="page77" id="page77"></a>{77}</span> +carriages for lords and carriages for ladies, while we, says the +Babylonish Talmud, interpret them to signify male demons and female +demons. Whereupon, if this last is the correct rendering, the +question arises, for what purpose Solomon required them? The answer +is to be found in 1 Kings vi. 7, where it is written, "And the +house, when it was in building, was built of stone made ready +before it was brought thither," etc. For before the operation +commenced Solomon asked the Rabbis, "How shall I accomplish this +without using tools of iron?" and they remembering of an insect +which had existed since the creation of the world, whose powers +were such as the hardest substances could not resist, replied, +"There is the Shameer, with which Moses cut the precious stones of +the Ephod." Solomon asked, "And where, pray, is the Shameer to be +found?" To which they made answer, "Let a male demon and a female +come, and do thou coerce them both; mayhap they know and will +reveal it to thee." He then conjured into his presence a male and a +female demon, and proceeded to torture them, but in vain, for said +they, "We know not its whereabouts and cannot tell; perhaps +Ashmedai, the king of the demons, knows." On being further +interrogated as to where he in turn might be found, they made this +answer: "In yonder mount is his residence; there he has dug a pit, +and, after filling it with water, covered it over with a stone, and +sealed with his own seal. Daily he ascends to heaven and studies in +the school of wisdom there, then he comes down and studies in the +school of wisdom here; upon which he goes and examines the seal, +then opens the pit, and after quenching his thirst, covers it up +again, re-seals it, and takes his departure."</p> +<p class="note">Solomon thereupon sent Benaiah, the son of +Jehoiada, provided with a magic chain and ring, upon both of which +the name of God was engraved. He also provided him with a fleece of +wool and sundry skins with wine. Then Benaiah went and sank a pit +below that of Ashmedai, into which he drained off the water and +plugged the duct between with the fleece. Then he set to and dug +another hole higher up with a channel leading into the emptied pit +of Ashmedia, by means of which the pit was filled with the wine he +had brought. After leveling the ground so as not to rouse +suspicion, he withdrew to a tree close by, so as to watch the +result and wait his opportunity. After a while Ashmedai came, and +examined the seal, when, seeing it all right, he raised the stone, +and to his surprise found wine in the pit. For a time he stood +muttering and saying, it is written, "Wine is a mocker: strong +drink is raging, and whosoever is deceived thereby is not wise." +And again, "Whoredom and wine and new wine take away the heart." +Therefore at first he was unwilling to drink, but being thirsty, he +could not long resist the temptation. He proceeded to drink +therefore, when, becoming intoxicated, he lay down to sleep. Then +Benaiah, came forth from his ambush, and stealthily approaching, +fastened the chain round the sleeper's neck. Ashmedai, when he +awoke, began to fret and fume, and would have torn off the chain +that bound him, had not Benaiah warned him, saying, "The name of +<span class="pagenum"><a name="page78" id="page78"></a>{78}</span> +thy Lord is upon thee." Having thus secured him, Benaiah proceeded +to lead him away to his sovereign master. As they journeyed along +they came to a palm-tree, against which Ashmedai rubbed himself, +until he uprooted it and threw it down. When they drew near to a +hut, the poor widow who inhabited it came out and entreated him not +to rub himself against it, upon which, as he suddenly bent himself +back, he snapt a bone of his body, and said, "This is that which is +written (Prov. xxv. 15), 'And a gentle answer breaketh the bone.'" +Descrying a blind man straying out of his way, he hailed him and +directed him aright. He even did the same service to a man overcome +with wine, who was in a similar predicament. At sight of a wedding +party that passed rejoicing along, he wept; but he burst into +uncontrollable laughter when he heard a man order at a shoemaker's +stall a pair of shoes that would last seven years; and when he saw +a magician at his work he broke forth into shrieks of scorn.</p> +<p class="note">On arriving at the royal city, three days were +allowed to pass before he was introduced to Solomon. On the first +day he said. "Why does the king not invite me into his presence?" +"He has drunk too much," was the answer, "and the wine has +overpowered him." Upon which he lifted a brick and placed it upon +the top of another. When this was communicated to Solomon, he +replied "He meant by this, go and make him drunk again." On the day +following he asked again, "Why does the king not invite me into his +presence?" They replied, "He has eaten too much." On this he +removed the brick again from the top of the other. When this was +reported to the king, he interpreted it to mean, "Stint him in his +food."</p> +<p class="note">After the third day, he was introduced to the king; +when measuring off four cubits upon the floor with the stick he +held in his hand, he said to Solomon, "When thou diest, thou wilt +not possess in this world (he referred to the grave) more than four +cubits of earth. Meanwhile thou has conquered the world, yet thou +wert not satisfied until thou hadst overcome me also." To this the +king quietly replied, "I want nothing of thee, but I wish to build +the Temple and have need of the <i>Shameer</i>." To which Ashmedai +at once answered, "The Shameer is not committed in charge to me, +but to the Prince of the Sea, and he intrusts it to no one except +to the great wild cock, and that upon an oath that he return it to +him again." Whereupon Solomon asked, "And what does the wild cock +do with the Shameer?" To which the demon replied, "He takes it to a +barren rocky mountain, and by means of it he cleaves the mountain +asunder, into the cleft of which, formed into a valley, he drops +the seeds of various plants and trees, and thus the place becomes +clothed with verdure and fit for habitation." This is the +<i>Shameer</i> (Lev. xi. 19), Nagger Tura, which the Targum renders +Mountain Splitter.</p> +<p class="note">They therefore searched for the nest of the wild +cock, which they found contained a young brood. This they covered +with a glass, that the bird might see its young, but not be able to +get at them. When accordingly the bird came and found his nest +impenetrably glazed over, he <span class="pagenum"><a name="page79" +id="page79"></a>{79}</span> went and fetched the Shameer. Just as +he was about to apply it to the glass in order to cut it, Solomon's +messenger gave a startling shout, and this so agitated the bird +that he dropped the Shameer, and Solomon's messenger caught it up +and made off with it. The cock thereupon went and strangled +himself, because he was unable to keep the oath by which he had +bound himself to return the Shameer.</p> +<p class="note">Benaiah asked Ashmedai why, when he saw the blind +man straying, he so promptly interfered to guide him? "Because," he +replied, "it was proclaimed in heaven that that man was perfectly +righteous, and that whosoever did him a good turn would earn a +title to a place in the world of the future." "And when thou sawest +the man overcome with wine wandering out of his way, why didst thou +put him right again?" Ashmedai said, "Because it was made known in +heaven that that man was thoroughly bad, and I have done him a good +service that he might not lose all, but receive some good in the +world that now is." "Well, and why didst thou weep when thou sawest +the merry wedding-party pass?" "Because," said he, "the bridegroom +was fated to die within thirty days and the bride must needs wait +thirteen years for her husband's brother, who is now but an infant" +(see Deut. xxv. 5-10). "Why didst thou laugh so when the man +ordered a pair of shoes that would last him seven years?" Ashmedai +replied, "Because the man himself was not sure of living seven +days." "And why," asked Benaiah, "didst thou jeer when thou sawest +the conjuror at his tricks?" "Because," said Ashmedai, "the man was +at that very time sitting on a princely treasure, and he did not, +with all his pretension, know that it was under him."</p> +<p class="note">Having once acquired a power over Ashmedai, Solomon +detained him till the building of the Temple was completed. One day +after this, when they were alone, it is related that Solomon, +addressing him, asked him, "What, pray, is your superiority over +us, if it be true, as it is written (Num. xxiii. 22), 'He has the +strength of a unicorn,' and the word 'strength,' as tradition +alleges, means 'ministering angels,' and the word 'unicorn' means +'devils'?" Ashmedai replied, "Just take this chain from my neck, +and give me thy signet-ring, and I'll soon show thee my +superiority." No sooner did Solomon comply with this request, than +Ashmedai, snatching him up, swallowed him; then stretching forth +his wings—one touching the heaven and the other the +earth—he vomited him out again to a distance of four hundred +miles. It is with reference to this time that Solomon says (Eccl. +i. 3; ii. 10), "What profit hath a man of all his labor which he +taketh under the sun? This is my portion of all my labor." What +does the word this mean? Upon this point Rav and Samuel are at +variance, for the one says it means his staff, the other holds that +it means his garment or water-jug; and that with one or other +Solomon went about from door to door begging; and wherever he came +he said (Eccl. i. 12), "I, the preacher, was king over Israel in +Jerusalem." When in his wanderings he came to the house of the +Sanhedrin, the Rabbis reasoned and said, if he were mad he would +<span class="pagenum"><a name="page80" id="page80"></a>{80}</span> +not keep repeating the same things over and over again; therefore +what does he mean? They therefore inquired of Benaiah, "Does the +king ask thee into his presence?" He replied, "No!" They then sent +to see whether the king visited the hareem. And the answer to this +was, "Yes, he comes." Then the Rabbis sent word back that they +should look at his feet, for the devil's feet are like those of a +cock. The reply was, "He comes to us in stockings." Upon this +information the Rabbis escorted Solomon back to the palace, and +restored to him the chain and the ring, on both of which the name +of God was engraven. Arrayed with these, Solomon advanced +straightway into the presence-chamber. Ashmedai sat at that moment +on the throne, but as soon as he saw Solomon enter, he took fright +and raising his wings, flew away, shrieking back into invisibility. +In spite of this, Solomon continued in great fear of him; and this +explains that which is written (Song of Songs, iii. 7, 8), "Behold +the bed which is Solomon's; threescore valiant men are about it, of +the valiant of Israel; they all hold swords, being expert in war; +every man has his sword upon his thigh, because of fear in the +night." (See Gittin, fol. 68, cols, 1, 2.)</p> +<p class="note">Ashmedai is the Asmodeus of the Book of Tobit, iii. +8, vi. 14, etc, The Shameer is mentioned in Jer. xvii. i; Ezek. +iii. 9; Zech. vii. 12. The Seventy in the former passage and the +Vulgate passim take it for the diamond.</p> +<p>Six things are said respecting the children of men, in three of +which they are like angels, and in three they are like animals. +They have intelligence like angels, they walk erect like angels, +and they converse in the holy tongue like angels. They eat and +drink like animals, they generate and multiply like animals, and +they relieve nature like animals.</p> +<p class="source"><i>Chaggigah</i>, fol. 16, col. 1.</p> +<p>Six months did the Shechinah hesitate to depart from the midst +of Israel in the wilderness, in hopes that they would repent. At +last, when they persisted in impenitence, the Shechinah said, "May +their bones be blown;" as it is written (Job xi. 20), "The eyes of +the wicked shall fail, they shall not escape, and their hopes shall +be as the blowing out of the spirit."</p> +<p class="source"><i>Rosh Hashanah</i>, fol. 31, col. 1.</p> +<p>Six names were given to Solomon:—Solomon, Jedidiah, +Koheleth, Son of Jakeh, Agur, and Lemuel.</p> +<p class="source"><i>Avoth d'Rab. Nathan</i>, chap. 39.</p> +<p>Six years old was Dinah when she gave birth to Asenath, whom she +bore unto Shechem.</p> +<p class="source"><i>Sophrim</i>, chap. 21.</p> +<span class="pagenum"><a name="page81" id="page81"></a>{81}</span> +<p>"And the Lord blessed Obed-edom and all his household" (2 Sam. +vi. 11). In what did the blessing consist? Rav Yehudah bar Zavidah +says it consisted in this, that Hamoth, his wife, and her eight +daughters-in-law gave birth each to six children at a time. (This +is proved from 1 Chron. xxvi. 5, 8.)</p> +<p class="source"><i>Berachoth</i>, fol. 63, col. 2.</p> +<p>Six things were done by Hezekiah the king, but the sages praised +him for three only:—(1.) He dragged the bones of his father +Ahaz on a hurdle of ropes, for this they commended him; (2.) he +broke to pieces the brazen serpent, for this they commended him; +(3.) he hid the Book of Remedies, and for this too they praised +him. For three they blamed him:—(1.) He stripped the doors of +the Temple and sent the gold thereof to the King of Assyria; (2.) +he stopped up the upper aqueduct of Gihon; (3.) he intercalated the +month Nisan.</p> +<p class="source"><i>P'sachim</i>, fol. 56, col. 1.</p> +<p>The hiding of the Book of Remedies, harsh and inhuman as it +might seem, was dictated by high moral considerations. It seemed +right that the transgressor should feel the weight of his sin in +the suffering that followed, and that the edge of judgment should +not be dulled by a too easy access to anodyne applications. The +reason for stopping the aqueduct of Gihon is given in 2 Chron. +xxxii. 3, 4. The inhabitants of Jerusalem did the very same thing +when the Crusaders besieged the city, A.D. 1099. Rashi tries to +explain why this stratagem was not commended; the reason he gives +is that Hezekiah ought to have trusted God, who had said (2 Kings +xix. 34), "I will defend the city."</p> +<p>Six things are said of the horse:—It is wanton, it +delights in the strife of war, it is high-spirited, it despises +sleep, it eats much and it voids little. There are some that say it +would fain kill its own master.</p> +<p class="source"><i>Ibid.</i>, fol. 113, col. 2.</p> +<p>The Rabbis have taught that there are six sorts of +fire:—(1.) Fire that eats but drinks not, <i>i.e.</i>, common +fire; (2.) fire that drinks but does not eat, <i>i.e.</i>, a fever; +(3.) fire that eats and drinks, <i>i.e.</i>, Elijah, as it is +written (1 Kings xviii. 38), "And licked up the water that was in +the trench;" (4.) fire that burns up moist things as soon as dry, +<i>i.e.</i>, the fire on the altar; (5.) fire that counteracts +other fire, <i>i.e.</i>, like that of Gabriel; (6.) fire that +consumes fire, for the Master has said (Sanhed., fol. 38, col. 2), +<span class="pagenum"><a name="page82" id="page82"></a>{82}</span> +"God stretched out His finger among the angels and consumed them," +<i>i.e.</i>, by His own essential fire.</p> +<p class="source"><i>Yoma</i>, fol. 21, col. 2.</p> +<p>For six months David was afflicted with leprosy; for it is said +(Ps. li. 7), "Purge me with hyssop, and I shall be clean; wash me, +and I shall be whiter than snow." At that time the Shechinah +departed from him; for it is said (Ps. li. 12), "Restore unto me +the joy of Thy salvation;" and the Sanhedrin kept aloof from him, +for it is said (Ps. cxix. 79), "Let those that fear thee turn unto +me." That this ailment lasted six months is proved from 1 Kings ii. +11, where it is said, "And the days that David reigned over Israel +were forty years; seven years he reigned in Hebron, and +thirty-three years he reigned in Jerusalem;" whereas in 2 Sam. v. +5, it is said, "In Hebron he reigned over Judah seven years and six +months." The reason why these six months are omitted in Kings is +because during that period he was afflicted with leprosy.</p> +<p class="source"><i>Sanhedrin</i>, fol. 107, col. 1.</p> +<p>The tables of stone were six ells long, six broad, and three +thick.</p> +<p class="source"><i>Nedarim</i>, fol. 38, col. 8.</p> +<p class="note">It may help the reader to some idea of the strength +of Moses if we work out arithmetically the size and probable weight +of these stone slabs according to the Talmud. Taking the cubit or +ell at its lowest estimate, that is eighteen inches, each slab, +being nine feet long, nine feet wide, and four and a half feet +thick, would weigh upward of twenty-eight tons, reckoning thirteen +cubic feet to the ton,—the right estimate for such stone as +is quarried from the Sinaitic cliff. The figures are 9 X 9 X 9/2 = +729/2 = 364.5 X 173.5 = 63240.75 = 28 tons, 4 cwt., 2 qrs., 16 lbs. +avoirdupois.</p> +<p>The Rabbis have taught that these six things possess medicinal +virtue:—Cabbage, lungwort, beetroot, water, and certain parts +of the offal of animals, and some also say little fishes.</p> +<p class="source"><i>Avodah Zarah</i>, fol. 29, col. 1.</p> +<p>Over six the Angel of Death had no dominion, and these +were:—Abraham, Isaac, and Jacob, Moses, Aaron, and Miriam. +Respecting the first three it is written, "in all" (Gen. xxiv. 1), +"of all" (Gen. xxvii. 33) "all" (A.V. "enough," Gen. xxxiii. 11). +Respecting the last three it <span class="pagenum"><a name="page83" +id="page83"></a>{83}</span> is written, "by the mouth of Jehovah" +(see Num. xxxiii. 38, and Deut. xxxiv. 5).</p> +<p class="source"><i>Bava Bathra</i>, fol. 17, col. i.</p> +<p class="note">According to Jewish tradition, there are 903 kinds +of death, as is elicited by a Kabbalistic rule called gematria, +from the word outlets (Ps. lxviii. 20); the numeric value of the +letters of which word is 903. Of these 903 kinds of death, the +divine kiss is the easiest. God puts His favorite children to +sleep, the sleep of death, by kissing their souls away. It was thus +Abraham, Isaac, and Jacob fell asleep, as may be inferred from the +word all; that is to say, they had all the honor God could confer +upon them. Moses and Aaron fell asleep by the divine kiss, for it +is plainly stated to have been "by the mouth of Jehovah." So also +Miriam passed away, only the Scripture does not say lest the +scoffer should find fault. We are also informed that quinsy is the +hardest death of all. (See <i>Berachoth</i>, fol. 8, col. 1.)</p> +<p>"These six of barley gave he me." What does this mean? It cannot +surely be understood of six barleycorns, for it could not be the +custom of Boaz to give a present of six grains of barley. It must, +therefore, have been six measures. But was it usual for a woman to +carry such a load as six measures would come to? What he intended +by the number six was to give her a hint that in process of time +six sons would proceed from her, each of which would be blessed +with six blessings; and these were David, the Messiah, Daniel, +Hananiah, Mishael, and Azariah. David, as it is written (1 Sam. +xvi. 8), (1.) "Cunning in playing," (2.) "and a mighty and valiant +man," (3.) "a man of war," (4.) "prudent in matters," (5.) "a +comely person," (6.) and "the Lord is with him." The Messiah, for +it is written (Isa. xi. 2), "And the Spirit of the Lord shall rest +upon him," viz, (1.) "The spirit of wisdom and (2.) understanding, +(3.) the spirit of counsel and (4.) might, (5.) the spirit of +knowledge, and (6.) the fear of the Lord." Daniel, Hananiah, +Mishael, and Azariah, for regarding them it is written (Dan. i. 4), +(1.) "Young men in whom was no blemish," (2.) "handsome in looks," +(3.) "intelligent in wisdom," (4.) "acquainted with knowledge," +(5.) "and understanding science, and such as (6.) had ability to +stand in the palace of the king," etc. But what is the meaning of +unblemished? Rav Chama ben Chanania says it means that not even the +scar of a lancet was upon them.</p> +<p class="source"><i>Sanhedrin</i>, fol. 93, cols, 1, 2.</p> +<span class="pagenum"><a name="page84" id="page84"></a>{84}</span> +<p class="note">The words "not even the scar of a lancet was upon +them," bespeak the prevalence of blood-letting in the East, and the +absence of the scar of the lancet on the persons of Daniel and his +companions is a testimony to their health of body and moral +temperance and purity.</p> +<p class="note">In Taanith (fol. 21, col. 2) mention is made of a +certain phlebotomist—a noteworthy exception to the well-known +rule (see Kiddushin, fol. 82, col. 2) that phlebotomists are to be +regarded as morally depraved, and in the same class with +goldsmiths, perfumers, hairdressers, etc.,—Abba Umna by name, +who had a special mantle with slits in the sleeves for females, so +that he could surgically operate upon them without seeing their +naked arms, while he himself was covered over head and shoulders in +a peculiar cloak, so that his own face could not by any chance be +seen by them.</p> +<p class="note">From Shabbath, fol. 156, col. 1, we learn that a +person born under the influence of Maadim, <i>i.e.</i>, Mars, will +in one way or another be a shedder of blood, such as a +phlebotomist, a butcher, a highwayman, etc., etc.</p> +<p>Six blasts of the horn were blown on Sabbath-eve. The first was +to set free the laborers in the fields from their work; those that +worked near the city waited for those that worked at a distance and +all entered the place together. The second blast was to warn the +citizens to suspend their employments and shut up their shops. At +the third blast the women were to have ready the various dishes +they had prepared for the Sabbath and to light the lamps in honor +of the day. Then three more blasts were blown in succession, and +the Sabbath commenced.</p> +<p class="source"><i>Shabbath</i>, fol. 35, col. 2.</p> +<p>He who passes seven nights in succession without dreaming +deserves to be called wicked.</p> +<p class="source"><i>Berachoth</i>, fol. 14, col. 1.</p> +<p>Gehinnom has seven names:—Sheol (Jonah ii. 2), Avadon (Ps. +lxxxviii. 11), Shachath (Ps. xvi. 2), Horrible pit (Ps. xl. 2), +Miry clay (Ps. xl. 2), the Shadow of death (Ps. cvii. 14), the +Subterranean land.</p> +<p class="source"><i>Eiruvin</i>, fol. 19, col. 1.</p> +<p>A dog in a strange place does not bark for seven years.</p> +<p class="source"><i>Ibid.</i>, fol. 61, col. 1.</p> +<p>Seven things were formed before the creation of the +world:—The Law, Repentance, Paradise, Gehenna, the Throne of +Glory, the Temple, and the name of the Messiah.</p> +<p class="source"><i>P'sachim</i>, fol. 54, col. 1.</p> +<span class="pagenum"><a name="page85" id="page85"></a>{85}</span> +<p class="note">The Midrash Yalkut (p. 7) enumerates the same list +almost word for word, and the Targum of Ben Uzziel develops the +tradition still further, while the Targum Yerushalmi fixes the date +of the origin of the seven prehistoric wonders at "two thousand +years before the creation of the world."</p> +<p>Seven things are hid from the knowledge of a man:—The day +of death, the day of resurrection, the depth of judgment +(<i>i.e.</i>, the future reward or punishment), what is in the +heart of his fellow-man, what his reward will be, when the kingdom +of David will be restored, and when the kingdom of Persia will +fall.</p> +<p class="source"><i>P'sachim</i>, fol. 54, col. 2.</p> +<p>Seven are excommunicated before heaven:—A Jew who has no +wife, and even one who is married but has no male children; and he +that has sons but does not train them up to study the law; he who +does not wear phylacteries on his forehead and upon his arm and +fringes upon his garment, and has no mezuzah on his doorpost; and +he who goes barefooted.</p> +<p class="source"><i>Ibid.</i>, fol. 113, col. 2.</p> +<p>There are seven skies:—Villon, Raakia, Shechakim, Zevul, +Maaon, Maachon, and Aravoth.</p> +<p class="source"><i>Chaggigah</i>, fol. 12, col. 2.</p> +<p>Seven days before the Day of Atonement they removed the high +priest from his own residence to the chamber of the President, and +appointed another priest as his deputy in case he should meet with +such an accident as would incapacitate him from going through the +service of the day. Rabbi Yehudah says they also had to betroth him +to another woman lest his own wife should die meanwhile, for it is +said, "And he shall make an atonement for himself and for his +house,"—his house, that is, his wife. In reference to this +precautionary rule it was observed, there might then be no end to +the matter (Rashi), should this woman die also.</p> +<p class="source"><i>Yoma</i>, fol. 2, col. 1.</p> +<p>They associated with the high priest the senior elders of the +Sanhedrin, who read over to him the <i>agenda</i> of the day, and +then said to him, "My lord high priest, read thou for thyself; +perhaps thou hast forgotten it, or maybe thou hast not learned it +at all." On the day before the Day of Atonement he was taken to the +East Gate when they <span class="pagenum"><a name="page86" id= +"page86"></a>{86}</span> caused oxen, rams, and lambs to pass +before him, that he might become well-versed and expert in his +official duties. During the whole of the seven (preparatory) days +neither victuals nor drink were withheld from him, but toward dusk +on the eve of the Day of Atonement they did not allow him to eat +much, for much food induces sleep. Then the elders of the Sanhedrin +surrendered him to the elders of the priesthood, and these +conducted him to the hall of the house of Abtinas, and there they +swore him in; and after bidding him good-bye, they went away. In +administering the oath they said, "My lord high priest, we are +ambassadors of the Sanhedrin; thou art our ambassador and the +ambassador of the Sanhedrin as well. We adjure thee, by Him who +causes His name to dwell in this house, that thou alter not +anything that we have told thee!" Then they parted, both they and +he weeping. He wept because they suspected he was a Sadducee, and +they wept because the penalty for wrongly suspecting persons is +scourging. If he was a learned man he preached (during the night); +if not, learned men preached before him. If he was a ready reader, +he read; if not, others read to him. What were the books read over +to him? Job, Ezra, and the Chronicles. Zechariah the son of +Kevootal says, "I have often read before him the Book of Daniel." +If he became drowsy, the juniors of the priestly order fillipped +their middle fingers before him, and said, "My lord high priest, +stand up and cool thy feet upon the pavement." Thus they kept him +engaged till the time of slaughtering (the sacrifices).</p> +<p class="source"><i>Yoma</i>, fol. 18, cols, 1, 2; fol. 19, col. +2.</p> +<p class="note">Sacerdos nascitur, non fit,—a priest is born, +not made, we may truly say, just altering one word of a well-known +proverb. His father was a priest, and so were his forefathers as +far back as the time of Aaron; his sons and his sons' sons after +him will belong to the priestly order, and so the name was far too +often only the badge for exclusive and hereditary privilege. This +rule, that applies to the priests, holds good also with regard to +the Levites. (<i>Berachoth</i>, fol. 29, col. 1.)</p> +<p>There was a town in the land of Israel called Gophnith, where +there were eighty couples of brother priests who married eighty +couples of sister priestesses in one night.</p> +<p class="source"><i>Berachoth</i> fol. 44, col. 1.</p> +<span class="pagenum"><a name="page87" id="page87"></a>{87}</span> +<p>Flay a carcass and take thy fee, but say not it is humiliating +because I am a priest, I am a great man.</p> +<p class="source"><i>P'sachim</i>, fol. 113, col. 1.</p> +<p class="note">Philo Judæus, De Sac. Honor, (p. 833), says, +"The hides of the burnt-offerings proved a rich perquisite of the +priesthood."</p> +<p>The number of high priests who officiated in succession during +the 410 years of the continuance of the first Temple was only +eighteen, but the number who held office during the 420 years of +the second Temple amounted to more than three hundred, most of them +having died within a year after their entrance upon the office. The +reason assigned by the Talmud for the long lives of the former and +the short lives of the latter is the text given in Prov. x. 27, +"The fear of the Lord prolongeth days, but the years of the wicked +shall be shortened."</p> +<p class="source"><i>Yoma</i>, fol. 9, col. 1.</p> +<p>Before a priest could be admitted into active service in the +Temple he had to undergo bodily inspection at the hands of the +syndicate of the Sanhedrin. If they found the least defect in his +body, even a mole with hair upon it, he was ordered to dress in +black and be dismissed; but if he was perfectly free from blemish, +he was arrayed in white, and at once introduced to his brother +priests and official duties.</p> +<p class="source"><i>Ibid.</i>, fol. 19, col. 1.</p> +<p>The daughters of a male proselyte who has married the daughter +of a female proselyte are eligible to marry priests.</p> +<p class="source"><i>Yevamoth</i>, fol. 57, col. 1.</p> +<p>If thou seest an impudent priest, think not evil of him; for it +is said (Hosea iv. 4), "Thy people are as they that strive with the +priest" (see chap. ii. p. 25, Note c.).</p> +<p class="source"><i>Kiddushin</i>, fol. 70, col. 2.</p> +<p>So long as there is a diadem on the head of the priest, there is +a crown on the head of every man. Remove the diadem from the head +of the high priest and you take away the crown from the head of all +the people. (This is a Talmudic comment on Ezek. xxi. 31; A. Ver., +26.)</p> +<p class="source"><i>Gittin</i>, fol. 7, col. 1.</p> +<p>A king shaved his head every day, a high priest did the same +once a week, and an ordinary priest once a month.</p> +<p class="source"><i>Sanhedrin</i>, fol. 22, col. 2.</p> +<span class="pagenum"><a name="page88" id="page88"></a>{88}</span> +<p>When a priest performs the service of the Temple in a state of +defilement, his brother priests are not required to lead him before +the tribunal, but the juniors of the priestly order are to drag him +out into the hall and brain him with clubs.</p> +<p class="source"><i>Sanhedrin</i>, fol. 81, col. 2.</p> +<p>When kings were anointed, the holy oil was laid on the forehead +in the form of a coronet, and when, says Rabbi Mansi bar Gadda, +priests were anointed, the operation was performed in the shape of +the Greek letter k.</p> +<p class="source"><i>Horayoth</i>, fol. 12, col. 1.</p> +<p>A learned man who is of illegitimate birth is preferable to an +ignorant priest.</p> +<p class="source"><i>Ibid.</i>, fol. 13, col. 1.</p> +<p>A priest who makes no confession during service has no part in +the priesthood. (He forfeits his emoluments.)</p> +<p class="source"><i>Menachoth</i>, fol. 18, col. 2.</p> +<p>The bald-headed, the dwarfed, and the blear-eyed are ineligible +for the priesthood.</p> +<p class="source"><i>Bechoroth</i>, fol. 43, col. 2.</p> +<p>Rav Chisda says, "The portions that fall to the priests are not +to be eaten except roasted and that with mustard," because +Scripture says (Num. xviii. 8), "by reason of the anointing," +<i>i.e.</i>, by way of distinction, for only kings (who, of course, +are anointed) eat roast meat with mustard.</p> +<p class="source"><i>Chullin</i>, fol. 132, col. 2.</p> +<p>If a case of mistaken identity should occur between the child of +a priestess and the child of her female slave, so that the one +cannot be distinguished from the other, they both are to eat of the +heave-offering and to receive one share from the threshing-floor. +When grown up, each is to set the other free.</p> +<p class="source"><i>Gittin</i>, fol. 42, col. 2.</p> +<p>From the old clothes of the priests the wicks were made for the +lamps in the Temple.</p> +<p class="source"><i>Shabbath</i>, fol. 21, col. 1.</p> +<p>Scripture authority is given in proof that the very garments +possessed the faculty of making atonement for sin every whit as +effectually as animal sacrifices. We are taught that the priest's +shirt atones for murder, his drawers atone for whoredom, his mitre +for pride, his girdle for evil thoughts, his breastplate for +injustice, his ephod for idolatry; <span class="pagenum"><a name= +"page89" id="page89"></a>{89}</span> his overcoat atones for +slander, and the golden plate on his forehead atones for +impudence.</p> +<p class="source"><i>Zevachim</i>, fol. 88, col. 2.</p> +<p class="note">All this and a great deal more on the subject may +be found in the Selichoth for Yom Kippur.</p> +<p>For seven years was the land of Israel strewn with brimstone and +salt.</p> +<p class="source"><i>Yoma</i>, fol. 54, col. 1.</p> +<p>"Then shall we raise against him seven shepherds" (Micah. v. 5). +Who are these seven shepherds? David in the middle: Adam, Seth, and +Methuselah on his right hand; Abraham, Jacob, and Moses on his +left.</p> +<p class="source"><i>Succah</i>, fol. 52, col. 2.</p> +<p>Who were the seven prophetesses? The answer is, Sarah, Miriam, +Deborah, Hannah, Abigail, Huldah, and Esther.</p> +<p class="source"><i>Meggillah</i>, fol. 14, col. 2.</p> +<p>It is lawful to look into the face of a bride for seven days +after her marriage, in order to enhance the affection with which +she is regarded by her husband, and there is no Halachah (or law) +like this.</p> +<p class="source"><i>Kethuboth</i>, fol. 17, col. 1.</p> +<p class="note">The Rabbis are especially careful to caution their +daughters to guard against such habits as might lower them in the +regard of their husbands, lest they should lose aught of that +purifying and elevating power which they exercised as maidens. It +is thus, for instance, Rav Chisda counsels his daughters: "Be ye +modest before your husbands and do not even eat before them. Eat +not vegetables or dates in the evening, and touch not strong +drink." (<i>Shabbath</i>, fol. 140, col. 2.)</p> +<p>Once upon a time a demon in the shape of a seven-headed dragon +came forth against Rav Acha and threatened to harm him, but the +Rabbi threw himself on his knees, and every time he fell down to +pray he knocked off one of these heads, and thus eventually killed +the dragon.</p> +<p class="source"><i>Kiddushin</i>, fol. 29, col. 2.</p> +<p>On the seventh of the month Adar, Moses died, and on that day +the manna ceased to come down from heaven.</p> +<p class="source"><i>Ibid.</i>, fol. 38, col. 1.</p> +<p class="note">The seventh of Adar is still, and has long been, +kept sacred as the day of the death of Moses our Rabbi—peace +be with him!—and that on the authority of T.B. Kiddushin (as +quoted above), and Soteh, <span class="pagenum"><a name="page90" +id="page90"></a>{90}</span> fol. 10, col. 2; but Josephus (Book iv. +chap. 8, sec. 49) most distinctly affirms that Moses died "on the +first day of the month," and the Midrash on Esther may be quoted in +corroboration of his statement. The probability is that the Talmud +is right on this matter, but it is altogether wrong in connecting +with this event the stoppage of the manna (see Josh. v. 10, +12).</p> +<p>Seven years did the nations of the world cultivate their +vineyards with no other manure than the blood of Israel. Rabbi +Chiya, the son of Abin, says that Rabbi Yehoshua, the son of +Korcha, said, "An old man, an inhabitant of Jerusalem, related to +me that Nebuzaradan, captain of the guard, killed in this valley +211 myriads (about 2,110,000), and in Jerusalem he slaughtered upon +one stone 94 myriads (940,000), so that the blood flowed until it +reached the blood of Zechariah, in order that that might be +fulfilled which is said (Hosea iv. 2), 'And blood toucheth +blood.'"</p> +<p class="source"><i>Gittin</i>, fol. 57, col. 1.</p> +<p>The seventh of Adar, on which Moses died, was the same day of +the same month on which he was born.</p> +<p class="source"><i>Soteh</i>, fol. 10, col. 2.</p> +<p>A male hyæna after seven years becomes a bat; this after +seven years, a vampire; this after other seven years, a nettle; +this after seven years more, a thorn; and this again after seven +years is turned into a demon. If a man does not devoutly bow during +the repetition of the daily prayer which commences, "we reverently +acknowledge," his spine after seven years becomes a serpent.</p> +<p class="source"><i>Bava Kama</i>, fol. 16, col. 1.</p> +<p>It is related of Benjamin the righteous, who was keeper of the +poor-box, that a woman came to him at a period of famine and +solicited food. "By the worship of God," he replied, "there is +nothing in the box." She then exclaimed, "O Rabbi, if thou dost not +feed me I and my seven children must needs starve." Upon which he +relieved her from his own private purse. In course of time he fell +ill and was nigh unto death. Then the ministering angels interceded +with the Holy One—blessed be He!—and said, "Lord of the +Universe, Thou hast said he that preserveth one single soul of +Israel alive is as if he had preserved the life of the whole world; +and shall Benjamin <span class="pagenum"><a name="page91" id= +"page91"></a>{91}</span> the righteous, who preserved a poor woman +and her seven children, die so prematurely?" Instantly the +death-warrant which had gone forth was torn up, and twenty-two +years were added to his life.</p> +<p class="source"><i>Bava Bathra</i>, fol. 11, col. 1.</p> +<p>Seven prophets have prophesied to the nations of the world, and +these were Balaam and his father, Job, Eliphaz the Temanite, Bildad +the Shuhite, Zophar the Naamathite, and Elihu the son of Barachel +the Buzite.</p> +<p class="source"><i>Ibid.</i>, fol. 15. col. 2.</p> +<p>There are seven who are not consumed by the worm in the grave, +and these are Abraham, Isaac, and Jacob, Moses, Aaron, and Miriam, +and Benjamin the son of Jacob.</p> +<p class="source"><i>Ibid.</i>, fol. 17, col. 1.</p> +<p>Seven men form an unbroken series from the creation down to our +own time. Methuselah saw Adam, Shem saw Methuselah, Jacob saw Shem, +Amram saw Jacob, and Ahijah the Shilonite saw Amram, and Ahijah was +seen by Elijah, who is alive to this day.</p> +<p class="source"><i>Ibid.</i>, fol. 121, col. 2.</p> +<p>Seven years' famine will not affect the artisan.</p> +<p class="source"><i>Sanhedrin</i>, fol. 29, col. 1.</p> +<p>Seven years of pestilence will not cause a man to die before his +time.</p> +<p class="source"><i>Ibid.</i></p> +<p>"And it came to pass after seven days that the waters of the +flood were upon the earth" (Gen. vii. 10). Why this delay of seven +days? Rav says they were the days of mourning for Methuselah; and +this teaches us that mourning for the righteous will defer a coming +calamity. Another explanation is, that the Holy One—blessed +be He!—altered the course of nature during these seven days, +so that the sun arose in the west and set in the east.</p> +<p class="source"><i>Ibid.</i>, fol. 108, col. 2.</p> +<p>The first step in transgression is evil thought, the second +scoffing, the third pride, the fourth outrage, the fifth idleness, +the sixth hatred, and the seventh an evil eye.</p> +<p class="source"><i>Derech Eretz Zuta</i>, chap. 6.</p> +<p>Seven things cause affliction:—Slander, shedding of blood, +perjury, adultery, pride, robbery, and envy.</p> +<p class="source"><i>Erchin</i>, fol. 17, col. 2.</p> +<span class="pagenum"><a name="page92" id="page92"></a>{92}</span> +<p>A ram has but one voice while alive but seven after he is dead. +How so? His horns make two trumpets, his hip-bones two pipes, his +skin can be extended into a drum, his larger intestines can yield +strings for the lyre and the smaller chords for the harp.</p> +<p class="source"><i>Kinnim</i>, chap. 3, mish. 6.</p> +<p>Rav Chisda said, The soul of a man mourns over him the first +seven days after his decease; for it is said (Job xiv. 22), "And +his soul shall mourn over him."</p> +<p class="source"><i>Shabbath</i>, fol. 152, col. 2.</p> +<p>The Rabbis have taught that a man should not drink water on +Wednesdays and Saturdays after night-fall, for if he does, his +blood, because of risk, will be upon his own head. What risk? That +from an evil spirit who on these evenings prowls abroad. But if the +man be thirsty, what is he to do? Let him repeat over the water the +seven voices ascribed to the Lord by David in Psalm xxix. 3-9, "The +voice of the Lord is upon the waters," etc.</p> +<p class="source"><i>P'sachim</i>, fol. 112, col. 1.</p> +<p>Seven precepts did Rabbi Akiva give to his son Rabbi +Yehoshua:—(1.) My son, teach not in the highest place of the +city; (2.) Dwell not in a city where the leading men are disciples +of the wise; (3.) Enter not suddenly into thine own house, and of +course not into thy neighbor's; (4.) Do not go about without shoes; +(5.) Rise early and eat in summer time because of the heat, and in +winter time because of the cold; (6.) Make thy Sabbath as a +week-day rather than depend for support on other people; (7.) +Strive to keep on close friendly terms with the man whom fortune +favors (lit. on whom the present hour smiles). Rav Pappa adds, +"This does not refer to buying or selling, but to partnership."</p> +<p class="source"><i>Ibid.</i></p> +<p>How is it proved that mourning should be kept up for seven days? +It is written (Amos viii. 10), "I will turn your feasts into +mourning," and these in many cases lasted seven days.</p> +<p class="source"><i>Moed Katon</i>, fol 20, col. 1.</p> +<p>Rav Chisda said there are seven kinds of gold:—Gold, good +gold, the gold of Ophir, purified gold, beaten gold, shut-up gold, +and gold of Parvain.</p> +<p class="source"><i>Yoma</i> fol. 44, col. 2.</p> +<span class="pagenum"><a name="page93" id="page93"></a>{93}</span> +<p class="note">The shut-up gold (1 Kings vi. 12) was of the purest +and rarest quality, so that when it appeared in the market for +sale, all shops in the locality were "shut up," for there could be +no sale of any other gold before that. All gold-dealers "shut up" +their shops in order to be present on so rare an occasion; and +hence the name of this kind of gold—"shut-up gold."</p> +<p>Each day of the Feast of Tabernacles they walked round the altar +once, and said, "O Lord, save us, we beseech Thee! O Lord, prosper +us, we beseech Thee!" But on the last day they encompassed it seven +times. On their departure they said, "Beauty belongeth to thee, O +altar! Beauty belongeth to thee, O altar!"</p> +<p class="source"><i>Succah</i>, fol. 45, col. 1.</p> +<p class="note">It deserves to be noted here for the information of +some of our readers that the words translated above, Save now, or +Save, we beseech thee, are the original of our word Hosanna. The +25th and 26th verses of Psalm cxviii, which begin with this +expression, were repeated at the Feast of Tabernacles; and hence +the bundles of palm and willow branches (carried on this occasion), +the prayers, and the festival itself, were so named, <i>i.e.</i> +Hosanna.</p> +<p>The Tempter is known by seven distinctive epithets:—(1) +The Holy One—blessed be He!—calls him evil; as it is +said, "For the imagination of man's heart is evil." (2.) Moses +calls him uncircumcised; as it is said (Deut. x. 16), "Circumcise +therefore the uncircumcised foreskin of your heart." (3.) David +calls him unclean; as it is said (Ps. li. 10), "Create in me a +clean heart, O God!" Consequently there must be an unclean one. +(4.) Solomon calls him enemy; as it is said (Prov. xxv. 21, 22), +"If thine enemy hunger, give him bread to eat; if he be thirsty, +give him water to drink; for thus thou shalt heap coals of fire +upon his head, and the Lord shall reward thee" (<i>i.e.</i>, oppose +him with the law. The word rendered bread, is metaphorically taken +for the law, Prov. ix. 5, so that give him water to drink means +also the law, Isa. lv. 1—Rashi. And the Lord reward thee, +read not reward, but cause him to make peace with thee, not to war +against thee.) (5.) Isaiah calls him stumbling-block; as it is said +(Isa. lvii. 14), "Cast ye up, cast ye up, prepare the way, take up +the stumbling-block out of the way of my people." (6.) Ezekiel +calls him stone; as it is said <span class="pagenum"><a name= +"page94" id="page94"></a>{94}</span> (Ezek. xxxvi. 26), "I will +take away the heart of stone out of your flesh and I will give you +a heart of flesh." (7.) Joel calls him the hidden one; as it is +said (Joel ii. 20), "I will remove far from you the hidden one," +<i>i.e.</i>, the tempter who remains hidden in the heart of man; +"and I will drive him into a land barren and desolate," +<i>i.e.</i>, where the children of men do not usually dwell; "with +his face toward the former sea," <i>i.e.</i>, with his eyes set +upon the first Temple, which he destroyed, slaying the disciples of +the wise that were in it; "and his hinder part toward the latter +sea," <i>i.e.</i>, with his eyes set on the second Temple, which he +destroyed, also slaying the disciples of the wise that were in +it.</p> +<p class="source"><i>Succah</i>, fol. 52, col. 1.</p> +<p>Once a Jewish mother with her seven sons suffered martyrdom at +the hands of the Emperor. The sons, when ordered by the latter to +do homage to the idols of the Empire, declined, and justified their +disobedience by quoting each a simple text from the sacred +Scriptures. When the seventh was brought forth, it is related that +Caesar, for appearance' sake, offered to spare him if only he would +stoop and pick up a ring from the ground which had been dropped on +purpose. "Alas for thee, O Caesar!" answered the boy; "if thou art +so zealous for thine honor, how much more zealous ought we to be +for the honor of the Holy One—blessed be He!" On his being +led away to the place of execution, the mother craved and obtained +leave to give him a farewell kiss. "Go, my child," said she, "and +say to Abraham, Thou didst build an altar for the sacrifice of one +son, but I have erected altars for seven sons." She then turned +away and threw herself down headlong from the roof and expired, +when the echo of a voice was heard exclaiming (Ps. cxiii. 9), "The +joyful mother of children" (or, the mother of the children +rejoiceth).</p> +<p class="source"><i>Gittin</i>, fol. 57, col. 2.</p> +<p class="note">The story of this martyrdom is narrated at much +greater length in the Books of Maccabees (Book iii. chap. 7, Book +iv. chaps. 8-18). In a Latin version the names are given, that of +the mother Solomona, and her sons respectively Maccabeus, Aber, +Machir, Judas, Achaz, Areth, while the hero of our Talmudic +reference, the seventh and last, is styled Jacob. Josephus, Ant., +Book xii. chap. 6, sec. 4, may also be referred to for further and +varying details.</p> +<span class="pagenum"><a name="page95" id="page95"></a>{95}</span> +<p>The land of Israel was not destroyed till the seven courts of +judgment had fallen into idolatry, and these are +they:—Jeroboam, the son of Nebat; Baasha, the son of Ahijah; +Ahab, the son of Omri; Jehu, the son of Nimshi; Pekah, the son of +Remaliah; Menahem, the son of Gadi; and Hoshea, the son of Elah; as +it is written (Jer. xv. 9), "She that hath borne seven languisheth: +she hath given up the ghost; her sun is gone down while it is yet +day; she hath been ashamed and confounded."</p> +<p class="source"><i>Gittin</i>, fol. 88, col. 1.</p> +<p>"He stood and measured the earth; he beheld and freed the +Gentiles (A.V., he drove asunder the nations, Hab. iii. 6); he +beheld that the seven precepts which the children of Noah accepted +were not observed; he stood up and set their property free for the +service of Israel."</p> +<p class="source"><i>Bava Kama</i>, fol. 38, col. 1.</p> +<p class="note">This is one of the weightier expositions met with +from time to time in the Talmud, in which one recognizes a more +than ordinarily deep and earnest feeling on the part of the +commentator. The interpreter expresses himself as a man instinct +with the exclusive Hebrew spirit, and as such claims his title to +the whole inheritance. It is a claim abstractly defensible, and the +just assertion of it is the basis of all rights over others. The +only question here is whether the Jew alone is invested with the +privilege. There can be little doubt that the principle on which he +claims enfeoffment in the estate is a sound one, that the earth +belongs in no case to the sons of Belial, only to the sons of +God.</p> +<p>Seven things distinguish an ill-bred man and seven a wise +man:—The wise man (1.) does not talk before his superior in +wisdom and years; (2.) he does not interrupt another when speaking; +(3.) he is not hasty to make reply; (4.) his questions are to the +point, and his answers are according to the Halachah; (5.) his +subjects of discourse are orderly arranged, the first subject first +and the last last; (6.) if he has not heard of a thing, he says, I +have not heard it; and (7.) he confesseth the truth. The +characteristics of the ill-bred man are just the contrary of +these.</p> +<p class="source"><i>Avoth</i>, chap. 5, mish. 10.</p> +<p>If a man does not work during the six days of the week, he may +be obliged to work all the seven.</p> +<p class="source"><i>Avoth d'Rab. Nathan</i>, chap. 11.</p> +<span class="pagenum"><a name="page96" id="page96"></a>{96}</span> +<p>Seven have no portion in the world to come:—A notary; a +schoolmaster, the best of physicians, a judge who dispenses justice +in his own native town, a wizard, a congregational reader (or +law-officer), and a butcher.</p> +<p class="source"><i>Avoth d Rab. Nathan</i>, chap. 37.</p> +<p>Seven attributes avail before the Throne of Glory, and these +are:—Wisdom, righteousness, judgment, grace, mercy, truth, +and peace.</p> +<p class="source"><i>Ibid.</i>, chap. 36.</p> +<p>There are seven points in which a righteous man excels +another:—(1.) The wife of the one is more comely than the +other's; (2.) so are the children of the one as compared with those +of the other; (3.) if the two partake of one dish, each enjoys the +taste according to his doings; (4.) if the two dye in one vat, by +one the article is dyed properly, by the other not; (5, etc.) the +one excels the other in wisdom, in understanding, in knowledge, and +stature, as it is said (Prov. xii. 26), "The righteous is more +excellent than his neighbor."</p> +<p class="source"><i>Ibid.</i>, chap. 37.</p> +<p>Seven patriarchs were covenant-makers:—Abraham, Isaac, and +Jacob, Moses, Aaron, Phinehas, and David.</p> +<p class="source"><i>Derech Eretz Zuta</i>, chap. 1.</p> +<p>Seven liquids are comprehended under the generic term drink +(Lev. xi. 34):—Dew, water, wine, oil, blood, milk, and +honey.</p> +<p class="source"><i>Machshirin</i>, chap. 6, mish 6.</p> +<p>For tertian fever take seven small grapes from seven different +vines; seven threads from seven different pieces of cloth; seven +nails from seven different bridges; seven handfuls of ashes from +seven different fireplaces; seven bits of pitch from seven ships, +one piece from each; seven scrapings of dust from as many separate +doorways; seven cummin seeds; seven hairs from the lower jaw of a +dog and tie them upon the throat with a papyrus fibre.</p> +<p class="source"><i>Shabbath</i>, fol. 66, col. 2.</p> +<p>The Rabbis teach that the precept relating to the lighting of a +candle at the Feast of Dedication applies to a whole household, but +that those who are particular light a candle for each individual +member, and those that are extremely particular light up eight +candles on the first day, seven on the second, decreasing the +number by one each <span class="pagenum"><a name="page97" id= +"page97"></a>{97}</span> day. This is according to the school of +Shammai; but the school of Hillel say that he should light up one +on the first day, two on the second, increasing the number by one +each of the eight days of the fast.... What is the origin of the +feast of Dedication? On the twenty-fifth day of Kislev (about +December), the eight days of the Dedication commence, during which +term no funeral oration is to be made, nor public fast to be +decreed. When the Gentiles (Greeks) entered the second Temple, it +was thought they had defiled all the holy oil they found in it; but +when the Hasmoneans prevailed and conquered them, they sought and +found still one jar of oil stamped with the seal of the High +Priest, and therefore undefiled. Though the oil it contained would +only have sufficed for one day, a miracle was performed, so that +the oil lasted to the end of the week (during which time more oil +was provided and consecrated for the future service of the Temple). +On the anniversary of this occasion the Feast of Dedication was +instituted.</p> +<p class="source"><i>Shabbath</i>, fol. 21, col. 2.</p> +<p class="note">The Feast of Dedication is annually celebrated by +all Jews everywhere, to commemorate the purifying of the Temple and +the restoration of its worship after its desecration by Antiochus +Epiphanes, of which an account may be found in 1 Maccabees iv. +52-59. It is very probable that some of our Christmas festivities +are only adaptations of the observances of this Jewish feast in +symbolism of Christian ideas. During the eight days of the festival +they light up wax candles or oil lamps, according to the rubric of +the school of Hillel. Previous to the lighting, the following +benedictions are pronounced:—</p> +<p class="note">"Blessed art Thou, O Lord, our God! King of the +universe, who hath sanctified us with Thy commandment, and +commanded us to light the light of Dedication."</p> +<p class="note">"Blessed art Thou, O Lord, our God! King of the +universe, who wrought miracles for our fathers in those days and in +this season."</p> +<p class="note">"Blessed art Thou, O Lord, Our God! King of the +universe, who hath preserved us alive, sustained us, and brought us +to enjoy this season."</p> +<p class="note">After the lighting, the following form is +repeated:—"These lights we light to praise Thee for the +miracles, wonders, salvation, and victories which Thou didst +perform for our fathers in those days and in this season by the +hands of Thy holy priests. Wherefore by command these lights are +holy all the eight days of the Dedication, neither are we permitted +to make any other use of them, but to view them, that we may return +thanks to Thy name for Thy miracles, wonderful works, and +salvation."</p> +<span class="pagenum"><a name="page98" id="page98"></a>{98}</span> +<p class="note">Another commemorative formula is repeated six or +seven times a day during this festival; viz, during morning and +evening prayers and after each meal.</p> +<p>Rabbi Yoshua ben Levi has said a man should never utter an +indecent word, for the Scripture (Gen. vii. 6) uses eight letters +more rather than make use of a word which, without them, would be +indecent.</p> +<p class="source"><i>P'sachim</i>, fol. 3, col. i.</p> +<p class="note">In the passage referred to, the words "that are not +clean" are used instead of "unclean"; but see verse 2; there +another word for not is used, which brings down the excess to five +letters.</p> +<p>When the doors of the Temple were opened the creaking of the +hinges was heard at the distance of eight Sabbath days' +journeys.</p> +<p class="source"><i>Yoma</i>, fol. 39, col. 2.</p> +<p class="note">It may be proper to remark that the journey is +about nine furlongs, or a mile and one-eighth, so that the distance +alluded to is nearly ten miles.</p> +<p>The eight princes alluded to in Micah (v. 5) are Jesse, Saul, +Samuel, Amos, Zephaniah, Zedekiah, the Messiah, and Elijah.</p> +<p class="source"><i>Succah</i>, fol. 52, col. 2.</p> +<p>It is related of Rabbi Shimon, the son of Gamaliel, that at the +rejoicing during the festival of the drawing of water on the Feast +of Tabernacles, he threw eight flaming torches, one after the other +in quick succession, into the air, and caught them again as they +descended without suffering one to touch another. He also (in +fulfillment of Ps. cii. 14) stooped and kissed the stone floor, +supporting himself upon his two thumbs only,—a feat which no +one else could perform. And this is what is termed stooping +properly.</p> +<p class="source"><i>Ibid.</i>, fol. 53, col. 1.</p> +<p>Levi once in the presence of Rabbi (the Holy) conjured with +eight knives. Samuel in the presence of Shavur the king (of Persia, +Sapor I, 240-273) performed the same feat with eight cups of wine. +Abaii in the presence of Rava did likewise with eight eggs; some +say with four only.</p> +<p class="source"><i>Ibid.</i></p> +<p>Eight prophets, who were priests as well, were descended from +Rahab the harlot, and these are they:—Neraiah, Baruch, +Seraiah, Maaseiah, Jeremiah, Hilkiah, Hanameel, <span class= +"pagenum"><a name="page99" id="page99"></a>{99}</span> and Shallum. +Rabbi Yehudah says Huldah the prophetess was one of the +grandchildren of Rahab.</p> +<p class="source"><i>Meggillah</i>, fol. 14, col. 2.</p> +<p>The last eight verses of the Law (Torah) were written by +Joshua.</p> +<p class="source"><i>Bava Bathra</i>, fol. 14, col. 1.</p> +<p class="note">There is a touching story in this very same tract, +fol. 15, col. 1, which is repeated in Menachoth, fol. 30, col. 1, +and noticed by Rashi in his commentary, to the effect that Moses +himself wrote the verses which record his own death at the +dictation of the Almighty. The account literally rendered is, "The +Holy One—blessed be He!—spake, and Moses wrote in +tears."</p> +<p>There are eight sects of Pharisees, viz, these:—(1.) The +shoulder Pharisee, <i>i.e.</i>, he who, as it were, shoulders his +good works to be seen of men. (2.) The time-gaining Pharisee, he +who says, "Wait a while; let me first perform this or that good +work." (3.) The compounding Pharisee, <i>i.e.</i>, he who says, +"May my few sins be deducted from my many virtues, and thus atoned +for" (or the blood-letting Pharisee, <i>i.e.</i>, he who for fear +lest he should look by chance on a woman shuts his eyes and wounds +his face). (4.) The Pharisee who so bends his back, stooping with +his head toward the ground, that he wears the appearance of an +inverted mortar. (5.) The Pharisee who proudly says, "Remains there +a virtue which I ought to perform and have not?" (6.) The Pharisee +who is so out of love for the reward which he hopes to earn by his +observances. (7.) The Pharisee who is so from fear lest he should +expose himself to punishment. (8.) The Pharisee who is born so.</p> +<p class="source"><i>Avoth d'Rab. Nathan</i>, chap. 37.</p> +<p class="note">Both Talmuds as a rule enumerate only seven sorts +of Pharisees (T. Yerush, Berachoth, fol. 13, Soteh, fol. 20, T. +Babli, fol. 22, col. 2, and elsewhere); but Rabbi Nathan, as above, +adds a new species to the genus. The freehand sketches of Pharisees +given in the Talmud are the reverse of complimentary. In the words +of the late E. Deutsch, who was a Talmudist of no mean repute, "the +Talmud inveighs even more bitterly and caustically than the New +Testament against what it calls the plague of Pharisaism, 'the dyed +ones,' 'who do evil deeds like Zimri, and require a goodly reward +like Phinehas,' 'they who preach beautifully, but do not act +beautifully.' Parodying their exaggerated logical arrangements, +their scrupulous divisions and subdivisions, the Talmud +distinguishes seven classes <span class="pagenum"><a name="page100" +id="page100"></a>{100}</span> of Pharisees, one of whom only is +worthy of that name. The real and only Pharisee is he 'who does the +will of his Father which is in heaven because he loves Him.'"</p> +<p>He who neglects to wear phylacteries transgresseth eight +commandments.</p> +<p class="source"><i>Menachoth</i>, fol. 44, col. 1.</p> +<p>The following extract states the occasion when the wearing of +phylacteries was prescribed as an equivalent that would be accepted +instead of the observance of the law:—"Rabbi Eliezer said the +Israelites complained before God one day, 'We are anxious to be +occupied day and night in the law, but we have not the necessary +leisure.' Then the Holy One—blessed be He!—said to +them, 'Perform the commandment of the phylacteries, and I will +count it as if you were occupied day and night in the law.'" +(<i>Yalhut Shimeoni</i>). Phylacteries, fringes, and Mezuzah, these +three preserve one from sin; as it is said (Eccl. iv. 2), "A +threefold cord is not quickly broken;" as also in Ps. xxxiv. 7, +"The angel of the Lord encampeth about them that fear Him, and +delivereth them."</p> +<p class="source"><i>Ibid.</i>, fol. 43, col. 2.</p> +<p>The harp in the time of the Messiah will have eight strings; as +it is written (Ps. xii. 1), "The chief musician upon eight," +etc.</p> +<p class="source"><i>Eirchin</i>, fol. 13, col. 2.</p> +<p>On the ninth day of the month Ab (about August) both the first +Temple and the second were destroyed.</p> +<p class="source"><i>Rosh Hashanah</i>, fol. 18, col. 2.</p> +<p class="note">In 2 Kings xxv. 8, the seventh of Ab is the date +given for the first of these events, whereas Jeremiah (lii. 12) +mentions the tenth as the fatal day. Josephus (Wars of the Jews, +Book vi. chap. 4, sec. 15) coincides with the latter.</p> +<p>On the ninth of Ab one must abstain from eating and drinking, +and anointing one's self, and wearing shoes, and matrimonial +intercourse. He may not read the Bible, the Talmud, the Midrash, +the Halachoth, or the Haggadoth, excepting such portions as he is +not in the habit of reading, such he may then read. The +lamentations, Job, and the hard words of Jeremiah should engage his +study. Children should not go to school on this day, because it is +said (Ps. xix. 8), "The statutes of the Lord are right, rejoicing +the heart."</p> +<p class="source"><i>Taanith</i>, fol. 30, col. 1.</p> +<span class="pagenum"><a name="page101" id= +"page101"></a>{101}</span> +<p class="note">Nowadays, on the date referred to, Jews do not wear +their tallith and phylacteries at morning prayer; by this act +laying aside the outward signs of their covenant with God; but, +contrary to custom, they put them on in the evening, when the fast +is nearly over.</p> +<p>He who does any work on the ninth of Ab will never see even a +sign of blessing. The sages say, whoso does any work on that day +and does not lament over Jerusalem will never see her joy; for it +is said (Isa. lxvi. 10), "Rejoice ye with Jerusalem, and be glad +with her; rejoice for joy, all ye that mourn for her."</p> +<p class="source"><i>Taanith</i>, fol. 30, col. 2.</p> +<p>If there be nine shops all selling the meat of animals which +have been legally butchered, and one selling the meat of animals +which have not, and if a person who has bought meat does not know +at which of these shops he bought it, he is not entitled to the +benefit of the doubt; the meat he has purchased is prohibited.</p> +<p class="source"><i>Kethuboth</i>, fol. 15, col. 1.</p> +<p>A woman prefers one measure of frivolity to nine measures of +Pharisaic sanctimoniousness.</p> +<p class="source"><i>Soteh</i>, fol. 20, col. 1.</p> +<p>The Talmud has much to say, and does say a great deal, about +women. And although what it says tends rather to discountenance +than to promote their development, it is not insensible to what +they might become under refinement of culture, and occasionally +enforces the duty of attending to their higher education. In proof +of both positions we appeal to the following quotations:—</p> +<p>In the Mishna, from which the above quotation is taken, we are +told that Ben Azai (the son of impudence) says, a man is bound to +instruct his daughter in the law, although Rabbi Eliezer, who +always assumes an oracular air, and boasts that the Halachah is +always according to his decision (<i>Bava Metzia</i>, fol. 59, col. +2), insists, on the other hand, that he who instructs his daughter +in the law must be considered as training her into habits of +frivolity; and the saying above ascribes to the sex such a power of +frivolity as connects itself evidently with the foregone conclusion +that they are by nature incapable of being developed into any +solidity of worth or character. The Gemara, <span class= +"pagenum"><a name="page102" id="page102"></a>{102}</span> +Tosephoth, and Rashi as well all support Rabbi Eliezer in laying a +veto on female education, for fear lest, with the acquisition of +knowledge, women might become cunning, and do things on the sly +which ought not to be done by them. Literally the saying +is:—For from it (<i>i.e.</i>, the acquisition of knowledge) +she comes to understand cunning, and does things on the quiet.</p> +<p class="source"><i>Soteh</i>, fol. 21, col. 2, Rashi.</p> +<p>Another good reason for neglecting female education those who +take the Talmud as an authority find in these words: women are +light-minded, <i>i.e.</i>, of shallow natural endowment, on which +any serious discipline would be thrown away.</p> +<p class="source"><i>Kiddushin</i>, fol. 80, col. 2.</p> +<p>Another argument to the same effect is, that there is no +distinct command in the law of Moses inculcating the duty; for in +Deut. xi. 19 it is merely said, "And ye shall teach them to your +children," a command which, as it passes refracted through the +Rabbinic medium, becomes your sons, but not your daughters.</p> +<p class="source"><i>Ibid.</i>, fol. 29, col. 2.</p> +<p>As the immediately preceding command, so interpreted, cannot be +carried out by any one not favored with male children, the +well-known Talmudic dictum acquires force and point, "Blessed is +the man whose children are sons, but luckless is he whose children +are daughters."</p> +<p class="source"><i>Bava Bathra</i>, fol. 16, col. 2.</p> +<p>A man prefers one measure obtained by his own earning to nine +measures collected by the exertion of his neighbor.</p> +<p class="source"><i>Bava Metzia</i>, fol. 38, col. 1.</p> +<p>Nine have entered alive into paradise, and these are +they:—Enoch, the son of Jared; Elijah; the Messiah; Eliezer, +the servant of Abraham; Hiram, king of Tyre; Ebed Melech, the +Ethiopian; Jabez, the son of Rabbi Yehuda the prince; Bathia, the +daughter of Pharaoh; and Sarah, the daughter of Asher. Some say +also Rabbi Yoshua, the son of Levi.</p> +<p class="source"><i>Derech Eretz Zuta</i>, chap. 1.</p> +<p class="note">As the last-mentioned personage, Rabbi Yoshua, +entered paradise "not by the door," but some "other way," it may be +interesting to not a few to know how he succeeded, and here +accordingly we <span class="pagenum"><a name="page103" id= +"page103"></a>{103}</span> append the story of the feat. As Rabbi +Yoshua's earthly career drew to a close, the angel of death was +instructed to wait upon him, and at the same time show all respect +for his wishes. The Rabbi, remarking the courteous demeanor of his +visitant, requested him, before he despatched him, to favor him +with a glimpse of the place he was to occupy in paradise above, and +meantime commit to him his sword, as a gage that he would grant his +petition and not take advantage of him on the journey. This request +being granted and the sword delivered up, the Rabbi and his +attendant took the road, pacing along till they halted together +just outside the gates of the celestial city. Here the angel +assisted the Rabbi to climb the wall, and proceeded to point out +the place he would occupy some day in the future, when deftly +throwing himself over, he left the angel standing outside and +holding him fast by the skirt of his garment. When pressed to +return, he swore he would not go back, protesting that, as he had +never sought to be relieved of the obligation of his oath on earth, +he would not be cajoled or coerced into an act of perjury within +the precincts of heaven. He declined at first to give up the sword +of the angel, and would have stood to his point but for the echo of +a voice which peremptorily ordered its immediate restoration. (See +<i>Kethuboth</i> fol. 77, col. 2.)</p> +<p>Where is it taught that when ten join together in prayer the +Shechinah is with them? In Ps. lxxxii. 4, where it is said, "God +standeth in the congregation of the mighty."</p> +<p class="source"><i>Berachoth</i>, fol. 6, col. 1.</p> +<p class="note">According to Rabbinic law, it takes at least ten +men to constitute a legally convened congregation. Nearly a +thousand pounds were expended every year by the synagogues of the +metropolis to hire (minyan) men to make up the congregational +number, and thus ensure the due observance of this regulation.</p> +<p>When the Holy One—blessed be He!—enters the +synagogue, and does not find ten men present, His anger is +immediately stirred; as it is said (Isa. i. 2), "Wherefore, when I +came, was there no man? When I called, there was none to +answer?"</p> +<p class="source"><i>Ibid.</i>, fol. 6, col. 2.</p> +<p class="note">The passion of anger here ascribed to God is by not +a few regarded as an attribute wholly alien to the proper nature of +the Deity. Such, however, is evidently not the judgment of the +Talmudists. Nor is this surprising when we see elsewhere how boldly +they conceive and how freely they speak of the Divine Majesty. The +Rabbis are not in general a shamefaced generation, and are all too +prone to deal familiarly with the most sacred realities. The +excerpts which follow amply justify this judgment.</p> +<span class="pagenum"><a name="page104" id= +"page104"></a>{104}</span> +<p>God is represented as roaring like a lion, etc., etc.</p> +<p class="source"><i>Berachoth</i>, fol. 3, col. 1. See chap. +iii.</p> +<p>God is said to wear phylacteries.</p> +<p class="source"><i>Berachoth</i>, fol. 6, col. 1.</p> +<p>This is referred to in the morning service for Yom Kippur, where +it is said He showed "the knot of the phylacteries to the meek one" +(<i>i.e.</i>, Moses).</p> +<p>He is said to pray; for it is written (Isa. lvi. 7), "Them will +I bring to my holy mountain, and make them joyful in the house of +my prayer." It is thus He prays: "May it please me that my mercy +may overcome my anger, that all my attributes may be invested with +compassion, and that I may deal with my children in the attribute +of kindness, and that out of regard to them I may pass by +judgment."</p> +<p class="source"><i>Ibid.</i>, fol. 7, col. 1.</p> +<p>He is a respecter of persons; as it is written (Num. vi. 26), +"The Lord lift up His countenance upon thee."</p> +<p class="source"><i>Ibid.</i>, fol. 20, col. 2.</p> +<p>When accused by Elijah of having turned Israel's heart back +again (1 Kings xviii. 37), He confesseth the evil He had done +(Micah iv. 6).</p> +<p class="source"><i>Ibid.</i>, fol. 31, col. 2.</p> +<p>God, when charged by Moses as being the cause of Israel's +idolatry, confesseth the justice of that accusation by saying (Num. +xiv. 20), "I have pardoned according to thy word."</p> +<p class="source"><i>Ibid.</i>, fol. 32, col. 1.</p> +<p>He drops two tears into the ocean, and this causes the earth to +quake.</p> +<p class="source"><i>Ibid.</i>, fol. 59, col. 1.</p> +<p>He is represented as a hairdresser; for it is said He plaited +Eve's hair (and some have actually enumerated the braids as +700).</p> +<p class="source"><i>Eiruvin</i>, fol. 18, col. 1.</p> +<p>In a Hagada (see Sanhedrin, fol. 95, col. 2), God is conceived +as acting the barber to Sennacherib, a sort of parody on Isaiah +vii. 20.</p> +<p>He is said to have created the evil as well as the good passions +in man.</p> +<p class="source"><i>Berachoth</i>, fol. 61, col. 1.</p> +<p>God weeps every day.</p> +<p class="source"><i>Chaggigah</i>, fol. 3, col. 2.</p> +<p>He dresses Himself in a veil and shows Moses the Jewish Liturgy, +saying unto him, "When the Israelites sin <span class= +"pagenum"><a name="page105" id="page105"></a>{105}</span> against +me, let them copy this example, and I will pardon their sins."</p> +<p class="source"><i>Rosh Hashanah</i>, fol. 17, col. 2.</p> +<p>God is said to have regretted creating certain things.</p> +<p class="source"><i>Succah</i>, fol. 52, col, 2.</p> +<p>God is represented as irrigating the land of Israel, but leaving +the rest of the earth to be watered by an angel.</p> +<p class="source"><i>Taanith</i>, fol. 10, col. 1.</p> +<p>It is said that He will make a dance for the righteous, and as +He places Himself in the centre, they will point at Him with their +fingers, and say (Isa. xxv. 9), "Behold, this is our God; we have +waited for him;... we will be glad and rejoice in His +salvation."</p> +<p class="source"><i>Ibid.</i>, fol. 31, col. 1.</p> +<p>God is said to have prevaricated in making peace between Abraham +and Sarah, which is not so surprising; for while one Rabbi teaches +that prevarication is under certain circumstances allowable, +another asserts it absolutely as a duty; for it is written (1 Sam. +xvi. 2), "And Samuel said, How can I go? if Saul hear it, he will +kill me. And the Lord said, Take a heifer with thee, and say, I am +come to sacrifice unto the Lord."</p> +<p class="source"><i>Yevamoth</i>, fol. 65, col. 2.</p> +<p class="note">This teaching may be easily matched by parallels +from heathen literature, but we have room only for two or three +examples:—Maximus Tyrius says, "There is nothing +(essentially) decorous in truth, yea, truth is sometimes hurtful +and lying profitable." Darius is represented by Herodotus (Book +iii., p. 191) as saying, "When telling falsehood is profitable, let +it be told." Menander says, "A lie is better than an annoying +truth."</p> +<p>God utters a curse against those who remain single after they +are twenty years of age; and those who marry at sixteen please him, +and those who do so at fourteen still more.</p> +<p class="source"><i>Kiddushin</i>, fol. 29, col. 2.</p> +<p>Elijah binds and God flogs the man who marries an unsuitable +wife.</p> +<p class="source"><i>Ibid.</i>, fol. 70, col. 1.</p> +<p>God acknowledges His weakness in argument, "My children have +vanquished me! my children have vanquished me!" He exclaims. "They +have defeated me in argument."</p> +<p class="source"><i>Bava Metzia</i>, fol. 59, col. 2.</p> +<span class="pagenum"><a name="page106" id= +"page106"></a>{106}</span> +<p>God's decision was controverted by the Academy in heaven, and +the matter in debate was finally settled by a Rabbi, who had to be +summoned from earth to heaven expressly to adjudicate in the +case.</p> +<p class="source"><i>Bava Metzia</i>, fol. 86, col. 1.</p> +<p class="note">The classical student will recognize in this a +parallel to the Greek myth in which the Olympian divinities refer +their debate in the matter of the apple of discord to the judgment +of Paris. May there not in both fables lie a dim forefeeling of the +time when Justice shall transfer her seat from the skies, so that +whatever her ministers bind on earth may be bound in heaven?</p> +<p>God will bear testimony before all the nations of the earth that +His people Israel have kept the whole of the law.</p> +<p class="source"><i>Avodah Zarah</i>, fol. 3, col. 1.</p> +<p>God is occupied for twelve hours every day in study, at work, or +at play.</p> +<p class="source"><i>Ibid.</i>, fol. 3, col. 2.</p> +<p>God does not act without first consulting the assembly above; as +it is said (Dan. iv. 17), "This matter is by the decree of the +watchers and the demand of the word of the Holy One," etc.</p> +<p class="source"><i>Sanhedrin</i>, fol. 38, col. 2.</p> +<p>God Himself is described as exacting an atonement for His own +miscreations; as, for instance, His diminishing the size of the +moon.</p> +<p class="source"><i>Shevuoth</i>, fol. 9, col. 1.</p> +<p>The general height of the Levites was ten ells.</p> +<p class="source"><i>Shabbath</i>, fol. 92, col. 1.</p> +<p>Ten things cause hemorrhoids:—Eating cane leaves, the +foliage and tendrils of the vine, the palate of cattle, the +backbones of fish, half-cooked salt fish, wine lees, etc.</p> +<p class="source"><i>Berachoth</i>, fol. 55, col. 1.</p> +<p>Ten things provoke a desperate relapse in a +convalescent:—Eating beef, fat meat, broiled meat, fowl, or +roasted eggs, shaving, eating cress, taking milk or cheese, or +indulging in a bath. Some say also eating walnuts, others say +eating cucumbers, which are as dangerous to the body as swords.</p> +<p class="source"><i>Ibid.</i>, fol. 57, col. 2.</p> +<p>Ten curses were pronounced against Eve:—The words "greatly +multiply," "thy sorrow" (alluding to rearing a family), "thy +conception," "in sorrow shalt thou bring <span class= +"pagenum"><a name="page107" id="page107"></a>{107}</span> forth," +"thy desire shall be to thy husband," "he shall rule over thee," +express six of these. The remainder are:—She should be +wrapped up like a mourner (that is, she should not appear in public +without having her head covered); she was restricted to one +husband, though he might have more wives than one, and was to be +kept within doors like a prisoner.</p> +<p class="source"><i>Eiruvin</i>, fol. 100, col. 2.</p> +<p>Ten things were created during the twilight of the first +Sabbath-eve. These were:—The well that followed Israel in the +wilderness, the manna, the rainbow, the letters of the alphabet, +the stylus, the tables of the law, the grave of Moses, the cave in +which Moses and Elijah stood, the opening of the mouth of Balaam's +ass, the opening of the earth to swallow the wicked (Korah and his +clique). Rav Nechemiah said, in his father's name, also fire and +the mule. Rav Yosheyah, in his father's name, added also the ram +which Abraham offered up instead of Isaac, and the Shameer. Rav +Yehudah says the tongs also, etc.</p> +<p class="source"><i>Psachim</i>, fol. 54, col 1.</p> +<p>To the ten things said to have been created on Sabbath-eve some +add the rod of Aaron that budded and bloomed, and others malignant +demons and the garments of Adam.</p> +<p class="source"><i>Ibid.</i></p> +<p>Rav Yehuda said, in the name of Rav, ten things were created on +the first day:—Heaven and earth, chaos and confusion, light +and darkness, wind and water, the measure of day and the measure of +night. "Heaven and earth," for it is written, "In the beginning God +made the heavens and the earth." "Chaos and confusion," for it is +written, "And the earth was chaos and confusion." "Light and +darkness," for it is written, "And darkness was upon the face of +the abyss." "Wind and water," for it is written, "The wind of God +hovered over the face of the waters." "The measure of day and the +measure of night," for it is written, "Morning and evening were one +day."</p> +<p class="source"><i>Chaggigah</i>, fol. 12, col. 1.</p> +<p>Ten facts witness to the presence of a supernatural power in the +Temple:—No premature birth was ever caused by the odor of the +sacrifices; the carcasses never <span class="pagenum"><a name= +"page108" id="page108"></a>{108}</span> became putrid; no fly was +ever to be seen in the slaughter-houses; the high-priest was never +defiled on the day of atonement; no defect was ever found in the +wave-sheaf, the two wave-loaves, or the shewbread; however closely +crowded the people were, every one had room enough for prostration; +no serpent or scorpion ever stung a person in Jerusalem; and no one +had ever to pass the night without sleeping-accommodation in the +city.</p> +<p class="source"><i>Yoma</i>, fol. 21, col. 1.</p> +<p>Tradition teaches that Rabbi Yossi said:—The Shechinah has +never descended below, nor did Moses and Elijah ever ascend on +high; for it is said (Ps. cxv. 16), "The heavens, even the heavens, +are the Lords; but the earth hath he given to the children of men." +True, it is written, he admitted (Exod. xix. 20), "And the Lord +came down upon Mount Sinai;" but that, he remarked, was ten +handbreadths above the summit. And true, too, is it written (Zech. +xiv. 4), "And His feet shall stand in that day upon the Mount of +Olives;" but that, too, he added, is ten handbreadths above it. And +so, in like manner, Moses and Elijah halted ten handbreadths from +heaven.</p> +<p class="source"><i>Succah</i>, fol. 5, col. 1.</p> +<p>What entitles a place to rank as a large town? When there are in +it ten unemployed men. Should there be fewer than that number, it +is to be looked upon as a village.</p> +<p class="source"><i>Meggillah</i>, fol. 3, col. 2.</p> +<p class="note">In places where there are not ten Batlanim, men of +leisure, that is, men always free to be present at every synagogue +service, a minyan (number) has to be hired for the purpose. The +notion that ten constitutes a congregation is based on the +authority of Num. xiv, 27, "How long shall I bear with this +congregation?" As the term "congregation" here refers to the ten +spies who brought the evil report, it is concluded forsooth that +ten men, and never less, is the orthodox minimum for a +congregation.</p> +<p>Ten lights, said he, could not extinguish one; how shall one +extinguish ten?</p> +<p class="source"><i>Ibid.</i>, fol. 16, col. 2.</p> +<p class="note">These words are said to have been spoken by Joseph +to his brethren, who, after the death of their father Jacob, feared +lest Joseph should revenge himself upon them (Gen. l. 21). The +Midrash and the Targums as usual furnish much additional +information.</p> +<span class="pagenum"><a name="page109" id= +"page109"></a>{109}</span> +<p>Rav Assi said:—Nowadays, if a Gentile should betroth a +Jewess, there is reason for regarding the betrothal as not +therefore invalid, for he may be a descendant of the ten tribes, +and so one of the seed of Israel.</p> +<p class="source"><i>Yevamoth</i>, fol. 16, col. 2.</p> +<p>Rabbi Yochanan said:—If, after the death of her husband, a +woman should remain unmarried for ten years and then marry again, +she will have no children. Rav Nachman added:—Provided she +have not thought of marrying all the while; but if she had thought +of marrying again, in that case she will have children. Rava once +said to Rav Chisda's daughter (who bore children to Rava, though +she did not marry him until ten years after her first husband's +death), "The Rabbis have their doubts about you." She replied, "I +had always set my heart upon thee." A woman once said to Rav +Yoseph, "I waited ten years before I married again, and then I had +children." "Daughter," said he, "do not bring the words of the wise +into discredit. It is thou, not they, that are mistaken." Then the +woman confessed that she had been a transgressor.</p> +<p class="source"><i>Ibid.</i>, fol. 34, col. 2.</p> +<p>The Rabbis teach that if a man live with a wife ten years +without issue he should divorce her and give her the prescribed +marriage portion, as he may not be deemed worthy to be built up by +her (that is, to have children by her).</p> +<p class="source"><i>Ibid.</i>, fol. 64, col. 2.</p> +<p class="note">As a set-off we append here a romantic story +paraphrased from the Midrash Shir Hashirim. A certain Israelite of +Sidon, having lived many years with his wife without being blessed +with offspring, made up his mind to give her a bill of divorcement. +They went accordingly together to Rabbi Shimon ben Yochai, that +legal effect might be given to the act of separation. Upon +presenting themselves before him, the Rabbi addressed them in these +fatherly accents:—"My children," said he, "your divorce must +not take place in pettishness or anger, lest people should surmise +something guilty or disgraceful as the motive for the action. Let +your parting, therefore, be like your meeting, friendly and +cheerful. Go home, make a feast, and invite your friends to share +it with you; and then to-morrow return and I will ratify the +divorce you seek for." Acting upon this advice, they went home, got +ready a feast, invited their friends, and made merry together. "My +dear," said the husband at length to his wife, "we have lived for +many a long year lovingly together, and now that <span class= +"pagenum"><a name="page110" id="page110"></a>{110}</span> we are +about to be separated, it is not because there is any ill-will +between us, but simply because we are not blessed with a family. In +proof that my love is unchanged, and that I wish thee all good, I +give thee leave to choose whatever thou likest best in the house +and carry it away with thee." The wife with true womanly wit +promptly replied, "Well and good, my dear!" The evening thereafter +glided pleasantly by, the wine-cup went round freely and without +stint, and all passed off well, till first the guests one by one, +and then the master of the house himself, fell asleep, and lay +buried in unconsciousness. The lady, who had planned this result, +and only waited its <i>denouement</i>, immediately summoned her +confidential handmaids and had her lord and master gently borne +away as he was to the house of her father. On the following +morning, as the stupor wore off, he awoke, rubbing his eyes with +astonishment. "Where am I?" he cried. "Be easy, husband dear," +responded the wife in his presence. "I have only done as thou +allowedst me. Dost thou remember permitting me last night, in the +hearing of our guests, to take away from our house whatever best +pleased me? There was nothing there I cared for so much as thyself; +thou art all in all to me, so I brought thee with me here. Where I +am there shalt thou be; let nothing but death part us." The two +thereupon went back to Rabbi Shimon as appointed, and reported +their change of purpose, and that they had made up their minds to +remain united. So the Rabbi prayed for them to the Lord, who +couples and setteth the single in families. He then spoke his +blessing over the wife, who became thenceforth as a fruitful vine, +and honored her husband with children and children's children.</p> +<p class="note">A parallel to this, illustrative of wifely +devotion, is recorded in the early history of Germany. In the year +1141, during the civil war in Germany between the Guelphs and the +Ghibellines, it happened that the Emperor Conrad besieged the +Guelph Count of Bavaria in the Castle of Weinsberg. After a long +and obstinate defense the garrison was obliged at length to +surrender, when the Emperor, annoyed that they had held out so long +and defied him, vowed that he would destroy the place with fire and +put all to the sword except the women, whom he gallantly promised +to let go free and pass out unmolested. The Guelph Countess, when +she heard of this, begged as a further favor that the women might +be allowed to bear forth as much of their valuables as they could +severally manage to carry. The Emperor having pledged his word and +honor that he would grant this request, on the morrow at daybreak, +as the castle gates opened, he saw to his amazement the women file +out one by one, every married woman carrying her husband with her +young ones upon her back, and the others each the friend or +relation nearest and dearest to her. At sight of this, the Emperor +was tenderly moved, and could not help according to the action the +homage of his admiration. The result was that not only was life and +liberty extended to the Guelphs, but the place itself was spared +and restored in perpetuity to its heroic defenders. The Count and +his Countess were henceforth treated by the <span class= +"pagenum"><a name="page111" id="page111"></a>{111}</span> Emperor +with honor and affection, and the town itself was for long after +popularly known by the name of Weihertreue, <i>i.e.</i>, the abode +of womanly fidelity.</p> +<p>Benedictory condolences are recited by ten men, not reckoning +the mourners; but nuptial blessings are recited by ten men, +including the bridegroom.</p> +<p class="source"><i>Kethuboth</i>, fol. 8. col. 2.</p> +<p>The Mishnic Rabbis have ordained that ten cups of wine be drunk +in the house by the funeral party; three before supper, to whet the +appetite; three during supper, to aid digestion; and four after the +meal, at the recitation of the four benedictions. Afterward four +complimentary cups were added, one in honor of the precentors, one +in honor of the municipal authorities, another in remembrance of +the Temple, and the fourth in the memory of Rabbon Gamliel. +Drunkenness so often ensued on these occasions that the number had +to be curtailed to the original ten cups. The toast to the memory +of Rabbon Gamliel was to commemorate his endeavors to reduce the +extravagant expenses at burials, and the consequent abandonment of +the dead by poor relations. He left orders that his own remains +should be buried in a linen shroud, and since then, says Rav Pappa, +corpses are buried in canvas shrouds about a zouz in value.</p> +<p class="source"><i>Ibid.</i>, fol. 8, col. 2.</p> +<p>At the age of ten years a child should begin to study the +Mishna.</p> +<p class="source"><i>Ibid.</i>, fol. 50, col. 1.</p> +<p>Rabbi the Holy, when dying, lifted up his ten fingers toward +heaven and said:—"Lord of the Universe, it is open and +well-known unto Thee that with these ten fingers I have labored +without ceasing in the law, and never sought after any worldly +profit with even so much as my little finger; may it therefore +please Thee that there may be peace in my rest!" A voice from +heaven immediately responded (Isa. lvii. 2), "He shall enter peace: +they shall rest in their beds."</p> +<p class="source"><i>Ibid.</i>, fol. 104, col. 2.</p> +<p>Ten measures of wisdom came down to the world; the land of +Israel received nine and the rest of the world but one only. Ten +measures of beauty came down to the world; Jerusalem monopolized +nine and the rest of the <span class="pagenum"><a name="page112" +id="page112"></a>{112}</span> world had only one. Ten measures of +riches came down to the world; Rome laid hold of nine and left the +rest of the world but one for a portion. Ten measures of poverty +came down to the world; nine fell to the lot of Babylon and one to +the rest of the world. Ten measures of pride came down to the +world; Elam appropriated nine and to the rest of the world but one +remained over. Ten measures of bravery came to the world; Persia +took nine, leaving but one for the rest of the world. Ten measures +of vermin came to the world; nine fell to the Medes and one to the +rest of the world. Ten measures of sorcery came down to the world; +Egypt received nine and one was shared by the rest of the world. +Ten measures of plagues came into the world; nine measures were +alloted to the swine and the rest of the world had the other. Ten +measures of fornication came into the world; nine of these belong +to the Arabs and to the rest of the world the other. Ten measures +of impudence found its way into the world; Mishan appropriated +nine, leaving one to the rest of the world. Ten measures of talk +came into the world; women claimed nine, leaving the tenth to the +rest of the world. Ten measures of early rising came into the +world; they of Ethiopia received nine and the rest of the world one +only. Ten measures of sleep came to the world; the servants took +nine of them, leaving one measure to the rest of the world.</p> +<p class="source"><i>Kiddushin</i>, fol. 49, col. 2.</p> +<p>Ten different sorts of people went up from Babylon:—(1.) +Priests, (2.) Levites, (3.) Israelites, (4.) Disqualified Cohanim, +(5.) Freedmen, (6.) Illegitimate, (7.) Nethinim, (8.) Unaffiliated +ones, and (10.) Foundlings.</p> +<p class="source"><i>Ibid.</i>, fol. 63, col. 1.</p> +<p>Ten characteristics mark the phlebotomist:—He walks +sideling along; he is proud; he stoops awhile before seating +himself; he has an envious and evil eye; he is a gourmand, but he +defecates little at a time; he is suspected of incontinence, +robbery, and murder.</p> +<p class="source"><i>Ibid.</i>, fol. 82, col. 1.</p> +<p>Rabbi Chanena ben Agil asked Rabbi Cheya ben Abba, "Why does the +word, 'signifying that it may be well <span class= +"pagenum"><a name="page113" id="page113"></a>{113}</span> with +thee' not occur in the first copy of the ten commandments (Exod. +xx.) as it does in the second?" (Deut. v.) He replied, "Before thou +askest me such a question, first tell me whether the word occurs in +Deuteronomy or not? for I don't know if it does." The required +answer was given by another Rabbi, "The omission of the word in the +first publication of the ten commandments is due to the foresight +of what was to befall the first tables, for if the word good had +been in the tables, and broken withal, then goodness would have +ceased to bless the sons of Israel."</p> +<p class="source"><i>Bava Kama</i>, fol. 55, col. 1.</p> +<p class="note">The Tosephoth in Bava Bathra (fol. 113, col. 1) +ingenuously admits that the Rabbis were occasionally ignorant of +the letter of Scripture. The above quotation may be taken as a +sample of several in corroboration.</p> +<p>The Rabbis have taught that when pestilence is abroad no one +should walk along the middle of the road, for there the angel of +death would be sure to cross him. Neither when there is pestilence +in a town should a person go to the synagogue alone, because there, +provided no children are taught there, and ten men are not met to +pray there, the angel of death hides his weapons. The Rabbis have +also taught that (like the Banshee of Ireland), the howling of dogs +indicates the approach of the angel of death, whereas when they +sport it is a sign that Elijah the prophet is at hand, unless one +of them happen to be a female, for it is her presence among them, +and not any super-natural instinct, that is to be understood as the +cause of the demonstration.</p> +<p class="source"><i>Ibid.</i>, fol. 60, col. 2.</p> +<p>Ten constitutions were founded by Ezra:—The reading of a +portion of Scripture during the afternoon prayers on the +Sabbath-day, and during morning prayers on the second and fifth +days of the week (a rule that is to this day observed in orthodox +places of worship), and this for the reason that three days should +not pass by without such an exercise; to hold courts for the due +administration of justice on the second and fifth days of the week, +when the country people came to hear the public reading of the +Scriptures; to wash their garments, etc., on the fifth day, +<span class="pagenum"><a name="page114" id= +"page114"></a>{114}</span> and to prepare for the coming Sabbath; +to eat garlic on the sixth day of the week, as this vegetable has +the property of promoting secretions (see Exod. xxi. 10); that the +wife should be up betimes and bake the bread, so as to have some +ready in case any one should come begging; that the women should +wear a girdle round the waist for decency sake; that they should +comb their hair before bathing; that peddlers should hawk their +perfumes about the streets in order that women should supply +themselves with such things as will attract and please their +husbands; and that certain unfortunates (see Lev. xv.) should bathe +themselves before they came to the public reading of the law.</p> +<p class="source"><i>Bava Kama</i>, fol. 82, col. 1.</p> +<p>Ten things are said about Jerusalem:—(1.) No mortgaged +house was eventually alienated from its original owner (which was +the case elsewhere in Jewry). (2.) Jerusalem never had occasion to +behead a heifer by way of expiation for an unproved murder (see +Deut. xxi. 1-9). (3.) She never could be regarded as a repudiated +city (Deut. xiii. 12, etc.). (4.) No appearance of plagues in any +house at Jerusalem rendered the house unclean, because the words of +Lev. xiv. 34, are "your possession," an expression which could not +apply to Jerusalem, as it had never been portioned among the ten +tribes. (5.) Projecting cornices and balconies were not to be built +in the city. (6.) Limekilns were not to be erected there. (7.) No +refuse heaps were allowed in any quarter. (8.) No orchards or +gardens were permitted, excepting certain flower-gardens, which had +been there from the times of the earlier prophets. (9.) No cocks +were reared in Jerusalem. (10.) No corpse ever remained over night +within its walls; the funeral had to take place on the day of the +decease.</p> +<p class="source"><i>Ibid.</i>, fol. 82, col. 2.</p> +<p>In the Book of Psalms David included those which were composed +by ten elders:—Adam (Ps. cxxxix.); Melchizedek (Ps. cx.); +Abraham (Ps. lxxxix.); Moses (Ps. xc.); the others alluded to were +by Heman, Jeduthun, Asaph, and the three sons of Korah.</p> +<p class="source"><i>Bava Bathra</i>, fol. 14, col. 2.</p> +<span class="pagenum"><a name="page115" id= +"page115"></a>{115}</span> +<p>A man once overheard his wife telling her daughter that, though +she had ten sons, only one of them could fairly claim her husband +as his father. After the father's death it was found that he had +bequeathed all his property to one son, but that the testament did +not mention his name. The question therefore, arose, which of the +ten was intended? So they came one and all to Rabbi Benaah and +asked him to arbitrate between them. "Go," said he to them, "and +beat at your father's grave, until he rises to tell you to which of +you it was that he left the property." All except one did so; and +he, because by so doing he showed most respect for his father's +memory, was presumed to be the one on whom the father had fixed his +affections; he accordingly was supposed to be the one intended, and +the others were therefore excluded from the patrimony. The +disappointed ones went straight to the government and denounced the +Rabbi. "Here is a man," said they, "who arbitrarily deprives people +of their rights, without proof or witnesses." The consequence was +that the Rabbi was sent to prison, but he gave the authorities such +evidence of his shrewdness and sense of justice, that he was soon +restored to freedom.</p> +<p class="source"><i>Bava Bathra</i>, fol. 58, col. 1.</p> +<p>Till ten generations have passed speak thou not contemptuously +of the Gentiles in the hearing of a proselyte.</p> +<p class="source"><i>Sanhedrin</i>, fol. 94, col. 1.</p> +<p>The ten tribes will never be restored, for it is said (Deut. +xxiii. 28), "God cast them into another land, as it is this day." +As this day passes away without return, so also they have passed +away never more to return. So says Rabbi Akiva, but Rabbi Eleazar +says, "'As it is this day' implies that, as the day darkens and +lightens up again, so the ten tribes now in darkness shall in the +future be restored to light." The Rabbis have thus taught that the +ten tribes will have no portion in the world to come; for it is +said (Deut. xxix. 28), "And the Lord rooted them out of their land +in anger, and in wrath, and in great indignation." "And he rooted +them out of their land," that is, from this world, "and cast them +into another land," that is, the World to come. So says Rabbi +Akiva. Rabbi Shimon ben <span class="pagenum"><a name="page116" id= +"page116"></a>{116}</span> Yehuda says, "If their designs continue +as they are at this day, they will not return, but if they repent +they will return." Rabbi (the Holy) says, "They will enter the +world to come, for it is said (Isa. xxvii. 13), 'And it shall come +to pass in that day that the great trumpet shall be blown, and they +shall come which were ready to perish.'"</p> +<p class="source"><i>Sanhedrin</i>, fol. 110, col. 2.</p> +<p>Ten things are detrimental to study:—Going under the +halter of a camel, and still more passing under its body; walking +between two camels or between two women; to be one of two men that +a woman passes between; to go where the atmosphere is tainted by a +corpse; to pass under a bridge beneath which no water has flowed +for forty days; to eat with a ladle that has been used for culinary +purposes; to drink water that runs through a cemetery. It is also +dangerous to look at the face of a corpse, and some say also to +read inscriptions on tombstones.</p> +<p class="source"><i>Horayoth</i>, fol. 13, col. 2.</p> +<p>Ten strong things were created in the world (of which the one +that comes after is stronger than that which preceded). A mountain +is strong, but iron can hew it in pieces; the fire weakens the +iron; the water quenches the fire; the clouds carry off the water; +the wind disperses the clouds; the living body resists the wind; +fear enervates the body; wine abolishes fear; sleep overcomes wine, +and death is stronger than all together; yet it is written (Prov. +x. 2), "And alms delivereth from death" (the original word has two +meanings, righteousness and alms).</p> +<p class="source"><i>Bava Bathra</i>, fol. 10, col. 1.</p> +<p>With the utterance of ten words was the world created.</p> +<p class="source"><i>Avoth</i>, chap. 5, mish. 1.</p> +<p>There were ten generations from Adam to Noah, to show how great +is God's long-suffering, for each of these went on provoking Him +more and more, till His forbearance relenting, He brought the flood +upon them.</p> +<p class="source"><i>Ibid.</i>, mish. 2.</p> +<p>There were ten generations from Noah to Abraham, to show that +God is long-suffering, since all those succeeding <span class= +"pagenum"><a name="page117" id="page117"></a>{117}</span> +generations provoked Him, until Abraham came, and he received the +reward that belonged to all of them.</p> +<p class="source"><i>Avoth</i>, mish. 3.</p> +<p class="note">The greatest sinner is uniformly presumed +throughout the Talmud to have a certain amount of merit, and +therefore a corresponding title to reward (see chap. 2, No. 10 = +Ps. xxxvii. 35-37). Much of this last is enjoyed by the wicked +themselves in the present world, and the surplus is often +transferred to the credit of the righteous in the world to come +(see "Genesis", page 482, No. 173 = Matt. xiii. 12).</p> +<p>Abraham our father was tested ten times; in every case he stood +firm; which shows how great the love of our father Abraham was.</p> +<p class="source"><i>Ibid.</i>, mish. 4.</p> +<p>Ten miracles were wrought for our forefathers in Egypt, and ten +at the Red Sea. Ten plagues did the Holy One—blessed be +He!—inflict on the Egyptians in Egypt, and ten at the sea. +Ten times did our ancestors tempt God in the wilderness, as it is +said (Num. xiv. 22), "And have tempted me now these ten times, and +have not hearkened to my voice."</p> +<p class="source"><i>Ibid.</i>, mish. 5, 6, 7.</p> +<p>Ten times did God test our forefathers, and they were not so +much as once found to be perfect.</p> +<p class="source"><i>Avoth d'Rab. Nathan</i>, chap. 34.</p> +<p>Ten times the Shechinah came down unto the world:—At the +garden of Eden (Gen. iii. 8); at the time of the Tower (Gen. xi. +5); at Sodom (Gen. xviii. 21); in Egypt (Exod. iii. 8); at the Red +Sea (Ps. xviii. 9); on Mount Sinai (Exod. xix. 20); into the Temple +(Ezek. xliv. 2); in the pillar of cloud (Num. xi. 25). It will +descend in the days of Gog and Magog, for it is said (Zech. xiv. +4), "And His feet shall stand in that day upon the Mount of Olives" +(the tenth is omitted in the original).</p> +<p class="source"><i>Ibid.</i></p> +<p>The Shechinah made ten gradual ascents in passing from place to +place:—From the cover of the ark to the cherub (2 Sam. xxii. +11); thence to the threshold of the house (Ezek. ix. 3); thence to +the cherubim (Ezek. x. 18); thence to the roof of the Temple (Prov. +xxi. 9); thence to the wall of the court (Amos vii. 7); thence to +the altar (Amos ix. 1); thence to the city (Micah vi. 9); thence to +the mount (Ezek. xi. 23); thence to the wilderness <span class= +"pagenum"><a name="page118" id="page118"></a>{118}</span> (Prov. +xxi. 9); whence the Shechinah went up, as it is said (Hosea v. 15), +"I will go and return to my place."</p> +<p class="source"><i>Avoth d Rab. Nathan</i>, chap. 34.</p> +<p>Ten different terms are employed to express the title of +prophet:—Ambassador, Faithful, Servant, Messenger, Seer, +Watchman, Seer of Vision, Dreamer, Prophet, Man of God.</p> +<p class="source"><i>Ibid.</i></p> +<p>Ten distinct designations are applied to the Holy +Spirit:—Proverb, Interpretation, Dark, Saying, Oracle, +Utterance, Decree, Burden, Prophecy, Vision.</p> +<p class="source"><i>Ibid.</i></p> +<p>Ten are designated by the term Life or Living:—God, the +law, Israel, the righteous, the garden of Eden, the tree of life, +the land of Israel, Jerusalem, benevolence, the sages; and water +also is described as life, as it is said (Zech. xiv. 8), "And it +shall be in that day that living water shall go out from +Jerusalem."</p> +<p class="source"><i>Ibid.</i></p> +<p>If there are ten beds piled upon one another, and if beneath the +lowermost there be any tissue woven of linen and wool (Lev. xix. +19), it is unlawful to lie down upon them.</p> +<p class="source"><i>Tamid</i>, fol. 27, col. 2.</p> +<p>Alexander of Macedon proposed ten queries to the elders of the +south:—"Which are more remote from each other, the heavens +from the earth or the east from the west?" They answered, "The east +is more remote from the west, for when the sun is either in the +east or in the west, any one can gaze upon him; but when the sun is +in the zenith or heaven, none can gaze at him, he is so much +nearer." The Mishnaic Rabbis, on the other hand, say they are +equidistant; for it is written (Ps. ciii. 11, 12), "As the heavens +are from the earth, ... so is the east removed from the west." +Alexander then asked, "Were the heavens created first or was the +earth?" "The heavens," they replied, "for it is said, 'In the +beginning God created the heavens and the earth.'" He then asked, +"Was light created first or was darkness?" They replied, "This is +an unanswerable question." They should have answered darkness was +created first, for it is said, "And the earth was without form and +void, and darkness was upon the face of the <span class= +"pagenum"><a name="page119" id="page119"></a>{119}</span> deep," +and after this, "And God said, Let there be light, and there was +light."</p> +<p class="source"><i>Tamid.</i>, fol. 31, col. 2.</p> +<p>There are ten degrees of holiness, and the land of Israel is +holy above all other lands.</p> +<p class="source"><i>Kelim</i>, chap. i, mish. 6.</p> +<p>There are ten places which, though Gentile habitations are not +considered unclean:—(1.) Arab tents; (2.) A watchman's hut; +(3.) The top of a tower; (4.) A fruit-store; (5.) A summer-house; +(6.) A gatekeeper's lodge; (7.) An uncovered courtyard; (8.) A +bath-house; (9.) An armory; (10.) A military camp.</p> +<p class="source"><i>Oholoth</i> chap. 18, mish. 10.</p> +<p>"An Ammonite or Moabite shall not enter the congregation of the +Lord, even to the tenth generation," etc. (Deut. xxiii. 4). One day +Yehuda, an Ammonite prophet, came into the academy and asked, "May +I enter the congregation (if I marry a Jewess)?" Rabban Gamliel +said unto him, "Thou art not at liberty to do so;" but Rabbi Joshua +interposed and maintained, "He is at liberty to do so." Then Rabban +Gamliel appealed to Scripture, which saith, "An Ammonite or Moabite +shall not enter into the congregation of the Lord, even to the +tenth generation." To this Rabbi Joshua retorted and asked, "Are +then these nations still in their own native places? Did not +Sennacherib, the king of Assyria, transplant the nations? as it is +said (Isa. x. 13), 'I have removed the bounds of the people, and +have robbed their treasures, and have put down the valor of the +inhabitants.'" Rabban Gamliel replied, "Scripture saith (Jer. xlix. +6), 'Afterward I will bring again the captivity of the children of +Ammon,' and so," he argued, "they must have already returned." +Rabbi Joshua then promptly rejoined, "Scripture saith (Jer. xxx. +3), 'I will bring again the captivity of my people Israel and +Judah,' and these have not returned yet." And on this reasoning the +proselyte was permitted to enter the congregation.</p> +<p class="source"><i>Yadayim</i>, chap. 4, mish. 4.</p> +<p>Go and learn from the tariff of donkey-drivers, ten miles for +one zouz, eleven for two zouzim.</p> +<p class="source"><i>Chaggigah</i>, fol. 9, col. 2.</p> +<span class="pagenum"><a name="page120" id= +"page120"></a>{120}</span> +<p>When Israel went up to Jerusalem to attend the festivals, they +had to stand in the Temple court closely crowded together, yet when +prostrated there was a wide space between each of them (Rashi says +about four ells), so that they could not hear each other's +confession, which might have caused them to blush. They had, +however, when prostrated, to extend eleven ells behind the Holy of +Holies.</p> +<p class="source"><i>Yoma</i>, fol. 21, col. 1,</p> +<p>In the days of Joel, the son of Pethuel, there was a great +dearth, because (as is said in Joel i. 4) "That which the +palmerworm hath left hath the locust eaten," etc. That year the +month of Adar (about March) passed away and no rain came. When some +rain fell, during the following month, the prophet said unto +Israel, "Go ye forth and sow." They replied, "Shall he who has but +a measure or two of wheat or barley eat and live or sow it and +die?" Still the prophet urged, "Go forth and sow." Then they obeyed +the prophet, and in eleven days the seed had grown and ripened; and +it is with reference to that generation that it is said (Ps. cxxvi. +5), "They that sow in tears shall reap in joy."</p> +<p class="source"><i>Taanith</i> fol. 5, col. 1.</p> +<p>What is a female in her minority? One who is between eleven +years and one day, and twelve years and one day. When younger or +older than these ages she is to be treated in the usual manner.</p> +<p class="source"><i>Yevamoth</i>, fol. 100, col. 2.</p> +<p>Whoever gives a prutah to a poor man has six blessings bestowed +upon him, and he that speaks a kind word to him realizes eleven +blessings in himself (see Isa. lviii. 7, 8).</p> +<p class="source"><i>Bava Bathra</i>, fol. 9, col. 2.</p> +<p class="note">On the next page of the same tract it is said, "For +one prutah given as alms to a poor man one is made partaker of the +beatific vision." (See also Midrash Tillim on Ps. xvii. 15.)</p> +<p class="note">The prutah was the smallest coin then current. It +is estimated to have been equal to about one-twentieth of an +English penny. In some quarters of Poland the Jews have small thin +bits of brass, with the Hebrew word prutah impressed upon them, for +the uses in charity on the part of those among them that cannot +afford to give a kreutzer to a poor man. The poor, when they have +collected a number of these, change them into larger coin at the +almoner's appointed by the congregation. Thus even the poor are +enabled to give alms to the poor. (See my "Genesis," p. 277, No. +31.)</p> +<span class="pagenum"><a name="page121" id= +"page121"></a>{121}</span> +<p>Rabbi Yochanan said eleven sorts of spices were mentioned to +Moses on Sinai. Rav Hunna asked, "What Scripture text proves this?" +(Exod. xxx. 34), "Take unto thee sweet spices" (the plural implying +two), "stacte, myrrh, and galbanum" (these three thus making up +five), "sweet spices" (the repetition doubling the five into ten), +"with pure frankincense" (which makes up eleven).</p> +<p class="source"><i>Kerithoth</i>, fol. 6, col. 2.</p> +<p>"Zion said, The Lord hath forsaken and forgotten me" (Isa. xlix. +14). The community of Israel once pleaded thus with the Holy +One—blessed be He!—"Even a man who marries a second +wife still bears in mind the services of the first, but Thou, Lord, +hast forgotten me." The Holy One—blessed be +He!—replied, "Daughter, I have created twelve constellations +in the firmament, and for each constellation I have created thirty +armies, and for each army thirty legions, each legion containing +thirty divisions, each division thirty cohorts, each cohort having +thirty camps, and in each camp hang suspended 365,000 myriads of +stars, as many thousands of myriads as there are days in the year; +all these have I created for thy sake, and yet thou sayest, 'Thou +hast forsaken and forgotten me!' Can a woman forget her +sucking-child, that she should not have compassion on the son of +her womb? Yea, they may forget, yet will I not forget thee."</p> +<p class="source"><i>Berachoth</i>, fol. 32, col. 2.</p> +<p>No deceased person is forgotten from the heart (of his relatives +that survive him) till after twelve months, for it is said (Ps. +xxxi. 12), "I am forgotten as a dead man out of mind; I am like a +lost vessel" (which, as Rashi explains, is like all lost property, +not thought of as lost for twelve months, for not till then is +proclamation for it given up).</p> +<p class="source"><i>Ibid.</i>, fol. 58, col. 2.</p> +<p>Rabbi Yehudah, Rabbi Yossi, and Rabbi Shimon (ben Yochai) were +sitting together, and Yehudah ben Gerim (the son, says Rashi, of +proselyte parents) beside them. In the course of conversation Rabbi +Yehudah remarked, "How beautiful and serviceable are the works of +these Romans! They have established markets, spanned rivers +<span class="pagenum"><a name="page122" id= +"page122"></a>{122}</span> by bridges, and erected baths." To this +remark Rabbi Yossi kept silent, but Rabbi Shimon replied, "Yea, +indeed; but all these they have done to benefit themselves. The +markets they have opened to feed licentiousness, they have erected +baths for their own pleasure, and the bridges they have raised for +collecting tolls." Yehudah ben Gerim thereupon went direct and +informed against them, and the report having reached the Emperor's +ears, an edict was immediately issued that Rabbi Yehudah should be +promoted, Rabbi Yossi banished to Sepphoris, and Rabbi Shimon taken +and executed. Rabbi Shimon and his son, however, managed to secret +themselves in a college, where they were purveyed to by the Rabbi's +wife, who brought them daily bread and water. One day mistrust +seized the Rabbi, and he said to his son, "Women are light-minded; +the Romans may tease her and then she will betray us." So they +stole away and hid themselves in a cave. Here the Lord interposed +by a miracle, and created a carob-tree bearing fruit all the year +round for their support, and opened a perennial spring for their +refreshment. To save their clothes they laid them aside except at +prayers, and to protect their naked bodies from exposure they would +at other times sit up to their necks in sand, absorbed in study. +After they had passed twelve years thus in the cave, Elijah was +sent to inform them that the Emperor was dead, and his decree +powerless to touch them. On leaving the cave, they noticed some +people plowing and sowing, when one of them exclaimed, "These folk +neglect eternal things and trouble themselves with the things that +are temporal." As they fixed their eyes upon the place, fire came +and burnt it up. Then a Bath Kol was heard exclaiming, "What! are +ye come forth to destroy the world I have made? Get back to your +cave and hide you." Thither accordingly they returned, and after +they had stopped there twelve months longer, they remonstrated, +pleading that even the judgment of the wicked in Gehenna lasted no +longer than twelve months; upon which a Bath Kol was again heard +from heaven, which said, "Come ye forth from your cave." Then they +arose and obeyed it.</p> +<p class="source"><i>Shabbath</i>, fol. 33, col 2.</p> +<span class="pagenum"><a name="page123" id= +"page123"></a>{123}</span> +<p>Rabbi Yehoshua ben Levi said that at every utterance which +proceeded from the mouth of the Holy One—blessed be +He!—on Mount Sinai, Israel receded twelve miles, being +conducted gently back by the ministering angels; for it is said +(Ps. lxviii. 12), "The angels of hosts kept moving."</p> +<p class="source"><i>Shabbath</i>, fol. 88, col. 2.</p> +<p>A Sadducee once said to Rabbi Abhu, "Ye say that the souls of +the righteous are treasured up under the throne of glory; how then +had the Witch of Endor power to bring up the prophet Samuel by +necromancy?" The Rabbi replied, "Because that occurred within +twelve months after his death; for we are taught that during twelve +months after death the body is preserved and the soul soars up and +down, but that after twelve months the body is destroyed and the +soul goes up never to return."</p> +<p class="source"><i>Ibid.</i>, fol. 152, col. 2.</p> +<p>Clever answers to puzzling questions like the above, are of +frequent occurrence in the Talmud; and we select here a few out of +the many specimens of Rabbinical ready wit and repartee.</p> +<p>Turnus Rufus once said to Rabbi Akiva, "If your God is a friend +to the poor, why doesn't he feed them?" To which he promptly +replied, "That we by maintaining them may escape the condemnation +of Gehenna." "On the contrary," said the Emperor, "the very fact of +your maintaining the poor will condemn you to Gehenna. I will tell +thee by a parable whereto this is like. It is as if a king of our +own flesh and blood should imprison a servant who has offended him, +and command that neither food nor drink should be given him, and as +if one of his subjects in spite of him should go and supply him +with both. When the king hears of it will he not be angry with that +man? And ye are called servants, as it is said (Lev. xxv. 55), 'For +unto me the children of Israel are servants.'" To this Rabbi Akiva +replied, "And I too will tell thee a parable whereunto the thing is +like. It is like a king of our own flesh and blood who, being angry +with his son, imprisons him, and orders that neither food nor drink +be given him, but one goes and gives him both to eat and drink. +When <span class="pagenum"><a name="page124" id= +"page124"></a>{124}</span> the king hears of it will he not +handsomely reward that man? And we are sons, as it is written +(Deut. xiv. 1), 'Ye are the sons of the Lord your God.'" "True," +the Emperor replied, "ye are both sons and servants; sons when ye +do the will of God; servants when ye do not; and now ye are not +doing the will of God."</p> +<p class="source"><i>Bava Bathra</i>, fol. 10, col. 1.</p> +<p>Certain philosophers once asked the elders at Rome, "If your God +has no pleasure in idolatry, why does He not destroy the objects of +it?" "And so He would," was the reply, "if only such objects were +worshiped as the world does not stand in need of; but you idolaters +will worship the sun and moon, the stars and the constellations. +Should He destroy the world because of the fools there are in it? +No! The world goes on as it has done all the same, but they who +abuse it will have to answer for their conduct. On your philosophy, +when one steals a measure of wheat and sows it in his field it +should by rights produce no crop; nevertheless the world goes on as +if no wrong had been done, and they who abuse it will one day smart +for it."</p> +<p class="source"><i>Avoda Zarah</i>, fol. 54, col. 2.</p> +<p>Antoninus Caesar asked Rabbi (the Holy), "Why does the sun rise +in the east and set in the west?" "Thou wouldst have asked," +answered the Rabbi, "the same question if the order had been +reversed." "What I mean," remarked Antoninus, "is this, is there +any special reason why he sets in the west?" "Yes," replied Rabbi, +"to salute his Creator (who is in the east), for it is said (Neh. +ix. 6), 'And the host of heaven worship Thee.'"</p> +<p class="source"><i>Sanhedrin</i>, fol. 91, col. 2.</p> +<p>Caesar once said to Rabbi Tanchum, "Come, now, let us be one +people." "Very well," said Rabbi Tanchum, "only we, being +circumcised, cannot possibly become like you; if, however, ye +become circumcised we shall be alike in that regard anyhow, and so +be as one people." The Emperor said, "Thou hast reasonably +answered, but the Roman law is, that he who nonpluses his ruler and +puts him to silence shall be cast to the lions." The word was no +sooner uttered than the Rabbi was thrown into the den, but the +<span class="pagenum"><a name="page125" id= +"page125"></a>{125}</span> lions stood aloof and did not even touch +him. A Sadducee, who looked on, remarked, "The lions do not devour +him because they are not hungry," but, when at the royal command, +the Sadducee himself was thrown in, he had scarcely reached the +lions before they fell upon him and began to tear his flesh and +devour him.</p> +<p class="source"><i>Sanhedrin</i>, fol. 39, col. 1.</p> +<p>A certain Sadducee asked Rabbi Abhu, "Since your God is a +priest, as it is written (Exod. xxv. 2), 'That they bring Me an +offering,' in what did He bathe Himself after He was polluted by +the burial (Num. xix. 11, 18) of the dead body of Moses? It could +not be in the water, for it is written (Isa. xl. 12), 'Who has +measured the waters in the hollow of His hand?' which therefore are +insufficient for Him to bathe in." The Rabbi replied, "He bathed in +fire, as it is written (Isa. lxvi. 15), 'For behold the Lord will +come with fire.'"</p> +<p class="source"><i>Ibid.</i></p> +<p>Turnus Rufus asked this question also of Rabbi Akiva, "Why is +the Sabbath distinguished from other days?" Rabbi Akiva replied, +"Why art thou distinguished from other men?" The answer was, +"Because it hath pleased my Master thus to honor me." And so +retorted Akiva, "It hath pleased God to honor His Sabbath." "But +what I mean," replied the other, "was how dost thou know that it is +the Sabbath-day?" The reply was, "The river Sambatyon proves it; +the necromancer proves it; the grave of thy father proves it, for +the smoke thereof rises not on the Sabbath."</p> +<p class="source"><i>Ibid.</i>, fol. 65, col. 2.</p> +<p class="note">See Bereshith Rabba, fol. 4, with reference to what +is here said about Turnus Rufus and his father's grave. The proof +from the necromancer lies in the allegation that his art was +unsuccessful if practiced on the Sabbath-day. The Sambatyon, Rashi +says, is a pebbly river which rushes along all the days of the week +except the Sabbath, on which it is perfectly still and quiet. In +the Machsor for Pentecost (D. Levi's ed. p. 81), it is styled "the +incomprehensible river," and a footnote thereto informs us that +"This refers to the river said to rest on the Sabbath from throwing +up stones, etc., which it does not cease to do all the rest of the +week." (See Sanhedrin, fol. 65, col. 2; Yalkut on Isaiah, fol. 3, +1; Pesikta Tanchuma. See also Shalsheleth Hakabbala and +Yuchsin.)</p> +<p>Those Israelites and Gentiles who have transgressed with their +bodies (the former by neglecting to wear phylacteries, <span class= +"pagenum"><a name="page126" id="page126"></a>{126}</span> and the +latter by indulging in sensuous pleasures), shall go down into +Gehenna, and there be punished for twelve months, after which +period their bodies will be destroyed and their soul consumed, and +a wind shall scatter their ashes under the soles of the feet of the +righteous; as it is said (Mal. iv. 3), "And ye shall tread down the +wicked; for they shall be as ashes under the soles of your feet." +But the Minim, the informers, and the Epicureans, they who deny the +law and the resurrection of the dead, they who separate themselves +from the manners of the congregation, they who have been a terror +in the land of the living, and they who have sinned and have led +the multitude astray, as did Jeroboam the son of Nebat and his +companions,—these shall go down into Gehenna, and there be +judged for generations upon generations, as it is said (Isa. lxvi, +24), "And they shall go forth and look upon the carcasses of the +men that have transgressed against me," etc. Gehenna itself shall +be consumed but they shall not be burned up in the destruction; as +it is said (Ps. xlix, 14; Heb. xv.), "And their figures shall +consume hell from being a dwelling."</p> +<p class="source"><i>Rosh Hashanah</i>, fol. 17, col. 1.</p> +<p>Once when Israel went up by pilgrimages to one of the three +annual feasts at Jerusalem (see Exod. xxxiv. 23, 24), it so +happened that there was no water to drink. Nicodemon ben Gorion +therefore hired of a friendly neighbor twelve huge reservoirs of +water promising to have them replenished against a given time, or +failing this to forfeit twelve talents of silver. The appointed day +came and still the drought continued, and therewith the scarcity of +water; upon which the creditor appeared and demanded payment of the +forfeit. The answer of Nicodemon to the demand was, "There's time +yet; the day is not over." The other chuckled to himself, inwardly +remarking, "There's no chance now; there's been no rain all the +season," and off he went to enjoy his bath. But Nicodemon sorrowful +at heart, wended his way to the Temple. After putting on his prayer +scarf, as he prayed, he pleaded, "Lord of the Universe! Thou +knowest that I have not entered into this obligation for my own +sake, but for Thy glory and for the <span class="pagenum"><a name= +"page127" id="page127"></a>{127}</span> benefit of Thy people." +While he yet prayed the clouds gathered overhead, the rain fell in +torrents, and the reservoirs were filled to overflowing. On going +out of the house of prayer he was met by the exacting creditor, who +still urged that the money was due to him, as he said, the rain +came after sunset. But in answer to prayer the clouds immediately +dispersed, and the sun shone out as brightly as ever.</p> +<p class="source"><i>Taanith</i>, fol. 19. col. 2.</p> +<p class="note">Nicodemon ben Gorion of the above story is by some +considered to be the Nicodemus of St. John's Gospel, iii. 1-10; +vii. 50; xix 30.</p> +<p>Would that my husband were here and could listen to me; I should +permit him to stay away another twelve years.</p> +<p class="source"><i>Kethuboth</i>, fol. 63. col. 1.</p> +<p class="note">Hereto hangs a tale stranger than fiction, yet +founded on fact. Rabbi Akiva was once a poor shepherd in the employ +of Calba Shevua, one of the richest men in all Jerusalem. While +engaged in that lowly occupation his master's only daughter fell in +love with him, and the two carried on a clandestine courtship for +some time together. Her father, hearing of it, threatened to +disinherit her, to turn her out of doors and disown her altogether, +if she did not break off her engagement. How could she connect +herself with one who was the base-born son of a proselyte, a +reputed descendant of Sisera and Jael, an ignorant fellow that +could neither read nor write, and a man old enough to be her +father? Rachel—for that was her name—determined to be +true to her lover, and to brave the consequences by marrying him +and exchanging the mansion of her father for the hovel of her +husband. After a short spell of married life she prevailed upon her +husband to leave her for a while in order to join a certain college +in a distant land, where she felt sure that his talents would be +recognized and his genius fostered into development worthy of it. +As he sauntered along by himself he began to harbor misgivings in +his mind as to the wisdom of the step, and more than once thought +of returning. But when musing one day at a resting-place a +waterfall arrested his attention, and he remarked how the water, by +its continual dropping, was wearing away the solid rock. All at +once, with the tact for which he was afterward so noted, he applied +the lesson it yielded to himself. "So may the law," he reasoned, +"work its way into my hard and stony heart;" and he felt encouraged +and pursued his journey. Under the tuition of Rabbi Eliezer, the +son of Hyrcanus, and Rabbi Yehoshua, the son of Chananiah, his +native ability soon began to appear, his name became known to fame, +and he rose step by step until he ranked as a professor in the very +college which he had entered as a poor student. After some twelve +years of hard study and diligent <span class="pagenum"><a name= +"page128" id="page128"></a>{128}</span> service in the law he +returned to Jerusalem, accompanied by a large number of disciples. +On nearing the dwelling of his devoted wife he caught the sound of +voices in eager conversation. He paused awhile and listened at the +door, and overheard a gossiping neighbor blaming Rachel for her +<i>mésalliance</i>, and twitting her with marrying a man who +could run away and leave her as a widow for a dozen of years or +more on the crazy pretext of going to college. He listened in eager +curiosity, wondering what the reply would be. To his surprise, he +heard his self-sacrificing wife exclaim, "Would that my husband +were here and could listen to me; I should permit, nay, urge him to +stay other twelve years, if it would benefit him." Strange to say +Akiva taking the hint from his wife, turned away and left Jerusalem +without ever seeing her. He went abroad again for a time, and then +returned for good; this time, so the story says, with twice twelve +thousand disciples. Well-nigh all Jerusalem turned out to do him +honor, every one striving to be foremost to welcome him. Calba +Shevua, who for many a long year had repented of his hasty +resolution, which cost him at once his daughter and his happiness, +went to Akiva to ask his opinion about annulling this vow. Akiva +replied by making himself known as his quondam servant and rejected +son-in-law. As we may suppose, the two were at once reconciled, and +Calba Shevua looked upon himself as favored of Heaven above all the +fathers in Israel.</p> +<p>The Rabbis say that at first they used to communicate the Divine +name of twelve letters to every one. But when the Antinomians began +to abound, the knowledge of this name was imparted only to the more +discreet of the priestly order, and they repeated it hastily while +the other priests pronounced the benediction of the people. (What +the name was, says Rashi, is not known.) Rabbi Tarphon, the story +goes on to say, once listened to the high priest, and overheard him +hurriedly pronouncing this name of twelve letters while the other +priests were blessing the people.</p> +<p class="source"><i>Kiddushin</i>, fol. 71, col. 1.</p> +<p>Twelve hours there are in the day:—The first three, the +Holy One—blessed be He!—employs in studying the law; +the next three He sits and judges the whole world; the third three +He spends in feeding all the world; during the last three hours He +sports with the leviathan; as it is said (Ps. civ. 26), "This +leviathan Thou hast created to play with it."</p> +<p class="source"><i>Avodah Zarah</i>, fol. 3, col. 2.</p> +<p>Rabbi Yochanan bar Chanena said:—The day consists of +twelve hours. During the first hour Adam's dust was <span class= +"pagenum"><a name="page129" id="page129"></a>{129}</span> collected +from all parts of the world; during the second it was made into a +lump; during the third his limbs were formed; during the fourth his +body was animated; during the fifth he stood upon his legs; during +the sixth he gave names to the animals; during the seventh he +associated with Eve; during the eighth Cain and a twin sister were +born (Abel and his twin sister were born after the Fall, says the +Tosephoth); during the ninth Adam was ordered not to eat of the +forbidden tree; during the tenth he fell, during the eleventh he +was judged; and during the twelfth he was ejected from paradise; as +it is said (Ps. xlix. 13, A.V. 12), "Man (Adam) abode not one night +in his dignity."</p> +<p class="source"><i>Sanhedrin</i>, fol. 38, col. 2.</p> +<p>Rabbi Akiva used to say:—Of five judgments, some have +lasted twelve months, others will do so;—those of the deluge, +of Job, of the Egyptians, of Gog and Magog, and of the wicked in +Gehenna.</p> +<p class="source"><i>Edioth</i>, chap. 2, mish. 10.</p> +<p>Plagues come upon those that are proud, as was the case with +Uzziah (2 Chron. xxvi. 16), "But when he was strong (proud), his +heart was lifted up to destruction." When the leprosy rose up in +his forehead, the Temple was cleft asunder twelve miles either +way.</p> +<p class="source"><i>Avoth d'Rab. Nathan</i>, chap. 9.</p> +<p class="note">This hyperbole is evidently a mere fiction joined +on to a truth for the purpose of frightening the proud into +humility. The end sanctifieth the means, as we well know from other +instances recorded in the Talmud.</p> +<p>Those who mourn for deceased relatives are prohibited from +entering a tavern for thirty days, but those who mourn for either +father or mother must not do so for twelve months.</p> +<p class="source"><i>Semachoth</i>, chap. 9.</p> +<p>A creature that has no bones in his body does not live more than +twelve months.</p> +<p class="source"><i>Chullin</i>, fol. 58, col. 1.</p> +<p>The Alexandrians asked Rabbi Joshua twelve questions; three +related to matters of wisdom, three to matters of legend, three +were frivolous, and three were of a worldly nature—viz, how +to grow wise, how to become rich, and how to ensure a family of +boys.</p> +<p class="source"><i>Niddah</i>, fol. 69, col. 2.</p> +<span class="pagenum"><a name="page130" id= +"page130"></a>{130}</span> +<p>There was once a man named Joseph, who was renowned for honoring +the Sabbath-day. He had a rich neighbor, a Gentile, whose property +a certain fortune-teller had said would eventually revert to Joseph +the Sabbatarian. To frustrate this prediction the Gentile disposed +of his property, and with the proceeds of the sale he purchased a +rare and costly jewel which he fixed to his turban. On crossing a +bridge a gust of wind blew his turban into the river and a fish +swallowed it. This fish being caught, was brought on a Friday to +market, and, as luck would have it, it was bought by Joseph in +honor of the coming Sabbath. When the fish was cut up the jewel was +found, and this Joseph sold for thirteen purses of gold denarii. +When his neighbor met him, he acknowledged that he who despised the +Sabbath the Lord of the Sabbath would be sure to punish.</p> +<p class="source"><i>Shabbath</i>, fol. 119, col. 1.</p> +<p class="note">This story cannot fail to remind those who are +conversant with Herodotus or Schiller of the legend of King +Polycrates, which dates back five or six centuries before the +present era. Polycrates, the king of Samos, was one of the most +fortunate of men, and everything he took in hand was fabled to +prosper. This unbroken series of successes caused disquietude to +his friends, who saw in the circumstance foreboding of some dire +disaster; till Amasis, king of Egypt, one of the number advised him +to spurn the favor of fortune by throwing away what he valued +dearest. The most valuable thing he possessed was an emerald +signet-ring, and this accordingly he resolved to sacrifice. So, +manning a galley, he rowed out to the sea, and threw the ring away +into the waste of the waters. Some five or six days after this, a +fisherman came to the palace and made the king a present of a very +fine fish that he had caught. This the servants proceeded to open, +when, to their surprise, they came upon a ring, which on +examination proved to be the very ring which had been cast away by +the king their master. (See Herodotus, book iii.)</p> +<p class="note">Among the many legends that have clustered round +the memory of Solomon, there is one which reads very much like an +adaptation of this classic story. The version the Talmud gives of +this story is quoted in another part of this Miscellany (chap. vi. +No. 8, note), but in Emek Hammelech, fol. 14, col. 4, we have the +legend in another form, with much amplitude and variety of detail, +of which we can give here only an outline. When the building of the +Temple was finished, the king of the demons begged Solomon to set +him free from his service, and promised in return to teach him a +secret he would be sure to value. Having cajoled Solomon out of +possession of his signet-ring, he first flung the ring into the +sea, where it was swallowed by a fish, and <span class= +"pagenum"><a name="page131" id="page131"></a>{131}</span> then +taking up Solomon himself, he cast him into a foreign land some +four hundred miles away, where for three weary long years he +wandered up and down like a vagrant, begging his bread from door to +door. In the course of his rambles he came to Mash Kemim, and was +so fortunate as to be appointed head cook at the palace of the king +of Ammon (Ana Hanun, see 1 Kings xii. 24; LXX.). While employed in +this office, Naama, the king's daughter (see 1 Kings xiv. 21, 31, +and 2 Chron. xii. 13), fell in love with him, and, determining to +marry him, eloped with him for refuge to a distant land. One day as +Naama was preparing a fish for dinner, she found in it a ring, and +this turned cut to be the very ring which the king of the demons +had flung into the sea, and the loss of which had bewitched the +king out of his power and dominion. In the recovery of the ring the +king both recovered himself and the throne of his father David.</p> +<p class="note">The occurrence of a fish and a ring on the arms of +the city of Glasgow memorializes a legend in which we find the same +singular combination of circumstances. A certain queen of the +district one day gave her paramour a golden ring which the king her +husband had committed to her charge as a keepsake. By some means or +other the king got to know of the whereabouts of the ring, and +cleverly contriving to secure possession of it, threw it into the +sea. He then went straight to the queen and demanded to know where +it was and what she had done with it. The queen in her distress +repaired to St. Kentigern, and both made full confession of her +guilt and her anxiety about the recovery of the ring, that she +might regain the lost favor of her husband. The saint set off at +once to the Clyde, and there caught a salmon and the identical ring +in the mouth of it. This he handed over to the queen, who returned +it to her lord with such expressions of penitence that the +restoration of it became the bond and pledge between them of a +higher and holier wedlock.</p> +<p>There were thirteen horn-shaped collecting-boxes, and thirteen +tables, and thirteen devotional bowings in the Temple service. +Those who belonged to the houses of Rabbi Gamliel and of Rabbi +Chananiah, the president of the priests, bowed fourteen times. This +extra act of bowing was directed to the quarter of the wood store, +in consequence of a tradition they inherited from their ancestors +that the Ark of the Covenant was hidden in that locality. The +origin of the tradition was this:—A priest, being once +engaged near the wood store, and observing that part of the plaster +differed from the rest, went to tell his companions, but died +before he had time to relate his discovery. Thus it became known +for certain that the Ark was hidden there.</p> +<p class="source"><i>Shekalim</i> chap. 3, hal, 1.</p> +<span class="pagenum"><a name="page132" id= +"page132"></a>{132}</span> +<p class="note">It is more than probable that the Chananiah, +mentioned above, is the person alluded to in the Acts, chap, xxiii. +2, as "the high priest Ananias." For the tradition about the Ark. +see also 2 Macc. ii. 4, 5.</p> +<p>There were thirteen horn-shaped collecting-boxes in the Temple, +and upon them were inscribed new shekels, old shekels, turtle-dove +offerings, young-pigeon offerings, fire-wood, contributions for +Galbanus, gold for the mercy-seat; and six boxes were inscribed for +voluntary contributions. New shekels were for the current year, old +shekels were for the past one.</p> +<p class="source"><i>Yoma</i>, fol. 55, col, 2.</p> +<p>Once on account of long-continued drought Rabbi Eliezer +proclaimed thirteen public fasts, but no rain came. At the +termination of the last fast, just as the congregation was leaving +the synagogue, he cried aloud, "Have you then prepared graves for +yourselves?" Upon this all the people burst into bitter cries, and +rain came down directly.</p> +<p class="source"><i>Taanith</i>, fol. 25, col. 2.</p> +<p>A boy at thirteen years of age is bound to observe the usual +fasts in full, <i>i.e.</i>, throughout the whole day. A girl is +bound to do so when only twelve. Rashi gives this as the +reason:—A boy is supposed to be weaker than a girl on account +of the enervating effect of much study.</p> +<p class="source"><i>Kethuboth</i>, fol. 5, col. 1.</p> +<p>A poor man once came to Rava and begged for a meal. "On what +dost thou usually dine?" asked Rava. "On stuffed fowl and old +wine," was the reply. "What!" said Rava, "art thou not concerned +about being so burdensome to the community?" He replied, "I eat +nothing belonging to them, only what the Lord provides; as we are +taught (Ps. cxlv. 15), 'The eyes of all wait upon Thee, and Thou +givest them their meat in his season.' It is not said in their +season, for so we learn that God provides for each individual in +his season of need." While they were thus talking, in came Rava's +sister, who had not been to see him for thirteen years, and she +brought him as a present a stuffed fowl and some old wine also. +Rava marveled at the coincidence, and turning to his poor visitor +said, "I beg thy pardon, friend; rise, I pray thee, and eat."</p> +<p class="source"><i>Ibid.</i>, fol. 67, col. 2.</p> +<span class="pagenum"><a name="page133" id= +"page133"></a>{133}</span> +<p>So great is circumcision that thirteen covenants were made +concerning it. Tosafoth says that covenant is written thirteen +times in the chapter of circumcision.</p> +<p class="source"><i>Nedarim</i>, fol. 31, col. 2.</p> +<p>Rabbi (the Holy) says sufferings are to be borne with +resignation. He himself bore them submissively for thirteen years; +for six he suffered from lithiasis, and for seven years from +stomatitis (or, as some say, six years from the former and seven +from the latter). His groans were heard three miles off.</p> +<p class="source"><i>Bava Metzia</i>, fol. 85, col. 1.</p> +<p>The Rabbis have taught thirteen things respecting breakfast +(morning-morsel):—It counteracts the effects of heat, cold or +draught; it protects from malignant demons; it makes wise the +simple by keeping the mind in a healthy condition; it enables a man +to come off clear from a judicial inquiry; it qualifies him both to +learn and to teach the law; it makes him eagerly listened to, to +have a retentive memory, etc.</p> +<p class="source"><i>Ibid.</i> fol. 107, col. 2.</p> +<p>The land of Israel is in the future to be divided among thirteen +tribes, and not, as at first, among twelve.</p> +<p class="source"><i>Bava Bathra</i>, fol. 122, col. 1.</p> +<p>Rabbi Abhu once complimented Rav Saphra before the Minim by +singling him out in their hearing as a man distinguished by his +learning, and this led them to exempt him from tribute for thirteen +years. It so happened that these Minim once posed Saphra about that +which is written in Amos iii. 2, "You only have I known of all the +families of the earth; therefore I will punish you for all your +iniquities." "Ye say you are God's friends, but when one has a +friend does he pour out his wrath upon him?" To this Rav Saphra +make no reply. They then put a rope round his neck and tormented +him. When he was in this sorry plight, Rabbi Abhu came up and +inquired why they tormented him thus. To this they made answer, +"Didst thou not tell us that he was a very learned man, and he does +not even know how to explain a text of Scripture?" "Yes, I did so +say," replied Rabbi Abhu; "he is an adept in the Talmud only, but +not in the Scriptures." "Thou knowest the Scriptures;" they +replied, "and why ought he not to <span class="pagenum"><a name= +"page134" id="page134"></a>{134}</span> know them as well?" "I have +daily intercourse with you," said the Rabbi, "and therefore I am +obliged to study the Scriptures, but he, having no intercourse with +you, has no need to trouble himself, and does not at all care about +them."</p> +<p class="source"><i>Avodah Zarah</i>, fol. 4, col. 1.</p> +<p class="note">In order to understand aright the grounds on which +Rabbi Abhu would fain excuse Rav Saphra for not caring at all about +the Scriptures, certain passages from both Talmuds should be read, +which, in the usual metaphorical style of the Rabbis, set forth the +respective merits of Scripture and Tradition. The three times three +in Sophrim (chap. 15), in which the Scripture is compared to water, +the Mishna to wine, and the Gemara to mulled wine, and that in +which the Scripture is likened to salt, the Mishna to pepper, and +the Gemara to spice, and so on, are too well known to need more +than passing mention; but far less familiar and much more explicit +is the exposition of Zech. viii. 10, as given in T.B. Chaggigah, +fol. 10, col. 1, where, commenting on the Scripture text, "Neither, +was there any peace to him that went out or came in," Rav expressly +says, "He who leaves a matter of Halachah for a matter of Scripture +shall never more have peace;" to which Shemuel adds, "Aye, and he +also who leaves the Talmud for the Mishna;" Rabbi Yochanan chiming +in with "even from Talmud to Talmud;" as if to say, "And he who +turns from the Babli to the Yerushalmi, even he shall have no +peace." If we refer to the Mishna (chap. 1, hal. 7) of Berachoth in +the last-named Talmud, we read there that Rabbi Tarphon, bent, +while on a journey, on reading the Shema according to the school of +Shammai, ran the risk of falling into the hands of certain banditti +whom he had not noticed near him. "It would have served you right," +remarked one, "because you did not follow the rule of Hillel." In +the Gemara to this passage Rabbi Yochanan says, "The words of the +scribes are more highly valued than the words of the law, for, as +Rabbi Yuda remarks, 'If Rabbi Tarphon had not read the Shema at all +he would only have broken a positive command,' but since he +transgressed the rule of Hillel he was guilty of death, for it is +written, 'He who breaks down a hedge (the Rabbinic hedge to the +law, of course), a serpent shall bite him'" (Eccles. x. 8). Then +Rabbi Chanina, the son of Rabbi Ana, in the name of Rabbi Tanchum, +the son of Rabbi Cheyah, says, "The words of the elders are more +important than the words of the prophets." A prophet and an elder, +whom do they resemble? They are like two ambassadors sent by a king +to a province. About the one he sends word saying, "If he does not +present credentials with my signature and seal, trust him not;" +whereas the other is accredited without any such token; for in +regard to the prophet it is written (Deut. xiii. 2), "He giveth +thee a sign or token;" while in reference to the elders it is +written (Deut. xvii. 11), "According to the decision which they may +say unto thee shalt thou do; thou shalt <span class= +"pagenum"><a name="page135" id="page135"></a>{135}</span> not +depart from the sentence which they may tell thee, to the right or +to the left." Rashi's comment on this text is worth notice: "Even +when they tell thee that right is left and left is right." In a +word, a wise man (<i>i.e.</i>, a Rabbi) is better than a prophet. +(<i>Bava Bathra</i> fol. 12, col. 1.)</p> +<p>Oved, the Galilean, has expounded that there are thirteen +<i>vavs</i> (<i>i.e.</i>, the letter <i>vav</i> occurs thirteen +times) in connection with wine. <i>Vav</i> in Syriac means woe.</p> +<p class="source"><i>Sanhedrin</i> fol. 70, col. 1.</p> +<p class="note">The Rabbis have a curious Haggada respecting the +origin of the culture of the vine. Once while Noah was hard at work +breaking up the fallow ground for a vineyard, Satan drew near and +inquired what he was doing. On ascertaining that the patriarch was +about to cultivate the grape, which he valued both for its fruit +and its juice, he at once volunteered to assist him at his task, +and began to manure the soil with the blood of a lamb, a lion, a +pig, and a monkey. "Now," said he, when his work was done, "of +those who taste the juice of the grape, some will become meek and +gentle as the lamb, some bold and fearless as the lion, some foul +and beastly as the pig, and others frolicsome and lively as the +monkey." This quaint story may be found more fully detailed in the +Midrash Tanchuma (see Noah) and the Yalkut on Genesis. The +Mohammedan legend is somewhat similar. It relates how Satan on the +like occasion used the blood of a peacock, of an ape, of a lion, +and of a pig, and it deduces from the abuse of the vine the curse +that fell on the children of Ham, and ascribes the color of the +purple grape to the dark hue which thenceforth tinctured all the +fruit of their land as well as their own complexions.</p> +<p>At thirteen years of age, a boy becomes bound to observe the +(613) precepts of the law.</p> +<p class="source"><i>Avoth</i>, chap. 5.</p> +<p>Rabbi Ishmael says the law is to be expounded according to +thirteen logical rules.</p> +<p class="source"><i>Chullin</i>, fol. 63, col. 1.</p> +<p class="note">The thirteen rules of Rabbi Ishmael above referred +to are not to be found together in any part of the Talmud, but they +are collected for repetition in the Liturgy, and are as +follows:—</p> +<p class="note">1. Inference is valid from minor to major.</p> +<p class="note">2. From similar phraseology.</p> +<p class="note">3. From the gist or main point of one text to that +of other passages.</p> +<p class="note">4. Of general and particular.</p> +<p class="note">5. Of particular and general.</p> +<p class="note">6. From a general, or a particular and a general, +the ruling both of the former and the latter is to be according to +the middle term, <i>i.e.</i>, the one which is particularized.</p> +<span class="pagenum"><a name="page136" id= +"page136"></a>{136}</span> +<p class="note">7. From a general text that requires a particular +instance, and <i>vice versà</i>.</p> +<p class="note">8. When a particular rule is laid down for +something which has already been included in a general law, the +rule is to apply to all.</p> +<p class="note">9. When a general rule has an exception, the +exception mitigates and does not aggravate the rule.</p> +<p class="note">10. When a general rule has an exception not +according therewith, the exception both mitigates and +aggravates.</p> +<p class="note">11. When an exception to a general rule is made to +substantiate extraneous matter, that matter cannot be classed under +the said general rule, unless the Scripture expressly says so.</p> +<p class="note">12. The ruling is to be according to the context, +or to the general drift of the argument.</p> +<p class="note">13. When two texts are contradictory, a third is to +be sought that reconciles them.</p> +<p>Rabbi Akiva was forty years of age when he began to study, and +after thirteen years of study he began publicly to teach.</p> +<p class="source"><i>Avoth d'Rab. Nathan.</i></p> +<p>Thirteen treasurers and seven directors were appointed to serve +in the Temple. (More there might be, never less.)</p> +<p class="source"><i>Tamid</i>, fol. 27, col. 1.</p> +<p>Thirteen points of law regulate the decisions that require to be +made relative to the carcass of a clean bird.</p> +<p class="source"><i>Taharoth</i>, chap. i, mish. 1.</p> +<p>A man must partake of fourteen meals in the booth during the +Feast of Tabernacles.</p> +<p class="source"><i>Succah</i>, fol. 27, col. 1.</p> +<p>Traditional chronology records that the Israelites killed the +Paschal lamb on the fourteenth day of Nisan, the month on which +they came out of Egypt. They came out on the fifteenth; that day +was a Friday.</p> +<p class="source"><i>Shabbath</i>, fol. 88, col. 1.</p> +<p>The fifteen steps were according to the number of the Songs of +Degrees in the Psalms. It is related that whosoever has not seen +the joy at the annual ceremony of the water-drawing, has not seen +rejoicing in his life. At the conclusion of the first part of the +Feast of Tabernacles, the Priests and Levites descended into the +women's ante-court, where they made great preparations (such as +erecting temporary double galleries, the uppermost for women, and +those under for men). There were golden candelabra <span class= +"pagenum"><a name="page137" id="page137"></a>{137}</span> there, +each having four golden bowls on the top, four ladders reaching to +them, and four of the young priests with cruses of oil ready to +supply them, each cruse holding one hundred and twenty logs of oil. +The lamp-wicks were made of the worn-out drawers and girdles of the +priests. There was not a court in all Jerusalem that was not lit up +by the illumination of the "water-drawing." Holy men, and men of +dignity, with flaming torches in their hands, danced before the +people, rehearsing songs and singing praises. The Levites, with +harps, lutes, cymbals, trumpets, and innumerable musical +instruments, were stationed on the fifteen steps which led from the +ante-court of Israel to the women's court; the Levites stood upon +the steps and played and sang. Two priests stood at the upper gate +which led from the ante-court for Israel to that for the women, +each provided with a trumpet, and as soon as the cock crew they +blew one simple blast, then a compound or fragmentary one, and then +a modulated or shouting blast. This was the preconcerted signal for +the drawing of the water. As soon as they reached the tenth step, +they blew again three blasts as before. When they came to the +ante-court for women, they blew another three blasts, and after +that they continued blowing till they came to the east gate. When +they arrived at the east gate, they turned their faces westward +(<i>i.e.</i>, toward the Temple), and said, "Our fathers, who were +in this place, turned their backs toward the Temple of the Lord, +and their faces toward the East, for they worshiped the sun in the +East; but we turn our eyes to God!" Rabbi Yehudah says, "These +words were repeated, echoing, 'We are for God, and unto God are our +eyes directed!'"</p> +<p class="source"><i>Succah</i>, fol. 51, col. 1, 2.</p> +<p>Rabbon Shimon ben Gamliel has said there were no such gala-days +for Israel as the fifteenth of Ab and the Day of Atonement, when +the young maidens of Jerusalem used to resort to the vineyard all +robed in white garments, that were required to be borrowed, lest +those should feel humiliated who had none of their own. There they +danced gleefully, calling to the lookers-on and saying, "Young men, +have a care; the choice you now make may have consequences."</p> +<p class="source"><i>Taanith</i>, fol. 26, col. 2.</p> +<span class="pagenum"><a name="page138" id= +"page138"></a>{138}</span> +<p>Rabbi Elazar the Great said, "From the fifteenth of Ab the +influence of the sun declines, and from that day they leave off +cutting wood for the altar fire, because it could not be properly +dried (and green wood might harbor vermin, which would make it +unfit for use)."</p> +<p class="source"><i>Taanith</i>, fol. 31, col. 1.</p> +<p>He who eats turnips to beef, and sleeps out in the open air +during the night of the fourteenth and fifteenth days of the months +of summer (that is, when the moon is full), will most likely bring +on an ague fever.</p> +<p class="source"><i>Gittin</i>, fol. 70, col. 1.</p> +<p>A lad should, at the age of fifteen, begin to apply himself to +the Gemara.</p> +<p class="source"><i>Avoth</i>, chap. 5.</p> +<p>"So I bought her to me for fifteen" (Hosea iii. 2), that is, on +the fifteenth day of Nisan, when Israel was redeemed from the +bondage of Egypt. "Silver;" this refers to the righteous. "An homer +and a half-homer;" these equal forty-five measures, and are the +forty-five righteous men for whose sake the world is preserved. I +don't know whether there are thirty here (that is, in Babylon), and +fifteen in the land of Israel, or <i>vice versà</i>; as it +is said (Zech. xi. 13), "I took the thirty pieces of silver and +cast them to the potter in the house of the Lord." It stands to +reason that there are thirty in the land of Israel, and, therefore, +fifteen here. Abaii says that the greater part are to be found +under the gable end of the synagogue. Rav Yehudah says the +reference is to the thirty righteous men always found among the +nations of the world for whose sake they are preserved (but see No. +103 <i>infra</i>). Ulla says it refers to the thirty precepts +received by the nations of the world, of which, however, they keep +three only; <i>i.e.</i> they do not enter into formal +marriage-contracts with men; they do not expose for sale the bodies +of such animals as have died from natural causes; and they have +regard for the law.</p> +<p class="source"><i>Chullin</i>, fol. 92, col. 1.</p> +<p>Rabbi Cheyah bar Abba says, "I once visited a house-holder at +Ludkia, and they placed before him a golden table so loaded with +silver plate, basins, cups, bottles and glasses, besides all sorts +of dishes, delicacies, and spices, <span class="pagenum"><a name= +"page139" id="page139"></a>{139}</span> that it took sixteen men to +carry it. When they set the table in its place they said (Ps. xxiv. +1), 'The earth is the Lord's and the fullness thereof,' and upon +removing it, they said (Ps. cxv. 16), 'The heaven, even the +heavens, are the Lord's, but the earth hath He given to the +children of men.' I said, 'Son, how hast thou come to deserve all +this?' 'I was,' replied he, 'a butcher by trade, and I always set +apart for the Sabbath the best of the cattle.' 'How happy art +thou,' I remarked (adds Rabbi Cheyah), 'to have merited such a +reward, and blessed be God who has thus rewarded thee.'"</p> +<p class="source"><i>Shabbath</i>, fol. 119, col. 1.</p> +<p>Rash Lakish said, "I have seen the flow of milk and honey at +Tzipori; it was sixteen miles by sixteen miles."</p> +<p class="source"><i>Meggillah</i>, fol. 6, col. 1.</p> +<p class="note">Rashi explains the above as follows:—The +goats fed upon figs from which honey distilled, and this mingled +with the milk which dropped from the goats as they walked along. On +the spot arose a lake which covered an area of sixteen miles +square. (See also Kethuboth, fol. iii, col. 2.)</p> +<p>A cedar tree once fell down in our place, the trunk of which was +so wide that sixteen wagons were drawn abreast upon it.</p> +<p class="source"><i>Bechoroth</i>, fol. 57, col. 2.</p> +<p class="note">Who can estimate the loss the world sustains in its +ignorance of the trees of the Talmud? What a sapling in comparison +with this giant cedar of Lebanon must the far-famed Mammoth tree +have been which was lately cut down in California, and was the +largest known to the present generation!</p> +<p>Rabbi Yochanan plaintively records, "I remember the time when a +young man and a young woman sixteen or seventeen years of age could +walk together in the streets and no harm came of it."</p> +<p class="source"><i>Bava Bathra</i>, fol. 91, col. 2.</p> +<p>On the deposition of Rabbon Gamliel, Rabbi Eleazar ben Azariah +was chosen as his successor to the presidential chair of the +academy. On being told of his elevation, he consulted with his wife +as to whether or not he should accept the appointment. "What if +they should depose thee also?" asked his wife. He replied, "Use the +precious bowl while thou hast it, even if it be broken the next." +But <span class="pagenum"><a name="page140" id= +"page140"></a>{140}</span> she rejoined, "Thou art only eighteen +years old, and how canst thou at such an age expect folks to +venerate thee?" By a miracle eighteen of his locks turned suddenly +gray, so that he could say, "I am as one of seventy."</p> +<p class="source"><i>Berachoth</i>, fol. 27, col. 2.</p> +<p>The Rabbis have taught that Shimon Happikoli had arranged the +eighteen benedictions before Rabbon Gamliel at Javneh. Rabbon +Gamliel appealed to the sages, "Is there not a man who knows how to +compose an imprecation against the Sadducees?" Then Samuel the +Little stood up and extemporized it.</p> +<p class="source"><i>Ibid.</i>, fol. 28, col. 2.</p> +<p class="note">The "imprecation against the Sadducees" stands +twelfth among the collects of the Shemoneh Esreh. It is popularly +known as "Velama-leshinim" from its opening words, and is given +thus in modern Ashkenazi liturgies:—"Oh, let the slanderers +have no hope, all the wicked be annihilated speedily, and all the +tyrants be cut off, hurled down and reduced speedily; humble Thou +them quickly in our days. Blessed art Thou, O Lord, who destroyest +enemies and humblest tyrants." There has been much misconception +with regard to this collect against heretics. There is every reason +to believe it was composed without any reference whatever to the +Christians. One point of interest, however, in connection with it +is worth relating here. Some have sought to identify the author of +it, Samuel the Little, with the Apostle Paul, grounded the +conclusion on his original Hebrew name, Saul. They take Paulus as +equal to <i>pusillus</i>, which means "very little" or "the less," +and answers to the word <i>Hakaton</i>, a term of similar import. +Samuel, however, died a good Jew (see Semachoth, chap. 8), and +Rabbon Gamliel Hazaken and Rabbi Eleazar ben Azariah pronounced a +funeral oration at his burial. "His key and his diary were placed +on his coffin, because he had no son to succeed him." (See also +Sanhedrin, fol. ii, col. 1.)</p> +<p>Eighteen denunciations did Isaiah make against the people of +Israel, and he recovered not his equanimity until he was able to +add, "The child shall behave himself proudly against the ancient, +and the base against the honorable" (Isa. iii. 5).</p> +<p class="source"><i>Chaggigah</i>, fol. 14, col. 1.</p> +<p>The Rabbis have related that there was once a family in +Jerusalem the members of which died off regularly at eighteen years +of age. Rabbi Yochanan ben Zacchai shrewdly guessed that they were +descendants of Eli, regarding whom it is said (1 Sam. ii. 25), "And +all the increase of thine house shall die in the flower of their +age;" <span class="pagenum"><a name="page141" id= +"page141"></a>{141}</span> and he accordingly advised them to +devote themselves to the study of the law, as the certain and only +means of neutralizing the curse. They acted upon the advice of the +Rabbi; their lives were in consequence prolonged; and they +thenceforth went by the name of their spiritual father.</p> +<p class="source"><i>Rosh Hashanah</i>, fol. 18, col. 1.</p> +<p>Eighteen handbreadths was the height of the golden +candlestick.</p> +<p class="source"><i>Menachoth</i>, fol. 28, col. 2.</p> +<p>If a man remain unmarried after the age of twenty, his life is a +constant transgression. The Holy One—blessed be +He!—waits until that period to see if one enters the +matrimonial state, and curses his bones if he remain single.</p> +<p class="source"><i>Kiddushin</i>, fol. 29, col. 2.</p> +<p>A woman marrying under twenty years of age will bear till she is +sixty; if she marries at twenty she will bear until she is forty; +if she marries at forty she will not have any family.</p> +<p class="source"><i>Bava Bathra</i>, fol. 119, col. 2.</p> +<p>At twenty pursue the study of the law.</p> +<p class="source"><i>Avoth</i>, chap. 5.</p> +<p>Rabbi Yehudah says the early Pietists used to suffer some twenty +days before death from diarrhoea, the effect of which was to purge +and purify them for the world to come; for it is said, "As the +fining pot for silver, and the furnace for gold, so is a man to his +praise" (Prov. xxvii. 21).</p> +<p class="source"><i>Semachoth</i>, chap. 3, mish. 10.</p> +<p class="note">It may not be out of place to append two or three +parallel passages here by way of illustration:—"Bodily +suffering purges away sin" (<i>Berachoth</i>, fol. 5, col. 1). "He +who suffers will not see hell" (<i>Eiruvin</i>, fol. 41, col. 2). +"To die of diarrhoea is an augury for good, for most of the +righteous die of that ailment" (<i>Kethuboth</i>, fol. 103, col. 2, +and elsewhere).</p> +<p>The bathing season at (the hot baths of) Dimsis lasted +twenty-one days.</p> +<p class="source"><i>Shabbath</i>, fol. 147, col. 2.</p> +<p>A fowl hatches in twenty-one days, and the almond tree ripens +its fruit in twenty-one days.</p> +<p class="source"><i>Bechoroth</i>, fol. 8, col. 1.</p> +<p>Rabbi Levi says the realization of a good dream may be hopefully +expected for twenty-two years; for it is written (Gen. xxxvii. 2), +"These are the generations of Jacob, <span class="pagenum"><a name= +"page142" id="page142"></a>{142}</span> Joseph being seventeen +years old when he had the dreams." And it is written also (Gen. +xli. 46), "And Joseph was thirty years old when he stood before +Pharaoh," etc. From seventeen to thirty are thirteen, to which add +the seven years of plenty and the two years of famine, which make +the sum total of twenty-two.</p> +<p class="source"><i>Berachoth</i>, fol. 55, col. 2.</p> +<p class="note">In the pages which precede and follow the above +quotation there is much that is interesting on the subject of +dreams and their interpretation, and one is strongly tempted to +append selections, but we refrain in order to make room for a +prayer which occurs in the morning service for the various +festivals, and is given in the preceding context:—"Sovereign +of the Universe! I am thine, and my dreams are thine. I have +dreamed a dream, but know not what it portendeth. May it be +acceptable in Thy presence, O Lord my God, and the God of my +fathers, that all my dreams concerning myself and concerning all +Israel may be for my good. Whether I have dreamt concerning myself, +or whether I have dreamt concerning others, or whether others have +dreamt concerning me, if they be good, strengthen and fortify them, +that they may be accomplished in me, as were the dreams of the +righteous Joseph; and if they require cure, heal them as Thou didst +Hezekiah, king of Judah, from his sickness; as Miriam the +prophetess from her leprosy, and Naaman from his leprosy; as the +bitter waters of Marah by the hands of our legislator Moses, and +those of Jericho by the hands of Elisha. And as Thou wast pleased +to turn the curse of Balaam, the son of Beor, to a blessing, be +pleased to convert all my dreams concerning me and all Israel to a +good end. Oh, guard me; let me be acceptable to Thee, and grant me +life. Amen." (The translation of this prayer is borrowed from the +Jewish liturgy.)</p> +<p>Rabbi Levi said, "Come and see how unlike the character of the +Holy One—blessed be He!—is to that of those who inherit +the flesh and blood of humanity. God blessed Israel with twenty-two +benedictions and cursed them with eight curses (Lev. xxvi. 3-13, +xv. 43). But Moses, our Rabbi, blessed them with eight benedictions +and cursed them with twenty-two imprecations" (see Deut. xxviii. +1-4, xv. 68).</p> +<p class="source"><i>Bava Bathra</i>, fol. 59, col. i.</p> +<p>Once as they were journeying to Chesib (in Palestine), some of +Rabbi Akiva's disciples were overtaken by a band of robbers, who +demanded to know where they were going to. "We are going to Acco," +was the reply; but on arriving at Chesib, they went no farther. The +robbers <span class="pagenum"><a name="page143" id= +"page143"></a>{143}</span> then asked them who they were? +"Disciples of Rabbi Akiva," they replied. Upon hearing this the +robbers exclaimed, "Blessed surely is Rabbi Akiva and his disciples +too, for no man can ever do them any harm." Once as Rabbi Menasi +was traveling to Thurtha (in Babylonia), some thieves surprised him +on the road and asked him where he was bound for. "For Pumbeditha," +was the reply; but upon reaching Thurtha, he stayed and went no +farther. The highwaymen, thus balked, retorted, "Thou art the +disciple of Yehuda the deceiver!" "Oh, you know my master, do you?" +said the Rabbi. "Then in the name of God be every one of you +anathematized." For twenty-two years thereafter they carried on +their nefarious trade, but all their attempts at violence ended +only in disappointment. Then all save one of them came to the Rabbi +and craved his pardon, which was immediately granted. The one who +did not come to confess his guilt and obtain absolution was a +weaver, and he was eventually devoured by a lion. Hence the +proverbs, "If a weaver does not humble himself, he shortens his +life;" and, "Come and see the difference there is between the +thieves of Babylon and the banditti of the land of Israel."</p> +<p class="source"><i>Avodah Zarah</i>, fol. 26, col. 1.</p> +<p>Rabbi Eliezer ben Hyrcanus was twenty-two years of age when, +contrary to the wishes of his father, he went to Rabbon Yochanan +ben Zaccai purposing to devote himself to the study of the law. By +the time he arrived at Rabbon Yochanan's he had been without food +four-and-twenty hours, and yet, though repeatedly asked whether he +had had anything to eat, refused to confess he was hungry. His +father having come to know where he was, went one day to the place +on purpose to disinherit him before the assembled Rabbis. It so +happened that Rabbon Yochanan was at that time lecturing before +some of the great men of Jerusalem, and when he saw the father +enter, he pressed Rabbi Eliezer to deliver an exposition. So racy +and cogent were his observations that Rabbon Yochanan rose and +styled him his own Rabbi, and thanked him in the name of the rest +for the instruction he had afforded them. Then the father of Rabbi +Eliezer said, <span class="pagenum"><a name="page144" id= +"page144"></a>{144}</span> "Rabbis, I came here for the purpose of +disinheriting my son, but now I declare him sole heir of all I +have, to the exclusion of his brothers."</p> +<p class="source"><i>Avoth d'Rab. Nathan</i>, chap. 6.</p> +<p class="note">The father of Eliezer acts more magnanimously by +his son than does the father of St. Francis. Like the Rabbi, as Mr. +Ruskin relates in his "Mornings in Florence," St. Francis, one of +whose three great virtues was obedience, "begins his spiritual life +by quarreling with his father. He 'commercially invests' some of +his father's goods in charity. His father objects to that +investment, on which St. Francis runs away, taking what he can find +about the house along with him. His father follows to claim his +property, but finds it is all gone already, and that St. Francis +has made friends with the Bishop of Assisi. His father flies into +an indecent passion, and declares he will disinherit him; on which +St. Francis, then and there, takes all his clothes off, throws them +frantically in his father's face, and says he has nothing more to +do with clothes or father."</p> +<p>Not the same strict scrutiny is required in money matters as in +cases of capital punishment; for it is said (Lev. xxiv. 23), "Ye +shall have one manner of law." What distinction is there made +between them? With regard to money matters three judges are deemed +sufficient, while in cases of capital offense twenty-three are +required, etc.</p> +<p class="source"><i>Sanhedrin</i>, fol. 32, col. 1.</p> +<p>Rabbi Yehoshua ben Levi said, "In twenty-four cases doth the +tribunal excommunicate for the honor of a Rabbi, and all are +explained in our Mishna." Rabbi Elazer interposed and asked, "Where +are they?" The reply was, "Go and seek, and thou shalt find." He +went accordingly and sought, but found only three—the case of +the man who lightly esteems the washing of hands; of him who +whispers evil behind the bier of a disciple of the wise; and of him +who behaves haughtily toward the Most High.</p> +<p class="source"><i>Berachoth</i>, fol. 19, col. 1.</p> +<p class="note">There are three degrees of excommunication, +<i>i.e.</i>, separation, exclusion, and execration. That mentioned +in the above extract is of the lowest degree, and lasts never less +than thirty days. The second degree of excommunication is a +prolongation of the first by thirty days more. The third or highest +degree lasts for an indefinite time. See Moed Katon, fol. 17, col. +1; Shevuoth, fol. 36, col. 1; and consult Index II. appended.</p> +<p>A certain matron once said to Rabbi Yehuda ben Elaei, "Thy face +is like that of one who breeds pigs and lends <span class= +"pagenum"><a name="page145" id="page145"></a>{145}</span> money on +usury." He replied, "These offices are forbidden me by the rules of +my religion, but between my residence and the academy there are +twenty-four latrinæ; these I regularly visit as I need."</p> +<p class="source"><i>Berachoth</i>, fol. 55, col. 1.</p> +<p class="note">The Rabbi meant to say that paying attention to the +regular action of his excretory organs was the secret of his +healthy looks, and to imply that a disordered stomach is the root +of most diseases,—a physiological opinion well worthy of +regard by us moderns.</p> +<p>Rav Birim says that the venerable Rav Benaah once went to all +the interpreters of dreams in Jerusalem, twenty-four in number. +Every one of them gave a different interpretation, and each was +fulfilled; which substantiates the saying that it is the +interpretation and not the dream that comes true.</p> +<p class="source"><i>Ibid.</i>, fol. 55, col. 2.</p> +<p>Twenty-four fasts were observed by the men of the Great +Synagogue, in order that the writers of the books, phylacteries, +and Mezuzahs might not grow rich, lest in becoming rich they might +be tempted not to write any more.</p> +<p class="source"><i>P'sachim</i>, fol. 50, col. 2.</p> +<p>When Solomon was desirous of conveying the Ark into the Temple, +the doors shut themselves of their own accord against him. He +recited twenty-four psalms, yet they opened not. In vain he cried, +"Lift up your heads, O ye gates" (Ps. xxiv. 9). But when he prayed, +"O Lord God, turn not Thy face away from Thine anointed; remember +the mercies of David, Thy servant" (2 Chron. vi. 42), then the +gates flew open at once. Then the enemies of David turned black in +the face, for all knew by this that God had pardoned David's +transgression with Bathseheba.</p> +<p class="source"><i>Moed Katon</i>, fol. 9, col. 1.</p> +<p class="note">In the Midrash Rabbah (Devarim, chap. 15) the same +story is told, with this additional circumstance among others, that +a sacred respect was paid to the gates when the Temple was sacked +at the time of the Captivity. When the glorious vessels and +furniture of the Temple were being carried away into Babylon, the +gates, which were so zealous for the glory of God, were buried on +the spot (see Lam. ii. 9), there to await the restoration of +Israel. This romantic episode is alluded to in the closing service +for the Day of Atonement.</p> +<p>There are twenty-four species of unclean birds, but the clean +birds are innumerable.</p> +<p class="source"><i>Chullin</i>, fol. 63, col. 2.</p> +<span class="pagenum"><a name="page146" id= +"page146"></a>{146}</span> +<p>In twenty-four places priests are called Levites, and this is +one of them (Ezek. xliv. 15), "But the priests, the Levites, the +sons of Zadok."</p> +<p class="source"><i>Tamid</i>, fol. 27, col. 1.</p> +<p>There are twenty-four extremities of members in the human body +which do not suffer defilement in the case of diseased flesh (see +Lev. xiii. 10, 24). The tip-ends of the fingers and toes, the edges +of the ears, the tip of the nose, etc.</p> +<p class="source"><i>Negaim</i>, chap. 6, mish. 7.</p> +<p>Twenty-five children is the highest number there should be in a +class for elementary instruction. There should be an assistant +appointed, if there be forty in number; and if fifty, there should +be two competent teachers. Rava says, "If there be two teachers in +a place, one teaching the children more than the other, the one +that teaches less is not to be dismissed, because if so, the other +is liable to lapse into negligence also." Rav Deimi of Nehardaa, on +the other hand, thinks the dismissal of the former will make the +latter all the more eager to teach more, both out of fear lest he +also be dismissed, and out of gratitude that he has been preferred +to the other. Mar says, "The emulation of the scribes (or teachers) +increaseth wisdom." Rava also says, "When there are two teachers, +one teaching much but superficially, and one teaching thoroughly +but not so much, the former is to be preferred, for the children +will, in the long run, improve most by learning much." Rav Deimi of +Nehardaa, however, thinks the latter is to be preferred, for a +mistake or an error once learned is difficult to unlearn; as it is +written in 1 Kings xi. 16, "For six months did Joab remain there +with all Israel, until he cut off every male in Edom." When David +asked Joab why he killed only the males and not the females, he +replied, "Because it is written in Deut. xxv. 19, 'Thou shalt blot +out the male portion of Amalek.'" "But," said David, "we read 'the +remembrance of Amalek.'" To this Joab replied, "My teacher taught +me to read zachar and not zeichar," <i>i.e.</i>, male, and not +remembrance. The teacher of Joab was sent for; and being found +guilty of having taught his pupil in a superficial manner, he was +condemned to be beheaded. The poor teacher pleaded in vain for his +life, <span class="pagenum"><a name="page147" id= +"page147"></a>{147}</span> for the king's judgment was based on +Scripture (Jer. xlviii. 10), "Cursed be he that doeth the work of +the Lord deceitfully, and cursed be he that keepeth back his sword +from blood."</p> +<p class="source"><i>Bava Bathra</i>, fol. 21, col. 1.</p> +<p>The Romans faithfully observed their compact with Israel for +twenty-six years. After that time they began to oppress them.</p> +<p class="source"><i>Avoda Zarah</i>, fol. 8, col. 2.</p> +<p>The Rabbis have taught that a small salt fish will cause death +if partaken of after seven, seventeen, or twenty-seven days; some +say after twenty-three days. This is said with reference to +half-cooked fish, but when properly cooked there is no harm in it. +Neither does any harm result from eating half-cooked fish, if +strong drink be taken after it.</p> +<p class="source"><i>Berachoth</i>, fol. 44, col. 2.</p> +<p>On the twenty-eighth day of Adar there came good news to the +Jews. The Roman Government had passed a decree ordaining that they +should neither study the law, nor circumcise their children, nor +observe the Sabbath-days. Yehudah ben Shamua and his associates +went to consult a certain matron, whom all the magnates of Rome +were in the habit of visiting. She advised them to come at night +and raise a loud outcry against the decree they complained of. They +did so, and cried, "O heavens! are we not your brethren? are we not +the children of one mother?" (Alluding to Rebekah, the mother of +Jacob and Esau.) "Wherein are we worse than all other nations and +tongues, that you should oppress us with such harsh decrees?" +Thereupon the decrees were revoked; to commemorate which the Jews +established a festival.</p> +<p class="source"><i>Rosh Hashanah</i>, fol. 19, col. 1.</p> +<p>The renewal of the moon comes round in not less than twenty-nine +days and a half and forty minutes.</p> +<p class="source"><i>Ibid.</i>, fol. 25, col. 1.</p> +<p>Rav Mari reports that Rabbi Yochanan had said, "He who indulges +in the practice of eating lentils once in thirty days keeps away +quinsy, but they are not good to be eaten regularly because by them +the breath is corrupted." He used also to say that mustard eaten +once in thirty days drives away sickness, but if taken every day +the action of the heart is apt to be affected.</p> +<p class="source"><i>Berachoth</i>, fol. 40, col. 1.</p> +<span class="pagenum"><a name="page148" id= +"page148"></a>{148}</span> +<p>He who eats unripe dates and does not wash his hands will for +thirty day be in constant fear, without knowing why, of something +untoward happening.</p> +<p class="source"><i>P'sachim</i>, fol. 111, col. 2.</p> +<p>The Rabbis have taught that the lighter kind of excommunication +is not to last less than thirty days, and censure not less than +seven. The latter is inferred from what is said in Num. xii. 14, +"If her father had but spit in her face, should she not be ashamed +seven days?"</p> +<p class="source"><i>Moed Katon</i>, fol. 16, col. 1.</p> +<p>If we meet a friend during any of the thirty days of his +mourning for a deceased relative, we must condole with him but not +salute him; but after that time he may be saluted but not condoled +with. If a man (because he has no family) re-marries within thirty +days of the death of his wife, he should not be condoled with at +home (lest it might hurt the feelings of his new partner); but if +met with out of doors, he should be addressed in an undertone of +voice, accompanied with a slight inclination of the head.</p> +<p class="source"><i>Ibid.</i>, fol. 21, col. 2.</p> +<p>During the thirty days of mourning for deceased friends or +relatives, the bereaved should not trim their hair; but if they +have lost their parents, they are not to attend to such matters +until their friends force them to do so.</p> +<p class="source"><i>Ibid.</i>, fol. 22, col. 2.</p> +<p>"And Haman told them of the glory of his riches and the +multitude of his children" (Esth. v. 11). And how many children +were there? Rav said thirty; ten had died, ten were hanged, and ten +went about begging from door to door. The Rabbis say, "Those that +went about begging from door to door were seventy; for it is +written (1 Sam. ii. 5), 'They that were full have hired themselves +for bread.'"</p> +<p class="source"><i>Meggillah</i>, fol. 15, col. 2.</p> +<p>When Rabbi Chanena bar Pappa was about to die, the Angel of +Death was told to go and render him some friendly service. He +accordingly went and made himself known to him. The Rabbi requested +him to leave him for thirty days, until he had repeated what he had +been learning; for it is said, "Blessed is he who comes here with +his studies <span class="pagenum"><a name="page149" id= +"page149"></a>{149}</span> in his hand." He accordingly left, and +at the expiration of thirty days returned to him. The Rabbi then +asked to be shown his place in Paradise, and the Angel of Death +consented to show him while life was still in him. Then said the +Rabbi, "Lend me thy sword, lest thou surprise me on the road and +cheat me of my expectation." To this the Angel of Death said, "Dost +thou mean to serve me as thy friend Rabbi Yoshua did?" and he +declined to intrust the sword to the Rabbi.</p> +<p class="source"><i>Kethuboth</i>, fol. 77, col. 2.</p> +<p>If a man says to a woman, "Thou art betrothed to me after thirty +days," and in the interim another comes and betroths her, she is +the second suitor's.</p> +<p class="source"><i>Kiddushin</i>, fol. 58, col 2.</p> +<p>If one finds a scroll, he may peruse it once in thirty days, but +he must not teach out of it, nor may another join him in reading +it; if he does not know how to read, he must unroll it. If a +garment be found, it should be shaken and spread out once in thirty +days, for its own sake (to preserve it), but not for display. +Silver and copper articles should be used to take care of them, but +not for the sake of ornament. Gold and glass vessels he should not +meddle with—till the coming of Elijah.</p> +<p class="source"><i>Bava Metzia</i>, fol. 29, col. 2.</p> +<p>Rabbi Zira so inured his body (to endurance) that the fire of +Gehenna had no power over it. Every thirty days he experimented on +himself, ascending a fiery furnace, and finally sitting down in the +midst of it without being affected by the fire. One day, however, +as the Rabbis fixed their eyes upon him, his hips became singed, +and from that day onward he was noted in Jewry as the little man +with the singed hips.</p> +<p class="source"><i>Ibid.</i>, fol. 85, col. 1.</p> +<p>An Arab once said to Rabbah bar Channah, "Come and I will show +thee the place where Korah and his accomplices were swallowed up." +"There," says the Rabbi, "I observed smoke coming out from two +cracks in the ground. Into one of these he inserted some wool tied +on to the end of his spear, and when he drew it out again it was +scorched. Then he bade me listen. I did so, and as I listened heard +them groan out, 'Moses and his law are <span class= +"pagenum"><a name="page150" id="page150"></a>{150}</span> true, but +we are liars.' The Arab then told me that they come round to this +place once in every thirty days, being stirred about in the +hell-surge like meat in the boiling caldron."</p> +<p class="source"><i>Bava Bathra</i>, fol. 74, col. 1.</p> +<p>Rabbi Yochanan, in expounding Isa. liv. 12, said, "The Holy +One—blessed be He!—will bring precious stones and +pearls, each measuring thirty cubits by thirty, and polishing them +down to twenty cubits by ten, will place them in the gates of +Jerusalem." A certain disciple contemptuously observed, "No one has +ever yet seen a precious stone as large as a small bird's egg, and +is it likely that such immense ones as these have any existence?" +He happened one day after this to go forth on a voyage, and there +in the sea he saw the angels quarrying precious stones and pearls +like those his Rabbi had told him of, and upon inquiry he learned +that they were intended for the gates of Jerusalem. On his return +he went straight to Rabbi Yochanan and told him what he had seen +and heard.</p> +<p>"Raca!" said the latter, "hadst thou not seen them thou wouldst +have kept on deriding the words of the wise!" Then fixing his gaze +intently upon him, he with the glance of his eye reduced to a heap +of bones the carcass of his body.</p> +<p class="source"><i>Ibid.</i>, fol. 75, col. 1.</p> +<p>He who lends unconditionally a sum of money to his neighbor is +not entitled to demand it back within thirty days thereafter.</p> +<p class="source"><i>Maccoth</i>, fol. 3, col. 2.</p> +<p>If a man has lost a relative, he is forbidden to engage in +business until thirty days after the death. In the case of the +decease of a father or a mother, he is not to resume work until his +friends rebuke him and urge him to return.</p> +<p class="source"><i>Semachoth</i>, chap. 9.</p> +<p>It is unlawful for one to enter a banqueting-house for thirty +days after the death of a relative; but he must refrain from so +doing for twelve months after the demise of either father or +mother, unless on the behest of some higher requirement of +piety.</p> +<p class="source"><i>Ibid.</i></p> +<p>But I know not whether there are thirty righteous men here and +fifteen in the land of Israel, or <i>vice versâ</i>.</p> +<p class="source"><i>Chullin</i>, fol. 92, col. 1.</p> +<span class="pagenum"><a name="page151" id= +"page151"></a>{151}</span> +<p>Thirty days in a year are equivalent to a whole year.</p> +<p class="source"><i>Niddah</i>, fol. 44, col. 2.</p> +<p>"Moses, thou didst say unto me, 'What is Thy name?' And now thou +dost say, 'Neither hast Thou delivered Thy people at all.' Now +shalt thou see what I will do to Pharaoh (Exod. v. 23, vi. 1), but +not what I am about to do to the thirty-one kings."</p> +<p class="source"><i>Sanhedrin</i>, fol. III, col. 1.</p> +<p>When Rav Deimi arrived at Babylon, he reported that the Romans +had fought thirty-two battles with the Greeks without once +conquering them, until they allied themselves with Israel, on the +stipulation that where Rome appointed the commanding officers the +Jews should appoint the governors, and <i>vice versâ</i>.</p> +<p class="source"><i>Avodah Zarah</i>, fol. 8, col. 2.</p> +<p>Manasseh did penance thirty-three years.</p> +<p class="source"><i>Sanhedrin</i>, fol. 103, col. 1.</p> +<p>Balaam was thirty-three years of age when Phineas, the robber, +slew him.</p> +<p class="source"><i>Ibid.</i>, fol. 106, col. 2.</p> +<p>For thirty-four years the kingdom of Persia lasted +contemporaneously with the Temple.</p> +<p class="source"><i>Avodah Zarah</i>, fol. 9, col. 1.</p> +<p>Abaii has said, "There are never fewer than thirty-six righteous +men in every generation who receive the presence of the Shechinah; +for it is said (Isa. xxx. 18), 'Blessed are all those who wait upon +Him.'" The numerical value (by Gematria) of Him, is thirty-six.</p> +<p class="source"><i>Sanhedrin</i>, fol. 97, col. 2.</p> +<p>The sons of Esau, of Ishmael, and of Keturah went on purpose to +dispute the burial (of Jacob); but when they saw that Joseph had +placed his crown upon the coffin, they did the same with theirs. +There were thirty-six crowns in all, tradition says. "And they +mourned with a great and very sore lamentation." Even the very +horses and asses joined in it, we are told. On arriving at the Cave +of Machpelah, Esau once more protested, and said, "Adam and Eve, +Abraham and Sarah, Isaac and Rebekah, are all buried here. Jacob +disposed of his share when he buried Leah in it, and the remaining +one belongs to me." "But thou didst sell thy share with thy +birthright," remonstrated the sons of Jacob. "Nay," rejoined Esau, +"that did not include my <span class="pagenum"><a name="page152" +id="page152"></a>{152}</span> share in the burial-place." "Indeed +it did," they argued, "for our father, just before he died, said +(Gen. l. 5), 'In my grave which I have bought for myself.'" "Where +are the title-deeds?" demanded Esau. "In Egypt," was the answer. +And immediately the swift-footed Naphthali started for the records. +("So light of foot was he," says the Book of Jasher, "that he could +go upon the ears of corn without crushing them.") Hushim, the son +of Dan, being deaf, asked what was the cause of the commotion. On +being told what it was, he snatched up a club and smote Esau so +hard that his eyes dropped out and fell upon the feet of Jacob; at +which Jacob opened his eyes and grimly smiled. This is that which +is written (Ps. lviii. 10), "The righteous shall rejoice when he +sees vengeance; he shall wash his feet in the blood of the wicked." +Then Rebekah's prophecy came to pass (Gen. xxvii. 45), "Why shall I +be deprived also of you both in one day?" For although they did not +both die on the same day, they were both buried on the same +day.</p> +<p class="source"><i>Soteh</i>, fol. 13, col. 1.</p> +<p class="note">This story slightly varied, is repeated in the Book +of Jasher and in the Targum of Ben Uzziel.</p> +<p>The principal works of the hand are forty save one:—To +sow, to plow, to reap, to bind in sheaves, to thrash, to winnow, to +sift corn, to grind, to bolt meal, to knead, to bake, to shear, to +wash wool, to comb wool, to dye it, to spin, to warp, to shoot two +threads, to weave two threads, to cut and tie two threads, to tie, +to untie, to sew two stitches, to tear two threads with intent to +sew, to hunt game, to slay, to skin, to salt a hide, to singe, to +tan, to cut up a skin, to write two letters, to scratch out two +letters with intent to write, to build, to pull down, to put out a +fire, to light a fire, to smite with a hammer, to convey from one +Reshuth [a private property in opposition to a public] to +another.</p> +<p class="source"><i>Shabbath</i>, fol. 73, col. 1.</p> +<p>King Yanai had a single tree on the royal mound, whence once a +month they collected forty seahs (about fifteen bushels) of young +pigeons of three different breeds.</p> +<p class="source"><i>Berachoth</i>, fol. 44, col. 1.</p> +<span class="pagenum"><a name="page153" id= +"page153"></a>{153}</span> +<p>Forty years before the destruction of the Temple the Sanhedrin +were exiled, and they sat in the Halls of Commerce.</p> +<p class="source"><i>Shabbath</i>, fol. 15, col. 1.</p> +<p>Until one is forty eating is more advantageous than drinking. +After that age the rule is reversed.</p> +<p class="source"><i>Ibid.</i>, fol. 152, col. 1.</p> +<p>The Rabbis have taught that during the forty years in which +Simeon the Just officiated in the Temple the lot always fell on the +right (see Lev. xvi. 8-10). After that time it sometimes fell on +the right and sometimes on the left. The crimson band also, which +in his time had always turned white, after that period sometimes +turned white, and at others it did not change color at all.</p> +<p class="source"><i>Yoma</i>, fol. 39, col. 1.</p> +<p>The Rabbis have taught:—Forty years before the destruction +of the Temple the lot did not fall on the right, and the crimson +band did not turn white; the light in the west did not burn, and +the gates of the Temple opened of themselves, so that Rabbi +Yochanan ben Zacchai rebuked them, and said, "O Temple! Temple! why +art thou dismayed? I know thy end will be that thou shalt be +destroyed, for Zachariah the son of Iddo has already predicted +respecting thee (Zech. xi. i), 'Open thy doors, O Lebanon, that the +fire may devour thy cedars.'"</p> +<p class="source"><i>Ibid.</i>, fol. 39, col. 2.</p> +<p>During the forty years that Israel were in the wilderness there +was not a midnight in which the north wind did not blow.</p> +<p class="source"><i>Yevamoth</i>, fol. 71, col. 1.</p> +<p>Rabbi Zadok fasted forty years that Jerusalem might not be +destroyed, and so emaciated was he, that when he ate anything it +might be seen going down his throat.</p> +<p class="source"><i>Gittin</i>, fol. 56, col. 1.</p> +<p>Forty days before the formation of a child a Bath Kol proclaims, +"The daughter of so-and-so shall marry the son of so-and-so; the +premises of so-and-so shall be the property of so-and-so."</p> +<p class="source"><i>Soteh</i>, fol. 2, col. 1.</p> +<p>Rav Hunna and Rav Chasda were so angry with one another that +they did not meet for forty years. After that <span class= +"pagenum"><a name="page154" id="page154"></a>{154}</span> Rav +Chasda fasted forty days for having annoyed Rav Hunna, and Rav +Hunna forty days for having suspected Rav Chasda.</p> +<p class="source"><i>Bava Metzia</i>, fol. 33, col. 1.</p> +<p>A female who marries at forty will never have any children.</p> +<p>He who eats black cummin the weight of a denarius will have his +heart torn out; so also will he who eats forty eggs or forty nuts, +or a quarter of honey.</p> +<p class="source"><i>Tract Calah.</i></p> +<p>He that cooks in milk the nerve Nashe on a yearly festival, and +then eats it, receives five times forty stripes save one, etc.</p> +<p class="source"><i>Baitza</i>, fol. 12, col. 1.</p> +<p>He who passes forty consecutive days without suffering some +affliction has received his good reward in his lifetime (<i>cf.</i> +Luke xvi. 25).</p> +<p class="source"><i>Erachin</i>, fol. 16, col. 2.</p> +<p>If a bath contain forty measures of water and some mud, people +may, according to Rabbi Elazar, immerse themselves in the water of +it, but not in the mud; while Rabbi Yehoshua says they may do so in +both.</p> +<p class="source"><i>Mikvaoth</i>, chap. ii. 10.</p> +<p>Rav Yehudah said in the name of Rav:—The Divine name, +which consists of forty-two letters, is revealed only to him who is +prudent and meek, who has reached the meridian of life, is not +prone to wrath, not given to drink, and not revengeful. He that +knows that name, and acts circumspectly in regard to it, and +retains it sacredly, is beloved in heaven and esteemed on earth; He +inspires men with reverence, and is heir both to the world that now +is and that which is to come.</p> +<p class="source"><i>Kiddushin</i>, fol. 71, col. 1.</p> +<p>A man should always devote himself to the study of the law and +to the practice of good deeds, even if he does not do so for their +own sake, as self-satisfied performance may follow in due course. +Thus, in recompense for the forty-two sacrifices he offered, Balak +was accounted worthy to become the ancestor of Ruth. Rav Yossi bar +Hunna has said, Ruth was the daughter of Eglon, the grandson of +Balak, king of Moab.</p> +<p class="source"><i>Sanhedrin</i>, fol. 105, col. 2.</p> +<span class="pagenum"><a name="page155" id= +"page155"></a>{155}</span> +<p>These are the forty-five righteous men for whose sake the world +is preserved.</p> +<p class="source"><i>Chullin</i>, fol. 92, col. 1.</p> +<p>Rabbi Meir had a disciple named Sumchus, who in every case +assigned forty-eight reasons why one thing should be called clean +and why another should be called unclean, though Scripture declared +the contrary. (A striking illustration of Rabbinical +ingenuity!)</p> +<p class="source"><i>Eiruvin</i>, fol. 13, col. 2.</p> +<p>Forty-eight prophets and seven prophetesses prophesied unto +Israel, and they have neither diminished nor added to that which is +written in the law, except the reading of the Book of Esther.</p> +<p class="source"><i>Megillah</i>, fol. 14, col. 1.</p> +<p class="note">The Rabbis teach that in future (in the days of the +Messiah) all Scripture will be abolished except the Book of Esther, +also all festivals except the feast of Purim. (See <i>Menorath +Hamaor</i>, fol. 135, col. 1.)</p> +<p>By forty-eight things the law is acquired. These are study, +attention, careful conversation, mental discernment, solicitude, +reverential fear, meekness, geniality of soul, purity, attention to +the wise, mutual discussion, debating, sedateness, learning in the +Scripture and the Mishna, not dabbling in commerce, self-denial, +moderation in sleep, aversion to gossip, etc., etc.</p> +<p class="source"><i>Avoth</i>, chap. 6.</p> +<p>When God gave the law to Moses, He assigned forty-nine reasons +in every case for pronouncing one thing unclean and as many for +pronouncing other things clean.</p> +<p class="source"><i>Sophrim</i>, chap. 16, mish. 6.</p> +<p>He that has fifty zouzim, and trades therewith, may not glean +what is left in the corner of the field (Lev. xix. 9). He that +takes it, and has no right to it, will come to want before the day +of his departure. And if one who is entitled to it leaves it to +others more needy, before he dies he will not only be able to +support himself, but be a stay to others.</p> +<p class="source"><i>Peah</i>, chap. 8, mish. 9.</p> +<p>Fifty measures of understanding were created in the world, and +all except one were given to Moses; as it is said (Ps. viii. 5), +"Thou hast made him a little lower than the angels."</p> +<p class="source"><i>Rosh Hashanah</i>, fol. 21, col, 2.</p> +<span class="pagenum"><a name="page156" id= +"page156"></a>{156}</span> +<p>Poverty in a house is harder to bear than fifty plagues.</p> +<p class="source"><i>Bava Bathra</i>, fol 116, col. 1.</p> +<p class="note">The above saying is based on Job xix. 21, compared +with Exod. viii. 19.</p> +<p>For fifty-two years no man traveled through the land of +Judea.</p> +<p class="source"><i>Yoma</i>. fol. 54, col. 1.</p> +<p>Black cummin is one of the sixty deadly drugs.</p> +<p class="source"><i>Berachoth</i>, fol. 40, col. 1.</p> +<p>Ulla and Rav Chasda were once traveling together, when they came +up to the gate of the house of Rav Chena bar Chenelai. At sight of +it Rav Chasda stooped and sighed. "Why sighest thou?" asked Ulla, +"seeing, as Rav says, sighing breaks the body in halves; for it is +said (Ezek. xxi. 6), 'sigh, therefore, O son of man, with the +breaking of thy loins;' and Rabbi Yochanan says a sigh breaks up +the whole constitution; for it is said (Ezek. xxi. 7), 'And it +shall be when they say unto thee, Wherefore sighest thou? that thou +shalt answer, For the tidings because it cometh, and the whole +heart shall melt,'" etc. To this Rav Chasda replied, "How can I +help sighing over this house, where sixty bakers used to be +employed during the day, and sixty during the night, to make bread +for the poor and needy; and Rav Chena had his hand always at his +purse, for he thought the slightest hesitation might cause a poor +but respectable man to blush; and besides he kept four doors open, +one to each quarter of the heavens, so that all might enter and be +satisfied? Over and above this, in time of famine he scattered +wheat and barley abroad, so that they who were ashamed to gather by +day might do so by night; but now this house has fallen into ruin, +and ought I not to sigh?"</p> +<p class="source"><i>Ibid.</i>, fol. 58, col. 2.</p> +<p>Egypt is a sixtieth of Ethiopia, Ethiopia a sixtieth of the +world, the world is a sixtieth part of the garden of Eden, the +garden itself is but a sixtieth of Eden, and Eden a sixtieth of +Gehenna. Hence the world in proportion to Gehenna is but as the lid +to a caldron.</p> +<p class="source"><i>P'sachim</i>, fol. 94, col. 1.</p> +<p>They led forth Metatron and struck him sixty bastinadoes with a +cudgel of fire.</p> +<p class="source"><i>Chaggigah</i>, fol. 15, col. 1.</p> +<span class="pagenum"><a name="page157" id= +"page157"></a>{157}</span> +<p class="note">In the context of the foregoing quotation occurs an +anecdote of Rabbi Elisha ben Abuyah which is too racy to let pass, +and too characteristic to need note or comment. One day Elisha ben +Abuyah was privileged to pry into Paradise, where he saw the +recording angel Metatron on a seat registering the merits of the +holy of Israel. Struck with astonishment at the sight, he +exclaimed, "Is it not laid down that there is no sitting in heaven, +no shortsightedness or fatigue?" Then Metatron, thus discovered, +was ordered out and flogged with sixty lashes from a fiery scourge. +Smarting with pain, the angel asked and obtained leave to cancel +the merits of the prying Rabbi. One day—it chanced to be on +Yom Kippur and Sabbath—as Elisha was riding along by the wall +where the Holy of Holies once stood, he heard a Bath Kol +proclaiming, "Return, ye backsliding children, but Acher abide thou +in thy sin" (Acher was the Rabbi's nickname). A faithful disciple +of his hearing this, and bent on reclaiming and reforming him, +invited him to go and hear the lads of a school close by repeat +their lessons. The Rabbi went, and from that to another and +another, until he had gone the round of a dozen seminaries, in the +last of which he called up a lad to repeat a verse who had an +impediment in his speech. The verse happened to be Ps. l. 16, "But +unto the wicked, God saith, Why dost thou declare my law?" Acher +fancied the boy said, and to Elisha (his own name), instead of and +to Rasha, that is, the wicked. This roused the Rabbi into such fury +of passion, that he sprang to his feet, exclaiming, "If I only had +a knife at hand I would cut this boy into a dozen pieces, and send +a piece to each school I have visited!"</p> +<p>A woman of sixty runs after music like a girl of six.</p> +<p class="source"><i>Moed Katon</i>, fol. 9, col. 2.</p> +<p>Rabba, who only studied the law, lived forty years; Abaii, who +both studied the law and exercised benevolence, lived sixty.</p> +<p class="source"><i>Rosh Hashanah</i>, fol. 18, col. 1.</p> +<p>The manna which came down upon Israel was sixty ells deep.</p> +<p class="source"><i>Yoma</i>, fol. 76, col. 1.</p> +<p>It is not right for a man to sleep in the daytime any longer +than a horse sleeps. And how long is the sleep of a horse? Sixty +respirations.</p> +<p class="source"><i>Succah</i>, fol. 26, col. 2.</p> +<p>Abaii says, "When I left Rabbah, I was not at all hungry; but +when I arrived at Meree, they served up before me sixty dishes, +with as many sorts of viands, and I ate half of each, but as for +hotch-potch, which the last dish contained, I ate up all of it, and +would fain have eaten up the dish too." Abaii said, "This +illustrates the proverb, current <span class="pagenum"><a name= +"page158" id="page158"></a>{158}</span> among the people, 'The poor +man is hungry, and does not know when he has eaten enough; or, +there is always room for a tit-bit.'"</p> +<p class="source"><i>Meggillah</i>, fol. 7, col. 2.</p> +<p>There are sixty kinds of wine; the best of all is the red +aromatic wine, and bad white wine is the worst.</p> +<p class="source"><i>Gittin</i>, fol. 70, col. 1.</p> +<p>Samson's shoulders were sixty ells broad.</p> +<p class="source"><i>Soteh</i>, fol. 10, col. 1.</p> +<p>Ebal and Gerizim were sixty miles from Jordan.</p> +<p class="source"><i>Ibid.</i>, fol. 36, col. 1.</p> +<p>One who makes a good breakfast can outstrip sixty runners in a +race (who have not).</p> +<p class="source"><i>Bava Kama</i>, fol. 92, col. 2.</p> +<p>A (hungry) person who looks on while another eats, experiences +sixty unpleasant sensations in his teeth.</p> +<p class="source"><i>Ibid.</i></p> +<p>His wife made him daily sixty sorts of dainties, and these +restored him again.</p> +<p class="source"><i>Bava Metzia</i>, fol. 84, col. 2.</p> +<p class="note">Rabbi Blazar, the son of Rabbi Shimon, once +vindictively caused a man to be put to death, merely because he had +spoken of him as Vinegar the son of Wine, a round-about way of +reproaching him that he was the bad son of a good father, though it +turned out afterward that the condemned man deserved death for a +crime that he was not known to be guilty of at the time of his +execution; yet the mind of the Rabbi was ill at ease, and he +voluntarily did penance by subjecting himself in a peculiar fashion +to great bodily suffering. Sixty woolen cloths were regularly +spread under him every night, and these were found soaked in the +morning with his profuse perspiration. The result of this was +greater and greater bodily prostration, which his wife strove, as +related above, day after day to repair, detaining him from college, +lest the debates there should prove too much for his weakened +frame. When his wife found that he persisted in courting these +sufferings, and that her tender care, as well as her own patrimony, +were being lavished on him in vain, she tired of her assiduity, and +left him to his fate. And now, waited on by some sailors, who +believed they owed to him deliverance from a watery grave, he was +free to do as he liked. One day, being ministered to by them after +a night's perspiration of the kind referred to, he went straight to +college, and there decided sixty doubtful cases against the +unanimous dissent of the assembly. Providential circumstances, +which happened afterward, both proved that he was right in his +judgment and that his wife was wrong in suffering her fondness for +him to stand in the way of the performance of his public +duties.</p> +<span class="pagenum"><a name="page159" id= +"page159"></a>{159}</span> +<p>Elijah frequently attended the Rabbi's seat of instruction, and +once, on the first of a month, he came in later than usual. Rabbi +asked what had kept him so late. Elijah answered, "I have to wake +up Abraham, Isaac, and Jacob one after the other, to wash the hands +of each, and to wait until each has said his prayers and retired to +rest again." "But," said Rabbi, "why do they not all get up at the +same time?" The answer was, "Because if they prayed all at once, +their united prayers would hurry on the coming of the Messiah +before the time appointed." Then said Rabbi, "Are there any such +praying people among us?" Elijah mentioned Rabbi Cheyah and his +sons. Then Rabbi announced a fast, and the Rabbi Cheyah and his +sons came to celebrate it. In the course of repeating the Shemoneh +Esreh [a prayer consisting of eighteen Collects, which is repeated +three times each day] they were about to say, "Thou restoreth life +to the dead" when the world was convulsed, and the question was +asked in heaven, "Who told them the secret?" So Elijah was +bastinadoed sixty strokes with a cudgel of fire. Then he came down +like a fiery bear, and dashing in among the people, scattered the +congregation.</p> +<p class="source"><i>Bava Metzia</i>, fol. 85, col. 2.</p> +<p>When love was strong, we could lie, as it were, on the edge of a +sword; but now, when love is diminished, a bed sixty ells wide is +not broad enough for us.</p> +<p class="source"><i>Sanhedrin</i>, fol. 7, col. 1.</p> +<p>The pig bears in sixty days.</p> +<p class="source"><i>Bechoroth</i>, fol. 8, col. 1.</p> +<p>Sixty iron mines are suspended in the sting of a gnat.</p> +<p class="source"><i>Chullin</i>, fol. 58, col. 2.</p> +<p>An egg once dropped out of the nest of a bird called +Bar-Yuchnei, which deluged sixty cities and swept away three +hundred cedars. The question therefore arose, "Does the bird +generally throw out its eggs?" Rav Ashi replied, "No; that was a +rotten one."</p> +<p class="source"><i>Bechoroth</i>, fol. 57, col. 2.</p> +<p>Everybody knows why a bride enters the nuptial chamber, but +against him who sullies his lips by talking about it, the decree +for good, though of seventy years' standing, <span class= +"pagenum"><a name="page160" id="page160"></a>{160}</span> shall be +reversed into a decree for evil. Rav Chasda says, "Whosoever +disgraces his mouth (by evil communication), Gehenna shall be +deepened for him; for it is said in Prov. xxii. 14, 'A deep pit for +the mouth of strange words (immoral talk).'" Rav Nachman bar +Yitzchak says, "The same punishment will be inflicted on him who +listens to it and is silent; for it is said (Prov. xxii. 14), 'And +he that is abhorred of the Lord shall fall therein.'"</p> +<p class="source"><i>Shabbath</i>, fol. 33, col. 1.</p> +<p>(Jer. xxiii. 29), "Like a hammer that breaketh the rock in +pieces," so is every utterance which proceedeth from the mouth of +God, divided though it be into seventy languages.</p> +<p class="source"><i>Ibid.</i>, fol. 88, col. 2.</p> +<p>Rabbi Eliezer asked, "For whose benefit were those seventy +bullocks intended?" See Num. xxix. 12-36. For the seventy nations +into which the Gentile world is divided; and Rashi plainly asserts +that the seventy bullocks were intended to atone for them, that +rain might descend all over the world, for on the Feast of +Tabernacles judgment is given respecting rain, etc. Woe to the +Gentile nations for their loss, and they know not what they have +lost! for as long as the Temple existed, the altar made atonement +for them; but now, who is to atone for them?</p> +<p class="source"><i>Succah</i>, fol. 55, col. 2.</p> +<p>Choni, the Maagol, once saw in his travels an old man planting a +carob-tree, and he asked him when he thought the tree would bear +fruit. "After seventy years," was the reply. "What!" said Choni, +"dost thou expect to live seventy years and eat the fruit of thy +labor?" "I did not find the world desolate when I entered it," said +the old man; "and as my fathers planted for me before I was born, +so I plant for those that will come after me."</p> +<p class="source"><i>Taanith</i>, fol. 23, col. 1.</p> +<p>Mordecai was one of those who sat in the hall of the Temple, and +he knew seventy languages.</p> +<p class="source"><i>Megillah</i>, fol. 13, col. 2.</p> +<p>The Rabbis have taught:—During a prosperous year in +Israel, a place that is sown with a single measure of seed produces +five myriad cors of grain. In the tilled districts <span class= +"pagenum"><a name="page161" id="page161"></a>{161}</span> of Zoan, +one measure of seed produces seventy cors; for we are told that +Rabbi Meir said he himself had witnessed in the vale of Bethshean +an instance of one measure of seed producing seventy cors. And +there is no better land anywhere than the land of Egypt; for it is +said, "As the garden of the Lord, like the land of Egypt." And +there is no better land in ail Egypt than Zoan, where several kings +have resided; for it is written (Isa. xxx. 4), "His princes were in +Zoan." In all Israel there was no more unsuitable soil than Hebron, +for it was a burying-place, and yet Hebron was seven times more +prolific than Zoan; for it is written (Num. xiii. 22), "Now Hebron +was built seven years before Zoan in Egypt." For it is said (Gen. +x. 6), "And the sons of Ham, Cush, Mizraim (that is, Egypt), Phut, +and Canaan" (that is, Israel). It must, therefore, mean that it was +seven times more prolific (the verb meaning both to build and to +produce) than Zoan. This is only in the unsuitable soil of the land +of Israel, Hebron, but in the suitable soil (the increase) is five +hundred times. All this applies to a year of average return, but in +one of special prosperity, it is written (Gen. xxvi. 12), "Then +Isaac sowed in that land, and received in the same year an +hundredfold, and the Lord blessed him." (The word years, is +conveniently overlooked in working out the argument.)</p> +<p class="source"><i>Kethuboth</i>, fol. 112, col. 1.</p> +<p>The astrologers in Egypt said to Pharaoh, "What! shall a slave +whose master bought him for twenty pieces of silver rule over us?" +Pharaoh replied, "But I find him endowed with kingly qualities." +"If that is the case," they answered, "he must know seventy +languages." Then came the angel Gabriel, and taught him seventy +languages.</p> +<p class="source"><i>Soteh</i>, fol. 36, col. 2.</p> +<p>When the leviathan makes the deep boil, the sea does not recover +its calm for seventy years; for it is said (Job xli. 32), "One +would think the deep is to be hoary," and we cannot take the word +"hoary" to imply a term of less than seventy years.</p> +<p class="source"><i>Bava Bathra</i>, fol. 75, col. 1.</p> +<p>Abba Chalepha Keruya once remarked to Rav Cheyah bar Abba, "The +sum total of Jacob's family thou findest <span class= +"pagenum"><a name="page162" id="page162"></a>{162}</span> reckoned +at seventy, whereas the numbers added up make only sixty-nine. How +is that?" Rav Cheyah made answer that the particle in verse 15, +implies that Dinah must have been one of twin-sisters. "But," +objected the other, "the same particle occurs also in connection +with Benjamin, to say nothing of other instances." "Alas!" said Rav +Cheyah, "I am possessed of a secret worth knowing, and thou art +trying to worm it out of me." Then interposed Rav Chama bar +Chanena, "The number may be made up by reckoning Jochebed in, for +of her it is said (Num. xxvi. 59) 'that her mother bare her to Levi +in Egypt;' her birth took place in Egypt, though she was conceived +on the journey."</p> +<p class="source"><i>Bava Bathra</i>, fol. 123, cols, 1, 2.</p> +<p>Rav Yehudah says in the name of Shemuel:—There is yet +another festival in Rome, which is observed only once in seventy +years, and this is the manner of its celebration. They take an +able-bodied man, without physical defect, and cause him to ride +upon the back of a lame one. They dress up the former in the +garments of Adam (such as God made for him in Paradise), and cover +his face with the skin of the face of Rabbi Ishmael, the high +priest, and adorn his neck with a precious stone. They illuminate +the streets, and then lead the two men through the city, a herald +proclaiming before them, "The account of our Lord was false; it is +the brother of our Lord that is the deceiver! He that sees this +festival sees it, and he that does not see it now will never see +it. What advantage to the deceiver is his deception, and to the +crafty his craftiness?" The proclamation finishes up +thus—"Woe to this one when the other shall rise again!"</p> +<p class="source"><i>Avodah Zarah</i>, fol. 11, col. 2.</p> +<p class="note">The Targum Yarushalmi informs us that the Lord God +wrought for Adam and his wife robes of honor from the cast-off skin +of the serpent. We learn elsewhere that Nimrod came into possession +of Adam's coat through Ham, who stole it from Noah while in the +Ark. The glib tongue of tradition also tells how Esau slew Nimrod +and appropriated the garment, and wore it for luck when hunting; +but that on the day when he went to seek venison at the request of +his dying parent, in his hurry he forgot the embroidered robe of +Adam, and had bad luck in consequence. Then Jacob borrowed the +left-off garment, and kept it for himself. The mask alluded to is +accounted for <span class="pagenum"><a name="page163" id= +"page163"></a>{163}</span> thus:—The daughter of a Roman +emperor took a fancy to have the skin of Rabbi Ishmael's face, and +it accordingly, when he was dead, was taken off, and so embalmed as +to retain its features, expression, and complexion, and the Jews +say that it is still preserved among the relics at Rome. The +able-bodied man in this prophetic mystery-play represents Esau, and +the limping man is intended for Jacob. Rome (or Esau) is uppermost +in that ceremonial, but the time is coming when Jacob will rise and +invest himself in the blessings he so craftily obtained the +reversion of.</p> +<p>Rabbi Yochanan said:—None were elected to sit in the High +Council of the Sanhedrin except men of stature, of wisdom, of +imposing appearance, and of mature age; men who knew witchcraft and +seventy languages, in order that the High Council of the Sanhedrin +should have no need of an interpreter.</p> +<p class="source"><i>Sanhedrin</i>, fol. 17, col. 1.</p> +<p>Yehudah and Chiskiyah, the sons of Rabbi Cheyah, once sat down +to a meal before Rabbi (the Holy) without speaking a word. "Give +the boys some wine," said Rabbi, "that they may have boldness to +speak." When they had partaken of the wine, they said, "The son of +David will not come until the two patriarchal houses of Israel are +no more," that is, the head of the Captivity in Babylon and the +Prince in the land of Israel; for it is written (Isa. viii. 14), +"And he shall be for a sanctuary, and for a stone of stumbling and +a rock of offense to both the houses of Israel." "Why, children," +said Rabbi (who was patriarch of Tiberias), "you are thrusting +thorns into my eyes." Rabbi Cheyah said, "Do not be offended at +them. Wine is given with seventy, and so is a secret (the numerical +value of each of these words is seventy); when wine enters the +secret oozes out."</p> +<p class="source"><i>Ibid.</i>, fol. 38, col. 1.</p> +<p>A certain star appears once in seventy years and deceives the +sailors (who guide their vessels by the position of the heavenly +bodies; and this star appears sometimes in the north and sometimes +in the south.—<i>Rashi</i>.)</p> +<p class="source"><i>Horayoth</i>, fol. 10, col. 1.</p> +<p>As eating olive berries causes one to forget things that he has +known for seventy years, so olive oil brings back to the memory +things which happened seventy years before.</p> +<p class="source"><i>Ibid.</i>, fol. 13, col. 2,</p> +<span class="pagenum"><a name="page164" id= +"page164"></a>{164}</span> +<p>The outside of the shell of the purple mollusk resembles the sea +in color; its bodily conformation is like that of a fish; it rises +once in seventy years; its blood is used to dye wool purple, and +therefore this color is dear.</p> +<p class="source"><i>Menachoth</i>, fol. 44, col. 1.</p> +<p>The bearing-time of the flat-headed otter lasts seventy years; a +parallel may be found in the carob-tree, from the planting to the +ripening of the pods of which is seventy years.</p> +<p class="source"><i>Berachoth</i>, fol. 8, col. 1.</p> +<p>The Sanhedrin consisted of seventy-one members. It is recorded +that Rabbi Yossi said, "Seldom was there contention in Israel, but +the judicial court of seventy-one sat in the Lishkath-hagazith, +<i>i.e.</i>, Paved Hall, and two (ordinary) courts of justice +consisting of twenty-three, one of which sat at the entrance of the +Temple-Mount, and the other at the entrance of the ante-court; and +also (provincial) courts of justice, also comprising twenty-three +members, which held their sessions in all the cities of Israel. +When an Israelite had a question to propose, he asked it first of +the court in his own city. If they understood the case, they +settled the matter; but if not, they applied to the court of the +next city. If the neighboring justices could not decide, they went +together and laid the case in debate before the court which held +its session at the entrance of the Temple-Mount. If these courts, +in turn, failed to solve the problem, they appealed to the court +that sat in the entrance of the ante-court, where a discussion was +entered into upon the moot points of the case; if no decision could +be arrived at, they all referred to the (supreme) court of +seventy-one, where the matter was finally decided by the majority +of votes."</p> +<p>As the disciples of Shammai and Hillel multiplied who had not +studied the law thoroughly, contentions increased in Israel to such +an extent that the law lost its unity and became as two.</p> +<p class="source"><i>Sanhedrin</i>, fol. 88, col. 2.</p> +<p>The Sanhedrin sat in a semicircle, in order that they might see +one another; and two notaries stood before them, the one on the +right and the other on the left, to record the pros and cons in the +various processes. Rabbi Yehudah says there were three such +notaries, <span class="pagenum"><a name="page165" id= +"page165"></a>{165}</span> one for the pros, one for the cons, and +one to record both the pros and the cons.</p> +<p class="source"><i>Sanhedrin</i>, fol. 36, col. 2.</p> +<p>The witnesses (in capital cases) were questioned on seven +points, as follows:—In what Shemitah (or septennial cycle) +did it occur? In which year (of the cycle)? In what month? Upon +what day? At what hour? In what place? ... The more one questioned +the more he was commended. (See Deut. xiii. 15; A.V., ver. 14.)</p> +<p class="source"><i>Ibid.</i>, fol. 40, col. 1.</p> +<p>In connection with the foregoing subject, let us string together +some of the gems of forensic wisdom to be met with in the Talmud. A +score or so of bona fide quotations, respecting judges, criminals +and criminal punishment, and witnesses, will serve to illustrate +this part of our subject.</p> +<h4>JUDGES.</h4> +<p>The judge, says the Scripture, who for but one hour administers +justice according to true equity, is a partner, as it were, with +God in His work of creation.</p> +<p class="source"><i>Shabbath</i>, fol. 10, col. 1.</p> +<p>Despicable is the judge who judges for reward; yet his judgment +is law, and must, as such, be respected.</p> +<p class="source"><i>Kethuboth</i>, fol. 105, col. 1.</p> +<p>The judge who accepts a bribe, however perfectly righteous +otherwise, will not leave this world with sane mind.</p> +<p class="source"><i>Ibid.</i>, fol. 105, col. 2.</p> +<p>A judge will establish the land if, like a king, he want +nothing; but he will ruin it if, like a priest, he receive gifts +from the threshing-floor.</p> +<p class="source"><i>Ibid.</i></p> +<p>Once when Shemuel was crossing a river in a ferryboat, a man +lent a sustaining hand to prevent him from falling. "What," said +the Rabbi, "have I done for thee, that thou art so attentive with +thy services?" The man replied, "I have a lawsuit before thee." "In +that case," said Shemuel, "thy attention has disqualified me from +judging in thy lawsuit."</p> +<p>Ameimar was once sitting in judgment, when a man stepped forward +and removed some feathers that were clinging to his hair. Upon this +the judge asked, "What service have I done thee?" The man replied, +"I have a case to <span class="pagenum"><a name="page166" id= +"page166"></a>{166}</span> bring up before thee, my lord." The +Rabbi replied, "Thou hast disqualified me from being judge in the +matter."</p> +<p>Mar Ukva once noticed a man politely step up and cover some +saliva which lay on the ground before him. "What have I done for +thee?" said the Rabbi. "I have a case to bring before thee," said +the man. "Thou hast bribed me with thy kind attention," said the +Rabbi; "I cannot be thy judge."</p> +<p>Rabbi Ishmael, son of Rabbi Yossi, had a gardener who regularly +brought him a basket of grapes every Friday. Bringing it once on a +Thursday, the Rabbi asked him the reason why he had come a day +earlier. "My lord," said the gardener, "having a lawsuit to come +off before thee to-day, I thought by so doing I might save myself +the journey to-morrow." Upon this the Rabbi both refused to take +the basket of grapes, though they were really his own, and declined +to act as judge in the process. He, however, appointed two Rabbis +to judge the case in his stead, and while they were investigating +the evidence in the litigation he kept pacing up and down, and +saying to himself, if the gardener were sharp he might say +so-and-so in his own behalf. He was at one time on the point of +speaking in defense of his gardener, when he checked himself and +said, "The receivers of bribes may well look to their souls. If I +feel partial who have not even taken a bribe of what was my own, +how perverted must the disposition of those become who receive +bribes at the hands of others!"</p> +<p class="source"><i>Kethuboth</i>, fol. 105, col. 1.</p> +<p>The judge who takes a bribe only provokes wrath, instead of +allaying it; for is it not said (Prov. xxi. 14), "A reward in the +bosom bringeth strong wrath"?</p> +<p class="source"><i>Bava Bathra</i>, fol. 9, col. 2.</p> +<p>Let judges know with whom and before whom they judge, and who it +is that will one day exact account of their judgments; for it is +said (Ps. lxxxii. 1), "God standeth in the assembly of God, and +judgeth with the judges."</p> +<p class="source"><i>Sanhedrin</i>, fol. 6, col. 2.</p> +<p>A judge who does not judge justly causeth the Shechinah to +depart from Israel; for it is said (Ps. xii. 5), "For the +<span class="pagenum"><a name="page167" id= +"page167"></a>{167}</span> oppression of the poor, the sighing of +the needy, now will I depart, saith the Lord."</p> +<p class="source"><i>Sanhedrin</i>, fol. 7, col. 1.</p> +<p>The judge should ever regard himself as if he had a sword laid +upon his thigh, and Gehenna were yawning near him; as it is said +(Solomon's Song, iii. 7, 8), "Behold the bed of Solomon (the +judgment-seat of God), threescore valiant men are about it, of the +valiant of Israel. They all hold swords, being expert in war (with +injustice). Every one has his sword upon his thigh, for fear of the +night" (the confusion that would follow).</p> +<p class="source"><i>Yevamoth</i>, fol. 109, col. 2; +<i>Sanhedrin</i>, fol. 7, col. 1.</p> +<p>Seven have, in the popular regard, no portion in the world to +come: a notary, a schoolmaster, the best of doctors, a judge in his +native place, a conjuror, a congregational reader, and a +butcher.</p> +<p class="source"><i>Avoth d' Rabbi Nathan</i>, chap. 36.</p> +<h4>WITNESSES.</h4> +<p>An ignoramus is ineligible for a witness.</p> +<p>The following are ineligible as witnesses of the appearance of +the new moon:—Dice-players, usurers, pigeon-fliers, sellers +of the produce of the year of release, and slaves. This is the +general rule; in any case in which women are inadmissible as +witnesses, they also are inadmissible here.</p> +<p class="source"><i>Rosh Hashanah</i>, fol. 22, col. 1.</p> +<p>Two disciples of the wise happened to be shipwrecked with Rabbi +Yossi ben Simaii, and the Rabbi allowed their widows to re-marry on +the testimony of women. Even the testimony of a hundred women is +only equal to the evidence of one man (and that only in a case like +the foregoing; it is inadmissible in any other matter).</p> +<p class="source"><i>Yevamoth</i>, fol. 115, col. 1.</p> +<p>"Whosoever is not instructed in Scripture, in the Mishna, and in +good manners," says Rabbi Yochanan, "is not qualified to act as a +witness." "He who eats in the street," say the Rabbis, "is like a +dog;" and some add that such a one is ineligible as a witness, and +Rav Iddi bar Avin says the Halachah is as "some say."</p> +<p class="source"><i>Kiddushin</i>, fol. 40, col. 2.</p> +<span class="pagenum"><a name="page168" id= +"page168"></a>{168}</span> +<p>Even when a witness is paid, his testimony is not thereby +invalidated.</p> +<p class="source"><i>Kiddushin</i>, fol. 58, col. 2.</p> +<p>Testimony that is invalidated in part is invalidated +entirely.</p> +<p class="source"><i>Bava Kama</i>, fol, 73, col. 1.</p> +<p>Let witnesses know with whom and before whom they bear +testimony, and who will one day call them to account; for it is +said (Deut. xix. 17), "Both the men between whom the controversy is +shall stand before the Lord."</p> +<p class="source"><i>Sanhedrin</i>, fol. 6, col. 2.</p> +<p>Those that eat another thing (<i>i.e.</i>, not pork, but those +who receive charity from a Gentile.—Rashi and Tosefoth) are +disqualified from being witnesses. When is this the case? When done +publicly; but if in secret, not so.</p> +<p class="source"><i>Ibid.</i>, fol. 26, col. 2.</p> +<p>He who swears falsely in a capital case is unreliable as a +witness in any other suit at law; but if he has perjured himself in +a civil case only, his evidence may be relied upon in cases where +life and death are concerned.</p> +<p class="source"><i>Ibid.</i>, fol. 27, col. 1.</p> +<p>He who disavows a loan is fit to be a witness; but he who +disowns a deposit in trust is unfit.</p> +<p class="source"><i>Shevuoth</i>, fol. 40, col. 2.</p> +<p>Shimon ben Shetach says, "Fully examine the witnesses; be +careful with thy words, lest from them they learn to lie."</p> +<p class="source"><i>Avoth</i>, chap. 1.</p> +<h4>CRIMINALS AND CRIMINAL PUNISHMENTS.</h4> +<p>Four kinds of capital punishment were decreed by the court of +justice:—Stoning, burning, beheading, and strangling; or as +Rabbi Shimon arranges them—Burning, stoning, strangling, and +beheading. As soon as the sentence of death is pronounced, the +criminal is led out to be stoned, the stoning-place being at a +distance from the court of justice; for it is said (Lev. xxiv. 14), +"Bring forth him that hath cursed without the camp." Then one +official stands at the door of the court of justice with a flag in +his hand, and another is stationed on horseback at such a distance +as to be able to see the former. If, meanwhile, one comes +<span class="pagenum"><a name="page169" id= +"page169"></a>{169}</span> and declares before the court, "I have +something further to urge in defense of the prisoner," the man at +the door waves his flag, and the mounted official rides forward and +stops the procession. Even if the criminal himself says, "I have +yet something to plead in my defense," he is to be brought back, +even four or five times over, provided there is something of +importance in his deposition. If the evidence is exculpatory, he is +discharged; if not, he is led out to be stoned. As he proceeds to +the place of execution, a public crier goes before him and +proclaims, "So-and-so, the son of So-and-so, goes out to be stoned +because he has committed such-and-such a crime, and So-and-so and +So-and-so are the witnesses. Let him who knows of anything that +pleads in his defense come forward and state it." When about ten +yards from the stoning-place, the condemned is called upon to +confess his guilt. (All about to be executed were urged to confess, +as by making confession every criminal made good a portion in the +world to come; for so we find it in the case of Achan, when Joshua +said unto him (Josh. vii. 19), "My son, give, I pray thee, glory to +the Lord God of Israel, and make confession unto him," etc. "And +Achan answered Joshua and said, Indeed I have sinned." But where +are we taught that his confession was his atonement? Where it is +said (<i>Ibid.</i>, v. 25), "And Joshua said, Why hast thou +troubled us? The Lord shall trouble thee this day;" as if to say, +"This day thou shalt be troubled, but in the world to come thou +shalt not be troubled.") About four yards from the stoning-place +they stripped off the criminal's clothes, covering a male in front, +but a female both before and behind. These are the words of Rabbi +Yehudah; but the sages say a man was stoned naked, but not a +female.</p> +<p>The stoning-place was twice the height of a man, and this the +criminal ascended. One of the witnesses then pushed him from +behind, and he tumbled down upon his chest. He was then turned over +upon his back: if he was killed, the execution was complete; but if +not quite dead, the second witness took a heavy stone and cast it +upon his chest; and if this did not prove effectual, then the +stoning was completed by all present joining in the <span class= +"pagenum"><a name="page170" id="page170"></a>{170}</span> act; as +it is said (Deut. xvii. 7), "The hands of the witnesses shall be +first upon him to put him to death, and afterward the hands of all +the people."</p> +<p>"Criminals who were stoned dead were afterward hanged." These +are the words of Rabbi Eliezer; but the sages say none were hanged +but the blasphemer and the idolater. "They hanged a man with his +face toward the people, but a woman with her face toward the +gallows." These are the words of Rabbi Eliezer; but the sages say a +man is hanged, but no woman is hanged.... How then did they hang +the man? A post was firmly fixed into the ground, from which an arm +of wood projected, and they tied the hands of the corpse together +and so suspended it. Rabbi Yossi says, "The beam simply leaned +against a wall, and so they hung up the body as butchers do an ox +or a sheep, and it was soon afterward taken down again, for if it +remained over night a prohibition of the law would have been +thereby transgressed." For it is said (Deut. xxi. 23), "His body +shall not remain all night upon the tree, but thou shalt in any +wise bury him that day; for he that is hanged is accursed of God," +etc. That is to say, people would ask why this one was hanged; and +as the reply would needs be, "Because he blasphemed God," this +would lead to the use of God's name under circumstances in which it +would be blasphemed.</p> +<p>The sentence of burning was carried out thus:—They fixed +the criminal up to his knees in manure, and a hard cloth wrapped in +a softer material was passed round his neck. One of the witnesses, +taking hold of this, pulled it one way, and another the other, +until the criminal was forced to open his mouth; then a wick of +lead was lighted and thrust into his mouth, the molten lead running +down into his bowels and burning them. Rabbi Yehudah asks, "If the +criminal should die in their hands, how would that fulfill the +commandment respecting burning?" But they forcibly open his mouth +with a pair of tongues and the lighted wire (the molten lead) is +thrust into his mouth, so that it goes down into his bowels and +burns his inside.</p> +<p>The sentence of beheading was executed thus:—They +sometimes cut off the criminal's head with a sword, as is +<span class="pagenum"><a name="page171" id= +"page171"></a>{171}</span> done among the Romans. But Rabbi Yehudah +says this was degrading, and in some cases they placed the +culprit's head upon the block and struck it off with an ax. Some +one remarked to him that such a death is more degrading still.</p> +<p>The sentence of strangling was carried out thus:—They +fixed the criminal up to his knees in manure, and having twined a +hard cloth within a soft one round his neck, one witness pulled one +way and the other pulled in an opposite direction till life was +extinct.</p> +<p class="source"><i>Sanhedrin</i>, fol. 42, col. 2; fol. 49, col. +2; fol. 52, cols. 1, 2.</p> +<p class="note">The above, which has been translated almost +literally from the Talmud, may serve to remove many misconceptions +now current as to the modes of capital punishment that obtained in +Jewry.</p> +<p class="note">In further illustration of this topic, we will +append some of the legal decisions that are recorded in the Talmud, +authenticating each by reference to folio and column. Examples +might be multiplied by the score, but a sufficient number will be +quoted to give a fair idea of Rabbinic jurisprudence.</p> +<p>If one who intends to kill a beast (accidentally) kill a man; or +if, purposing to kill a Gentile, he slay an Israelite; or if he +destroy a foetus in mistake for an embryo, he shall be free; +<i>i.e.</i>, not guilty.</p> +<p class="source"><i>Ibid.</i>, fol. 78, col. 2.</p> +<p>He who has been flogged and exposes himself again to the same +punishment is to be shut up in a narrow cell, in which he can only +stand upright, and be fed with barley till he burst.</p> +<p class="source"><i>Ibid.</i>, fol. 81, col. 2.</p> +<p>If one commits murder, and there is not sufficient legal +evidence, he is to be shut up in a narrow cell and fed with "the +bread of adversity and the water of affliction" (Isa. xxx. 20). +They give him this diet till his bowels shrink, and then he is fed +with barley till (as it swells in his bowels) his intestines +burst.</p> +<p class="source"><i>Ibid.</i></p> +<p>A woman who is doomed, being <i>enceinte</i>, to suffer the +extreme penalty of the law, is first beaten, about the womb, lest a +mishap occur at the execution.</p> +<p class="source"><i>Erachin</i>, fol. 7, col. 1.</p> +<p>If a woman who has vowed the vow of a Nazarite drink wine or +defile herself by contact with a dead body (see <span class= +"pagenum"><a name="page172" id="page172"></a>{172}</span> Num. vi. +2-6), she is to undergo the punishment of forty stripes.</p> +<p class="source"><i>Nazir</i>, fol. 23, col. 1.</p> +<p>The Rabbis teach that when the woman has to be flogged, the man +has only to bring a sacrifice; and that if she is not to be +flogged, the man is not required to bring a sacrifice. (This is in +reference to Lev. xix. 20, 21.)</p> +<p class="source"><i>Kerithoth</i>, fol. 11, col. 1.</p> +<p>Rav Yehudah says, "He that eats a certain aquatic insect, the +swallowing of which while drinking would involve no penalty +whatever—Tosefoth, receives forty stripes save one (the +penalty for transgressing the negative precepts), for it belongs to +the class of 'creeping things that do creep upon the earth' (Lev. +xi. 29)." Rav Yehudah once gave a practical exemplification of this +ruling of his.</p> +<p>Abaii says, "He that eats a particular animalcule found in +stagnant water, receives four times forty stripes save one. For +eating an ant this penalty is five times repeated, and for eating a +wasp it is inflicted six times."</p> +<p class="source"><i>Maccoth</i>, fol. 16, col. 2.</p> +<p>When one is ordered to construct a booth, or to prepare a +palm-branch for the Feast of Tabernacles, or to make fringes, and +does not do so, he is to be flogged till his soul comes out of +him.</p> +<p class="source"><i>Chullin</i>, fol. 132, col. 2.</p> +<p>Once on a time, as the Rabbis relate, the wicked Government sent +two officers to the wise men of Israel, saying, "Teach us your +law." This being put into their hands, three times over they +perused it; and when about to leave they returned it, remarking, +"We have carefully studied your law, and find it equitable save in +one particular. You say: When the ox of an Israelite gores to death +the ox of an alien, its owner is not liable to make compensation; +but if the ox of an alien gore to death the ox of an Israelite, its +owner must make full amends for the loss of the animal; whether it +be the first or second time that the ox has so killed another (in +which case an Israelite would have to pay to another Israelite only +half the value of the loss), or the third time (when he would be +fined to the full extent of his neighbor's loss). Either 'neighbor' +(in Exod. xxi. 35, for such the word signifies in the original +Hebrew, <span class="pagenum"><a name="page173" id= +"page173"></a>{173}</span> though the Authorized Version has +another) is taken strictly as referring to an Israelite only, and +then an alien should be exempted as well; or if the word 'neighbor' +is to be taken in its widest sense, why should not an Israelite be +bound to pay when his ox gores to death the ox of an alien?" "This +legal point," was the answer, "we do not tell the Government." As +Rashi says in reference to the preceding Halacha, "an alien +forfeits the right to his own property in favor of the Jews."</p> +<p class="source"><i>Bava Kama</i>, fol. 38, col. 1.</p> +<p>Ptolemy, the king (of Egypt), assembled seventy-two elders of +Israel and lodged them in seventy-two separate chambers, but did +not tell them why he did so. Then he visited each one in turn and +said, "Write out for me the law of Moses your Rabbi." The Holy +One—blessed be He!—went and counseled the minds of +every one of them, so that they all agreed, and wrote, "God created +in the beginning," etc.</p> +<p class="source"><i>Megillah</i>, fol. 9, col. 1.</p> +<p class="note">The Talmudic story of the origin of the Septuagint +agrees in the main with the account of Aristeas and Josephus, but +Philo gives the different version. Many of the Christian fathers +believed it to be the work of inspiration.</p> +<p>Abraham was as tall as seventy-four people; what he ate and +drank was enough to satisfy seventy-four ordinary men, and his +strength was proportionate.</p> +<p class="source"><i>Sophrim</i>, chap. 21, 9.</p> +<p>The venerable Hillel had eighty disciples, thirty of whom were +worthy that the Shechinah should rest upon them, as it rested upon +Moses our Rabbi; and thirty of them were worthy that the sun should +stand still (for them), as it did for Joshua the son of Nun; and +twenty of them stood midway in worth. The greatest of all of them +was Jonathan ben Uzziel, and the least of all was Rabbi Yochanan +ben Zacchai. It is said of Rabbi Yochanan ben Zacchai that he did +not leave unstudied the Bible, the Mishna, the Gemara, the +constitutions, the legends, the minutiae of the law, the niceties +of the scribes, the arguments <i>à fortìori</i> and +from similar premises, the theory of the change of the moon, the +Gematria, the parable of the unripe grapes and <span class= +"pagenum"><a name="page174" id="page174"></a>{174}</span> the +foxes, the language of demons, of palm-trees, and of ministering +angels.</p> +<p class="source"><i>Bava Bathra</i>, fol. 134, col. 1.</p> +<p>A male criminal is to be hanged with his face toward the people, +but a female with her face toward the gibbet. So says Rabbi +Eliezer; but the sages say the man only is hanged, not the woman. +Rabbi Eliezer retorted, "Did not Simeon the son of Shetach hang +women in Askelon?" To this they replied, "He indeed caused eighty +women to be hanged, though two criminals are not to be condemned in +one day."</p> +<p class="source"><i>Sanhedrin</i>, fol. 45, col. 2.</p> +<p class="note">We may here repeat the story of the execution of +the eighty women here alluded to, as that is told by Rashi on the +preceding page of the Talmud. Once a publican, an Israelite but a +sinner, and a great and good man of the same place, having died on +the same day, were about to be buried. While the citizens were +engaged with the funeral of the latter, the relations of the other +crossed their path, bearing the corpse to the sepulchre. Of a +sudden a troop of enemies came upon the scene and caused them all +to take to flight, one faithful disciple alone remaining by the +bier of his Rabbi. After a while the citizens returned to inter the +remains they had so unceremoniously left, but by some mistake they +took the wrong bier and buried the publican with honor, in spite of +the remonstrance of the disciple, while the relatives of the +publican buried the Rabbi ignominiously. The poor disciple felt +inconsolably distressed, and was anxious to know for what sin the +great man had been buried with contempt, and for what merit the +wicked man had been buried with such honor. His Rabbi then appeared +to him in a dream, and said, "Comfort thou thy heart, and come I +will show thee the honor I hold in Paradise, and I will also show +thee that man in Gehenna, the hinge of the door of which even now +creaks in his ears. (Which were formed into sockets for the gates +of hell to turn in.) But because once on a time I listened to +contemptuous talk about the Rabbis and did not check it, I have +suffered an ignoble burial, while the publican enjoyed the honor +that was intended for me because he once distributed gratuitously +among the poor of the city a banquet he had prepared for the +governor, but of which the governor did not come to partake." The +disciple having asked the Rabbi how long this publican was to be +thus severely treated, he replied, "Until the death of Simeon the +son of Shetach, who is to take the publican's place in Gehenna." +"Why so?" "Because, though he knows there are several Jewish +witches in Askelon, he idly suffers them to ply their infernal +trade and does not take any steps to extirpate them." On the morrow +the disciple reported this speech to Simeon the son of Shetach, who +at once proceeded to take action against the obnoxious witches. He +engaged eighty stalwart young men, and choosing a rainy +<span class="pagenum"><a name="page175" id= +"page175"></a>{175}</span> day, supplied each with an extra garment +folded up and stowed away in an earthern vessel. Thus provided, +they were each at a given signal to snatch up one of the eighty +witches and carry her away, a task they would find of easy +execution, as, except in contact with the earth, these creatures +were powerless. Then Simeon the son of Shetach, leaving his men in +ambush, entered the rendezvous of the witches, who, accosting him, +asked, "Who art thou?" He replied, "I am a wizard, and am come to +experiment in magic." "What trick have you to show?" they said. He +answered, "Even though the day is wet, I can produce eighty young +men all in dry clothes." They smiled incredulously and said, "Let +us see!" He went to the door, and at the signal the young men took +the dry clothes out of the jars and put them on, then starting from +their ambush, they rushed into the witches' den, and each seizing +one, lifted her up and carried her off as directed. Thus +overpowered, they were brought before the court, convicted of +malpractices and led forth to execution. (<i>Sanhedrin</i>, fol. +44, col. 2.)</p> +<p>(Exod. xxiii. 35), "And I will take away sickness from the midst +of thee." It is taught that sickness (Machlah) means the bile. But +why is it termed Machlah? Because eighty-three diseases are in it. +Machlah by Gematria equals eighty-three; and all may be avoided by +an early breakfast of bread and salt and a bottle of water.</p> +<p class="source"><i>Bava Kama</i>, fol. 92, col. 2.</p> +<p>If in a book of the law the writing is obliterated all but +eighty-five letters—as, for instance, in Num. x. 35, 36, "And +it came to pass when the ark set forward," etc.,—it may be +rescued on the Sabbath from a fire, but not otherwise.</p> +<p class="source"><i>Shabbath</i>, fol. 116, col. 1.</p> +<p>Elijah said to Rabbi Judah the brother of Rav Salla the Pious, +"The world will not last less than eighty-five jubilees, and in the +last jubilee the son of David will come."</p> +<p class="source"><i>Sanhedrin</i>, fol. 97, col 2.</p> +<p>There was not a single individual in Israel who had not ninety +Lybian donkeys laden with the gold and silver of Egypt.</p> +<p class="source"><i>Bechoroth</i>, fol. 5, col. 2.</p> +<p>(2 Sam. xix. 35), "Can thy servant taste what I eat or what I +drink?" From this we learn that in the aged the sense of taste is +destroyed.... Rav says, "Barzillai the Gileadite reports falsely, +for the cook at the house of <span class="pagenum"><a name= +"page176" id="page176"></a>{176}</span> Rabbi (the Holy) was +ninety-two years old, and yet could judge by taste of what was +cooking in the pot."</p> +<p class="source"><i>Shabbath</i>, fol. 152, col. 1.</p> +<p>Rava said, "Life, children, and competency do not depend on +one's merit, but on luck; for instance, Rabbah and Rav Chasda were +both righteous Rabbis; the one prayed for rain and it came, and the +other did so likewise with the like result; yet Rav Chasda lived +ninety-two years and Rabbah only forty. Rav Chasda, moreover, had +sixty weddings in his family during his lifetime, whereas Rabbah +had sixty serious illnesses in his during the short period of his +life. At the house of the former even the dogs refused to eat bread +made of the finest wheat flour, whereas the family of the latter +were content to eat rough bread of barley and could not always +obtain it." Rava also added, "For these three things I prayed to +Heaven, two of which were and one was not granted unto me. I prayed +for the wisdom of Rav Hunna and for the riches of Rav Chasda, and +both these were granted unto me; but the humility and meekness of +Rabbah, the son of Rav Hunna, for which I also prayed, was not +granted."</p> +<p class="source"><i>Moed Katon</i>, fol. 28, col. 1.</p> +<p>The judges who issued decrees at Jerusalem received for salary +ninety-nine manahs from the contributions of the chamber.</p> +<p class="source"><i>Kethuboth</i>, fol. 105, col. 1.</p> +<p>Ninety-nine die from an evil eye for one who dies in the usual +manner.</p> +<p class="source"><i>Bava Metzia</i>, fol. 107, col. 2.</p> +<p>The Rabbis have taught us who they are that are to be accounted +rich. "Every one," says Rabbi Meir, "who enjoys his riches." But +Rabbi Tarphon says, "Every one who has a hundred vineyards and a +hundred fields, with a hundred slaves to labor in them." Rabbi +Akiva pronounces him well off who has a wife that is becoming in +all her ways.</p> +<p class="source"><i>Shabbath</i>, fol. 25, col. 2.</p> +<p>A light for one is a light for a hundred.</p> +<p class="source"><i>Ibid.</i>, fol. 122, col. 1.</p> +<p>When a Gentile lights a candle or a lamp on the Sabbath-eve for +his own use, an Israelite is permitted to avail himself of its +light, <span class="pagenum"><a name="page177" id= +"page177"></a>{177}</span> as a light for one is a light for a +hundred; but it is unlawful for an Israelite to order a Gentile to +kindle a light for his use.</p> +<p>A hundred Rav Papas and not one (like) Ravina!</p> +<p>A hundred zouzim employed in commerce will allow the merchant +meat and wine at his table daily, but a hundred zouzim employed in +farming will allow their owner only salt and vegetables.</p> +<p class="source"><i>Yevamoth</i>, fol. 63, col. 1.</p> +<p>A hundred women are equal to only one witness (compare Deut. +xvii. 6 and xix. 15).</p> +<p class="source"><i>Ibid.</i>, fol. 88, col. 2.</p> +<p>If song should cease, a hundred geese or a hundred measures of +wheat might be offered for one zouz, and even then the buyer would +refuse paying such a sum for them.</p> +<p class="source"><i>Soteh</i>, fol. 48, col. 1.</p> +<p class="note">Rav says, "The ear that often listens to song shall +be rooted out." Music, according to the idea here, raises the price +of provisions. Do away with music and provisions will be so +abundant that a goose would be considered dear at a penny. Theatres +and music-halls are abominations to orthodox Jews, and the Talmud +considers the voice of a woman to be immoral.</p> +<p>When Rabbi Zira returned to the land of Israel he fasted a +hundred times in order that he might forget the Babylonian +Talmud.</p> +<p class="source"><i>Bava Metzia</i>, fol. 85, col. 1.</p> +<p class="note">This passage, as also that on another page, will +appear surprising to many a reader, as we confess it does to +ourselves. We must, however, give the Talmud great credit for +recording such passages, and also the custodians of the Talmud for +not having expunged them from its pages.</p> +<p>"Ye shall hear the small as well as the great" (Deut. i. 17). +Resh Lakish said, "A lawsuit about a prutah (the smallest coin +there is) should be esteemed of as much account as a suit of a +hundred manahs."</p> +<p class="source"><i>Sanhedrin</i>, fol. 8, col. 1.</p> +<p>Rav Yitzchak asks, "Why was Obadiah accounted worthy to be a +prophet?" Because, he answers, he concealed a hundred prophets in a +cave; as it is said (1 Kings xviii. 4), "When Jezebel cut off the +prophets of the Lord, Obadiah took a hundred prophets and hid them +by fifty in a cave." Why by fifties? Rabbi Eliezer explains, "He +copied the plan from Jacob, who said, 'If Esau come to <span class= +"pagenum"><a name="page178" id="page178"></a>{178}</span> one +company and smite it, then the other company which is left may +escape.'" Rabbi Abuhu says, "It was because the caves would not +hold any more."</p> +<p class="source"><i>Sanhedrin</i>, fol. 39, col. 2.</p> +<p>"And it came to pass after these things that God did test +Abraham" (Gen. xxii. 1). After what things? Rabbi Yochanan, in the +name of Rabbi Yossi ben Zimra, replies, "After the words of Satan, +who said, 'Lord of the Universe! Thou didst bestow a son upon that +old man when he was a hundred years of age, and yet he spared not a +single dove from the festival to sacrifice to Thee.' God replied, +'Did he not make this festival for the sake of his son? and yet I +know he would not refuse to sacrifice that son at my command.' To +prove this, God did put Abraham to the test, saying unto him, 'Take +now thy son;' just as an earthly king might say to a veteran +warrior who had conquered in many a hard-fought battle, 'Fight, I +pray thee, this severest battle of all, lest it should be said that +thy previous encounters were mere haphazard skirmishes.' Thus did +the Holy One—blessed be He!—address Abraham, 'I have +tried thee in various ways, and not in vain either; stand this test +also, for fear it should be insinuated that the former trials were +trivial and therefore easily overcome. Take thy son.' Abraham +replied, 'I have two sons.' 'Take thine only son.' Abraham +answered, 'Each is the only son of his mother.' 'Take him whom thou +lovest.' 'I love both of them,' said Abraham. 'Take Isaac.' Thus +Abraham's mind was gradually prepared for this trial. While on the +way to carry out this Divine command Satan met him, and (parodying +Job iv. 2-5) said, 'Why ought grievous trials to be inflicted upon +thee? Behold thou hast instructed many, and thou hast strengthened +the weak hands. Thy words have supported him that was falling, and +now this sore burden is laid upon thee.' Abraham answered +(anticipating Ps. xxvi. 11,) 'I will walk in my integrity.' Then +said Satan (see Job iv. 6), 'Is not the fear (of God) thy folly? +Remember, I pray thee, who ever perished being innocent?' Then +finding that he could not persuade him, he said (perverting Job iv. +12), 'Now a word came to me by stealth. I overheard it behind the +<span class="pagenum"><a name="page179" id= +"page179"></a>{179}</span> veil (in the Holy of Holies above). A +lamb will be the sacrifice, and not Isaac.' Abraham said, 'It is +the just desert of a liar not to be believed even when he speaks +the truth.'"</p> +<p class="source"><i>Sanhedrin</i>, fol. 89, col. 2.</p> +<p>It is better to have ten inches to stand upon than a hundred +yards to fall.</p> +<p class="source"><i>Avoth d' Rab. Nathan</i>, chap. 1.</p> +<p>When Israel went up to Jerusalem to worship their Father who is +in heaven, they sat so close together that no one could insert a +finger between them, yet when they had to kneel and to prostrate +themselves there was room enough for them all to do so. The +greatest wonder of all was that even when a hundred prostrated +themselves at the same time there was no need for the governor of +the synagogue to request one to make room for another.</p> +<p class="source"><i>Ibid.</i>, chap. 35.</p> +<p>A man is bound to repeat a hundred blessings every day.</p> +<p class="source"><i>Menachoth</i>, fol. 43, col. 2.</p> +<p class="note">This duty, as Rashi tells us, is based upon Deut. +x. 12, altering the word what into a hundred, by the addition of a +letter.</p> +<p class="note">This is what the so-called Pagan Goethe, intent on +self-culture as the first if not the final duty of man, makes Serlo +in his "Meister" lay down as a rule which one should observe daily. +"One," he says, "ought every day to hear a little song, read a good +poem, see a fine picture, and, if possible, speak a few reasonable +words." The contrast between this advice and that of the Talmud +here and elsewhere is suggestive of reflections.</p> +<p>He who possesses one manah may buy, in addition to his bread, a +litra of vegetables; the owner of ten manahs may add to his bread a +litra of fish; he that has fifty manahs may add a litra of meat; +while the possessor of a hundred may have pottage every day.</p> +<p class="source"><i>Chullin</i>, fol. 84, col. 1.</p> +<p>Ben Hey-Hey said to Hillel, "What does this mean that is written +in Mal. iii. 18, 'Then shall ye return, and discern between the +righteous and the wicked, between him that serveth God and him that +serveth Him not'? Does the righteous here mean him that serveth +God, and the wicked him that serveth Him not? Why this repetition?" +To this Hillel replied, "The expressions, 'he that serveth God, and +he that serveth Him not,' are both to be understood <span class= +"pagenum"><a name="page180" id="page180"></a>{180}</span> as +denoting 'perfectly righteous,' but he who repeats his lesson a +hundred times is not to be compared with one who repeats it a +hundred and one times." Then said Ben Hey-Hey, "What! because he +has repeated what he has learned only one time less than the other, +is he to be considered as 'one who serveth Him not'?" "Yes!" was +the reply; "go and learn a lesson from the published tariff of the +donkey-drivers—ten miles for one zouz, eleven for two."</p> +<p class="source"><i>Chaggigah</i>, fol. 9, col. 2.</p> +<p class="note">Hillel was great and good and clever, but his +exposition of Scripture, as we see from the above, is not always to +be depended upon. If, indeed, he was the teacher of Jesus, as some +suppose him to have been, then Jesus must, even from a Rabbinical +stand-point, be regarded as greater than Hillel the Great, for He +never handled the Scriptures with such irreverence.</p> +<p>One hundred and three chapters (or psalms) were uttered by +David, and he did not pronounce the word Hallelujah until he came +to contemplate the downfall of the wicked; as it is written (Ps. +civ. 35), "Let the sinners be consumed out of the earth, and let +the wicked be no more. Bless the Lord, O my soul, Hallelujah!" +Instead of one hundred and three we ought to say a hundred and +four, but we infer from this that "Blessed is the man," etc., and +"Why do the heathen rage?" etc., are but one psalm.</p> +<p class="source"><i>Berachoth</i>, fol. 9, col. 2.</p> +<p class="note">One of the most charming women that we find +figuring in the Talmud was the wife of Rabbi Meir, Beruriah by +name; and as we meet with her in the immediate context of the above +quotation, it may be well to introduce her here to the attention of +the reader. The context speaks of a set of ignorant fellows +(probably Greeks) who sorely vexed the soul of Rabbi Meir, her +husband, and he ardently prayed God to take them away. Then +Beruriah reasoned with her husband thus:—"Is it, pray, +because it is written (Ps. civ. 35), 'Let the sinners be consumed'? +It is not written 'sinners,' but 'sins.' Besides, a little farther +on in the text it is said, 'And the wicked will be no more;' that +is to say, 'Let sins cease, and the wicked will cease too.' Pray, +therefore, on their behalf that they may be led to repentance, and +these wicked will be no more." This he therefore did, and they +repented and ceased to vex him. Of this excellent and humane woman +it may well be said, "She openeth her mouth with wisdom, and in her +tongue is the law of kindness" (Prov. xxxi. 26). Her end was +tragic. She was entrapped by <span class="pagenum"><a name= +"page181" id="page181"></a>{181}</span> a disciple of her husband, +and out of shame she committed suicide. See particulars by Rashi in +Avodah Zarah, fol. 18, col. 2.</p> +<p>The Hasmoneans ruled over Israel during the time of the second +Temple a hundred and three years; and for a hundred and three the +government was in the hands of the family of Herod.</p> +<p class="source"><i>Avodah Zarah</i>, fol. 9, col. 1.</p> +<p>Rabbi Yochanan the son of Zacchai lived a hundred and twenty +years; forty he devoted to commerce, forty to study, and forty to +teaching.</p> +<p class="source"><i>Rosh Hashanah</i>, fol. 30, col. 2.</p> +<p>One hundred and twenty elders, and among them several prophets, +bore a part in composing the Eighteen Blessings (the Shemonah +Esreh).</p> +<p class="source"><i>Meggillah</i>, fol. 17, col. 2.</p> +<p class="note">A similar tradition was current among the early +Christians, with reference to the composition of the Creed. Its +different sentences were ascribed to different apostles. However +fitly this tradition may represent the community of faith with +which the prophets on the one hand and the apostles on the other +were inspired, it is not recommended by the critic as a proceeding +calculated to ensure unity in a work of art.</p> +<p>Rabbi Shemuel says advantage may be taken of the mistakes of a +Gentile. He once bought a gold plate as a copper one of a Gentile +for four zouzim, and then cheated him out of one zouz into the +bargain. Rav Cahana purchased a hundred and twenty vessels of wine +from a Gentile for a hundred zouzim, and swindled him in the +payment out of one of the hundred, and that while the Gentile +assured him that he confidently trusted to his honesty. Rava once +went shares with a Gentile and bought a tree, which was cut up into +logs. This done, he bade his servant go to pick him out the largest +logs, but to be sure to take no more than the proper number, +because the Gentile knew how many there were. As Rav Ashi was +walking abroad one day he saw some grapes growing in a roadside +vineyard, and sent his servant to see whom they belonged to. "If +they belong to a Gentile," he said, "bring some here to me; but if +they belong to an Israelite, do not meddle with them." The owner, +who happened to be in the vineyard, overheard the Rabbi's order and +called out, "What! is it lawful to rob a Gentile?" "Oh, no," said +<span class="pagenum"><a name="page182" id= +"page182"></a>{182}</span> the Rabbi evasively; "a Gentile might +sell, but an Israelite would not."</p> +<p class="source"><i>Bava Kama</i>, fol. 113, col. 2.</p> +<p class="note">This is given simply as a sample of the teaching of +the Talmud on the subject both by precept and example. There is no +intention to cast a slight on general Jewish integrity, or suggest +distrust in regard to their ethical creed.</p> +<p>Rabbon Gamliel, Rabbi Eliezer ben Azaryah, Rabbi Yehoshua, and +Rabbi Akiva once went on a journey to Rome, and at Puteoli they +already heard the noisy din of the city, though at a distance of a +hundred and twenty miles. At the sound all shed tears except Akiva, +who began to laugh. "Why laughest thou?" they asked. "Why do you +cry?" he retorted. They answered, "These Romans, who worship idols +of wood and stone and offer incense to stars and planets, abide in +peace and quietness, while our Temple, which was the footstool of +our God, is consumed by fire; how can we help weeping?" "That is +just the very reason," said he, "why I rejoice; for if such be the +lot of those who transgress His laws, what shall the lot of those +be who observe and do them?"</p> +<p class="source"><i>Maccoth</i>, fol. 24, col. 2.</p> +<p>When Adam observed that his sin was the cause of the decree +which made death universal he fasted one hundred and thirty years, +abstained all that space from intercourse with his wife, and wore +girdles of fig-leaves round his loins. All these years he lived +under divine displeasure, and begat devils, demons, and spectres; +as it is said (Gen. v. 3), "And Adam lived a hundred and thirty +years, and begat in his own likeness, after his image," which +implies that, until the close of those years, his offspring were +not after his own image.</p> +<p class="source"><i>Eiruvin</i>, fol. 18, col. 2.</p> +<p>There is a tradition that there was once a disciple in Yabneh +who gave a hundred and fifty reasons to prove a reptile to be clean +(which the Scripture regards as unclean.—Compare Lev. xi. +29).</p> +<p class="source"><i>Ibid.</i>, fol 13, col 2.</p> +<p>The ablutionary tank made by Solomon was as large as a hundred +and fifty lavatories.</p> +<p class="source"><i>Ibid.</i>, fol. 14, col. 1.</p> +<span class="pagenum"><a name="page183" id= +"page183"></a>{183}</span> +<p>A hundred and eighty years before the destruction of the Temple, +the empire of idolatry (Rome) began the conquest of Israel.</p> +<p class="source"><i>Shabbath</i>, fol. 15, col. 1.</p> +<p class="note">The empire of Rome was, some think, so designated, +because it strove with all its might to drag down the worship of +God to the worship of man, and resolve the cause of God into the +cause of the Empire.</p> +<p>During the time of the second Temple Persia domineered over +Israel for thirty-four years and the Greeks held sway a hundred and +eighty.</p> +<p class="source"><i>Avodah Zarah</i>, fol. 9, col. 1.</p> +<p>Foolish saints, crafty villains, sanctimonious women, and +self-afflicting Pharisees are the destroyers of the world. What is +it to be a foolish saint? To see a woman drowning in the river and +refrain from trying to save her because of the look of the thing. +Who is to be regarded as a crafty villain? Rabbi Yochanan says, "He +who prejudices the magistrates by prepossessing them in favor of +his cause before his opponent has had time to make his appearance." +Rabbi Abhu says, "He who gives a denarius to a poor man to make up +for him the sum total of two hundred zouzim; for it is enacted that +he who possesses two hundred zouzim is not entitled to receive any +gleanings, neither what is forgotten in the field, nor what is left +in the corner of it (see Lev. xxiii. 22), nor poor relief either. +But if he is only one short of the two hundred zouzim, and a +thousand people give anything to him, he is still entitled to the +poor man's perquisites."</p> +<p class="source"><i>Soteh</i>, fol. 21, col. 2.</p> +<p>The cup of David in the world to come will contain two hundred +and twenty-one logs; as it is said (Ps. xxiii. 5), "My cup runneth +over," the numerical value of the Hebrew word, "runneth over," +being two hundred and twenty-one.</p> +<p class="source"><i>Yoma</i>, fol. 76, col. 2.</p> +<p class="note">In the world to come the Holy One will make a grand +banquet for the righteous from the flesh of the leviathan. <i>Bava +Bathra</i>, fol. 75, col. 1. (See the Morning Service for the +middle days of the Feast of Tabernacles.) God will make a banquet +for the righteous on the day when He shows His mercy to the +posterity of Isaac. After the meal the cup of blessing will be +handed to Abraham, in order that he may pronounce the blessing, but +he will plead excuse because he begat Ishmael. Then Isaac will be +told to take the cup and speak <span class="pagenum"><a name= +"page184" id="page184"></a>{184}</span> the benediction of grace, +but he also will plead his unworthiness because he begat Esau. Next +Jacob also will refuse because he married two sisters. Then Moses, +on the ground that he was unworthy to enter the land of promise, or +even to be buried in it; and finally Joshua will plead unworthiness +because he had no son. David will then be called upon to take the +cup and bless, and he will respond, "Yea, I will bless, for I am +worthy to bless, as it is said (Ps. cxvi. 13), 'I will take the cup +of salvation, and call upon the name of the Lord.'" P'sachim, fol. +119, col. 2. This cup, as we are told above, will contain two +hundred and twenty-one logs (which the Rabbis tell us, is the +twenty-fourth part of a seah, therefore this cup will hold rather +more than one-third of a hogshead of wine).</p> +<p>Beruriah once found a certain disciple who studied in silence. +As soon as she saw him she spurned him and said, "Is it not thus +written (2 Sam. xxiii. 5), 'Ordered in all and sure'? If ordered +with all the two hundred and forty-eight members of thy body, it +will be sure; if not, it will not be sure." It is recorded that +Rabbi Eliezer had a disciple who also studied in silence, but that +after three years he forgot all that he had learned.</p> +<p class="source"><i>Eiruvin</i>, fol. 53, col. 2, and fol. 54, +col. 1.</p> +<p class="note">In continuation of the above we read that Shemuel +said to Rav Yehudah, "Shrewd fellow, open thy mouth when thou +readest, etc., so that thy reading may remain and thy life may be +lengthened; as it is written in Prov. iv. 22, 'For they are life +unto those that find them;' read not, 'that find them,' but read, +'that bring them forth by the mouth,' <i>i.e.</i>, that read them +aloud." It was and is still a common custom in the East to study +aloud.</p> +<p>As an anathema enters all the two hundred and forty-eight +members of the body, so does it issue from them all. Of the +entering-in of the anathema it is written (Josh. vi. 17), "And the +city shall be accursed;" by Gematria amounting to two hundred and +forty-eight. Of the coming-out of the anathema it is written (Hab. +iii. 2), "In wrath remember mercy;" a transposition of the letters +of the word for accursed, also amounting by Gematria to two hundred +and forty-eight. Rabbi Joseph says, "Hang an anathema on the tail +of a dog and he will still go on doing mischief."</p> +<p class="source"><i>Moed Katon</i>, fol. 17, col. 1.</p> +<p>The human body has two hundred and forty-eight +members:—Thirty in the foot—that is, six in each +toe—ten in the ankle, two in the thigh, five in the knee, one +in the <span class="pagenum"><a name="page185" id= +"page185"></a>{185}</span> hip, three in the hip-ball, eleven ribs, +thirty in the hand—that is, six in each finger—two in +the fore-arm, two in the elbow, one in the upper arm, four in the +shoulder. Thus we have one hundred and one on each side; to this +add eighteen vertebrae in the spine, nine in the head, eight in the +neck, six in the chest, and five in the loins.</p> +<p class="source"><i>Oholoth</i>, chap. I, mish. 8.</p> +<p class="note">See also Eiruvin, fol. 53, col. 2, and the Musaph +for the second day of Pentecost. In the Musaph for the New Year +there is a prayer that runs thus, "Oh, deign to hear the voice of +those who glorify Thee with all their members, according to the +number of the two hundred and forty-eight affirmative precepts. In +this month they blow thirty sounds, according to the thirty members +of the soles of their feet; the additional offerings of the day are +ten, according to the ten in their ankles; they approach the altar +twice, according to their two legs; five are called to the law, +according to the five joints in their knees; they observe the +appointed time to sound the cornet on the first day of the month, +according to the one in their thigh; they sound the horn thrice, +according to the three in their hips; lo! with the additional +offering of the new moon they are eleven, according to their eleven +ribs; they pour out the supplication with nine blessings, according +to the muscles in their arms, and which contain thirty verses, +according to the thirty in the palms of their hands; they daily +repeat the prayer of eighteen blessings, according to the eighteen +vertebrae in the spine; at the offering of the continual sacrifice +they sound nine times, according to the nine muscles in their +head," etc., etc.</p> +<p>It is related of Rabbi Ishmael's disciples that they dissected a +low woman who had been condemned by the Government to be burned, +and upon examination they found that her body contained two hundred +and fifty-two members.</p> +<p class="source"><i>Bechoroth</i>, fol. 45, col. 1.</p> +<p>The regular period of gestation is either two hundred and +seventy-one, two hundred and seventy-two, or two hundred and +seventy-three days.</p> +<p class="source"><i>Niddah</i>, fol. 38, col. 1.</p> +<p>Revere the memory of Chananiah ben Chiskiyah, for had it not +been for him the Book of Ezekiel would have been suppressed, +because of the contradictions it offers to the words of the law. By +the help of three hundred bottles of oil, which were brought up +into an upper chamber, he prolonged his lucubrations, till he +succeeded in reconciling all the discrepancies.</p> +<p class="source"><i>Shabbath</i>, fol. 13, col. 2.</p> +<span class="pagenum"><a name="page186" id= +"page186"></a>{186}</span> +<p>It is related of Johanan, the son of Narbai, that he used to eat +three hundred calves, and to drink three hundred bottles of wine, +and to consume forty measures of young pigeons by way of dessert. +(Rashi says this was because he had to train many priests in his +house.)</p> +<p class="source"><i>P'sachim</i>, fol. 57, col. 1.</p> +<p>The keys of the treasury of Korah were so many that it required +three hundred white mules to carry them. These, with the locks, +were said to be made of white leather.</p> +<p class="source"><i>Ibid.</i>, fol. 119, col. 1.</p> +<p class="note">The Midrash repeats the same story, and adds, "His +wealth was his ruin." "He is as rich as Korah" is now a Jewish +proverb.</p> +<p>Rav Chiya, the son of Adda, was tutor to the children of Resh +Lakish, and once absented himself from his duties for three days. +On his return he was questioned as to the reason of his conduct, +and he gave the following reply: "My father bequeathed to me a +vine, trained on high trellis-work as a bower, from which I +gathered the first day three hundred bunches, each of which yielded +a gerav of wine (a gerav is a measure containing as much as 288 +egg-shells would contain). On the second day I again gathered three +hundred bunches of smaller size, two only producing one gerav (one +bunch yielding the quantity of wine 144 egg-shells would contain). +The third day I also gathered three hundred bunches, but only three +bunches to the gerav, and have yet left more than half of the +grapes free for any one to gather them." Thereupon Resh Lakish +observed to him, "If thou hadst not been so negligent (losing time +in the instruction of my children), it would have yielded still +more."</p> +<p class="source"><i>Kethuboth</i>, fol. 111, col. 2.</p> +<p>There were three hundred species of male demons in Sichin, but +what the female demon herself was like is known to no one.</p> +<p class="source"><i>Gittin</i>, fol. 68, col. 1.</p> +<p>"Now, when Job's three friends heard of all this evil that was +come upon him, they came each from his own place; Eliphaz the +Temanite, Bildah the Shuhite, and Zophar the Naamathite: for they +had made an appointment together to come and mourn with him, and to +comfort him" (Job ii. 11). What is meant when it is said, "They +<span class="pagenum"><a name="page187" id= +"page187"></a>{187}</span> had made an appointment together"? Rab. +Yehudah says in the name of Rav, "This is to teach that they all +came in by one gate." But there is a tradition that each lived +three hundred miles away from the other. How then came they to know +of Job's sad condition? Some say they had wreaths, others say trees +(each representing an absent friend), and when any friend was in +distress the one representing him straightway began to wither. Rava +said, "Hence the proverb, 'Either a friend as the friends of Job, +or death.'"</p> +<p class="source"><i>Bava Bathra</i>, fol. 16, col. 2.</p> +<p class="note">Rashi tenders this explanation, that Job and his +friends had each wreaths with their names engraved on them, and if +affliction befell any one his name upon the wreath would change +color.</p> +<p>Rabbi Yochanan says that Rabbi Meir knew three hundred fables +about foxes, but we have only three of them, viz, "The fathers have +eaten sour grapes, and the children's teeth are set on edge" (Ezek. +xviii. 2); "Just balances and just weights" (Lev. xix. 36); "The +righteous is delivered out of trouble, and the wicked cometh in his +stead" (Prov. xi. 8).</p> +<p class="source"><i>Sanhedrin</i>, fol. 38, col. 2, and fol. 39, +col. 1.</p> +<p class="note">Quite apropos to this we glean the following from +Rashi:—A fox once induced a wolf to enter a Jewish dwelling +to help the inmates to get ready the Sabbath meal. No sooner did he +enter than the whole household set upon him, and so belabored him +with cudgels that he was obliged to flee for his life. For this +trick the wolf was indignant at the fox, and sought to kill him, +but he pacified him with the remark, "They would not have beaten +thee if thy father had not on a former occasion belied confidence, +and eaten up the choicest pieces that were set aside for the meal." +"What!" rejoined the wolf, "the fathers have eaten sour grapes, and +shall the children's teeth be set on edge?" "Well," interrupted the +fox, "come with me now and I will show thee a place where thou +mayest eat and be satisfied." He thereupon took him to a well, +across the top of which rested a transverse axle with a rope coiled +round it, to each extremity of which a bucket was attached. The +fox, entering the bucket, which happened to be at the top, soon +descended by his own weight to the bottom of the well, and thereby +raised the other bucket to the top. On the wolf inquiring at the +fox why he had gone down there, he replied, because he knew there +was meat and cheese to eat and be satisfied, in proof of which he +pointed to a cheese, which happened to be the reflection of the +moon on the water. Upon which the wolf inquired, "And how am I to +get down <span class="pagenum"><a name="page188" id= +"page188"></a>{188}</span> beside you?" The fox replied, "By +getting into the bucket at the top." He did as directed, and as he +descended the bucket with the fox rose to the top. The wolf in this +plight again appealed to the fox. "But how am I to get out?" The +reply was, "The righteous is delivered out of trouble, and the +wicked cometh in his stead;" and is it not written, "Just balances +just weights?"</p> +<p>When Rabbi Eliezer, on his deathbed, taught Rabbi Akiva three +hundred particulars to be observed in regard to the white spot +covered with hair which was the sign of leprosy, the former lifted +up his arms and placed them on his chest and exclaimed, "Woe is me, +because of these my two arms, these two scrolls of the law, that +are about to depart from this world; for if all the seas were ink, +and all the reeds were quills, and all the men were scribes, they +could not record all I have learned and all I have taught, and how +much I have heard at the lips of sages in the schools. And what is +more, I also taught three hundred laws based on the text, 'A witch +shall not live.'"</p> +<p class="source"><i>Avoth d'Rab. Nathan</i>, chap. 25.</p> +<p class="note">This truly Oriental exaggeration, which Rabbi +Eliezer ben Azariah so complacently applies to himself, was spoken +also of Rabbi Yochanan before him (Bereshith Rabba); an acrostic +poem in the Morning Service for Pentecost adopts the same hyperbole +almost word for word, and turns it to very pious account. It is +interesting to note how contemporary sacred literature abounds in +similar hyperbolic expressions. In John xxi 25 it is said, "There +are also many other things which Jesus did, the which, if they +should be written every one, I suppose that even the world itself +could not contain the books that should be written." Cicero, too, +speaks of a glory of such a weight that even heaven itself is +scarcely able to contain it; and Livy, on one occasion, describes +the power of Rome as with difficulty restrained within the limits +of the world.</p> +<p class="note">Here it may not be out of place if we introduce a +few of the many passages in the Talmud that treat of enchantment +and witchcraft, as well as magic, charms, and omens. The list of +quotations might be extended to a hundred, but we must confine +ourselves to a score or so.</p> +<p>The daughters of Israel burn incense for (purposes of) +sorcery.</p> +<p class="source"><i>Berachoth</i>, fol. 53, col. 1.</p> +<p>Ben Azai (son of impudence), says, "... he who seats himself and +then feels ... (which must not be explained), the effects of +witchcraft, even when practiced in Spain, will come upon him. What +is the remedy when one <span class="pagenum"><a name="page189" id= +"page189"></a>{189}</span> forgets and first sits down and then +feels?.... When he rises let him say, 'Not these and not of these; +not the witchcraft of sorcerers and not the sorcery of +witches.'"</p> +<p class="source"><i>Berachoth</i>, fol. 62, col. 1.</p> +<p>The daughters of Israel in later generations lapsed into the +practice of witchcraft.</p> +<p class="source"><i>Eiruvin</i> fol. 64, col. 2.</p> +<p>Ameimar says, "The superior of the witches told me that when a +person meets any of them he should mutter thus, 'May a potsherd of +boiling dung be stuffed into your mouths, you ugly witches! may the +hair with which you perform your sorcery be torn from your heads, +so that ye become bald. May the wind scatter the crumbs wherewith +ye do your divinations. May your spices be scattered and may the +wind blow away the saffron you hold in your hands for the +practicing of sorcery.'"</p> +<p class="source"><i>P'sachim</i>, fol. 110, cols, 1, 2.</p> +<p>Yohanna, the daughter of Ratibi, was a widow, who bewitched +women in their confinement. See Rashi on <i>Soteh</i>, fol. 22, +col. 1.</p> +<p>Rabbi Shimon ben Gamliel, in the name of Rabbi Yehoshua, says, +"Since the destruction of the Temple a day has not passed without a +curse; the dew does not come down with a blessing, and the fruits +have lost their proper taste." Rabbi Yossi adds, "Also the +lusciousness of the fruit is gone." Rabbi Shimon ben Elazar says, +"With the decay of purity the taste and aroma (of the fruit) has +disappeared, and with the tithes and richness of the corn." The +sages say, "Lewdness and witchcraft ruin everything."</p> +<p class="source"><i>Soteh</i>, fol. 48, col. 1.</p> +<p>A certain magician used to strip the dead of their shrouds. Once +when he came to the tomb of Rav Tovi bar Mathna he was seized and +held fast by the beard, but Abaii having interceded on behalf of +his friend, the grip was let go and he was set at liberty. Next +year he came again on the same errand, and again he was seized by +the beard. This time Abaii's intercession was of no avail, and he +was not liberated until they brought a pair of scissors and cut off +his beard.</p> +<p class="source"><i>Bava Bathra</i>, fol. 58, col. 1</p> +<span class="pagenum"><a name="page190" id= +"page190"></a>{190}</span> +<p>None were allowed to sit in the Sanhedrin unless they had a +knowledge of magic.</p> +<p class="source"><i>Sanhedrin</i>, fol. 17, col. 1.</p> +<p>Rabbi Shimon said, "An enchanter is one who passeth the +exudation of seven different sorts of male creatures over the eye." +The sages say he is one who practices and palms off optical +illusions. Rabbi Akiva says, "He is one who calculates times and +hours, and says To-day is good to start on a journey, To-morrow +will be a lucky day for selling, The year before the Sabbatical +year is generally good for growing wheat, The pulling up of pease +will preserve them from being spoiled." According to the Rabbis, +"An enchanter is he who augurs ill when his bread drops from his +mouth, or if he drops the stick that supports him from his hand, or +if his son calls after him, or a crow caws in his hearing, or a +deer crosses his path, or he sees a serpent at his right hand or a +fox on his left, or if he says to the tax-gatherer, 'Do not begin +with me the first in the morning'; or, 'It is the first of the +month'; or, 'It is the exit of the Sabbath,' <i>i.e.</i>, the +commencement of a new week."</p> +<p class="source"><i>Ibid.</i>, fol. 65, col. 2.</p> +<p>"By the term witch," the Rabbis say, "we are to understand +either male or female." "If so," it is asked, "why the term +'witch,' in Exod. xxii. 18, in the Hebrew verse 17, is in the +feminine gender?" "Because," it is answered, "most women are +witches."</p> +<p class="source"><i>Ibid.</i>, fol. 67, col. 1.</p> +<p>If the proud (in Israel) were to cease, the magicians would also +cease; as it is written (Isa. i. 25), "I will purge away thy dross +and take away all thy tin."</p> +<p class="source"><i>Ibid.</i>, fol. 98, col. 1.</p> +<p>Among those who have no portion in the world to come is he who +reads the books of the strangers, foreign books, books of +outsiders. See also Sanhedrin, fol. 90, col. 1. Now Rav Yoseph +says, "It is unlawful to read the Book of the Son of Sirach, ... +because it is written therein (Ecclesiasticus xlii. 9, etc., as +quoted, or rather misquoted, in the Talmud), 'A daughter is a false +treasure to her father: because of anxiety for her he cannot sleep +at night; when she is young, for fear she should be seduced; in her +virginity lest she play the harlot; in her marriageable age, +<span class="pagenum"><a name="page191" id= +"page191"></a>{191}</span> lest she should not get married; and +when married, lest she should be childless; and when grown old, +lest she practice witchcraft.'"</p> +<p class="source"><i>Sanhedrin</i>, fol. 100, col. 2.</p> +<p>He who multiplieth wives multiplieth witchcraft.</p> +<p class="source"><i>Avoth</i>, chap. 2.</p> +<p>Most donkey-drivers are wicked, but most sailors are pious. The +best physicians are destined for hell, the most upright butcher is +a partner of Amalek. Bastards are mostly cunning, and servants +mostly handsome. Those who are well-descended are bashful, and +children mostly resemble their mother's brother. Rabbi Shimon ben +Yochai bids us "kill the best of Gentiles" (modern editions qualify +this by adding, in time of war), "and smash the head of the best of +serpents." "The best among women," he says, "is a witch." Blessed +is he who does the will of God!</p> +<p class="source"><i>Sophrim</i>, chap. 15, hal. 10.</p> +<p>On the Sabbath one may carry a grasshopper's egg as a charm +against earache, the tooth of a living fox to promote sleep, the +tooth of a dead fox to prevent sleep, and the nail of one crucified +(as a remedy) for inflammation or swelling. For cutaneous disorders +he is to repeat Baz Baziah, Mass Massiah, Cass Cassiah, Sharlaii, +and Amarlaii (names of angels), etc.... As the mules do not +increase and multiply, so may the skin disease not increase and +spread upon the body of N., the son of the woman N., etc.</p> +<p class="source"><i>Shabbath</i>, fol. 67, col. 1.</p> +<p>"For night-blindness, let a man take a hair-rope and bind one +end of it to his own leg and the other to a dog's, then let +children clatter a potsherd after him, and call out, 'Old man! dog! +fool! cock!' Let him now collect seven pieces of meat from seven +(different) houses; let him set them on the cross-bar of the +threshold, then let him eat them on the town middens; and after +that let him undo the hair-rope, then let him say thus: 'Blindness +of So-and-so, son of Mrs. So-and-so, leave So-and-so, son of Mrs. +So-and-so, and be brushed into the pupil of the eye of the dog.'" +(Quoted from "The Fragment," by Rev. W.H. Lowe of Cambridge.)</p> +<p class="source"><i>Gittin</i>, fol. 69, col. 1.</p> +<span class="pagenum"><a name="page192" id= +"page192"></a>{192}</span> +<p>According to the Rabbis, a man should not drink water by night, +for thus he exposes himself to the power of Shavriri, the demon of +blindness. What then should he do if he is thirsty? If there be +another man with him, let him rouse him up and say, "I am thirsty;" +but if he be alone, let him tap upon the lid of the jug (to make +the demon fancy there's some one with him), and addressing himself +by his own name and the name of his mother, let him say, "Thy +mother has bid thee beware of Shavriri, vriri, riri, iri, ri," in a +white cup. Rashi says by this incantation the demon gradually +contracts and vanishes as the sounds of the word Shavriri +decrease.</p> +<p class="source"><i>Avodah Zarah</i>, fol. 12, col. 2.</p> +<p>A python is a familiar spirit who speaks from his armpits; a +wizard is one who speaks with the mouth. As the Rabbis have taught, +a familiar spirit is one who speaks from his joints and his wrists; +a wizard is one who, putting a certain bone into his mouth, causes +it to speak.</p> +<p class="source"><i>Sanhedrin</i>, fol. 65, cols, 1, 2.</p> +<p>He who says to a raven "Croak," and to a hen raven, "Droop thy +tail and turn it this way as a lucky sign," is an imitator of the +ways of the Amorites (Lev. xviii. 3).</p> +<p class="source"><i>Shabbath</i>, fol. 67, col. 2.</p> +<p>Women going out on the Sabbath-day are allowed, as the Rabbis +teach, to carry with them a certain stone believed to counteract +abortion.</p> +<p>Abaii interrupts his exposition of this Halachah in order to +enumerate certain antidotes to chronic fever which, he says, he had +learned from his mother. Take a new zouz and then procure its +weight in sea-salt; hang this round the neck, suspended by a +papyrus fibre, so that it may rest just in the hollow in front. If +this does not answer, go where two or more roads meet and watch for +the first big ant that is going home loaded; lay hold of it and +place it in a brass tube; stop up the end of the tube with lead, +putting as many seals upon it as possible; then shake it, saying +the while, "My load be upon thee, and thine upon me." To this Rav +Acha, the son of Rav Hunna, objected to Rav Ashi, and asked, "Might +not the ant have <span class="pagenum"><a name="page193" id= +"page193"></a>{193}</span> been already laden with another man's +fever?" "True," observed the other; "nevertheless let him say, 'My +load be upon thee as well as thine own.'" If this be not effective, +then take a new earthenware pot, and going to the nearest stream, +say, "Stream, stream, lend me a pot full of water for one who is on +a visit to me." Wave it seven times round thy head and then throw +the water back again, saying, "Stream, stream, take back thy +borrowed water for my guest came and went the same day."</p> +<p>Rav Hunna then adds a prescription for a tertian fever, and +Rabbi Yochanan gives the following as effective against a burning +fever:—Take an iron knife, and having fastened a papyrus +fibre to the nearest bramble, cut off a piece and say, "And the +Angel of the Lord appeared to him in a flame of fire," etc., as in +Exod. iii. 2. On the morrow cut off another piece and say, "The +Lord saw that he (the fever) turned aside;" then upon the third day +say, "Draw not hither," and stooping down, pray, "Bush, bush! the +Holy One—blessed be He!—caused His Shechinah to lodge +upon thee, not because thou art the loftiest, for thou art the +lowest of all trees; and as when thou didst see the fire of +Hananiah, Mishael, and Azariah, thou didst flee therefrom, so see +the fire (fever) of this sufferer and flee from it."</p> +<p class="source"><i>Shabbath</i>, fol. 66, col. 2, etc.</p> +<p>Rabba once created a man (out of dust) and sent him to Rabbi +Zira, who having addressed the figure and received no answer, said, +"Thou art (made) by witchcraft; return to thy native dust." Rav +Chaneanah and Rav Oshayah sat together every Sabbath-eve studying +the book Yetzirah (<i>i.e.</i>, the book of Creation), until they +were able to create for themselves a calf (as large as a) +three-year old, and they did eat thereof.</p> +<p class="source"><i>Sanhedrin</i>, fol. 65, col, 2.</p> +<p>Yannai once turned in to a certain inn, and asked for water to +drink, when they gave him (Shethitha, <i>i.e.</i>, water mixed with +flour). He noticed that the lips of the woman who brought it moved +(and so suspecting that something was wrong), he poured out a +little of it and it became scorpions. He then said, "I have drunk +of thine, now thou shalt drink of mine." The woman drank and +<span class="pagenum"><a name="page194" id= +"page194"></a>{194}</span> was transformed into an ass, which he +mounted and rode to the market-place. One of her companions having +come up, broke the spell, and the ass he had ridden was on the spot +transformed back again into a woman. In reference to the above, +Rashi naïvely remarks that "we are not to suppose that Yannai +was a Rabbi, for he was not held in esteem, because he practiced +witchcraft." But Rashi is mistaken; see Sophrim, chap. 16, hal. +6.</p> +<p class="source"><i>Sanhedrin</i>, fol. 67, col. 2.</p> +<p>Ten measures of witchcraft came into the world; Egypt received +nine measures, and the rest of the world one.</p> +<p class="source"><i>Kiddushin</i>, fol. 49, col. 2.</p> +<p>The Rabbis say that on the Sabbath serpents and scorpions may be +tamed by charming; that a metal ring, such as may be carried on the +Sabbath, may be applied as a remedy to a sore eye; but that demons +may not be consulted on that day about lost property. Rabbi Yossi +has said, "This ought not to be done even on week-days." Rav Hunna +says, "The Halachah does not enjoin as Rabbi Yossi says, and even +he prohibits it only because of the risk there is in consulting +demons. For instance, Rav Yitzchak bar Yoseph was once desperately +delivered from the attacks of a vicious demon by a cedar-tree +opening of its own accord and enclosing him in its trunk."</p> +<p class="source"><i>Sanhedrin</i>, fol. 101, col. 1.</p> +<p>Rabbi Yochanan ben Zachai acquired a knowledge of the language +of angels and demons for purposes of incantation.</p> +<p class="source"><i>Bava Bathira</i>, fol. 134, col. 1.</p> +<p>"Neither shall ye use enchantments" ... (Lev. xix. 26). Such, +for instance, as those practiced with cats, fowls, and fishes.</p> +<p class="source"><i>Sanhedrin</i>, fol. 66, col. 1.</p> +<p>Rav Ketina happened once, in his travels, to hear the noise of +an earthquake just as he came opposite to the abode of one who was +wont to conjure with human bones. Happening to mutter aloud to +himself as he passed, "Does the conjurer really know what that +noise is?" a voice answered, "Ketina, Ketina, why shouldn't I know? +When the Holy One—blessed be He!—thinks of His children +who dwell in sorrowful circumstances among the nations of +<span class="pagenum"><a name="page195" id= +"page195"></a>{195}</span> the earth, He lets fall two tears into +the great sea, and His voice is heard from one end of the world to +the other, and that is the rumbling noise we hear." Upon which Rav +Ketina protested, "The conjurer is a liar, his words are not true; +they might have been true, had there been two rumbling noises." The +fact was, two such noises were heard, but Rav Ketina would not +acknowledge it, lest, by so doing, he should increase the +popularity of the conjurer. Rav Ketina is of the opinion that the +rumbling noise is caused by God clapping His hands together, as it +is said (Ezek. xxi, 22; A.V., ver. 17), "I will also smite My hands +together, and I will cause My fury to rest."</p> +<p class="source"><i>Berachoth</i>, fol. 59, col. 1.</p> +<p>Rabbi Elazar ben Azariah proclaimed this anathema with the blast +of three hundred trumpets:—"Whoever shall take drink from the +hand of a bride, no matter whether she be the daughter of a +disciple of the wise or the daughter of an Amhaaretz, it is all one +as if he drunk it from the hand of a harlot." Again, it is said, +"He who receives a cup from the hands of a bride and drinks it +therefrom, has no portion whatever in the world to come."</p> +<p class="source"><i>Tract Calah.</i></p> +<p>There was a place for collecting the ashes in the middle of the +altar, and there were at times in it nearly as much as three +hundred cors (equal to about 2830 bushels) of ashes. On Rava +remarking that this must be an exaggeration, Rav Ammi said the law, +the prophets, and the sages are wont to use hyperbolical language. +Thus the law speaks of "Cities great and walled up to heaven" +(Deut. i. 28); the prophets speak of "the earth rent with the sound +of them" (1 Kings i. 40); the sages speak as above and also as +follows. There was a golden vine at the entrance of the Temple, +trailing on crystals, on which devotees who could used to suspend +offerings of fruit and grape clusters. "It happened once," said +Rabbi Elazer ben Rabbi Zadoc, "that three hundred priests were +counted off to clear the vine of the offerings."</p> +<p class="source"><i>Chullin</i>, fol. 90, col. 2.</p> +<p>Three hundred priests were told off to draw the veil (of the +Temple) aside; for it is taught that Rabbi Shimon <span class= +"pagenum"><a name="page196" id="page196"></a>{196}</span> ben +Gamliel declared in the name of Rabbi Shimon the Sagan (or high +priest's substitute), that the thickness of the veil was a +handbreadth. It was woven of seventy-two cords, and each cord +consisted of twenty-four strands. It was forty cubits long and +twenty wide. Eighty-two myriads of damsels worked at it, and two +such veils were made every year. When it became soiled, it took +three hundred priests to immerse and cleanse it.</p> +<p class="source"><i>Chullin.</i></p> +<p>When Moses was about to enter Paradise he turned to Joshua and +said, "If any doubtful matters remain, ask me now and I will +explain them." To this Joshua replied, "Have I ever left thy side +for an hour and gone away to any other? Hast thou not thyself +written concerning me (Exod. xxxiii. 11), 'His servant Joshua, the +son of Nun, a young man, departed not out of the Tabernacle?'" As a +punishment for this pert reply, which must have distressed and +confounded his master, Joshua's power of brain was immediately +weakened, so that he forgot three hundred Halachahs, and seven +hundred doubts sprang up to perplex him. All Israel then rose up to +murder him, but the Holy One—blessed be He!—said unto +him, "To teach thee the Halachahs and their explanation is +impossible, but go and trouble them with work; as it is said (Josh. +i. 1), 'Now after the death of Moses, the servant of the Lord, it +came to pass that the Lord spake unto Joshua,'" etc.</p> +<p class="source"><i>Temurah</i>, fol. 16, col. 1.</p> +<p>In the future God will assign to each righteous man three +hundred and ten worlds as an inheritance; for it is said (Prov. +viii. 21), "That I may cause those that love me to inherit +substance, and I will fill their treasures." By Gematria equals +three hundred and ten.</p> +<p class="source"><i>Sanhedrin</i>, fol. 100, col. 1, and +<i>Okitzin</i>, chap. 3, mish. 12.</p> +<p>An old woman once complained before Rav Nachman that the Head of +the Captivity and certain Rabbis with him were enjoying themselves +in her booth, which they had surreptitiously taken possession of +and would not surrender, but Rav Nachman gave no heed to her +remonstrance. Then she raised her voice and cried aloud, "A +<span class="pagenum"><a name="page197" id= +"page197"></a>{197}</span> woman whose father had three hundred and +eighteen slaves is now pleading before you, and you paying no heed +to her!" Upon which Rav Nachman turned to his associates and said, +"She is a bawling woman, but she has no right to claim the booth, +only the value of its timber."</p> +<p class="source"><i>Succah</i>, fol. 31, col. 1.</p> +<p>Elijah the Tishbite once said to Rav Yehudah, the brother of Rav +Salla the Holy, "You ask why the Messiah does not come, even though +it is just now the Day of Atonement." "And what," asked the Rabbi, +"does the Holy One—blessed be He!—say to that?" "He +says, 'Sin lieth at the door'" (Gen. iv. 7). "And what has Satan to +say?" "He has no permission to accuse any one on the Day of +Atonement." "How do we know this?" Ramma bar Chamma replied, "Satan +by Gematria equals three hundred and sixty-four, therefore on that +number of days only has he permission to accuse; but on the Day of +Atonement (<i>i.e.</i>, the 365th day) he cannot accuse."</p> +<p class="source"><i>Yoma</i>, fol. 20, col. 1.</p> +<p>Rav Yitzchak said, "What is the meaning of that which is written +(Ps. cxl. 8), 'Grant not, O Lord, the desires of the wicked; +further not his wicked device, lest they exalt themselves. Selah?'" +It is the prayer of Jacob to the Lord of the universe that He would +not grant to Esau, "the wicked, the desires of his heart." "Further +not his wicked device," this refers to Germamia of Edom +(<i>i.e.</i>, Rome), for if they (the Romans) were suffered to go +forward they would destroy the whole world! Rav Chama bar Chanena +said, "There are three hundred crowned heads in Germamia of Edom, +and there are three hundred and sixty-five dukes in Babylon. These +encounter each other daily, and one of them commits murder, and +they strive to set up a king."</p> +<p class="source"><i>Meggillah</i>, fol. 6, col. 2.</p> +<p>In the great city (of Rome) there were three hundred and +sixty-five streets, and in each street there were three hundred and +sixty-five palaces, and in every one of these there were three +hundred and sixty-five steps, each of which palaces contained +sufficient store to maintain the whole world.</p> +<p class="source"><i>P'sachim</i>, fol. 118, col. 2.</p> +<span class="pagenum"><a name="page198" id= +"page198"></a>{198}</span> +<p>There are three hundred and sixty-five negative precepts.</p> +<p>There were three hundred and ninety-four courts of law in +Jerusalem, and as many synagogues; also the same number of high +schools, colleges, and academies, and as many offices for public +notaries.</p> +<p class="source"><i>Kethuboth</i>, fol. 105, col. 1.</p> +<p>Rav Hunna had four hundred casks of wine which had turned into +vinegar. On hearing of his misfortune, Rav Yehudah, the brother of +Rav Salla the Holy, or, as some say, Rav Adda bar Ahavah, came and +visited him, accompanied by the Rabbis. "Let the master," said +they, "examine himself carefully." "What!" said he, "do you suppose +me to have been guilty of wrong-doing?" "Shall we then," said they, +"suspect the Holy One—blessed be He!—of executing +judgment without justice?" "Well," said Rav Hunna, "if you have +heard anything against me, don't conceal it." "It has been reported +to us," said they, "that the master has withheld the gardener's +share of the prunings." "What else, pray, did he leave me?" +retorted Rav Hunna; "he has stolen all the produce of my vineyard." +They replied, "There is a saying that whoever steals from a thief +smells of theft." "Then," said he, "I hereby promise to give him +his share." Thereupon, according to some, the vinegar turned to +wine again; and, according to others, the price of vinegar rose to +the price of wine.</p> +<p class="source"><i>Berachoth</i>, fol. 5, col. 2.</p> +<p>Rav Adda bar Ahavah once saw a Gentile woman in the market-place +wearing a red head-dress, and supposing that she was a daughter of +Israel, he impatiently tore it off her head. For this outrage he +was fined a fine of four hundred zouzim. He asked the woman what +her name was, and she replied, "My name is Mathan." "Methun, +Methun," he wittily rejoined, "is worth four hundred zouzim."</p> +<p class="source"><i>Ibid.</i>, fol. 20, col. 1.</p> +<p class="note">Methun means patience and Mathan two hundred. The +point lies either in the application of the term Methun, which +means patience, as if to say, had he been so patient as to have +first ascertained what the woman was, he would have saved his four +hundred zouzim; or in the identity of the sound Mathan, +<i>i.e.</i>, two hundred, which doubled, equals four hundred. This +has long since passed into a proverb, and expresses the value of +patience.</p> +<span class="pagenum"><a name="page199" id= +"page199"></a>{199}</span> +<p class="note">From the foregoing extract it would seem that it +was not the fashion among Jewish females to wear head-dresses of a +red color, as it was presumed to indicate a certain lightness on +the part of the wearer; so Rav Adda in his pious zeal thought he +was doing a good work in tearing it off from the head of the +supposed Jewess. "Patience, patience is worth four hundred +zouzim."</p> +<p class="note">Custom among the Jews had then, as now, the force +of religion. The Talmud says, "A man should never deviate from a +settled custom. Moses ascended on high and did not eat bread (for +there it is not the custom); angels came down to earth and did eat +bread (for here it is the custom so to do)." Bava Metzia, fol. 86, +col. 2.</p> +<p class="note">In the olden time it was not the fashion for a Jew +to wear black shoes (Taanith, fol. 22, col. 1). Even now, in +Poland, a pious Jew, or a Chasid, would on no account wear polished +boots or a short coat, or neglect to wear a girdle. He would at +once lose caste and be subjected to persecution, direct or +indirect, were he to depart from a custom. Custom is law, is an +oft-quoted Jewish proverb, one among the most familiar of their +household words, as "Custom is a tyrant," is among ours. Another +saying we have is, "Custom is the plague of wise men, but is the +idol of fools."</p> +<p>The following anecdotes are related by way of practically +illustrating Ps. ii. 11, "Rejoice with trembling." Mar, the son of +Ravina, made a grand marriage-feast for his son, and when the +Rabbis were at the height of their merriment on the occasion, he +brought in a very costly cup, worth four hundred zouzim, and broke +it before them, and this occasioned them sorrow and trembling. Rav +Ashi made a grand marriage-feast for his son, and when he noticed +the Rabbis in high jubilation, he brought in a costly cup of white +glass and broke it before them, and this made them sorrowful. The +Rabbis challenged Rav Hamnunah on the wedding of his son Ravina, +saying, "Give us a song, sir," and he sung, "Woe be to us, for we +must die! Woe be to us, for we must die!" "And what shall we sing?" +they asked in chorus by way of response. He replied, "Sing ye, +'Alas! where is the law we have studied? where the good works we +have done? that they may protect us from the punishment of hell!'" +Rabbi Yochanan, in the name of Rabbi Shimon ben Yochai, says, "It +is unlawful for a man to fill his mouth with laughter in this +world, for it is said in Ps. cxxvi., 'Then (but not now) will our +mouth be filled with laughter,'" etc. It is related of Resh Lakish +that he never <span class="pagenum"><a name="page200" id= +"page200"></a>{200}</span> once laughed again all the rest of his +life from the time that he heard this from Rabbi Yochanan, his +teacher.</p> +<p class="source"><i>Berachoth</i>, fol. 30, col. 2, and fol. 31, +col. 1.</p> +<p>A man once laid a wager with another that he would put Hillel +out of temper. If he succeeded he was to receive, but if he failed +he was to forfeit, four hundred zouzim. It was close upon +Sabbath-eve, and Hillel was washing himself, when the man passed by +his door, shouting, "Where is Hillel? where is Hillel?" Hillel +wrapped his mantle round him and sallied forth to see what the man +wanted. "I want to ask thee a question," was the reply. "Ask on, my +son," said Hillel. Whereupon the man said, "I want to know why the +Babylonians have such round heads?" "A very important question, my +son," said Hillel; "the reason is because their midwives are not +clever." The man went away, but after an hour he returned, calling +out as before, "Where is Hillel? where is Hillel?" Hillel again +threw on his mantle and went out, meekly asking, "What now, my +son?" "I want to know," said he, "why the people of Tadmor are +weak-eyed?" Hillel replied, "This is an important question, my son, +and the reason is this, they live in a sandy country." Away went +the man, but in another hour's time he returned as before, crying +out, "Where is Hillel? where is Hillel?" Out came Hillel again, as +gentle as ever, blandly requesting to know what more he wanted. "I +have a question to ask," said the man. "Ask on, my son," said +Hillel. "Well, why have the Africans such broad feet?" said he. +"Because they live in a marshy land," said Hillel. "I have many +more questions to ask," said the man, "but I am afraid that I shall +only try thy patience and make thee angry." Hillel, drawing his +mantle around him, sat down and bade the man ask all the questions +he wished. "Art thou Hillel," said he, "whom they call a prince in +Israel?" "Yes," was the reply. "Well," said the other, "I pray +there may not be many more in Israel like thee!" "Why," said +Hillel, "how is that?" "Because," said the man, "I have betted four +hundred zouzim that I could put thee out of temper, and I have lost +them all through thee." "Be warned for the future," said +<span class="pagenum"><a name="page201" id= +"page201"></a>{201}</span> Hillel; "better it is that thou shouldst +lose four hundred zouzim, and four hundred more after them, than it +should be said of Hillel he lost his temper!"</p> +<p class="source"><i>Shabbath</i>, fol. 31, col. 1.</p> +<p>Rabbi Perida had a pupil to whom he had to rehearse a lesson +four hundred times before the latter comprehended it. One day the +Rabbi was hurriedly called away to perform some charitable act, but +before he went he repeated the lesson in hand the usual four +hundred times, but this time his pupil failed to learn it. "What is +the reason, my son," said he to his dull pupil, "that this time my +repetitions have been thrown away?" "Because, master," naively +replied the youth, "my mind was so pre-occupied with the summons +you received to discharge another duty." "Well, then," said the +Rabbi to his pupil, "let us begin again." And he repeated the +lesson a second four hundred times.</p> +<p class="source"><i>Eiruvin</i>, fol. 54, col. 2.</p> +<p>Between Azel and Azel (1 Chron. viii. 38 and ix. 44), there are +four hundred camel-loads of critical researches due to the presence +of manifold contradictions.</p> +<p class="source"><i>Psachim</i>. fol. 62, col. 2.</p> +<p>Egypt has an area of four hundred square miles.</p> +<p class="source"><i>Ibid.</i>, fol. 94, col. 1.</p> +<p>The Targum of the Pentateuch was executed by Onkelos the +proselyte at the dictation of Rabbi Eliezer and Rabbi Yehoshua, and +the Targum of the prophets was executed by Jonathan ben Uzziel at +the dictation of Haggai, Zachariah, and Malachi (!), at which time +the land of Israel was convulsed over an area of four hundred +square miles.</p> +<p class="source"><i>Meggillah</i>, fol. 3, col. 1.</p> +<p>Mar Ukva was in the habit of sending on the Day of Atonement +four hundred zouzim to a poor neighbor of his. Once he sent the +money by his own son, who returned bringing it back with him, +remarking, "There is no need to bestow charity upon a man who, as I +myself have seen, is able to indulge himself in expensive old +wine." "Well," said his father, "since he is so dainty in his +taste, he must have seen better days. I will therefore double the +amount <span class="pagenum"><a name="page202" id= +"page202"></a>{202}</span> for the future." And this accordingly he +at once remitted to him.</p> +<p class="source"><i>Kethuboth</i>, fol. 67, col. 2.</p> +<p>"And Joseph took an oath of the children of Israel, ... ye shall +carry up my bones from hence" (Gen. l. 25). Rabbi Chanena said, +"There is a reason for this oath. As Joseph knew that he was +perfectly righteous, why then, if the dead are to rise in other +countries as well as in the land of Israel, did he trouble his +brethren to carry his bones four hundred miles?" The reply is, "He +feared lest, if buried in Egypt, he might have to worm his way +through subterranean passages from his grave into the land of +Israel."</p> +<p class="source"><i>Ibid.</i>, fol. 11, col. 1.</p> +<p class="note">To this day among the Polish Jews the dead are +provided for their long subterranean journey with little wooden +forks, with which, at the sound of the great trumpet, they are to +dig and burrow their way from where they happen to be buried till +they arrive in Palestine. To avoid this inconvenience there are +some among them who, on the approach of old age, migrate to the +Holy Land, that their bones may rest there against the morning of +the resurrection.</p> +<p>Rav Cahana was once selling ladies' baskets when he was exposed +to the trial of a sinful temptation. He pleaded with his tempter to +let him off and he promised to return, but instead of doing so he +went up to the roof of the house and threw himself down headlong. +Before he reached the ground, however, Elijah came and caught him, +and reproached him, as he caught him up, with having brought him a +distance of four hundred miles to save him from an act of willful +self-destruction. The Rabbi told him that it was his poverty which +had given to the temptation the power of seduction. Thereupon +Elijah gave him a vessel full of gold denarii and departed.</p> +<p class="source"><i>Kiddushin</i>, fol. 40, col. 1.</p> +<p>"Pashur, the son of Immer the priest" (Jer. xx. 1) had four +hundred servants, and every one of them rose to the rank of the +priesthood. One consequence was that an insolent priest hardly ever +appeared in Israel but his genealogy could be traced to this +base-born, low-bred ancestry. Rabbi Elazar said, "If thou seest an +impudent priest, do not think evil of him, for it is said (Hos, iv. +4), 'Thy people are as they that strive with the priest.'"</p> +<p class="source"><i>Ibid.</i>, fol. 70, col. 2.</p> +<span class="pagenum"><a name="page203" id= +"page203"></a>{203}</span> +<p>David had four hundred young men, handsome in appearance and +with their hair cut close upon their foreheads, but with long +flowing curls behind, who used to ride in chariots of gold at the +head of the army. These were men of power (men of the fist, in the +original), the mighty men of the house of David, who went about to +strike terror into the world.</p> +<p class="source"><i>Kiddushin</i>, fol. 76, col. 2.</p> +<p>Four hundred boys and as many girls were once kidnapped and torn +from their relations. When they learned the purpose of their +capture, they all exclaimed, "Better drown ourselves in the sea; +then shall we have an inheritance in the world to come." The eldest +then explained to them the text (Ps. lxviii. 22), "The Lord said, I +will bring again from Bashan; I will bring again from the depths of +the sea." "From Bashan," <i>i.e.</i>, from the teeth of the lion; +"from the depths of the sea," <i>i.e.</i>, those that drown +themselves in the sea. When the girls heard this explanation they +at once jumped all together into the sea, and the boys with +alacrity followed their example. It is with reference to these that +Scripture says (Ps. xliv. 22), "For thy sake we are killed all the +day long; we are counted as sheep for the slaughter."</p> +<p class="source"><i>Gittin</i>, fol. 57, col. 2.</p> +<p>There were four hundred synagogues in the city of Byther, in +each there were four hundred elementary teachers, and each had four +hundred pupils. When the enemy entered the city they pierced him +with their pointers; but when at last the enemy overpowered them, +he wrapped them in their books and then set fire to them; and this +is what is written (Lam. iii. 51), "Mine eye affecteth my heart +because of all the daughters of my city."</p> +<p class="source"><i>Ibid.</i>, fol. 58, col 1.</p> +<p class="note">The total population of Byther must have been +something enormous when the children in it amounted to 64,000,000! +The elementary teachers alone came to 160,000.</p> +<p>Once when the Hasmonean kings were engaged in civil war it +happened that Hyrcanus was outside Jerusalem and Aristobulus +within. Every day the besieged let down a box containing gold +denarii, and received in return lambs for the daily sacrifices. +There chanced to be an old man in the city who was familiar with +the wisdom of the Greeks, <span class="pagenum"><a name="page204" +id="page204"></a>{204}</span> and he hinted to the besiegers in the +Greek language that so long as the Temple services were kept up the +city could not be taken. The next day accordingly, when the money +had been let down, they sent back a pig in return. When about +half-way up the animal pushed with its feet against the stones of +the wall, and thereupon an earthquake was felt throughout the land +of Israel to the extent of four hundred miles. At that time it was +the saying arose, "Cursed be he that rears swine, and he who shall +teach his son the wisdom of the Greeks." (See Matt. viii. 30.)</p> +<p class="source"><i>Soteh</i>, fol. 49, col. 2.</p> +<p>If one strikes his neighbor with his fist, he must pay him one +sela; if he slaps his face, he is to pay two hundred zouzim; but +for a back-handed slap the assailant is to pay four hundred zouzim. +If he pulls the ear of another, or plucks his hair, or spits upon +him, or pulls off his mantle, or tears a woman's head-dress off in +the street, in each of these cases he is fined four hundred +zouzim.</p> +<p class="source"><i>Bava Kama</i>, fol. 90, col. 1.</p> +<p>There was once a dispute between Rabbi Eliezer and the Mishnic +sages as to whether a baking-oven, constructed from certain +materials and of a particular shape, was clean or unclean. The +former decided that it was clean, but the latter were of a contrary +opinion. Having replied to all the objections the sages had brought +against his decision, and finding that they still refused to +acquiesce, the Rabbi turned to them and said, "If the Halacha (the +law) is according to my decision, let this carob-tree attest." +Whereupon the carob-tree rooted itself up and transplanted itself +to a distance of one hundred, some say four hundred, yards from the +spot. But the sages demurred and said, "We cannot admit the +evidence of a carob-tree." "Well, then," said Rabbi Eliezer, "let +this running brook be a proof;" and the brook at once reversed its +natural course and flowed back. The sages refused to admit this +proof also. "Then let the walls of the college bear witness that +the law is according to my decision;" upon which the walls began to +bend, and were about to fall, when Rabbi Joshuah interposed and +rebuked them, saying, "If the disciples <span class= +"pagenum"><a name="page205" id="page205"></a>{205}</span> of the +sages wrangle with each other in the Halacha, what is that to you? +Be ye quiet!" Therefore, out of respect to Rabbi Joshuah, they did +not fall, and out of respect to Rabbi Eliezer they did not resume +their former upright position, but remained toppling, which they +continue to do to this day. Then said Rabbi Eliezer to the sages, +"Let Heaven itself testify that the Halacha is according to my +judgment." And a Bath Kol or voice from heaven was heard, saying, +"What have ye to do with Rabbi Eliezer? for the Halacha is on every +point according to his decision!" Rabbi Joshuah then stood up and +proved from Scripture that even a voice from heaven was not to be +regarded, "For Thou, O God, didst long ago write down in the law +which Thou gavest on Sinai (Exod. xxiii. 2), 'Thou shalt follow the +multitude.'" (See context.) We have it on the testimony of Elijah +the prophet, given to Rabbi Nathan, on an oath, that it was with +reference to this dispute about the oven God himself confessed and +said, "My children have vanquished me! My children have vanquished +me!"</p> +<p class="source"><i>Bava Metzia</i> fol. 59, col. 1.</p> +<p class="note">In the sequel to the above we are told that all the +legal documents of Rabbi Eliezer containing his decisions +respecting things "clean" were publicly burned with fire, and he +himself excommunicated. In consequence of this the whole world was +smitten with blight, a third in the olives, a third in the barley, +and a third in the wheat; and the Rabbi himself, though +excommunicated, continued to be held in the highest regard in +Israel.</p> +<p>The Rabbis said to Rabbi Hamnuna, "Rav Ami has written or copied +four hundred copies of the law." He replied to them, "Perhaps only +(Deut. xxxiii. 4) 'Moses commanded us a law.'" (He meant he did not +imagine that any one man could possibly write out four hundred +complete copies of the Pentateuch.)</p> +<p class="source"><i>Bava Bathra</i>, fol. 14, col. 1.</p> +<p>Rabbi Chanena said, "If four hundred years after the destruction +of the Temple one offers thee a field worth a thousand denarii for +one denarius, don't buy it."</p> +<p class="source"><i>Avodah Zarah</i>, fol. 9, col. 2.</p> +<p>We know by tradition that the treatise "Avodah Zarah," which our +father Abraham possessed, contained four hundred <span class= +"pagenum"><a name="page206" id="page206"></a>{206}</span> chapters, +but the treatise as we now have it contains only five.</p> +<p class="source"><i>Avodah Zarah</i>, fol. 14, col. 2.</p> +<p>The camp of Sennacherib was four hundred miles in length.</p> +<p class="source"><i>Sanhedrin</i>, fol. 95, col. 2.</p> +<p>"Curse ye Meroz," etc. (Judges v. 23). Barak excommunicated +Meroz at the blast of four hundred trumpets (lit. horns or +cornets).</p> +<p class="source"><i>Shevuoth</i>, fol. 36, col. 1.</p> +<p>What is the meaning where it is written (Ps. x. 27), "The fear +of the Lord prolongeth days, but the years of the wicked shall be +shortened;" "The fear of the Lord prolongeth days" alludes to the +four hundred and ten years the first Temple stood, during which +period the succession of high priests numbered only eighteen. But +"the years of the wicked shall be shortened" is illustrated by the +fact that during the four hundred and twenty years that the second +Temple stood the succession of high priests numbered more than +three hundred. If we deduct the forty years during which Shimon the +Righteous held office, and the eighty of Rabbi Yochanan, and the +ten of Rabbi Ishmael ben Rabbi, it is evident that not one of the +remaining high priests lived to hold office for a whole year.</p> +<p class="source"><i>Yoma</i>, fol. 9, col. 1.</p> +<p>"The souls which they had gotten in Haran" (Gen. xii. 5). From +this time to the giving of the law was four hundred and forty-eight +years.</p> +<p class="source"><i>Avodah Zarah</i>, fol. 9, col. 1.</p> +<p>A young girl and ten of her maid-servants were once kidnapped, +when a certain Gentile bought them and brought them to his house. +One day he gave a pitcher to the child and bade her fetch him +water, but one of her servants took the pitcher from her, intending +to go instead. The master, observing this, asked the maid why she +did so. The servant replied, "By the life of thy head, my lord, I +am one of no less than five hundred servants of this child's +mother." The master was so touched that he granted them all their +freedom.</p> +<p class="source"><i>Avoth d'Rab. Nathan</i>, chap. 17.</p> +<p>Cæsar once said to Rabbi Yoshua ben Chananja, "This God of +yours is compared to a lion, as it is written (Amos <span class= +"pagenum"><a name="page207" id="page207"></a>{207}</span> iii. 8), +'The lion hath roared, who will not fear?' Wherein consists his +excellency? A horseman kills a lion." The Rabbi replied, "He is not +compared to an ordinary lion, but to a lion of the forest Ilaei." +"Show me that lion at once," said the Emperor. "But thou canst not +behold him," said the Rabbi. Still the Emperor insisted on seeing +the lion; so the Rabbi prayed to God to help him in his perplexity. +His prayer was heard; the lion came forth from his lair and roared, +upon which, though it was four hundred miles away, all the walls of +Rome trembled and fell to the ground. Approaching three hundred +miles nearer, he roared again, and this time the teeth of the +people dropped out of their mouths and the Emperor fell from his +throne quaking. "Alas! Rabbi, pray to thy God that He order the +lion back to his abode in the forest."</p> +<p class="source"><i>Chullin</i>, fol. 59, col. 2.</p> +<p class="note">All this is as nothing compared to the voice of +Judah, which made all Egypt quake and tremble, and Pharaoh fall +from his throne headlong, etc., etc. See Jasher, chap. 64, verses +46, 47.</p> +<p>The distance from the earth to the firmament is five hundred +years' journey, and so it is from each successive firmament to the +next, throughout the series of the seven heavens.</p> +<p class="source"><i>P'sachim</i>, fol. 94, col. 2.</p> +<p>"Now, as I beheld the living creatures, behold, one wheel upon +the earth by the living creatures" (Ezek. i. 15). Rabbi Elazar says +it was an angel who stood upon the earth, and his head reached to +the living creatures. It is recorded in a Mishna that his name is +Sandalphon, who towers above his fellow-angels to a height of five +hundred years' journey; he stands behind the chariot and binds +crowns on the head of his Creator.</p> +<p class="source"><i>Chaggigah</i>, fol. 13, col. 2.</p> +<p class="note">In the Liturgy for the Feast of Tabernacles it is +said that Sandalphon gathers in his hands the prayers of Israel, +and, forming a wreath of them, he adjures it to ascend as an orb +for the head of the supreme King of kings.</p> +<p>The mount of the Temple was five hundred yards square.</p> +<p class="source"><i>Middoth</i>, chap. 2.</p> +<p>One Scripture text (1 Chron. xxi. 25) says, "So David gave to +Ornan for the place six hundred shekels of gold <span class= +"pagenum"><a name="page208" id="page208"></a>{208}</span> by +weight." And another Scripture (2 Sam. xxiv. 24) says, "So David +bought the threshing-floor and the oxen for fifty shekels of +silver." How is this? David took from each tribe fifty shekels, and +they made together the total six hundred, <i>i.e.</i>, he took +silver to the value of fifty shekels of gold.</p> +<p class="source"><i>Zevachim</i>, fol. 116, col. 2.</p> +<p>Rabbi Samlai explains that six hundred and thirteen commandments +were communicated to Moses; three hundred and sixty-five negative, +according to the number of days in the year, and two hundred and +forty-eight positive, according to the number of members in the +human body. Rav Hamnunah asked what was the Scripture proof for +this. The reply was (Deut. xxxiii. 4), "Moses commanded us a law" +(Torah), which by Gematria answers to six hundred and eleven. "I +am," and "Thou shalt have no other," which we heard from the +Almighty Himself, together make up six hundred and thirteen.</p> +<p class="source"><i>Maccoth</i>, fol. 23, col. 2.</p> +<p class="note">David, we are told, reduced these commandments here +reckoned at six hundred and thirteen, to eleven, and Isaiah still +further to six, and then afterward to two. "Thus saith the Eternal, +Observe justice and act righteously, for my salvation is near." +Finally came Habakkuk, and he reduced the number to one +all-comprehensive precept (chap. ii. 4), "The just shall live by +faith." (See <i>Maccoth</i>, fol. 24, col. 1.)</p> +<p>The precept concerning fringes is as weighty as all the other +precepts put together; for it is written, says Rashi (Num. xv. 39), +"And remember all the commandments of the Lord." Now the numerical +value of the word "fringes" is six hundred, and this with eight +threads and five knots makes six hundred and thirteen.</p> +<p class="source"><i>Shevuoth</i>, fol. 29, col. 1.</p> +<p>"For behold, the Lord, the Lord of hosts, doth take away from +Jerusalem and from Judah the stay and the staff, the whole stay of +bread and the whole stay of water, the mighty man and the man of +war, the judge and the prophet," etc. (Isa. iii. 1, 2). By "the +stay" is meant men mighty in the Scriptures, and by "the staff" men +learned in the Mishna; such, for instance, as Rabbi Yehudah ben +Tima and his associates. Rav Pappa and the Rabbis differed as to +the Mishna; the former said there were six hundred orders of +<span class="pagenum"><a name="page209" id= +"page209"></a>{209}</span> the Mishna, and the latter that there +were seven hundred orders. "The whole stay of bread" means men +distinguished in the Talmud; for it is said, "Come, eat of my +bread, and drink of the wine which I have mingled" (Prov. ix. 5). +And "the whole stay of water" means men skillful in the Haggadoth, +who draw out the heart of man like water by means of a pretty story +or legend, etc.</p> +<p class="source"><i>Chaggigah</i>, fol. 14, col. 1.</p> +<p>There are seven hundred species of fish, eight hundred of +locusts, twenty-four of birds that are unclean, while the species +of birds that are clean cannot be numbered.</p> +<p class="source"><i>Chullin</i>, fol. 63, col. 2.</p> +<p>"The same was Adino the Eznite," etc. (2 Sam. xxiii. 8). This +mighty man when studying the law was as pliant as a worm; but when +engaged in war he was as firm and unyielding as a tree; and when he +discharged an arrow he killed eight hundred men at one shot.</p> +<p class="source"><i>Moed Katon</i>, fol. 16, col. 2.</p> +<p>"Ye shall soon utterly perish from off the land" (Deut. iv. 26). +The term soon uttered by the Lord of the Universe means eight +hundred and fifty-two years.</p> +<p class="source"><i>Sanhedrin</i>, fol. 38, col. 1.</p> +<p>There are nine hundred and three sorts of deaths in the world; +for the expression occurs (Ps. lxviii. 20), "Issues of death." The +numerical value of "issues" is nine hundred and three. The hardest +of all deaths is by quinsy, and the easiest is the Divine kiss (of +which Moses, Aaron, and Miriam died). Quinsy is like the forcible +extraction of prickly thorns from wool, or like a thick rope drawn +through a small aperture; the kiss referred to is like the +extracting of a hair from milk.</p> +<p class="source"><i>Berachoth</i>, fol. 8, col. 1.</p> +<p>When Moses went up on high, the ministering angels asked, "What +has one born of a woman to do among us?" "He has come to receive +the law," was the Divine answer. "What!" they remonstrated again, +"that cherished treasure which has lain with Thee for nine hundred +and seventy-four generations before the world was created, art Thou +about to bestow it upon flesh and blood? What is mortal man +<span class="pagenum"><a name="page210" id= +"page210"></a>{210}</span> that Thou art mindful of him, and the +son of earth that Thou thus visitest him? O Lord! our Lord! is not +Thy name already sufficiently exalted in the earth? Confer Thy +glory upon the heavens" (Ps. viii. 4, 6). The Holy +One—blessed be He!—then called upon Moses to refute the +objection of the envious angels. "I fear," pleaded he, "lest they +consume me with the fiery breath of their mouth." Thereupon, by way +of protection, he was bid approach and lay hold of the throne of +God; as it is said (Job xxvi. 9), "He lays hold of the face of His +throne and spreads His cloud over him." Thus encouraged, Moses went +over the Decalogue, and demanded of the angels whether they had +suffered an Egyptian bondage and dwelt among idolatrous nations, so +as to require the first commandment; or were they so hardworked as +to need a day of rest, etc., etc. Then the angels at once confessed +that they were wrong in seeking to withhold the law from Israel, +and they then repeated the words, "O Lord, how excellent is Thy +name in all the earth!" (Ps. viii. 9), omitting the words, "Confer +Thy glory upon the heavens." And not only so, but they positively +befriended Moses, and each of them revealed to him some useful +secret; as it is said (Ps. lxviii. 18), "Thou hast ascended on +high, thou hast captured spoil, thou hast received gifts; because +they have contemptuously called thee man."</p> +<p class="source"><i>Shabbath</i>, fol. 88, col. 2.</p> +<p>Nine hundred and seventy-four generations before the world was +created the law was written and deposited in the bosom of the Holy +One—blessed be He!—and sang praises with the +ministering angels.</p> +<p class="source"><i>Avoth d'Rab. Nathan</i>, chap. 31.</p> +<p>If one is sick and at the point of death, he is expected to +confess, for all confess who are about to suffer the last penalty +of the law. When a man goes to the market place, let him consider +himself as handed over to the custody of the officers of judgment. +If he has a headache, let him deem himself fastened with a chain by +the neck. If confined to his bed, let him regard himself as +mounting the steps to be judged; for when this happens to him, he +<span class="pagenum"><a name="page211" id= +"page211"></a>{211}</span> is saved from death only if he have +competent advocates, and these advocates are repentance and good +works. And if nine hundred and ninety-nine plead against him, and +only one for him, he is saved; as it is said (Job xxxiii. 23), "If +there be an interceding angel, one among a thousand to declare for +man his uprightness, then He is gracious unto him and saith, +Deliver him from going down to the pit."</p> +<p class="source"><i>Shabbath</i>, fol. 32, col. 1.</p> +<p>Rav Hunna says, "A quarrel is like a breach in the bank of a +river; when it is once made it grows wider and wider." A certain +man used to go about and say, "Blessed is he who submits to a +reproach and is silent, for a hundred evils depart from him." +Shemuel said to Rav Yehuda, "It is written in Scripture (Prov. +xvii. 14), 'The beginning of strife is as when one letteth out +water.'" Strife is the beginning of a hundred lawsuits.</p> +<p class="source"><i>Sanhedrin</i>, fol. 7, col. 1.</p> +<p>When Solomon married the daughter of Pharaoh, she introduced to +him a thousand different kinds of musical instruments, and taught +him the chants to the various idols.</p> +<p class="source"><i>Shabbath</i>, fol. 56, col. 2.</p> +<p>When Buneis, the son of Buneis, called on Rabbi (the Holy), the +latter exclaimed, "Make way for one worth a hundred manahs!" +Presently another visitor came, and Rabbi said, "Make way for one +worth two hundred manahs." Upon which Rabbi Ishmael, the son of +Rabbi Yossi, remonstrated, saying, "Rabbi, the father of the +first-comer, owns a thousand ships at sea and a thousand towns +ashore!" "Well," replied Rabbi, "when thou seest his father, tell +him to send his son better clad next time." Rabbi paid great +respect to those that were rich, and so did Rabbi Akiva.</p> +<p class="source"><i>Eiruvin</i>, fol. 86, col. 1.</p> +<p>Rabbi Elazer ben Charsom inherited from his father a thousand +towns and a thousand ships, and yet he went about with a leather +sack of flour at his back, roaming from town to town and from +province to province in order to study the law. This great Rabbi +never once set eye on his immense patrimony, for he was engaged in +the study of the law all day and all night long. And so strange was +he to <span class="pagenum"><a name="page212" id= +"page212"></a>{212}</span> his own servants, that they, on one +occasion, not knowing who he was, pressed him against his will to +do a day's work as a menial; and though he pleaded with them as a +suppliant to be left alone to pursue his studies in the law, they +refused, and swore, saying, "By the life of Rabbi Elazer ben +Charsom, our master, we will not let thee go till thy task is +completed." He then let himself be enforced rather than make +himself known to them.</p> +<p class="source"><i>Yoma</i>, fol. 35, col. 2.</p> +<p>The wife of Potiphar coaxed Joseph with loving words, but in +vain. She then threatened to immure him in prison, but he replied +(anticipating Ps. cxlvi. 7), "The Lord looseth the prisoners." Then +she said, "I will bow thee down with distress; I will blind thine +eyes." He only answered (<i>ibid.</i>, ver. 8), "The Lord openeth +the eyes of the blind and raiseth them that are bowed down." She +then tried to bribe him with a thousand talents of silver if he +would comply with her request, but in vain.</p> +<p class="source"><i>Ibid.</i></p> +<p class="note">A Midrash tells us that Potiphar's wife not only +falsely accused Joseph herself, but that she also suborned several +of her female friends to do likewise. The Book of Jasher, which +embodies the Talmudic story quoted above, tells us that an infant +in the cradle spoke up and testified to Joseph's innocence, and +that while Joseph was in prison his inamorata daily visited him. +More on this topic may be found in the Koran, chap. xii. The amours +of Joseph and Zulieka, as told by the glib tongue of tradition, +fitly find their consummation in marriage, and certain Moslems +affect to see in all this an allegorical type of Divine love, an +allegory which some other divines find in the Song of Solomon.</p> +<p>The thickness of the earth is a thousand paces or ells.</p> +<p class="source"><i>Succah</i>, fol. 53, col. 2.</p> +<p class="note">The crust of the earth as far as the abyss is a +thousand ells, and the abyss under the earth is fifteen thousand. +There is an upper and a lower abyss mentioned in Taanith, fol. 25, +col. 2. Riddia, the angel who has the command of the waters, and +resides between the two abysses, says to the upper, "disperse thy +waters," and to the lower, "let thy waters flow up."</p> +<p>Many may ask after thy peace, but tell thy secret only to one of +a thousand.</p> +<p class="source"><i>Yevamoth</i>, fol. 63, col. 2.</p> +<p>The Rabbis have taught that if the value of stolen property is a +thousand, and the thief is only worth, say, five <span class= +"pagenum"><a name="page213" id="page213"></a>{213}</span> hundred, +he is to be sold into slavery twice. But if the reverse, he is not +to be sold at all.</p> +<p class="source"><i>Kiddushin</i>, fol. 18, col. 2.</p> +<p>The Behemoth upon a thousand hills (Ps. l. 10), God created them +male and female, but had they been allowed to propagate they would +have destroyed the whole world. What did He do? He castrated the +male and spayed the female, and then preserved them that they might +serve for the righteous at the Messianic banquet; as it is said +(Job xl. 16), "His strength is in his loins (<i>i.e.</i>, the +male), and his force in the navel of his belly" (<i>i.e.</i>, the +female).</p> +<p class="source"><i>Bava Bathra</i>, fol. 74, col. 2.</p> +<p class="note">This provision for the coming Messianic banquet is +considered of sufficient importance to be mentioned year after year +in the service for the Day of Atonement and also at the Feast of +Tabernacles. The remark of D. Levi, that the feast here referred to +is to be understood allegorically, involves rather sweeping +consequences, as it is open to any one to annihilate many other +expectations on the same principle.</p> +<p>The Holy One—blessed be He!—will add to Jerusalem +gardens extending to a thousand times their numerical value, which +equals one hundred and sixty-nine, etc.</p> +<p class="source"><i>Ibid.</i>, fol. 75, col. 2.</p> +<p>"Moreover Manasseh shed innocent blood very much" (2 Kings xxi. +16). Here (in Babylon) it is interpreted to mean that he murdered +Isaiah, but in the West (<i>i.e.</i>, in Palestine) they say that +he made an image of the weight of a thousand men, which was the +number he massacred every day (as Rashi says, by the heaviness of +its weight).</p> +<p class="source"><i>Sanhedrin</i>, fol. 103, col. 2.</p> +<p class="note">See Josephus, Antiq., Book X. chap, iii., sec. 1, +for corroborative evidence. Tradition says that Manasseh caused +Isaiah to be sawn asunder with a wooden saw. (See also Yevamoth, +fol. 49, col. 2; Sanhedrin, fol. 103, col. 2.)</p> +<p class="note">Nowhere in the Talmud do we find the name of the +great image here referred to. What if we christen it the +"Juggernaut of the Talmud"? May the tradition not be a prelusion or +a reflex of that man-crushing monster? Anyhow, scholars are aware +of a community of no inconsiderable extent between the conceptions +and legends of the Hindoos and the Rabbis. One notable contrast, +however, between this Juggernaut and that of the Hindoos is, that +whereas in <span class="pagenum"><a name="page214" id= +"page214"></a>{214}</span> both cases the innocent suffered for the +guilty, in the former that sacrifices were exacted to propitiate +Satan, while in the latter they were freely offered in supposed +propitiation of the gods.</p> +<p>The food consumed by Og, king of Bashan, consisted of a thousand +oxen and as many of all sorts of other beasts, and his drink +consisted of a thousand measures, etc.</p> +<p class="source"><i>Sophrim</i>, chap. 21, mish. 9.</p> +<p>Solomon made ten candelabra for the Temple; for each he set +aside a thousand talents of gold, which he refined in a crucible +until they were reduced to the weight of one talent.</p> +<p class="source"><i>Menachoth</i>, fol. 29, col. 1.</p> +<p>There was an organ in the Temple which produced a thousand kinds +of melody.</p> +<p class="source"><i>Eirchin</i>, fol. 11 col. 1.</p> +<p class="note">The Magrepha, with its ten pipes and its +ten-times-ten various notes (Eirchin, fol. 10, col. 2, and fol. 11, +col. 1), which was said to have been used in the Temple service, +must have been an instrument far superior to any organ in use at +the time elsewhere.</p> +<p>If from a town numbering fifteen hundred footmen, such, for +example, as the village of Accho, nine people be borne forth dead +in the course of three successive days, it is a sure sign of the +presence of the plague; but if this happen in one day or in four, +then it is not the plague.</p> +<p class="source"><i>Taanith</i>, fol. 21, col. 1.</p> +<p>Seventeen hundred of the arguments and minute rules of the +Scribes were forgotten during the days of mourning for Moses. +Othniel, the son of Kenaz, by his shrewd arguing restored them all +as if they had never lapsed from the memory.</p> +<p class="source"><i>Temurah</i>, fol. 16, col. 1.</p> +<p>There was a great court at Jerusalem called Beth Yaazek, where +all witnesses (who could testify to the time of the appearance of +the new moon) used to assemble, and where they were examined by the +authorities. Grand feasts were prepared for them as an inducement +to them to come (and give in their testimony). Formerly they did +not move from the place they happened to be in when overtaken by +the Sabbath, but Rabbon Gamliel the elder ordained that they might +in that case move two thousand cubits either way.</p> +<p class="source"><i>Rosh Hashanah</i>, fol. 21, col. 2.</p> +<span class="pagenum"><a name="page215" id= +"page215"></a>{215}</span> +<p>He that is abroad (on the Sabbath) and does not know the limit +of the Sabbath day's journey may walk two thousand moderate paces, +and that is a Sabbath day's journey.</p> +<p class="source"><i>Eiruvin</i>, fol. 42, col. 1.</p> +<p>Rabbon Gamliel had a hollow tube, through which, when he looked, +he could distinguish a distance of two thousand cubits, whether by +land or sea. By the same tube he could ascertain the depth of a +valley or the height of a palm tree.</p> +<p class="source"><i>Ibid.</i>, fol. 43, col. 2.</p> +<p>He who observes carefully the precepts respecting fringes will, +as a reward, have two thousand eight hundred slaves to wait upon +him; for it is said (Zech. viii. 23), "Thus saith the Lord of +hosts; In those days it shall come to pass that ten men shall take +hold out of all languages of the nations, even shall take hold of +the skirt of him that is a Jew, saying, We will go with you, for we +have heard that God is with you."</p> +<p class="source"><i>Shabbath</i>, fol. 32, col. 2.</p> +<p class="note">Rashi's explanation of this matter is very simple. +The merit of the fringes lies in their being duly attached to "the +four quarters" or skirts of the garments (Deut. xxii. 12). There +are seventy nations in the whole world, and ten of each nation will +take hold of each corner of the garment, which gives 70 x 10 x 4 = +2800. Rabbi B'chai, commenting on Num. xv. 39, 40, repeats the same +story almost word for word.</p> +<p class="note">This passage (Zech. viii. 23) has lately been +construed by some into a prophecy of the recent Berlin Congress, +and the ten men mentioned are found in the representatives of the +contracting parties, <i>i.e.</i>, England, France, Germany, Turkey, +Russia, Austria, Italy, Greece, Roumania, and Servia.</p> +<p>Rav Hamnunah said, "What is it that is written (1 Kings iv. 32), +'And he spoke three thousand proverbs, and his songs were a +thousand and five'?" It is intended to teach that Solomon uttered +three thousand proverbs upon each and every word of the law, and +for every word of the Scribes he assigned a thousand and five +reasons.</p> +<p class="source"><i>Eiruvin</i>, fol. 21, col. 2.</p> +<p>When Rabbi Eliezer was sick he was visited by Rabbi Akiva and +his party.... "Wherefore have ye come?" he asked. "To learn the +law," was the reply. "And why did you not come sooner?" "Because we +had <span class="pagenum"><a name="page216" id= +"page216"></a>{216}</span> no leisure," said they. "I shall be much +surprised," said he, "if you die a natural death." Then turning to +Rabbi Akiva he said, "Thy death shall be the worst of all." Then +folding his arms upon his breast, he exclaimed: "Woe unto my two +arms! for they are like two scrolls of the law rolled up, so that +their contents are hidden. Had they waited upon me, they might have +added much to their knowledge of the law, but now that knowledge +will perish with me. I have in my time learned much and taught +much, and yet I have no more diminished the knowledge of my Rabbis +by what I have derived from them than the waters of the sea are +reduced by a dog lapping them. Over and above this I expounded +three hundred," some allege he said three thousand, "Halachahs with +reference to the growing of Egyptian cucumbers, and yet no one +except Akiva ben Yoseph has ever proposed a single question to me +respecting them. He and I were walking along the road one day when +he asked me to instruct him regarding the cultivation of Egyptian +cucumbers. I made but one remark, when the entire field became full +of them. Then at his request I made a remark about cutting them, +when lo! they all collected themselves together in one spot." Thus +Rabbi Eliezer kept on talking, when all of a sudden he fell back +and expired.</p> +<p class="source"><i>Sanhedrin</i>, fol. 68, col. 1.</p> +<p class="note">The last words of this eminent Rabbi derive a +tragic interest from the fact that he died while under sentence of +excommunication.</p> +<p>Three thousand Halachoth were forgotten at the time of mourning +for Moses, and among them the Halachah respecting an animal +intended for a sin-offering the owner of which died before +sacrificing it.</p> +<p class="source"><i>Temurah</i>, fol. 16, col. 1.</p> +<p>All the prophets were rich men. This we infer from the account +of Moses, Samuel, Amos, and Jonah. Of Moses, as it is written (Num. +xvi. 15), "I have not taken one ass from them." Of Samuel, as it is +written (1 Sam. xii. 3), "Behold, here I am; witness against me +before the Lord, and before His anointed, whose ox have I taken? or +whose ass have I taken?" Of Amos, as it is written (Amos vii. 14), +"I was an herdsman and a gatherer of sycamore fruit," <span class= +"pagenum"><a name="page217" id="page217"></a>{217}</span> +<i>i.e.</i>, I am proprietor of my herds and own sycamores in the +valley. Of Jonah, as it is written (Jonah i. 3), "So he paid the +fare thereof and went down into it." Rabbi Yochanan says he hired +the whole ship. Rabbi Rumanus says the hire of the ship amounted to +four thousand golden denarii.</p> +<p class="source"><i>Nedarim</i>, fol. 38, col. 1.</p> +<p>Four thousand two hundred and thirty-one years after the +creation of the world, if any one offers thee for one single +denarius a field worth a thousand denarii, do not buy it.</p> +<p class="source"><i>Avodah Zarah</i>, fol. 9, col. 2.</p> +<p class="note">Rashi gives this as the reason of the prohibition: +For then the restoration of the Jews to their own land will take +place, so that the denarius paid for a field in a foreign land +would be money thrown away.</p> +<p>Four thousand two hundred and ninety-one years after the +creation of the world the wars of the dragons and the wars of Gog +and Magog will cease, and the rest of the time will be the days of +the Messiah; and the Holy One—blessed be He!—will not +renew His world till after seven thousand years.... Rabbi Jonathan +said, "May the bones of those who compute the latter days (when the +Messiah shall appear) be blown; for some say, 'Because the time (of +Messiah) has come and Himself has not, therefore He will never +come!' But wait thou for Him, as it is said (Hab. ii. 3), 'Though +He tarry, wait for Him.' Perhaps you will say, 'We wait, but He +does not wait;' learn rather to say (Isa. xxx. 18), 'And therefore +will the Lord wait, that He may be gracious unto you; and therefore +will He be exalted, that He may have mercy upon you.'"</p> +<p class="source"><i>Sanhedrin</i>, fol. 97, col. 2.</p> +<p>It is related of Rabbi Tarphon (probably the Tryphon of polemic +fame) that he was very rich, but gave nothing to the poor. Once +Rabbi Akiva met him and said, "Rabbi, dost thou wish me to purchase +for thee a town or two?" "I do," said he, and at once gave him four +thousand gold denarii. Rabbi Akiva took this sum and distributed it +among the poor. Some time after Rabbi Tarphon met Rabbi Akiva and +said, "Where are the towns thou purchasedst for me?" The latter +seized hold of him by the <span class="pagenum"><a name="page218" +id="page218"></a>{218}</span> arm and led him to the Beth +Hamedrash, where, taking-up a psalter, they read together till they +came to this verse, "He hath dispersed, he hath given to the poor, +his righteousness endureth forever" (Ps. cxii. 9). Here Rabbi Akiva +paused and said, "This is the place I purchased for thee," and +Rabbi Tarphon saluted him with a kiss.</p> +<p class="source"><i>Tract. Callah.</i></p> +<p>The Pentateuch contains five thousand eight hundred and +eighty-eight verses. The Psalms have eight verses more than, and +the Chronicles eight verses short of, that number.</p> +<p class="source"><i>Kiddushin</i>, fol. 30, col. 1.</p> +<p class="note">The number of verses in the Pentateuch is usually +stated at 5845, the mnemonic sign of which is a word in Isaiah xxx. +26, the letters of which stand for 5845. The verse reads, +"Moreover, the light of the moon shall be as the light of the sun." +The Masorites tell us that the number of verses in the Psalms is +2527, and in the two Books of Chronicles 1656.</p> +<p>The world is to last six thousand years. Two thousand of these +are termed the period of disorder, two thousand belong to the +dispensation of the law, and two thousand are the days of the +Messiah; but because of our iniquities a large fraction of the +latter term is already passed and gone without the Messiah giving +any sign of His appearing.</p> +<p class="source"><i>Sanhedrin</i>, fol. 97, col. 1.</p> +<p>As the land of Canaan had one year of release in seven, so has +the world one millennium of release in seven thousand years; for it +is said (Isa. ii. 17), "And the Lord alone will be exalted in that +day;" and again (Ps. xcii. 1), "A psalm or song for the Sabbath +day," which means a long Sabbatic period; and again (Ps. xc. 4), +"For a thousand years in Thy sight are but as the day of +yesterday."</p> +<p class="source"><i>Ibid.</i></p> +<p>Tradition records that the ladder (mentioned Gen. xxviii. 12) +was eight thousand miles wide, for it is written, "And behold the +angels of God ascending and descending upon it." Angels ascending, +being in the plural, cannot be fewer than two at a time, and so +likewise must those descending, so that when they passed they were +four abreast at least. In Daniel x. 6 it is said of the angel, +<span class="pagenum"><a name="page219" id= +"page219"></a>{219}</span> "His body was like Tarshish," and there +is a story that Tarshish extended two thousand miles.</p> +<p class="source"><i>Chullin</i>, fol. 91, col. 2.</p> +<p>The tithes from the herds of Elazer ben Azaryah amounted to +twelve thousand calves annually.</p> +<p class="source"><i>Shabbath</i>, fol. 54, col. 2.</p> +<p>It is said that Rabbi Akiva had twelve thousand pairs of +disciples dispersed about between Gabbath and Antipatris, and all +of them died within a short period because they paid no honor to +one another. The land was then desolate until Rabbi Akiva came +among our Rabbis of the south and taught the law to Rabbis Meir, +Yehudah, Yossi, Shimon, and Elazer ben Shamua, who re-established +its authority.</p> +<p class="source"><i>Yevamoth</i>, fol. 26, col. 2.</p> +<p>After a lapse of twelve years, he returned accompanied by twelve +thousand disciples, etc.</p> +<p>Ravah bar Nachmaini was impeached for depriving the revenue of +the poll-tax on twelve thousand Jews, by detaining them annually at +his academy for one month in the spring, and for another month in +the autumn; for great multitudes from various parts of the country +were wont, at the two seasons of the Passover and the Feast of +Tabernacles, to come to hear him preach, so that when the king's +officers came to collect the taxes they found none of them at home. +A royal messenger was accordingly despatched to apprehend him, but +he failed to find him, for the Rabbi fled to Pumbeditha, and from +thence to Akra, to Agmi, Sichin, Zeripha, Ein d'Maya, and back +again to Pumbeditha. Arrived at this place, both the royal +messenger and the fugitive Rabbi happened to put up at the same +inn. Two cups were placed before the former on a table, when, +strange to say, after he had drunk and the table was removed, his +face was forcibly turned round to his back. (This was done by evil +spirits because he drank even numbers—against which we are +earnestly warned in <i>P'sachim</i>, fol. 110, col. 1.) The +inn-keeper, fearing the consequences of such a misfortune happening +to so high an official at his inn, sought advice of the lurking +Rabbi, when the latter suggested that the table be placed again +<span class="pagenum"><a name="page220" id= +"page220"></a>{220}</span> before him with one cup only on it, and +thus the even number would become odd, and his face would return to +its natural position. They did so, and it was as the Rabbi had +said. The official then remarked to his host, "I know the man I +want is here," and he hastened and found him. "If I knew for +certain," he said to the Rabbi, "that thy escape would cost my life +only, I would let thee go, but I fear bodily torture, and therefore +I must secure thee." And thereupon he locked him up. Upon this the +Rabbi prayed, till the prison walls miraculously giving way he made +his escape to Agma, where he seated himself at the root of a tree +and gave himself up to meditation. While thus engaged he all at +once heard a discussion in the academy of heaven on the subject of +the hair mentioned in Lev. xiii. 25. The Holy One—blessed be +He!—declared the case to be "clean," but the whole academy +were of a different opinion, and declared the case to be "unclean." +The question then arose, "Who shall decide?" "Ravah bar Nachmaini +shall decide," was the unanimous reply, "for he said, 'I am one in +matters of leprosy; I am one in questions about tents; and there is +none to equal me.'" Then the angel of death was sent for to bring +him up, but he was unable to approach him, because the Rabbi's lips +never ceased repeating the law of the Lord. The angel of death +thereupon assumed the appearance of a troop of cavalry, and the +Rabbi, apprehensive of being seized and carried off, exclaimed, "I +would rather die through that one (meaning the angel of death) than +be delivered into the hands of the Government!" At that very +instant he was asked to decide the question in dispute, and just as +the verdict "clean" issued from his lips his soul departed from his +body, and a voice was heard from heaven proclaiming, "Blessed art +thou, Ravah bar Nachmaini, for thy body is clean. 'Clean' was the +word on thy lips when thy spirit departed." Then a scroll fell down +from heaven into Pumbeditha announcing that Ravah bar Nachmaini was +admitted into the academy of heaven. Apprised of this, Abaii, in +company with many other Rabbis, went in search of the body to inter +it, but not knowing the spot where he lay, they went to Agma, where +they noticed a <span class="pagenum"><a name="page221" id= +"page221"></a>{221}</span> great number of birds hovering in the +air, and concluded that the shadow of their wings shielded the body +of the departed. There, accordingly, they found and buried him; and +after mourning three days and three nights over his grave, they +arose to depart, when another scroll descended threatening them +with excommunication if they did so. They therefore continued +mourning for seven days and seven nights, when, at the end of +these, a third scroll descended and bade them go home in peace. On +the day of the death of this Rabbi there arose, it is said, such a +mighty tempest in the air that an Arab merchant and the camel on +which he was riding were blown bodily over from one side of the +river Pappa to the other. "What meaneth such a storm as this?" +cried the merchant, as he lay on the ground. A voice from heaven +answered, "Ravah bar Nachmaini is dead." Then he prayed and fled, +"Lord of the universe, the whole world is Thine, and Ravah bar +Nachmaini is Thine! Thou art Ravah's and Ravah is Thine; but +wherefore wilt Thou destroy the world?" On this the storm +immediately abated, and there was a perfect calm.</p> +<p class="source"><i>Bava Metzia</i>, fol. 86, col. 1.</p> +<p class="note">The above seems to be a Rabbinical satire on the +Talmud itself although the orthodox Jews believe that every word in +it is historically true. Well, perhaps it is so; and we outsiders +are ignorant, and without the means of judging.</p> +<p>Now we know what God does during the day, but how does He occupy +Himself in the night-time? We may say He does the same as at +day-time; or that during the night He rides on a swift cherub over +eighteen thousand worlds; as it is said (Ps. lxviii. 17), "The +chariots of God are twenty thousand," less two thousand Shinan; +read not Shinan but She-einan, <i>i.e.</i>, two thousand less than +twenty thousand, therefore eighteen thousand.</p> +<p class="source"><i>Avodah Zarah</i>, fol. 3. col. 2.</p> +<p>Prince Contrukos asked Rabbon Yochanan ben Zacchai how, when the +detailed enumeration of the Levites amounted to twenty-two thousand +three hundred (the Gershonites, 7500; the Kohathites, 8600; the +Merarites, 6200, making in all 22,300), the sum total given is only +twenty-two <span class="pagenum"><a name="page222" id= +"page222"></a>{222}</span> thousand, omitting the three hundred. +"Was Moses, your Rabbi," he asked, "a cheat or a bad calculator?" +He answered, "They were first-borns, and therefore could not be +substitutes for the first-born of Israel."</p> +<p class="source"><i>Bechoroth</i>, fol. 5, col. 1.</p> +<p>"And the inhabitants of Jerusalem did him honor at his death" (2 +Chron. xxxii. 33). This is Hezekiah, king of Judah, at whose +funeral thirty-six thousand people attended bare-shouldered, ... +and upon his bier was laid a roll of the law, and it was said, +"This man has fulfilled what is written in this book."</p> +<p class="source"><i>Bava Kama</i>, fol. 17, col. 1.</p> +<p>Sennacherib the wicked invaded Jewry with forty-five thousand +princes in golden coronets, and they had with them their wives and +odalisques; also eighty thousand mighty men clad in mail and sixty +thousand swordsmen ran before him, and the rest were cavalry. With +a similar army they came against Abraham, and a like force is to +come up with Gog and Magog. A tradition teaches that the extent of +his camp was four hundred parsaes or leagues, the extent of the +horses' necks were forty parsaes. The total muster of his army was +two hundred and sixty myriads of thousands, less one. Abaii asked, +"Less one myriad, or one thousand, or one hundred? or more +literally less one?"</p> +<p class="source"><i>Sanhedrin</i>, fol. 95, col. 2.</p> +<p>In the immediate context of the above extract we have the +following legend concerning Sennacherib:—As Rabbi Abhu has +said, "Were it not for this Scripture text it would be impossible +to repeat what is written (Isa. vii. 20), 'In the same day shall +the Lord shave with a razor that is hired, by them beyond the +river, by the king of Assyria, the head and the hair of the feet; +and it shall also consume the beard.'" The story is this:—The +Holy One—blessed be He!—once disguised Himself as an +elderly man and came to Sennacherib, and said, "When thou comest to +the kings of the East and of the West, to force their sons into +thine army, what wilt thou say unto them?" He replied, "On that +very account I am in fear. What shall I do?" God answered him, "Go +and disguise thyself." "How can I disguise myself?" said he. God +replied, "Go and fetch me a pair <span class="pagenum"><a name= +"page223" id="page223"></a>{223}</span> of scissors and I will cut +thy hair." Sennacherib asked, "Whence shall I fetch them?" "Go to +yonder house and bring them." He went accordingly and observed a +pair, but there he met the ministering angels disguised as men, +grinding date-stones. He asked them for the scissors, but they said +"Grind thou first a measure of date-stones, and then thou shalt +have the scissors." He did as he was told, and so obtained the +scissors. It was dark before he returned, and God said unto him, +"Go and fetch some fire." This also he did, but while blowing the +embers his beard was singed. Upon which God came and shaved his +head and his beard, and said, "This is it which is written (Isa. +vii. 20), 'It shall also consume the beard.'" Rav Pappa says this +is the proverb current among the people, "Singe the face of a +Syrian, and, if it pleases him, also set his beard in fire, and +thou wilt not be able to laugh enough."</p> +<p class="source"><i>Sanhedrin</i>, fol. 95, col. 2, and fol. 96, +col. 1.</p> +<p>"He hath cut off in His fierce anger all the horn of Israel," +etc. (Lam. ii. 3). These are the eighty thousand war-horns or +battering-rams that entered the city of Byther, in which he +massacred so many men, women, and children, that their blood ran +like a river and flowed into the Mediterranean Sea, which was a +mile away from the place.</p> +<p class="source"><i>Gittin</i>, fol. 57, col. 1.</p> +<p>That mule had a label attached to his neck on which it was +stated that its breeding cost a hundred thousand zouzim.</p> +<p class="source"><i>Bechoroth</i>, fol. 8, col. 2.</p> +<p>Rabbi Yossi said, "I have seen Sepphoris (Cyprus) in the days of +its prosperity, and there were in it a hundred and eighty thousand +marts for sauces."</p> +<p class="source"><i>Bava Bathra</i>, fol. 75, col. 2.</p> +<p>Rav Assi said three hundred thousand swordsmen went up to the +Royal Mount and there slaughtered the people for three days and +three nights, and yet while on the one side of the mount they were +mourning, on the other they were merry; those on the one side did +not know the affairs of those on the other.</p> +<p class="source"><i>Gittin</i>, fol. 57, col. 1.</p> +<p>A certain disciple prayed before Rabbi Chanina, and said, "O +God! who art great, mighty, formidable, magnificent, <span class= +"pagenum"><a name="page224" id="page224"></a>{224}</span> strong, +terrible, valiant, powerful, real and honored!" He waited until he +had finished, and then said to him, "Hast thou ended all the +praises of thy God? Need we enumerate so many? As for us, even the +three terms of praise which we usually repeat, we should not dare +to utter had not Moses, our master, pronounced them in the law +(Deut. x. 17), and had not the men of the Great Synagogue ordained +them for prayer; and yet thou hast repeated so many and still +seemest inclined to go on. It is as if one were to compliment a +king because of his silver, who is master of a thousand thousands +of gold denarii. Wouldst thou think that becoming?"</p> +<p class="source"><i>Berachoth</i>, fol. 33, col. 2.</p> +<p>Rabbi Yossi ben Kisma relates, "I once met a man in my travels +and we saluted one another. In reply to a question of his I said, +'I am from a great city of sages and scribes.' Upon this he offered +me a thousand thousand golden denarii, and precious stones and +pearls, if I would agree to go and dwell in his native place. But I +replied, saying, 'If thou wert to give me all the gold and silver, +all the precious stones and pearls in the world, I would not reside +anywhere else than in the place where the law is studied.'"</p> +<p class="source"><i>Avoth</i>, chap. 6.</p> +<p>Thousands on thousands in Israel were named after Aaron; for had +it not been for Aaron these thousands of thousands would not have +been born. Aaron went about making peace between quarreling +couples, and those who were born after the reconciliation were +regularly named after him.</p> +<p class="source"><i>Avoth d'Rab. Nathan</i>, chap. 12.</p> +<p>It is related by the Rabbis that Rabbon Yochanan ben Zacchai was +once riding out of Jerusalem accompanied by his disciples, when he +saw a young woman picking barley out of the dung on the road. On +his asking her name, she told him that she was the daughter of +Nikodemon ben Gorion. "What has become of thy father's riches?" +said he, "and what has become of thy dowry?" "Dost thou not +remember," said she, "that charity is the salt of riches?" (Her +father had not been noted for this virtue.) "Dost thou not remember +signing my marriage contract?" <span class="pagenum"><a name= +"page225" id="page225"></a>{225}</span> said the woman. "Yes," said +the Rabbi, "I well remember it. It stipulated for a million gold +denarii from thy father, besides the allowance from thy husband," +etc.</p> +<p class="source"><i>Kethuboth</i>, fol. 66, col. 2.</p> +<p>Abba Benjamin says, "If our eye were permitted to see the +malignant sprites that beset us, we could not rest on account of +them." Abaii has said, "They out-number us, they surround us as the +earthed-up soil on our garden-beds." Rav Hunna says, "Every one has +a thousand at his left side and ten thousand at his right" (Ps. +xci. 7). Rava adds, "The crowding at the schools is caused by their +pushing in; they cause the weariness which the Rabbis experience in +their knees, and even tear their clothes by hustling against them. +If one would discover traces of their presence, let him sift some +ashes upon the floor at his bedside, and next morning he will see, +as it were, the footmarks of fowls on the surface. But if one would +see the demons themselves, he must burn to ashes the after-birth of +a first-born black kitten, the offspring of a first-born black cat, +and then put a little of the ashes into his eyes, and he will not +fail to see them," etc., etc.</p> +<p class="source"><i>Berachoth</i>, fol. 6, col. 1.</p> +<p>In each camp there are suspended three hundred and sixty-five +myriads of stars, etc.</p> +<p>Agrippa, being anxious to ascertain the number of the male +population of Israel, instructed the priest to take accurate note +of the Paschal lambs. On taking account of the kidneys, it was +found that there were sixty myriad couples (which indicated) double +the number of those that came up out of Egypt, not reckoning those +that were ceremonially unclean and those that were out traveling. +There was not a Paschal lamb in which less than ten had a share, so +that the number represented over six hundred myriads of men.</p> +<p class="source"><i>P'sachim</i>, fol. 64, col. 2.</p> +<p class="note">"It is unlawful to enumerate Israel even with a +view to a meritorious deed" (<i>Yoma</i>, fol. 22, col. 2). From +Rashi's comment on the former text it seems that the priest merely +held up the duplicate kidneys, upon which the king's agent +regularly laid aside a pea or a pebble into a small heap, which +were afterwards counted up. See also Josephus, Book VI. chap. ix. +sec. 3.</p> +<span class="pagenum"><a name="page226" id= +"page226"></a>{226}</span> +<p class="note">It might not be amiss to remind the reader in +passing that if one were to reckon one hundred per minute for ten +hours a day, it would take no less than sixteen days six hours +forty minutes to count a million; and that it would take twenty +men, reckoning at the same rate, to sum up the total number stated +in the text in one day, so as to ascertain that there were +1,200,000 sacrifices at the Passover under notice, representing no +less than 12,000,000 celebrants.</p> +<p>At the time when Israel in their eagerness first said, "We will +do," and then, "We will hear" (Exod. xxix. 7), there came sixty +myriads of ministering angels to crown each Israelite with two +crowns, one for "we will do" and one for "we will hear." But when +after this Israel sinned, there came down a hundred and twenty +myriads of destroying angels and took the crowns away from them, as +it is said (Exod. xxxiii. 6), "And the children of Israel stripped +themselves of their ornaments by Mount Horeb." Resh Lakish says, +"The Holy One—blessed be He!—will, in the future, +return them to us; for it is said (Isa. xxxv. 10), 'The ransomed of +the Lord shall return and come to Zion with songs and everlasting +joy upon their heads,' <i>i.e.</i>, the joy they had in days of +yore, upon their heads."</p> +<p class="source"><i>Shabbath</i>, fol. 88, col. 1.</p> +<p>Let no one venture out alone at night-time on Wednesdays and +Saturdays, for Agrath, the daughter of Machloth, roams about +accompanied by eighteen myriads of evil genii, each one of which +has power to destroy.</p> +<p class="source"><i>P'sachim</i>, fol. 112, col. 2.</p> +<p>It is related of Rabbi Elazar ben Charsom that his mother made +him a shirt which cost two myriads of manahs, but his +fellow-priests would not allow him to wear it, because he appeared +in it as though he were naked.</p> +<p class="source"><i>Yoma</i>, fol. 35, col. 2.</p> +<p>He who has not seen the double gallery of the Synagogue in +Alexandria of Egypt, has not seen the glory of Israel.... There +were seventy-one seats arranged in it according to the number of +the seventy-one members of the greater Sanhedrin, each seat of no +less value than twenty-one myriads of golden talents. A wooden +pulpit was in the centre, upon which stood the reader holding a +Sudarium (a kind of flag) in his hand, which he waved when +<span class="pagenum"><a name="page227" id= +"page227"></a>{227}</span> the vast congregation were required to +say Amen at the end of any benediction, which, of course, it was +impossible for all to hear in so stupendous a synagogue. The +congregation did not sit promiscuously, but in guilds; goldsmiths +apart, silversmiths apart, blacksmiths, coppersmiths, embroiderers, +weavers, etc., all apart from each other. When a poor craftsman +came in, he took his seat among the people of his guild, who +maintained him till he found employment. Abaii says all this +immense population was massacred by Alexander of Macedon. Why were +they thus punished? Because they transgressed the Scripture, which +says (Deut. xvii. 16), "Ye shall henceforth return no more that +way."</p> +<p class="source"><i>Succah</i>, fol. 51, col. 2.</p> +<p>The Rabbis teach that during a prosperous year in the land of +Israel, a place sown with a measure of seed produces five myriad +cors (a cor being equal to thirty measures).</p> +<p class="source"><i>Kethuboth</i>, fol. 112, col. 1.</p> +<p>Rav Ulla was once asked, "To what extent is one bound to honor +his father and mother?" To which he replied, "See what a Gentile of +Askelon once did, Dammah ben Nethina by name. The sages one day +required goods to the value of sixty myriads, for which they were +ready to pay the price, but the key of the store-room happened to +be under the pillow of his father, who was fast asleep, and Dammah +would not disturb him." Rabbi Eliezer was once asked the same +question, and he gave the same answer, adding an interesting fact +to the illustration: "The sages were seeking after precious stones +for the high priest's breastplate, to the value of some sixty or +eighty myriads of golden denarii, but the key of the jewel-chest +happened to be under the pillow of his father, who was asleep at +the time, and he would not wake him. In the following year, +however, the Holy One—blessed be He!—rewarded him with +the birth of a red heifer among his herds, for which the sages +readily paid him such a sum as compensated him fully for the loss +he sustained in honoring his parent."</p> +<p class="source"><i>Kiddushin</i>, fol. 31, col. 1.</p> +<p>"The Lord hath swallowed up all the habitations of Jacob" (Lam. +ii. 2). Ravin came to Babylon and said in the <span class= +"pagenum"><a name="page228" id="page228"></a>{228}</span> name of +Rabbi Yochanan, "These are the sixty myriads of cities which King +Yannai (Jannnæus) possessed on the royal mount. The +population of each equalled the number that went up out of Egypt, +except that of three cities in which that number was doubled. And +these three cities were Caphar Bish (literally, the village of +evil), so called because there was no hospice for the reception of +strangers therein; Caphar Shichlaiim (village of water-cresses), so +called because it was chiefly on that herb that the people +subsisted; Caphar Dichraya (the village of male children), so +called, says Rabbi Yochanan, because its women first gave birth to +boys, and afterward to girls, and then left off bearing." Ulla +said, "I have seen that place, and am sure that it could not hold +sixty myriads of sticks." A Sadducee upon this said to Rabbi +Chanina, "Ye do not speak the truth." The response was, "It is +written (Jer. iii. 19), 'The inheritance of a deer,' as the skin of +a deer, unoccupied by the body of the animal, shrinks, so also the +land of Israel, unoccupied by its rightful owners, became +contracted."</p> +<p class="source"><i>Gittin</i>, fol. 57, col. 1.</p> +<p>Rabbi Yoshua, the son of Korcha, relates: "An aged inhabitant of +Jerusalem once told me that in this valley two hundred and eleven +thousand myriads were massacred by Nebuzaradan, captain of the +guard, and in Jerusalem itself he slaughtered upon one stone +ninety-four myriads, so that the blood flowed till it touched the +blood of Zachariah, that it might be fulfilled which is said (Hos. +ii. 4), 'And blood toucheth blood.' When he saw the blood of +Zachariah, and noticed that it was boiling and agitated, he asked, +'What is this?' and he was told that it was the spilled blood of +the sacrifices. Then he ordered blood from the sacrifices to be +brought and compared it with the blood of the murdered prophet, +when, finding the one unlike the other, he said, 'If ye tell me the +truth, well and good; if not, I will comb your flesh with iron +currycombs!' Upon this they confessed, 'He was a prophet, and +because he rebuked us on matters of religion, we arose and killed +him, and it is now some years since his blood has been in the +restless condition in which thou seest it.' 'Well,' said he, 'I +will pacify him.' He then brought the greater and lesser Sanhedrin +<span class="pagenum"><a name="page229" id= +"page229"></a>{229}</span> and slaughtered them, but the blood of +the prophet did not rest. He next slaughtered young men and +maidens, but the blood continued restless as before. He finally +brought school-children and slaughtered them, but the blood being +still unpacified, he exclaimed, 'Zachariah! Zachariah! I have for +thy sake killed the best among them; will it please thee if I kill +them all?' As he said this the blood of the prophet stood still and +quiescent. He then reasoned within himself thus, 'If the blood of +one individual has brought about so great a punishment, how much +greater will my punishment be for the slaughter of so many!' In +short, he repented, fled from his house, and became a Jewish +proselyte."</p> +<p class="source"><i>Gittin</i>, fol. 57, col. 2.</p> +<p class="note">The same story is repeated in <i>Sanhedrin</i>, +fol. 96, col. 2, with some variations; notably this, among others, +that it was because the prophet prophesied the destruction of +Jerusalem that they put him to death.</p> +<p>(Gen, xxvii. 2), "The voice is the voice of Jacob, but the hands +are the hands of Esau." The first-named "voice" alludes to the +voice of lamentation caused by Hadrian, who had at Alexandria in +Egypt massacred twice the number of Jews that had come forth under +Moses. The "voice of Jacob" refers to a similar lamentation +occasioned by Vespasian, who put to death in the city of Byther +four hundred myriads, or, as some say, four thousand myriads. "The +hands are the hands of Esau," that is, the empire which destroyed +our house, burned our Temple, and banished us from our country. Or +the "voice of Jacob" means that there is no effectual prayer that +is not offered up by the progeny of Jacob; and "the hands are the +hands of Esau," that there is no victorious battle which is not +fought by the descendants of Esau.</p> +<p class="source"><i>Ibid.</i></p> +<p>Tamar and Zimri both committed fornication. The former (actuated +by a good motive, see Gen. xxxviii. 26) became the ancestress of +kings and prophets. The latter brought about the destruction of +myriads in Israel. Rav Nachman bar Yitzchak says, "To do evil from +a good motive is better than observing the law from a bad one" +(<i>e.g.</i>, Tamar and Zimri, Lot and his daughters).</p> +<p class="source"><i>Nazir</i>, fol. 23, col. 2.</p> +<span class="pagenum"><a name="page230" id= +"page230"></a>{230}</span> +<p>The Rabbis have taught that the text, "And when it rested, he +said, Return, O Lord, to the myriads and thousands of Israel" (Num. +x. 36), intimates that the Shechinah does not rest upon less than +two myriads and two thousands (two being the minimum plurality). +Suppose one of the twenty-two thousand neglect the duty of +procreation, is he not the cause of the Shechinah's departure from +Israel?</p> +<p class="source"><i>Yevamoth</i>, fol. 64, col. 1.</p> +<p>"And place over them to be rulers of thousands, and rulers of +hundreds, and rulers of fifties, and rulers of tens" (Exod. xviii. +21). The rulers of thousands were six hundred in number, the rulers +of hundreds six thousand, of fifties twelve thousand, and rulers of +tens six myriads. The total number of rulers in Israel, therefore, +was seven myriad eight thousand six hundred.</p> +<p class="source"><i>Sanhedrin</i>, fol. 18, col. 1.</p> +<p>Once upon a time the people of Egypt appeared before Alexander +of Macedon to complain of Israel. "It is said (Exod. xii. 36), they +argued, 'The Lord gave the people favor in the sight of the +Egyptians, so that they lent unto them,' etc.;" and they prayed, +"Give us now back the gold and the silver that ye took from us." +Givia ben Pesisa said to the wise men (of Israel), "Give me +permission to plead against them before Alexander. If they overcome +me, say, 'You have overcome a plebeian only,' but if I overcome +them, say, 'The law of Moses our master has triumphed over you.'" +They accordingly gave him leave, and he went and argued thus, +"Whence do ye produce your proof?" "From the law," said they. Then +said he, "I will bring no other evidence but from the law. It is +said (Exod. xii. 40), 'The sojourning of the children of Israel, +who dwelt in Egypt, was four hundred and thirty years.' Pay us now +the usufruct of the labor of the sixty myriads whom ye enslaved in +Egypt for four hundred and thirty years." Alexander gave the +Egyptians three days' grace to prepare a reply, but they never put +in an appearance. In fact, they fled away and left both their +fields and vineyards.</p> +<p class="source"><i>Ibid.</i>, fol. 91, col. 1.</p> +<p>"And Jethro said, Blessed be the Lord, who hath delivered you" +(Exod. xviii. 10). A tradition says, in the <span class= +"pagenum"><a name="page231" id="page231"></a>{231}</span> name of +Rabbi Papyes, "Shame upon Moses and upon the sixty myriads (of +Israel), because they had not said, 'Blessed be the Lord,' till +Jethro came and set the example."</p> +<p class="source"><i>Sanhedrin</i>, fol. 94, col. 1.</p> +<p>"And let him dip his foot in oil" (Deut. xxxiii. 24), the Rabbis +say, refers to the portion of Asher, which produces oil like a +well. Once on a time, they relate, the Laodiceans sent an agent to +Jerusalem with instructions to purchase a hundred myriads' worth of +oil. He proceeded first to Tyre, and thence to Gush-halab, where he +met with the oil merchant earthing up his olive trees, and asked +him whether he could supply a hundred myriads' worth of oil. "Stop +till I have finished my work," was the reply. The other, when he +saw the business-like way in which he set to work, could not help +incredulously exclaiming, "What! hast thou really a hundred +myriads' worth of oil to sell? Surely the Jews have meant to make +game of me." However he went to the house with the oil merchant, +where a female slave brought hot water for him to wash his hands +and feet, and a golden bowl of oil to dip them in afterward, thus +fulfilling Deut. xxxiii. 24 to the very letter. After they had +eaten together, the merchant measured out to him the hundred +myriads' worth of oil, and then asked whether he would purchase +more from him. "Yes," said the agent, "but I have no more money +here with me." "Never mind," said the merchant; "buy it and I will +go with thee to thy home for the money." Then he measured out +eighteen myriads' worth more. It is said that he hired every horse, +mule, camel, and ass he could find in all Israel to carry the oil, +and that on nearing his city the people turned out to meet him and +compliment him for the service he had done them. "Don't praise me," +said the agent, "but this, my companion, to whom I owe eighteen +myriads." This, says the narrator, illustrates what is said (Prov. +xiii. 7), "There is that maketh himself (appear to be) rich, yet +hath nothing; there is that maketh himself poor, yet hath great +riches."</p> +<p class="source"><i>Menachoth</i>, fol. 85, col. 2. <span class= +"pagenum"><a name="page233" id="page233"></a>{233}</span></p> +<p> </p> +<p> </p> +<h2>THE MIDRASHIM</h2> +<p>"Precious in the sight of the Lord is the Aggadah, as explained +in the Midrashim" <span class="pagenum"><a name="page235" id= +"page235"></a>{235}</span></p> +<h3>INTRODUCTORY NOTE</h3> +<p>The Midrashim are ancient Rabbinical expositions of Holy Writ. +The term Midrash (of which Midrashim is the plural form) occurs +twice in the Hebrew Bible (2 Chron. xiii. 22, and xxiv. 27); and in +both passages it is represented in the Anglican version by the word +"story," while the more correct translation, "commentary," is +relegated to the margin. "Legendary exposition" best expresses the +full meaning of the word Midrash.</p> +<p>The Midrashim, for the most part, originated in a praiseworthy +desire to familiarize the people with Holy Writ, which had, in +consequence of changes in the vernacular, become to them, in the +course of time, almost a dead letter. These Midrashim have little +or nothing to do with the Halachoth or legal decisions of the +Talmud, except in aim, which is that of illustration and +explanation. They are not literal interpretations, but figurative +and allegorical, and as such enigmatic. They are, however, to be +received as utterances of the sages, and some even regard them of +as binding obligation as the law of Moses itself. The following are +fairly representative extracts. <span class="pagenum"><a name= +"page237" id="page237"></a>{237}</span></p> +<h3>THE MIDRASHIM</h3> +<p>The name of Abraham always precedes those of Isaac and Jacob +except in one place (Lev. xxvi. 42), where it is said, "And I will +remember my covenant with Jacob, and also my covenant with Isaac, +and also my covenant with Abraham will I remember;" and thus we +learn that all were of equal importance.</p> +<p class="source"><i>Midrash Rabbah</i>, Gen. chap. 1.</p> +<p class="note">In the Selichoth for the Day of Atonement the above +reversal of the usual order of the names of Abraham, Isaac, and +Jacob is thus referred to: "The first covenant Thou didst exalt, +and the order of the contracting parties to it Thou hast +reversed."</p> +<p>Abraham deserved to have been created before Adam, but the Holy +One—blessed be He!—said, "Should he pervert things as I +make them, then there will be no one to rectify them; so behold I +will create Adam first, and if he should make things crooked, then +Abraham following him will make them straight again."</p> +<p class="source"><i>Ibid.</i>, chap. 14.</p> +<p>Abram was called Abraham, and Isaac was also called Abraham; as +it is written (Gen. xxv. 19), "Isaac, Abraham's son, Abraham."</p> +<p class="source"><i>Ibid.</i>, chap. 63.</p> +<p>"And he lay down in that place" (Gen. xxviii. 11). Rabbi Yuda +said, "There he lay down, but he did not lie down during all the +fourteen years he was hid in the house of Eber." Rabbi Nehemiah +said, "There he lay down, but he did not lie down all the twenty +years in which he stood in the house of Laban."</p> +<p class="source"><i>Ibid.</i>, chap. 68.</p> +<p>Vayash Kihu, "And kissed him" (Gen. xxxiii. 4), Rabbi Yanai +asks, "Why is this word (in the original Hebrew) so pointed?" "It +is to teach that Esau did not come to kiss him, but to bite him; +only the neck of Jacob our father became as hard as marble, and +this blunted the teeth of the wicked one." "And what is taught by +the <span class="pagenum"><a name="page238" id= +"page238"></a>{238}</span> expression 'And they wept'?" "The one +wept for his neck and the other for his teeth."</p> +<p class="source"><i>Midrash Rabbah</i>, chap. 78.</p> +<p class="note">Rabbi Shimon ben Yochai in Sifri deliberately +controverts this interpretation, and Aben Ezra says it is an +"exposition fit only for children."</p> +<p>Esau said, "I will not kill my brother Jacob with bow and arrow, +but with my mouth I will suck his blood," as it is said (Gen. +xxxiii. 4), "And Esau ran to meet him, and embraced him, and kissed +him, and they wept." Read not "and he kissed him," but read, "and +he bit him." The neck of Jacob, however, became as hard as ivory, +and it is respecting him that Scripture says (Cant. vii. 5), "Thy +neck is as a tower of ivory,"—so that the teeth of Esau +became blunted; and when he saw that his desire could not be +gratified, he began to be angry, and gnashed his teeth, as it is +said (Ps. cxii. 10), "The wicked shall see it and be grieved; he +shall gnash with his teeth."</p> +<p class="source"><i>Pirke d'Rab. Eliezer</i>, chap. 36.</p> +<p class="note">See also the previous quotation from the Midrash +Rabbah. The Targum of Jonathan and also the Yerushalmi record the +same fantastic tradition. In the latter it is given thus, "And Esau +ran to meet him, and hugged him, and fell upon his neck and kissed +him. Esau wept for the crushing of his teeth, and Jacob wept for +the tenderness of his neck."</p> +<p>Abraham made a covenant with the people of the land, and when +the angels presented themselves to him, he thought they were mere +wayfarers, and he ran to meet them, purposing to make a banquet for +them. This banquet he told Sarah to get prepared, just as she was +kneading cakes. For this reason he did not offer them the cakes +which she had made, but "ran to fetch a calf, tender and good." The +calf in trepidation ran away from him and hid itself in the cave of +Machpelah, into which he followed it. Here he found Adam and Eve +fast asleep, with lamps burning over their couches, and the place +pervaded with a sweet-smelling odor. Hence the fancy he took to the +cave of Machpelah for a "possession of a burying-place."</p> +<p class="source"><i>Ibid.</i></p> +<span class="pagenum"><a name="page239" id= +"page239"></a>{239}</span> +<p>Shechem, the son of Hamor, assembled girls together playing on +tambourines outside the tent of Dinah, and when she "went out to +see them," he carried her off, ... and she bare him Osenath. The +sons of Jacob wished to kill her, lest the people of the land +should begin to talk scandal of the house of their father. Jacob, +however, engraved the holy Name on a metal plate, suspended it upon +her neck, and sent her away. All this being observed before the +Holy One—blessed be He!—the angel Michael was sent +down, who led her to Egypt, into the house of Potipherah; for +Osenath was worthy to become the wife of Joseph.</p> +<p class="source"><i>Pirke d'Rab. Eliezer</i>, chap. 48.</p> +<p class="note">In Yalkut Yehoshua 9, Osenath is styled a +proselyte; and indeed it might seem likely enough that Joseph +induced her to worship the true God. The Targum of Jonathan agrees +with the version of the Midrash above, while another tradition +makes Joseph marry Zuleika, the virgin widow of Potiphar, and says +that she was the same woman that is called Osenath (<i>Koran</i>, +note to p. 193).</p> +<p>When Joseph's brethren recognized him, and were about to kill +him, an angel came down and dispersed them to the four corners of +the house. Then Judah screamed with such a loud voice that all the +walls of Egypt were leveled with the dust, all the beasts were +smitten to the ground, and Joseph and Pharaoh, their teeth having +fallen out, were cast down from their thrones; while all the men +that stood before Joseph had their heads twisted round with their +faces toward their backs, and so they remained till the day of +their death; as it is said (Job iv. 10), "The roaring of the lion +(Judah), and the voice of the fierce lion," etc.</p> +<p class="source"><i>Vayegash</i>, chap. 5.</p> +<p>The tradition of a legend in our possession says that Judah +killed Esau. When? When Isaac died, Jacob and (the chiefs of) the +twelve clans went to bury him; as it is written (Gen. xxxv. 29), +"And his sons Esau and Jacob buried him." In the Midrash it is, +"And Esau and Jacob and his sons buried him," which fits the legend +better. Arrived at the cave, they entered it, and they stood and +wept. The (heads of the) tribes, out of respect to Jacob, left the +cave, that Jacob might not be put to shame in their presence. Judah +re-entered it, and finding <span class="pagenum"><a name="page240" +id="page240"></a>{240}</span> Esau risen up as if about to murder +Jacob, he instantly went behind him and killed him. But why did he +not kill him from the front? Because the physiognomy of Esau was +exactly like that of Jacob, and it was out of respect to the latter +that he slew Esau from behind.</p> +<p class="source"><i>Midrash Shochar Tov</i>, chap. 18.</p> +<p class="note">Tradition varies respecting the tragic end of Esau. +The Book of Jasher (chap. 56, v. 64) and the Targum of Jonathan (in +Vayechi) both say that Cushim the son of Dan slew Esau at the +burial, not of Isaac, but of Jacob, because he sought to hinder the +funeral obsequies, disputing the title to the sepulchre.</p> +<p>"Oh, that I had wings like a dove! for then I would fly away, +and be at rest" (Ps. lv. 6). This is spoken of Abraham. But why +like a dove? Rabbi Azariah, in the name of Rabbi Yudan, says, +"Because all birds when tired rest on a rock or on a tree, but a +dove, when tired of flying, draws in one wing to rest it, and +continues her flight with the other."</p> +<p class="source"><i>Bereshith Rabbah</i>, chap. 39.</p> +<p>The Holy One—blessed be He!—said unto Abraham, "What +should I tell thee? and with what shall I bless thee? Shall I tell +thee to be perfectly righteous, or that thy wife Sarah be righteous +before me? That ye both are already. Or shall I say that thy +children shall be righteous? They are so already. But I will bless +thee so that all thy children which shall in future ages come forth +from thee shall be just like thee." Whence do we learn this? From +Gen xv. 5: "And he said unto him, So (like thee) shall thy seed +be."</p> +<p class="source"><i>Bamidbar Rabbah</i>, chap. 2.</p> +<p>"Every man ... by his own standard" (Num. ii. 2). The several +princes of Israel selected the colors for their banners from the +color of the stones that were upon the breastplate of Aaron. From +them other princes have learned to adorn their standards with +different distinguishing colors. Reuben had his flag red, and +leaves of mandrakes upon it. Issachar had his flag blue, and the +sun and moon upon it. Naphtali had on his flag an olive tree, for +this reason that (Gen. xlix. 20) "Out of Asher his bread shall be +fat."</p> +<p class="source"><i>Ibid.</i>, chap. 7.</p> +<span class="pagenum"><a name="page241" id= +"page241"></a>{241}</span> +<p>"And Abraham rose up early and saddled his ass" (Gen. xxii. 3). +This is the ass on which Moses also rode when he came into Egypt; +for it is said (Exod. iv. 20), "And Moses took his wife and his +sons, and set them upon an ass." This is the ass on which the Son +of David also shall ride; as it is said (Zech, ix. 9), "Poor, and +riding upon an ass."</p> +<p class="source"><i>Pirke d'Rab. Eliezer</i>, chap. 31.</p> +<p class="note">In the morning service for Yom Kippur, there is an +allusion to the Scripture passage with which our quotation opens. +It is said that Abraham in "his great joy perverted the usual +order," which a footnote explains thus—"In the greatness of +his joy, that he had thus an opportunity of showing his obedience +to God, he set aside the usual order of things, which was that the +servant should saddle the ass, and saddled the ass himself, as +mentioned Gen. xxii. 3." The animal referred to in the above +remarks is spoken of in Sanhedrin, fol. 98, col. 1, as being of a +hundred colors.</p> +<p>When Joseph saw the signs of Judah's anger, he began to tremble, +and said (to himself), "Woe is me, for he may kill me!" And what +were these signs? Tears of blood rolling down from Judah's right +eye, and the hair that grew on his chest rising and penetrating +through the five garments that he wore. Joseph then kicked the +marble seat on which he was sitting, so that it was instantly +shattered into fragments. Upon this Judah observed, "He is a mighty +man, like one of us."</p> +<p class="source"><i>Yalkut Vayegash.</i></p> +<p>Abraham married three wives—Sarah, a daughter of Shem; +Keturah, a daughter of Japheth; and Hagar, a daughter of Ham.</p> +<p class="source"><i>Yalkut, Job</i>, chap. 8.</p> +<p class="note">Rashi supposes that Keturah was one and the same +with Hagar—so the Midrash, the Targum Yerushalmi, and that of +Jonathan. The latter says, "Keturah, she is Hagar, who had been +bound to him from the beginning," but Aben Ezra and most of the +commentators contend that Keturah and Hagar are two distinct +persons, and the use of the plural concubines, in verse 6, bears +them out in this assertion.</p> +<p>The Holy One—blessed be He!—daily proclaims a new +law in the heavenly court, and even all these were known to +Abraham.</p> +<p class="source"><i>Ibid.</i>, chap. 37.</p> +<p>A Gentile once asked Rabbi Yoshua ben Kapara, "Is it true that +ye say your God sees the future?" "Yes," was <span class= +"pagenum"><a name="page242" id="page242"></a>{242}</span> the +reply. "Then how is it that it is written (Gen. vi. 6), 'And it +grieved Him at His heart'?" "Hast thou," replied the Rabbi, "ever +had a boy born to thee?" "Yes," said the Gentile; "and I rejoiced +and made others rejoice with me." "Didst thou not know that he +would eventually die?" asked the Rabbi. "Yes," answered the other; +"but at the time of joy is joy, and at the time of mourning, +mourning." "So it is before the Holy One—blessed be +He!—seven days He mourned before the deluge destroyed the +world."</p> +<p class="source"><i>Bereshith Rabbah</i>, chap. 27.</p> +<p>All the strength of the soul's mourning is from the third to the +thirtieth day, during which time she sits on the grave, still +thinking her beloved might yet return (to the body whence she +departed). When she notices that the color of the face is changed, +she leaves and goes away; and this is what is written (Job. xiv. +22), "But his flesh upon him shall have pain, and his soul shall +mourn over him." Then the mouth and the belly quarrel with one +another, the former saying to the latter, "All I have robbed and +taken by violence I deposited in thee;" and the latter, having +burst three days after its burial, saying to the former, "There is +all thou hast robbed and taken by violence! as it is written +(Eccles. xii. 6), 'The pitcher is broken at the fountain.'"</p> +<p class="source"><i>Ibid.</i>, chap. 100.</p> +<p>Job said, "Even the devil shall not dissuade me from comforting +those that mourn; for I would tell him that I am not better than my +Creator, who comforts Israel; as it is said (Isa. li. 12), 'I, even +I, am He that comforteth you.'"</p> +<p class="source"><i>Psikta Nachmu.</i></p> +<p>Once Rabbi Shimon ben Yehozedek addressed Rabbi Sh'muel ben +Nachman and said, "I hear that thou art a Baal Aggadah; canst thou +therefore tell me whence the light was created?" "We learn," he +replied in a whisper, "that God wrapped Himself with light as with +a garment, and He has caused the splendor thereof to shine from one +end of the world to the other." The other said, "Why whisperest +thou, I wonder, since Scripture says so plainly (Ps. civ. 2) 'Who +covereth Himself with light as with a <span class= +"pagenum"><a name="page243" id="page243"></a>{243}</span> +garment'?" The reply was, "I heard it in a whisper, and in a +whisper I have told it to thee."</p> +<p class="source"><i>Bereshith Rabbah</i>, chap. 3.</p> +<p>"As the tents of Kedar" (Cant. i. 5). As the tents of the +Ishmaelites are ugly without and comely within, so also the +disciples of the wise, though apparently wanting in beauty, are +nevertheless full of Scripture, and of the Mishnah and of the +Talmud, of the Halacha and of the Aggadoth.</p> +<p class="source"><i>Shemoth Rabbah</i>, chap. 23.</p> +<p>"Write thou these words" (Exod. xxxiv. 37). That applies to the +Law, the Prophets, and the Hagiographa, which were given in +writing, but not to the Halachoth, the Midrashim, the Aggadoth, and +the Talmud, which were given by the mouth.</p> +<p class="source"><i>Ibid.</i>, chap. 47.</p> +<p>Rabbi Samlai said to Rabbi Yonathan, "Instruct me in the +Aggada." The latter replied, "We have a tradition from our +forefathers not to instruct either a Babylonian or a Daromean in +the Aggada, for though they are deficient in knowledge they are +haughty in spirit."</p> +<p class="source"><i>Tal. Yerushalmi P'sachim</i>, v. fol. 32, col. +1.</p> +<p>He who transcribes the Aggada has no portion in the world to +come; he who expounds it is excommunicated; and he who listens to +the exposition of it shall receive no reward.</p> +<p class="source"><i>Tal. Yerushalmi P'sachim, Shabbath</i>, xvi. +fol. 30, col. 2.</p> +<p>"Day unto day uttereth speech" (Ps. xix. 2, 3, 4); this means +the Law, the Prophets, and the Hagiographa. "And night unto night +showeth knowledge;" this is the Mishnaioth. "There is no speech or +language where their voice is not heard;" these are the Halachoth. +"Their line is gone out through all the earth;" these are the +Aggadoth, by which His great name is sanctified.</p> +<p class="source"><i>T. debei Aliahu</i>, chap. 2.</p> +<p>Rabbi Yeremiah, the son of Elazar, said, "When the Holy +One—blessed be He!—created Adam, He created him an +androgyne, for it is written (Gen. v. 2), 'Male and female created +He them.'" Rabbi Sh'muel bar Nachman said, "When the Holy +One—blessed be He!—created Adam, He created him with +two faces; then He sawed him <span class="pagenum"><a name= +"page244" id="page244"></a>{244}</span> asunder, and split him (in +two), making one back to the one-half, and another to the +other."</p> +<p class="source"><i>Midrash Rabbah</i>, chap. 8.</p> +<p>"And it repented the Lord that He had made man (Adam) on the +earth, and it grieved Him at His heart" (Gen. vi. 6). Rabbi +Berachiah says that when God was about to create Adam, He foresaw +that both righteous people and wicked people would come forth from +him. He reasoned therefore with Himself thus: "If I create him, +then will the wicked proceed from him; but if I do not create him, +how then shall the righteous come forth?" What then did God do? He +separated the ways of the wicked from before Him, and assuming the +attribute of mercy, so He created him. This explains what is +written (Ps. i. 6), "For the Lord knoweth the way of the righteous, +but the way of the wicked shall be lost." The way of the wicked was +lost before Him, but assuming to Himself the attribute of mercy, He +created him. Rabbi Chanina says, "It was not so! But when God was +about to create Adam, He consulted the ministering angels and said +unto them (Gen. i. 26), 'Shall we make man in our image after our +likeness?' They replied, 'For what good wilt thou create him?' He +responded, 'That the righteous may rise out of him.' This explains +what is written, 'For the Lord knoweth the way of the righteous, +but the way of the wicked shall be lost.' God informed them only +about the righteous, but He said nothing about the wicked, +otherwise the ministering angels would not have given their consent +that man should be created."</p> +<p class="source"><i>Bereshith Rabbah</i>, chap. 8.</p> +<p>Rabbi Hoshaiah said, "When God created Adam the ministering +angels mistook him for a divine being, and were about to say, +'Holy! holy! holy!' before him. But God caused a deep sleep to fall +upon Adam, so that all knew he was only a man. This explains what +is written (Isa. ii. 22), 'Cease ye from man, whose breath is in +his nostrils; for wherein is he to be accounted of'?"</p> +<p class="source"><i>Ibid.</i></p> +<p>Rabbi Yochanan saith, "Adam and Eve seemed as if they were about +twenty years old when they were created."</p> +<p class="source"><i>Ibid.</i>, chap. 14.</p> +<span class="pagenum"><a name="page245" id= +"page245"></a>{245}</span> +<p>Rav Acha said when God was about to create Adam He consulted the +ministering angels, and asked them, saying, "Shall we make man?" +They enquired, "Of what good will this man be?" He replied, "His +wisdom will be greater than yours." One day, therefore, He brought +together the cattle, the beasts, and the birds, and asked them the +name of them severally, but they knew not. He then caused them to +pass before Adam, and asked him, "What is the name of this and the +other?" Then Adam replied, "This is an ox, this is an ass," and so +on. "And thou, why is thy name Adam?" (<i>i.e.</i> in Hebrew, man). +"I ought to be called Adam," was his reply, "for I was created from +Adamah" (the ground). "And what is My name?" "It is meet Thou +shouldst be called Lord, for Thou art Lord over all Thy creatures." +Rav Acha says, "'I am the Lord, that is My name' (Isa. xlii. 8). +'That is My name which Adam called Me.'"</p> +<p class="source"><i>Bereshith Rabbah</i>, chap. 17.</p> +<p>Rabba Eliezer says Adam was skilled in all manner of crafts. +What proof is there of this? It is said (Isa. xliv. 11), "And the +artisans, they are of Adam."</p> +<p class="source"><i>Ibid.</i>, chap. 24.</p> +<p>"And the Lord said, I will destroy man" (Gen. vi. 7). Rabbi +Levi, in the name of Rabbi Yochanan, says that even millstones were +destroyed. Rabbi Yuda, in the name of Rabbi Yochanan, declares even +the very dust of Adam was destroyed. Rabbi Yuda, in the name of +Rabbi Shimon, insists that even the (resurrection) bone of the +spine, from which God will one day cause man to sprout forth again, +was destroyed.</p> +<p class="source"><i>Ibid.</i>, chap. 28.</p> +<p class="note">Concerning the bone, the <i>os coccygis</i>, there +is an interesting story in Midrash Kohelet (fol. 114, 3), which may +be appropriately inserted here. Hadrian (whose bones may they be +ground, and his name blotted out) once asked Rabbi Joshua ben +Chanania, "From what shall the human frame be reconstructed when it +rises again?" "From Luz in the backbone," was the answer. "Prove +this to me," said Hadrian. Then the Rabbi took Luz, a small bone of +the spine, and immersed it in water, but it was not softened; he +put it into the fire, but it was not consumed; he put it into a +mill, but it could not be pounded; he placed it upon an anvil and +struck it with a hammer, but the anvil split and the hammer was +broken. (See also Zohar in "Genesis," 206, etc. etc.)</p> +<span class="pagenum"><a name="page246" id= +"page246"></a>{246}</span> +<p>"A window shalt thou make to the ark" (Gen. vi. 16). Rabbi Amma +says, "It was a real window." Rabbi Levi, on the other hand, +maintained that it was a precious stone, and that during the twelve +months Noah was in the ark he had no need of the light of the sun +by day nor of the moon by night because of that stone, which he had +kept suspended, and he knew that it was day when it was dim, and +night when it sparkled.</p> +<p class="source"><i>Bereshith Rabbah</i>, chap. 31.</p> +<p class="note">The transparency, ascribed to the ark, has given +rise to various conjectures. The idea of Rabbi Levi, that it was a +precious stone, has the sanction of the Targum of Jonathan; which +volunteers the additional information that the gem was found in the +river Pison.</p> +<p>Noah was deficient in faith, for he did not enter the ark till +the water was up to his ankles.</p> +<p class="source"><i>Ibid.</i>, chap. 32.</p> +<p>"And he sent forth a raven" (Gen. viii. 7). The raven +remonstrated, remarking, "From all the cattle, beasts, and fowls +thou sendest none but me." "What need has the world for thee?" +retorted Noah; "thou art good neither for food nor for sacrifice." +Rabbi Eliezer says God ordered Noah to receive the raven, as the +world would one day be in need of him. "When?" asked Noah. "When +the waters are dried up from off the earth, there will in a time to +come arise a certain righteous man who shall dry up the world, and +then I shall want it." This explains what is written (1 Kings xvii. +6), "And the ravens brought him bread and flesh in the +morning."</p> +<p class="source"><i>Ibid.</i>, chap. 33.</p> +<p>At the time God said to the serpent, "Upon thy belly thou shalt +go" (Gen. iii. 14), the ministering angels descended and lopped off +his hands and his feet. Then his voice was heard from one end of +the world to the other.</p> +<p class="source"><i>Bereshith Midrash Rabbah</i>, chap. 20.</p> +<p>When God said to the serpent, "And upon thy belly thou shalt go" +(Gen. iii. 14), the serpent replied, "Lord of the universe! if this +be Thy will, then I shall be as a fish of the sea without feet." +But when God said to him, "And dust shalt thou eat," he replied, +"If fish eat dust, then I also will eat it." Then God seized hold +of the serpent and tore his tongue in two, and said, "O thou wicked +one! thou hast commenced (to sin) with thy evil tongue; +<span class="pagenum"><a name="page247" id= +"page247"></a>{247}</span> thus I will proclaim it to all that come +into the world that it was thy tongue that caused thee all +this."</p> +<p class="source"><i>Letters of Rabbi Akiva.</i></p> +<p>"And Noah only remained" (Gen. vii. 23), except Og, king of +Bashan, who sat on a beam of the ladders (which projected from the +ark), and swore to Noah and his sons that he would be their slave +forever. Noah made a hole in the ark through which he handed to Og +his daily food. Thus he also remained, as it is said (Deut. iii. +11), "For only Og, king of Bashan, remained."</p> +<p class="source"><i>Pirke d'Rab. Eliezer</i>, chap. 23.</p> +<p>"Unto Adam and his wife did the Lord God make coats of skins" +(Gen. iii. 21), viz, to cover their nakedness; but with what? With +fringes and phylacteries, "Coats of skins," viz, the leathern +straps of the phylacteries; "and they sewed fig-leaves" (Gen. iii. +7), viz, fringes; "and made themselves aprons," this means the +proclaiming of the Shema, "Hear, O Israel," etc.</p> +<p class="source"><i>Yalkut Chadash.</i></p> +<p class="note">The aprons, which some (as Rashi, for instance) +take to denote furs, the Targum of Jonathan says were made "from +the skin of the serpent." The wardrobe of Adam afterward came into +the possession of Esau and Jacob (see Targ. Yon. in Toledoth, and +p. 199, No. 161, <i>ante</i>).</p> +<p>All the presents which our father Jacob gave to Esau will one +day be returned by the nations of the world to the Messiah, and the +proof of this is (Ps. lxxii. 10), "The kings of Tarshish and the +isles shall return presents." It is not written here, "They shall +bring," but they shall restore or return.</p> +<p class="source"><i>Midrash Rabbah Vayishlach</i>, chap. 78.</p> +<p>A philosopher once posed Rabbi Eliezer with the question, "Does +not the prophet say (Mal. i. 4), 'They shall build, but I will +throw down'? and do not buildings still exist?" To which the Rabbi +answered, "The prophet does not speak of buildings, but of the +schemes of designers. Ye all think to contrive and build up +devices, to destroy and make an end of us, but He bringeth your +counsels to nought. He throweth them down, so that your devices +against us have no effect." "By thy life," said the philosopher, +"it is even so; we meet annually for the purpose of <span class= +"pagenum"><a name="page248" id="page248"></a>{248}</span> +compassing your ruin, but a certain old man comes and upsets all +your projects" (namely, Elijah).</p> +<p class="source"><i>Yalkut Malachi.</i></p> +<p>When Israel came out of Egypt, Samael rose to accuse them, and +thus he spoke: "Lord of the Universe! these have till now worshiped +idols, and art Thou going to divide the sea for such as they?" What +did the Holy One—blessed be He!—then do? Job, one of +Pharaoh's high counselors, of whom it is written (Job i. 1), "That +man was perfect and upright," He took and delivered to Samael, +saying, as He did so, "Behold, he is in thy hand; do with him as +thou pleasest." God thought to divert his evil designs by keeping +him thus occupied with Job, that Israel meanwhile might cross the +sea without any hindrance, after which He would return and rescue +Job from his tender mercies. God then said to Moses, "Behold I have +delivered Job to Satan; make haste. Speak unto the children of +Israel that they go forward" (Exod. xiv. 15).</p> +<p class="source"><i>Midrash Rabbah Shemoth</i>, chap. 21.</p> +<p>No man ever received a mite (in charity) from Job, and needed to +receive such a second time (because of the good-luck it brought +along with it).</p> +<p class="source"><i>Ibid.</i></p> +<p class="note">A superstitious belief prevails to some extent in +Poland, among the Christian population as well as the Jews, that +coins obtained in certain circumstances bring luck apart altogether +from any virtue they may be supposed to convey from the giver. A +penny obtained, for instance, the first thing in the morning, by +stumbling on it in the street, by the sale of an article in the +market, or by gift of charity, is considered to bode luck, and +cherished as a pledge of good fortune by being slightly spat upon +several times on receipt, and then carefully stowed away, for a +longer or shorter period, in some safe sanctum. Job was the +luckiest man that ever lived; his very goats even were so lucky as +to kill the wolves that came to devour them; and a beggar, as we +see, who received a mite from his hands, never needed afterward to +beg an alms from him again. (See "Genesis according to the Talmud," +p. 288, No. 16.)</p> +<p>"And Saul said unto the Kenites, Go, depart, etc.; for ye showed +kindness to all the children of Israel" (1 Sam. xv. 6). And did +they show kindness to all the children of Israel? No; but what is +written is to teach that he who receives a disciple of the wise as +a guest into his <span class="pagenum"><a name="page249" id= +"page249"></a>{249}</span> house, and gives him to eat and to +drink, is as if he had shown kindness to all the children of +Israel.</p> +<p class="source"><i>Midrash Sh'muel</i>, chap. 18.</p> +<p>Rabbi Levi says, "When Solomon introduced the ark into the +Temple, all the woodwork thereof freshened with sap and began to +yield fruit, as it is said (Ps. xcii. 13), 'Those that be planted +in the house of the Lord shall flourish in the courts of our God.' +And thus it continued to bear fruit, which abundantly supplied the +juveniles of the priestly caste till the time of Manasseh; but he, +by introducing an image into the Temple, caused the Shechinah to +depart and the fruit to wither; as it is said (Nah. i. 4), 'And the +flower of Lebanon languisheth.'"</p> +<p class="source"><i>Midrash Tillin Terumah.</i></p> +<p>The land of Israel is situated in the centre of the world, and +Jerusalem in the centre of the land of Israel, and the Temple in +the centre of Jerusalem, and the Holy of holies in the centre of +the Temple, and the foundation-stone on which the world was +grounded, is situated in front of the ark.</p> +<p class="source"><i>Midrash Tillin Terumah, Kedoshim.</i></p> +<p class="note">In Ezek. v. 5 we read, "I have set Jerusalem in the +midst of the nations and countries that are round about her." On +the literal interpretation of these words it was asserted that +Jerusalem was the very centre of the world, or, as Jerome quaintly +called it, "the navel of the earth." In the Talmud we find a +beautiful metaphor in illustration of this view. It is in the last +six lines of the ninth chapter of Derech Eretz Zuta, which read +thus: "Issi ben Yochanan, in the name of Shemuel Hakaton, says, +'The world is like the eyeball of man; the white is the ocean which +surrounds the world, the black is the world itself, the pupil is +Jerusalem, and the image in the pupil is the Temple. May it be +built in our own days, and in the days of all Israel! Amen!'" The +memory of this conceit is kept alive to this day among the Greek +Christians, who still show the sacred stone in the Church of the +Holy Sepulchre at Jerusalem. This notion is not confined to Jewry. +Classic readers will at once call to mind the appellation Omphalos +or navel applied to the temple at Delphi (Pindar, Pyth., iv. 131, +vi. 3; Eurip. Ion., 461; Æsch. Choeph., 1034; Eum. 40, 167; +Strabo, etc.).</p> +<p>Two sparks issued from between the two cherubim and destroyed +the serpents and scorpions and burned the thorns in the wilderness. +The smoke thereof, rising and spreading, <span class= +"pagenum"><a name="page250" id="page250"></a>{250}</span> perfumed +the world, so that the nations said (Cant. iii. 6), "Who is this +that cometh out of the wilderness like pillars of smoke, perfumed," +etc.</p> +<p class="source"><i>Ibid., Vayakhel.</i></p> +<p>Better to lodge in the wilderness of the land of Israel than +dwell in the palaces outside of it.</p> +<p class="source"><i>Midrash Rabbah</i>, chap. 39.</p> +<p>"And give thee a pleasant land" (a coveted land) (Jer. iii. 19). +Why is it called a coveted land? Because the Temple was in it. +Another reason why it was so called is, because the fathers of the +world have coveted it. Rabbi Shimon ben Levi says, "Because they +(who are buried) there will be the first to be raised in the days +of the Messiah."</p> +<p class="source"><i>Shemoth Rabbah</i>, chap. 32.</p> +<p>"When the Lord thy God shall enlarge thy border, as He hath +promised thee" (Deut. xii. 20). Rabbi Yitzchak said, "This scroll +no man knows how long and how broad it is, but when unrolled it +speaks for itself, and shows how large it is. It is so with the +land of Israel, which, for the most part, consists of hills and +mountains; but when the Holy One—blessed be He!—shall +level it, as it is said (Isa. xl. 4), 'Every valley shall be raised +and every mountain and hill shall be made low, and the crooked +shall be made straight, and the rough places smooth,' then shall +that land speak, as it were, for herself, and its extent stand +revealed."</p> +<p class="source"><i>Devarim Rabbah</i>, chap. 4.</p> +<p>Blessed are they who dwell in the land of Israel, for they have +no sin, no iniquity, either in their lives or in their deaths.</p> +<p class="source"><i>Midrash Shochar Tov on Ps. lxxxv.</i></p> +<p>"Better is a dry morsel and quietness therewith" (Prov. xvii. +1). This, saith Rabbi, means the land of Israel, for even if a man +have nothing but bread and salt to eat, yet if he dwells in the +land of Israel he is sure that he is a son of the world to come. +"Than a house full of sacrifices with strife." This means the +outside of the land, which is full of robbery and violence. Rabbi +Y—— says, "He who walks but an hour in the land of +Israel, and then dies within it may feel assured that he is a son +of the world to come; for it is written (Deut. xxxii. 43), 'And his +earth shall atone for his people.'"</p> +<p class="source"><i>Midrash Mishle.</i></p> +<span class="pagenum"><a name="page251" id= +"page251"></a>{251}</span> +<p class="note">See also the Talmud, Kethuboth, fol. 111, col. 1. +Dr. Benisch renders "and make expiation for His ground and His +people." The Targums of Jonathan and the Yerushalmi have, "He will +make atonement for His land and for His people;" and Onkelos puts +it thus, "He will show mercy unto His land and His people." Our +rendering, however, is in accordance with the sense given to it in +the Talmud. There are Jews who travel about the world with bags of +earth from the Holy Land, which they sell in small quantities for +high prices to such as can afford it, and believe in its virtue as +a protection against the worms of the grave.</p> +<p>Jerusalem is the light of the world; as it is said, "And the +Gentiles shall come to Thy light" (Isa. lx. 3). And the light of +Jerusalem is the Holy One—blessed be He!—as it is +written, but "the Lord shall be unto thee an everlasting light" +(Isa. Ix. 19).</p> +<p class="source"><i>Bereshith Rabbah</i>, chap. 59.</p> +<p>Ten portions of wisdom, ten portions of the law, and ten +portions of hypocrisy are in the world; nine portions of each are +in the land of Israel and one outside of it.</p> +<p class="source"><i>Midrash Rabbah Esther.</i></p> +<p>"And it shall come to pass that from one new moon to another, +and from one Sabbath to another, shall all flesh come to worship +before Me, saith the Lord" (Isa. lxvi. 23). But how is it possible +that all flesh shall come every new moon and Sabbath to Jerusalem? +Rabbi Levi saith, "In the future Jerusalem will be as the land of +Israel, and the land of Israel will be as the whole world." But how +will they come from the end of the world every new moon and +Sabbath? "The clouds will come and carry them and bring them to +Jerusalem, where they will perform their morning prayer, and will +carry them back to their several homes; and this is the meaning of +the prophet's saying (Isa. Ix. 8), 'Who are these that fly as a +cloud (in the morning), and as the doves to their windows (in the +evening)?'"</p> +<p class="source"><i>Pesikta.</i></p> +<p>"He stood and measured the earth" (Hab. iii. 6). Rabbi Shimon +ben Yochai expounded "He stood and measured" thus: "The Holy +One—blessed be He!—measured all the nations, and He +found none worthy to receive the law except the generation in the +wilderness. He <span class="pagenum"><a name="page252" id= +"page252"></a>{252}</span> measured all the mountains, and He found +none on which to give the law except Mount Sinai. He measured all +cities, and found none in which to build the Temple except +Jerusalem. He measured all lands, and found none worthy to be given +unto Israel except the one now called the land of Israel. This it +is that is written, 'He stood up and measured the earth.'"</p> +<p class="source"><i>Vayekra Rabbah</i>, chap. 13.</p> +<p>"I went down to the bottoms of the mountains" (Jonah ii. 6). +From this we learn that Jerusalem is situated on seven hills. The +world's "foundation-stone" sank to "the depths" under the Temple of +the Lord, and upon this the sons of Korah stand and pray. (They) +pointed this out to Jonah. The fish said unto him, "Jonah, behold +thou art standing under the Temple of the Lord; therefore pray, and +thou shalt be answered."</p> +<p class="source"><i>Pirke d'Rab. Eliezer</i>, chap. 10.</p> +<p>"And there went out fire from the Lord" (Lev. x. 2). Abba Yossi +saith, "Two threads of fire came out from the Holy of holies, and +these were disparted into four: two entered the nostrils of the one +(<i>i.e.</i>, Nadab), and two entered the nostrils of the other +(<i>i.e.</i>, Abihu), and thus consumed them. Their souls were +burned, but not their garments; for it is said, 'So they went near, +and carried them in their coats'" (ver. 5).</p> +<p class="source"><i>Torath Cohanim</i>, sec. <i>Shemini</i>.</p> +<p>Rabbi Jacob teaches that he who has no wife abideth without +good, without help, without joy, without blessing or atonement, to +which Rabbi Yehoshua ben Levi adds, (yea) also without peace or +life. Rabbi Cheya says that he is not a perfect man, for it is +said, "And blessed them and called their name man" (Gen. v. 2), +where both are spoken of together as one man.</p> +<p class="source"><i>Midrash Rabbah Bereshith</i>, chap. 17.</p> +<p>"My beloved is like a roe" (1 Cant. ii. 9). As a roe leaps and +skips from bush to bush, from covert to covert, from hedge to +hedge, so likewise does the Holy One—blessed be +He!—pass from synagogue to synagogue, and from academy to +academy, that He may bless Israel.</p> +<p class="source"><i>Pesikta.</i></p> +<span class="pagenum"><a name="page253" id= +"page253"></a>{253}</span> +<p>(Cant. v. 1), "I came into My garden," the synagogues and +academies; "My sister, My spouse," the congregation of Israel; "I +have gathered My myrrh with My spice," the Bible (that is); "I have +eaten My honeycomb with My honey" (this means) the Halachoth, +Midrashoth, and Aggadoth; "I have drank My wine with My milk," this +alludes to the good works which are reserved for the sages of +Israel. After that, "Eat, O friends! drink, yea, drink freely, O +beloved!"</p> +<p class="source"><i>Yalkut Eliezer</i>, fol. 41, col. 2.</p> +<p>When Solomon brought the ark into the Temple and said, "Lift up +your heads, O ye gates! and the King of glory shall come in," the +gates were ready to fall upon him and crush his head, and they +would have done so if he had not said at once, "The Lord of hosts, +He is the King of glory" (Ps. xxiv. 9, 10). The Holy +One—blessed be He!—then said to the gates, "Since ye +have thus honored Me, by your lives! when I destroy My Temple, no +man shall have dominion over you!" This was to inform us that while +all the vessels of the Temple were carried into captivity, the +gates of the Temple were stored away on the very spot where they +were erected; for it is said (Lam. ii. 9), "Her gates are sunk into +the ground."</p> +<p class="source"><i>Midrash Rabbah Devarim</i>, chap. 15.</p> +<p class="note">We are reminded of this tradition in the conclusion +service for Yom Kippur, where we repeat, "Speedily thou shalt open +the hidden gates to those who hold fast Thy law." The allusion is +to "the gates of the Temple," which "are supposed to be sunk in the +ground."</p> +<p>Rabbi Akiva once met on a journey a remarkably ugly man toiling +along under a great load of wood. Rabbi Akiva said unto him, "I +adjure thee to tell me whether thou art a man or a demon." "Rabbi," +said he, "I was once a man, and it is now some time since I left +the world. Day after day I have to carry a load like this, under +which I am obliged to bow down, and submit three times a day to be +burned." Then Rabbi Akiva asked him, "What was the reason of this +punishment?" and the reply was, "I committed an immorality on the +Day of Atonement." The Rabbi asked him if he knew of anything by +which he might obtain for him a remission of his punishment. +<span class="pagenum"><a name="page254" id= +"page254"></a>{254}</span> "I do," was the answer. "When a son whom +I have left behind me is called up to the (public) reading of the +law, and shall say, 'Blessed be the blessed Lord,' I shall be drawn +out of hell and taken into Paradise." The Rabbi noted down the name +of the man and his dwelling-place, whither he afterward went and +made inquiries about him. The people of the place only replied, +"The name of the wicked shall rot" (Prov. x. 7). Notwithstanding +this, the Rabbi insisted, and said, "Bring his son to me." When +they brought him, he taught the lad to repeat the blessing, which +he did on the ensuing Sabbath at the public reading of the law; +upon which his father was immediately removed from hell to +Paradise. On the self-same night the father repaired direct to +Rabbi Akiva, and gratefully expressed his hope that the Rabbi's +mind might be as much at rest as his own was.</p> +<p class="source"><i>Midrash Assereth Hadibroht.</i></p> +<p>There are three things which a man does not wish for: Grass to +grow up among his grain-crops; to have a daughter among his +children; or that his wine should turn to vinegar. Yet all these +three are ordained to be, for the world stands in need of them. +Therefore it is said, "O Lord, my God, Thou art very great!... He +causeth the grass to grow for the cattle" (Ps. civ. 1, 14)</p> +<p class="source"><i>Midrash Tanchuma.</i></p> +<p>There are four cardinal points in the world, etc. The north +point God created but left unfinished; for, said He, "Whoever +claims to be God, let him come and finish this corner which I have +left, and thus all will know that he is God." This unfinished +corner is the dwelling-place of the harmful demons, ghosts, devils, +and storms.</p> +<p class="source"><i>Pirke d'Rab. Eliezer</i>, chap. 3.</p> +<p>A Min once asked Rabbi Akiva, "Who created this world?" "The +Holy One—blessed be He!"—was the reply. "Give me +positive proof of this," begged the other. "Come to-morrow," +answered the Rabbi. On coming the next day, the Rabbi asked, "What +are you dressed in?" "In a garment," was the reply. "Who made it?" +asked the Rabbi. "A weaver," said the other. "I don't believe +thee," said the Rabbi; "give me a positive proof of this." +<span class="pagenum"><a name="page255" id= +"page255"></a>{255}</span> "I need not demonstrate this," said the +Min; "it stands to reason that a weaver made it." "And so thou +mayest know that God created the world," observed the Rabbi. When +the Min had departed, the Rabbi's disciples asked him, "What is +proof positive?" He said, "My children, as a house implies a +builder, and a garment a weaver, and a door a carpenter, so +likewise the existence of the world implies that the Holy +One—blessed be He!—created it."</p> +<p class="source"><i>Midrash Terumah.</i></p> +<p>When the Holy One—blessed be He!—created the world, +it was a level expanse free from mountains; but when Cain slew Abel +his brother, whose blood was trodden down on the earth, He cursed +the ground, and immediately hills and mountains sprang into +existence.</p> +<p class="source"><i>Midrash Vayosha.</i></p> +<p>"The Lord your God hath multiplied you, and behold ye are this +day as the stars of heaven for multitude" (Deut. i. 10). Why did He +bless them with stars? As there are degrees above degrees among +these stars, so likewise are there degrees above degrees among +Israel. Again, as these stars are without limit, without number, +and of great power from one end of the world to the other, so +likewise is Israel. (Cf. 1 Cor. xv. 41.)</p> +<p class="source"><i>Midrash Rabbah Devarim.</i></p> +<p>"Flee, my beloved" (A.V. "make haste," Cant. viii. 14). When +Israel eat and drink, and bless and praise the Holy +One—blessed be He!—He hearkeneth to their voice and is +reconciled; but when the Gentiles eat and drink and blaspheme and +provoke the Holy One—blessed be He!—He has a mind to +destroy His world, until the Law enters and pleads in defense, +"Lord of the universe! before Thou regardest those that blaspheme, +look and behold Thy people Israel, who bless, and praise, and extol +Thy great Name, with the Law, and with songs and with praises!" And +the Holy Spirit shouts "Flee, my beloved! flee from the Gentiles, +and hold fast to Israel!"</p> +<p class="source"><i>Midrash Rabbah Shir-Hashirim.</i></p> +<p>Rabbon Gamaliel called on Chilpa, the son of Caroyna, when the +latter asked the Rabbi to pray on his behalf; and <span class= +"pagenum"><a name="page256" id="page256"></a>{256}</span> he +prayed, "The Lord grant thee according to thine own heart" (Ps. xx. +4). Rabbi H——, son of Rabbi Isaac, said, "It was not +so; he prayed thus, 'The Lord fulfill all thy petitions'; for a man +often thinks in his heart to steal or commit some other +transgression, and therefore 'The Lord grant thee according to +thine own heart,' is a prayer not to be offered on behalf of every +man." But the answer was, "His heart was perfect before his +Creator, and therefore he did so pray on his behalf."</p> +<p class="source"><i>Midrash Shochar Tov</i>, 20.</p> +<p>Thou wilt find that whithersoever the righteous go a blessing +goes with them. Isaac went down to Gerar, and a blessing followed +him. "Then Isaac sowed," etc. (Gen. xxvi. 12). Jacob went down to +Laban (Gen. xxx. 27), and Laban said, "I have learned by experience +that the Lord hath blessed me for thy sake." Joseph went down to +Potiphar, and "the Lord blessed the Egyptian's house for Joseph's +sake" (Gen. xxxix. 5). Thus also thou wilt find it was with the ark +which came down to the house of Obed-edom, etc. (2 Sam. vi. 11). +Our forefathers came into the land and a blessing followed at their +heels, as it is said (Deut. vi. 11), "And houses full of good +things," etc.</p> +<p class="source"><i>Yalkut Ekev.</i></p> +<p>"And the Lord put a word in Balaam's mouth" (Num. xxiii. 5). An +angel took up his seat in Balaam's throat, so that when he wished +to bless, the angel permitted him, but when he desired to curse, +the angel tickled his throat and stopped him. "Word" in this place +means simply an angel; as it is said (Ps. cvii. 20), "He sent His +word and healed them." Rabbi Yochanan says, "There was an iron nail +in his throat which permitted him when he wished to bless, but +rasped his throat and prevented him when about to curse." "Word" in +this place means only an iron nail; for it is said (Num. xxxi. 23), +"Every thing (or word, for the original has both meanings) that may +abide the fire."</p> +<p class="source"><i>Ibid.</i></p> +<p>Rabbi Avin said four kinds of excellency were created in the +world: (1.) Man's excellency over the animal kingdom; (2.) the +eagle's excellency over the feathered tribes; <span class= +"pagenum"><a name="page257" id="page257"></a>{257}</span> (3.) the +excellency of the ox over domestic cattle; and (4.) the lion's +excellency over the wild beasts. All were fixed under the chariot +of God; as it is said (Ezek. i. 10), "As for the likeness of their +faces, they four had the face of a man, the face of a lion, the +face of an ox, and the face of an eagle." And why all this? In +order that they should not exalt themselves, but know that there is +a kingdom of heaven over them; and on this account it is said +(Eccles. v. 8), "He that is higher than the highest regardeth, and +there be higher than they." This is the meaning of Exod. xv. 1: "He +hath triumphed gloriously."</p> +<p class="source"><i>Midrash Shemoth</i>, chap. 23.</p> +<p>No man in Israel despised himself more than David when the +precepts of the Lord were concerned, and this is what he said +before God (Ps. cxxxi. 1, 2), "'Lord, my heart was not haughty' +when Samuel anointed me king. 'Nor were mine eyes lofty' when I +slew Goliath. 'Neither did I exercise myself in matters too great +and wonderful for me' when I brought up the ark. 'Have I not +behaved myself, and hushed my soul, as a babe that is weaned of his +mother?' As a child which is not ashamed to uncover himself before +his mother, so have I likened myself before Thee, in not being +ashamed to depreciate myself before Thee for Thy glory," etc. (See +2 Sam. vi. 20, 21.)</p> +<p class="source"><i>Bamidbar</i>, chap. 4.</p> +<p>"I sleep, but my heart waketh" (Cant. v. 2). The Synagogue of +Israel says "I sleep" with regard to the end of days, "but my heart +waketh" with regard to the redemption; "I sleep" with regard to +redemption, but the heart of the Holy One—blessed be +He!—waketh to redeem me.</p> +<p class="source"><i>Midrash Shir Hashirim.</i></p> +<p>Rabbi Ishmael saith all the five fingers of the right hand of +the Holy One of Israel—blessed be He!—are severally the +efficient causes of redemptions. (1.) With His little finger He +pointed out to Noah how to construct the ark; as it is said (Gen. +vi. 15), "And thus thou shalt make it." (2.) With the finger next +to the little one He smote the Egyptians; as it is said (Exod. +viii. 19), "This is the finger of God." (3.) With the third finger +from the little <span class="pagenum"><a name="page258" id= +"page258"></a>{258}</span> one He wrote the tables; as it is said +(Exod. xxxi. 18), "Tables of stone written by the finger of God." +(4.) With the fourth finger, that which is next the thumb, the Holy +One—blessed be He!—pointed out to Moses how much the +Israelites should give as a ransom for their souls; as it is said +(Exod. xxx. 13), "This shall they give." (5.) With the thumb and +the whole hand the Holy One—blessed be He!—will in the +future destroy the children of Esau, for they oppress the children +of Israel, as also the children of Ishmael, for they are their +enemies; as it is said (Micah v. 9), "Thine hand shall be uplifted +upon thy adversaries, and all thy enemies shall be cut off."</p> +<p class="source"><i>Pirke d'Rab. Eliezer</i>, chap. 48.</p> +<p>"For Mine own sake, for Mine own sake, will I do it" (Isa. +xlviii. 11). Why this repetition? The Holy One—blessed be +He!—said, "As I redeemed you when you were in Egypt for My +name's sake"—(Ps. cvi. 8), "He saved them for His name's +sake,"—"so in like manner will I do it from Edom for My own +name's sake. Again, as I redeemed you in this world, so likewise +will I redeem you in the World to come;" for thus He saith (Eccles. +i. 9), "The thing that hath been is that which shall be" (Isa. li. +11); "The redeemed of the Lord shall return;" not the redeemed of +Elijah, nor the redeemed of the Messiah, but "the redeemed of the +Lord."</p> +<p class="source"><i>Midrash Shochar Tov Tehillim</i>, 107.</p> +<p>"Her children are gone into captivity before the enemy" (Lam. i. +5). Rabbi Isaac saith, "Come and see how greatly beloved are the +children!" The Sanhedrin were exiled, but the Shechinah was not +exiled with them. The Temple guards were exiled, but the Shechinah +was not exiled with them. But with the children the Shechinah also +was exiled. This is that which is written (Lam. i. 5, 6), "Her +children are gone, ... and from the daughter of Zion all her beauty +(<i>i.e.</i>, the Shechinah) is departed."</p> +<p class="source"><i>Midrash Rabbah Eicha.</i></p> +<p>"How doth the city sit solitary!" (Lam. i. 1). Three have, in +prophesying, made use of this word "How"—Moses, Isaiah, and +Jeremiah. Moses said (Deut. i. 12), "How can I myself bear your +cumbrance!" Isaiah said <span class="pagenum"><a name="page259" id= +"page259"></a>{259}</span> (Isa. i. 21), "How is the faithful city +become an harlot!" Jeremiah said (Lam. i. 1), "How doth the city +sit solitary!" Rabbi Levi saith, "The thing is like to a matron who +has three friends; one saw her in her prosperity, another saw her +in her dissipation, and the third saw her in her pollution. So +Moses saw Israel in their glory and prosperity, and he said, 'How +can I myself bear your cumbrance!' Isaiah saw them in their +dissipation, and he said, 'How is the faithful city,' etc.; and +Jeremiah saw them in their pollution, and he said, 'How doth the +city sit solitary!'"</p> +<p class="source"><i>Midrash Rabbah Eicha.</i></p> +<p>Hezekiah saith the judgment in Gehenna is six months' heat and +six months' cold.</p> +<p class="source"><i>Midrash Reheh.</i></p> +<p>Gehenna has sixteen mouths, four toward each cardinal point. The +Gentiles say, "Hell is for Israel, but Paradise is for us." The +Israelites say, "Ours is Paradise."</p> +<p class="source"><i>Midrash Aggadath Bereshith.</i></p> +<p>Rabbi Yochanan ben Zachai says, that coming once upon a man who +was gathering wood, he addressed him, but at first he made no +reply. Afterward, however, he came up and said, "Rabbi, I'm not a +living man, but a dead one." "If thou art a dead man," said I, +"what is this wood for?" He replied, "When I was alive upon earth, +I and an associate of mine committed a certain sin in my shop, and +when we were taken thence, we were sentenced to the punishment of +mutual burning; so I gather wood to burn him, and he does the same +to burn me." I then asked him, "How long are you to be punished +thus?" He replied, "When I came here my wife was <i>enceinte</i>, +and I know she gave birth to a boy. May I beg thee, therefore, to +see that the child is instructed by a teacher, for as soon as he is +able to repeat, 'Bless ye the blessed Lord!' I shall be brought up +hence and be free from this punishment in hell."</p> +<p class="source"><i>Tanu d'by Eliyahu.</i></p> +<p>Rabbi Berachia saith, "In order that the Minim, apostates, and +wicked Israelites might not escape hell on account of their +circumcision, the Holy One—blessed be He!—sends an +angel to undo the effects of it, and they straightway descend to +their doom. When Gehenna sees <span class="pagenum"><a name= +"page260" id="page260"></a>{260}</span> this, she opens her mouth +and licks them." This is the purport of (Isa. v. 14), "And she +opened her mouth to those without law" (<i>i.e.</i>, to those +without the sign of the covenant).</p> +<p class="source"><i>Midrash Rabbath Shemoth</i>, chap. 19.</p> +<p>"God hath also set the one over against the other" (Eccles. vii. +14), <i>i.e.</i>, the righteous and the wicked, in order that the +one should atone for the other. God created the poor and the rich, +in order that the one should be maintained by the other. He created +Paradise and Gehenna, in order that those in the one should deliver +those in the other. And what is the distance between them? Rabbi +Chanina saith the width of the wall (between Paradise and Gehenna) +is a handbreadth.</p> +<p class="source"><i>Yalkut Koheleth.</i></p> +<p>"Those passing through the valley of weeping make it a well; +also blessings shall cover the teacher" (Ps. lxxxiv. 6, A.V.). "The +valley of weeping" is Gehenna. "Make it a well," for their tears +are like a well or spring. "Also blessings shall cover the +teacher." Rabbi Yochanan saith, "The praises of God that ascend +from Gehenna are more than those that ascend from Paradise, for +each one that is a step higher than his neighbor praises God, and +says, 'Happy am I that I am a step higher than the one below me.' +'Also blessings shall cover the teacher,' for they will acknowledge +and say, 'Ye have taught well, and ye have instructed well, but we +have not obeyed.'"</p> +<p class="source"><i>Yalkut Tehillim</i>, 84.</p> +<p>Those of the house of Eliyahu have taught that Gehenna is above +the sky, but some say it is behind the mountains of darkness.</p> +<p class="source"><i>Tanu d'by Eliyahu.</i></p> +<p>Gehenna was created before Paradise; the former on the second +day and the latter on the third.</p> +<p class="source"><i>Yalkut</i>.</p> +<p class="note">In T.B. P'sachim, fol. 54, col. 1, it is said that +the reason of the omission of the words, "And God saw that it was +good," in respect to the second day of the creative week, was +because hell-fire was then created; but see the context.</p> +<p>When Adam saw (through the Spirit) that his posterity would be +condemned to Gehenna, he disobeyed the precept to procreate. But +when he perceived that after twenty-six <span class= +"pagenum"><a name="page261" id="page261"></a>{261}</span> +generations the Israelites would accept the law, he bestirred +himself in compliance; as it is said (Gen. iv. 1), <i>Adam vero +cognovit uxorem suam Hevam</i>.</p> +<p class="source"><i>Yalkut</i>.</p> +<p>"And the souls they had gotten in Haran" (Gen. xii. 5). These +are they who had been made proselytes. Whoever attracts a Gentile +and proselytizes him is as much as if he had created him. Abraham +did so to men and Sarah to women.</p> +<p class="source"><i>Bereshith Midrash Rabbah.</i></p> +<p>"Sing and rejoice" (Zech. ii. 10). The Holy One—blessed be +He!—will in the future bring all the proselytes that were +proselytized in this world, and judge all the nations of the world +in their presence. He will say to them, "Why have ye left Me and +served idols, which are nothing?" They will reply and say, "Had we +applied at Thy door, Thou wouldst not have received us." Then will +He say to them, "Let the proselytes that were made from among you +come forward and testify against you."</p> +<p class="source"><i>P'sikta.</i></p> +<p>These are the pious female proselytes—Hagar, Osenath, +Zipporah, Shiphrah, Puah, the daughter of Pharaoh (Bathia), Rahab, +Ruth, and Jael.</p> +<p class="source"><i>Yalkut Yehoshua</i>, 9.</p> +<p>"The Lord keepeth the proselytes" (Ps. cxlvi. 9). "I esteem it a +great compliment on the part of the proselyte to leave his family +and his father's house and come to Me. Therefore I on My part will +command respecting him (Deut. x. 19), 'Love ye therefore the +proselyted.'"</p> +<p class="source"><i>Midrash Shochar Tov</i>, 146.</p> +<p>"I am a God near at hand" (Jer. xxiii. 23). "I am He who drew +Jethro near, and did not keep him at a distance"; therefore thou +also when a man comes to be proselytized in the name of Heaven, +draw him near, do not repulse him or keep him at a distance. From +this thou art to learn that while one repulses with the left hand +he is to draw with the right, and not as Elisha did. (He repulsed +Gehazi with both hands.)</p> +<p class="source"><i>Yalkut Jeremiah.</i></p> +<p>Showers of rain are greater than the giving of the Law, for the +giving of the Law was a gladsome event to Israel only, but rain is +a cause of joy to the wide world, including cattle, beasts, and +fowls.</p> +<p class="source"><i>Midrash Shochar Tov</i>, 117.</p> +<span class="pagenum"><a name="page262" id= +"page262"></a>{262}</span> +<p>David was a shepherd of Israel, and the Shepherd of David was +the Holy One—blessed be He!—as it is said (Ps. xxiii. +1), "The Lord is my Shepherd."</p> +<p class="source"><i>Midrash Rabbah</i>, chap. 59.</p> +<p>Rav Pinchas says, "David in the Psalms calls five times upon the +Holy One—blessed be He!—to arise. (1.) 'Arise, O Lord; +save me, O my God!' (Ps. iii. 7). (2.) 'Arise, O Lord, in Thine +anger!' (Ps. vii. 6). (3.) 'Arise, O Lord, let not man prevail!' +(Ps. ix. 19). (4.) 'Arise, O Lord; O God, lift up Thine hand: +forget not the humble!' (Ps. x. 12). (5.) 'Arise, O Lord; +disappoint him!' But the Holy One—blessed be He!—said +unto David, 'My son, though thou call upon Me many a time to arise, +I will not arise. But when do I arise? When thou seest the poor +oppressed and the needy sighing, then will I arise.'" This explains +what is written (Ps. xii. 5), "For the oppression of the poor, for +the sighing of the needy, now will I arise, saith the Lord."</p> +<p class="source"><i>Bamidbar Rabbah</i>, chap. 75.</p> +<p>"And Solomon's wisdom excelled" (1 Kings iv. 30). Thou findest +that when Solomon desired to build the Temple he sent to Pharaoh +Necho a request to send him artisans on hire. Pharaoh assembled his +astrologers, who pointed out to him such artisans as were destined +to die in the course of that year, and these he despatched to +Solomon; but he, through the Holy Ghost, seeing the fate that +impended, provided each of them with a shroud and sent them back to +Pharaoh with the message, "Hast thou no shrouds in which to bury +thine own dead? Behold here I have provided them with them!" "For +he was wiser than all men" (1 Kings iv. 31); "than all men," even +than the first man, Adam.</p> +<p class="source"><i>Yalkut Eliezer</i>, fol. 65, col. 2, n. +36.</p> +<p>"Ye are My witnesses, saith the Lord, that I am God" (Isa. +xliii. 12). Rabbi Shimon ben Yochai expounds these words thus, "If +ye are My witnesses, then I am God; but if ye are not My witnesses, +then I am not God."</p> +<p class="source"><i>Yalkut Jethro</i>, n. 271.</p> +<span class="pagenum"><a name="page263" id= +"page263"></a>{263}</span> +<p>"Let us hear the conclusion of the whole matter" (Eccles. xii. +13). Thou shalt ever hear the Law, even when thou dost not +understand it. "Fear God," and give thy heart to Him. "And keep His +commandments," for on account of the Law the whole world was +created, that the world should study it.</p> +<p class="source"><i>Koheleth, as given in Tse-enah +Ure-enah.</i></p> +<span class="pagenum"><a name="page265" id= +"page265"></a>{265}</span> +<p> </p> +<p> </p> +<h2>THE KABBALA</h2> +<p>"The words of the wise and their dark sayings" (Prov. i. 6).</p> +<span class="pagenum"><a name="page267" id= +"page267"></a>{267}</span> +<h3>INTRODUCTORY NOTE</h3> +<p>The Hebrew word Kabbal means "to receive," and its derivative, +Kabbalah, signifies, "a thing received," viz, "Tradition," which, +together with the written law, Moses received on Mount Sinai, and +we are told in the Talmud, Rosh Hashanah, fol. 19, col. 1, +<i>i.e.</i>, "The words of the Kabbalah are just the same as the +words of the law." In another part of this work we have seen that +the Rabbis declare the Kabbalah to be above the law.</p> +<p>The Kabbalah is divided into two parts, viz, the symbolical and +the real.</p> +<h4>THE SYMBOLICAL KABBALAH</h4> +<p>This teaches the secret of mystic sense of Scripture, and the +thirteen rules by which the observance of the law is, not +logically, but Kabbalistically expounded; viz, the rules of +"Gematria," of "Notricon," of "Temurah," etc. To give some idea of +this kind of exposition, we will explain each of these three rules +in a manner which, though in the style of the Rabbis, will easily +be understood by the Gentile reader.</p> +<p>1. "Gematria." This rule depends on the numerical value of each +letter in the alphabet. The application of this rule in the +solution of a disputed point is often such as to show quite as much +absurdity as ingenuity. To make the subject still more clear, let +us assume that a standard numerical value is attached to each +letter in the English alphabet. <i>A</i> has the value of 1, +<i>B</i> 2, <i>C</i> 3, <i>D</i> 4, <i>E</i> 5, <i>F</i> 6, +<i>G</i> 7, <i>H</i> 8, <i>I</i> 9, <i>J</i> 10, <i>K</i> 20, +<i>L</i> 30, <i>M</i> 40, <i>N</i> 50, <i>O</i> 60, <i>P</i> 70, +<i>Q</i> 80, <i>R</i> 90, <i>S</i> 100, <i>T</i> 200, <i>U</i> 300, +<i>V</i> 400, <i>W</i> 500, <i>X</i> 1000, <i>Y</i> 10,000, +<i>Z</i> 100,000. And let us now assume a point in dispute in order +to illustrate how it is solved by Gematria. Suppose that the +subject of discussion is the comparative superiority of the Hebrew +and English languages, and Hugo and Baruch are the disputants. The +former, being a Hebrew, holds that the Hebrew is superior to the +English, <span class="pagenum"><a name="page268" id= +"page268"></a>{268}</span> "because," says he, "the numerical value +of the letters that form the word <i>Hebrew</i> is 610; whereas the +numerical value of <i>English</i> is only 209." The latter, being +an Englishman, holds, of course, exactly the contrary opinion, and +argues as follows: "All the learned world must admit that the +English is a living language, but not so the Hebrew; and as it is +written (Eccles. ix. 4) that 'A living dog is better than a dead +lion,' I therefore maintain that the English is superior to the +Hebrew." The dispute was referred to an Oxford authority for +decision, and a certain learned doctor decided it by—</p> +<p>2. "Notricon." This consists in forming a decisive sentence +composed of words whose initial letters are in a given word; for +instance, <i>Hebrew</i>:—"<i>H</i>ugo's <i>e</i>xcels +<i>B</i>aruch's <i>r</i>easoning <i>e</i>very <i>w</i>ay." +<i>English</i>:—"<i>E</i>nglish <i>n</i>o <i>g</i>ood +<i>l</i>anguage, <i>i</i>s <i>s</i>carcely <i>h</i>armonious;" but +<i>Hebrew</i>:—"<i>H</i>oly, <i>e</i>legant, +<i>b</i>rilliant, <i>r</i>esonant, <i>e</i>liciting <i>w</i>onder!" +This is a fair specimen of how to get at the secret sense of a word +by the rule of "Notricon," and now we will proceed to +explain—</p> +<p>3. "Temurah." This means permutation, or a change of the letters +of the alphabet after a regularly adopted system. We know only five +such permuted alphabets, but there may be more. The technical names +of these five alphabets are: "Atbash," "Atbach," "Albam," +"Aiakbechar," and "Tashrak." We will try to explain the first +permuted alphabet only, as a mere specimen, for the general reader +is not quite prepared to comprehend the rest, and a hint for the +scholar is sufficient.</p> +<p>Here let the reader observe that as the letters of the English +alphabet are more numerous and differently designated and arranged +than those of the Hebrew, the "Atbash" of the Hebrew must +necessarily become "Azby" in English. If now we write on one line +and in regular order the first half of the alphabet, and the other +half on the second line, but in reversed order, thus:—</p> +<pre> +a b c d e f g h i j k l m +z y x w v u t s r q p o n +</pre> +<p>we get thirteen couples of letters which exchange one with the +other, viz, <i>a</i> and <i>z</i>, <i>b</i> and <i>y</i>, <i>c</i> +and <i>x</i>, etc. These letters, <span class="pagenum"><a name= +"page269" id="page269"></a>{269}</span> when exchanged, give rise +to a permuted alphabet, and this permuted alphabet takes its +technical name from the first two couples of letters, <i>a</i> and +<i>z</i>, <i>b</i> and <i>y</i>, or "Azby." Now if we wish to +write, "Meddle not with them that are given to change," you have to +change the letters of the couples and the following will be the +result: "Nvwwov mlg drgs gsvn gszg ziv trem gl xszmtv." This is a +specimen of the mysterious Temurah, and the "Azby" is the key to +it. The other four permuted alphabets are of a similar nature and +character, and are so highly esteemed among the sages and bards of +Israel, that they often use them in their literary and poetical +compositions. The Machzorim, or the Jewish Liturgies for the +festivals, are full of compositions where the first letters of the +sentences follow the order of either the "Atbash" or "Tashrak." The +latter is simply a reversed order of the alphabet.</p> +<h4>THE REAL KABBALAH</h4> +<p>The "Real Kabbalah" consists of theoretical and practical +mysteries.</p> +<p>1. The theoretical mysteries treat about the ten spheres, the +four worlds, the essence and various names of God and of angels, +also of the celestial hierarchy and its influences and effects on +this lower world, of the mysteries of creation, of the mystical +chariot described by the Prophet Ezekiel, of the different orders +and offices of angels and demons, also of a great many other deep +subjects, too deep for comprehension.</p> +<p>2. The practical Kabbalah is a branch of the theoretical, and +treats of the practical use of the mysterious names of God and of +angels. By uttering properly the Shem-ham-mephorash, <i>i.e.</i>, +the ineffable name of Jehovah, or the names or certain angels, or +by the mere repetition of certain Scripture texts, miracles and +wonders were and still are performed in the Jewish world.</p> +<span class="pagenum"><a name="page271" id= +"page271"></a>{271}</span> +<h3>THE KABBALA</h3> +<p>Know thou that the 613 Precepts of the Law form a compact with +the Holy One—blessed be He!—and with Israel, as it is +often explained in the Zohar. It is written (Exod. iii. 15), "This +is My name, and this is My memorial." "My name," in the Hebrew +characters, together with "Yeho," amounts numerically to 365; +"Vah," together with "My memorial," amounts to 248. Here we have +the number 613 in the Holy One—blessed be He! The soul is a +portion of God from above, and this is mystically intimated by the +degrees of "breath, spirit, soul," the initial and final letters of +which amount to 613, while the middle letters of these amount to +the number of "Lord, Almighty, God." The soul of Moses our +Rabbi—peace be on him!—embraced all the souls of +Israel; as it is said, Moses was equivalent to all Israel. "Moses +our Rabbi" amounts to 613; and "Lord God of Israel" also amounts to +613.</p> +<p class="source"><i>Kitzur Sh'lu</i>, p. 2, col. 2.</p> +<p>Now let us illustrate the subject of "fear and love." Fear +proceedeth from love and love proceedeth from fear. And this you +may demonstrate by writing their letters one over the other, and +then dividing them by horizontal and perpendicular lines, thus Love +perfecteth fear, and fear perfecteth love. This is to teach thee +that both are united together.</p> +<p class="source"><i>Ibid.</i>, p. 4, col. 2.</p> +<p>The Holy One—blessed be He!—often brings affliction +on the righteous though they have not sinned, in order that they +may learn to keep aloof from the allurements of the world and +eschew temptation to sin. From this it is plain that afflictions +are good for man, and therefore our Rabbis, of blessed memory, have +said, "As men bless with joy and a sincere heart for a benefit +received, so likewise ought they joyfully to bless God when He +afflicts them, as, though the special blessing be hidden from the +children of <span class="pagenum"><a name="page272" id= +"page272"></a>{272}</span> men, such affliction is surely intended +for good.... Or most souls being at present in a state of +transmigration, God requites a man now for what his soul merited in +a bypast time in another body, by having broken some of the 613 +precepts."</p> +<p class="source"><i>Kitzur Sh'lu</i>, p. 6, col. 1.</p> +<p>Thus we have the rule: No one is perfect unless he has +thoroughly observed all the 613 precepts. If this be so, who is he +and where is he that has observed all the 613 precepts? For even +the lord of the prophets, Moses our Rabbi—peace be on +him!—had not observed them all; for there are four obstacles +which hinder one from observing all: (1.) There is the case of +complete prevention, such as the law of the priesthood, the +precepts of which only priests can observe, and yet these precepts +are included in the 613. Besides, there are among the number +precepts appertaining to the Levites which concern neither priests +nor Israelites, and also others which are binding on Israelites +with which priests and Levites have nothing whatever to do. (2.) +Then there are impossible cases, as, for instance, when one cannot +observe the precept which enforces circumcision, because he has not +a son to circumcise. (3 and 4.) There are also conditional and +exceptional cases, as in the case of precepts having reference to +the Temple and to the land of Israel.</p> +<p class="source"><i>Ibid.</i>, p. 6, col. 2.</p> +<p>Therefore every Israelite is bound to observe only such of the +613 precepts as are possible to him; and such as he has not +observed in consequence of hindrances arising from unpreventable +causes will be reckoned to him as if actually performed.</p> +<p class="source"><i>Ibid.</i></p> +<p class="note">The Yalkut Shimeoni, in true Rabbinical style, +amplifies still farther the license conceded in the above +quotations. Rabbi Eliezer says that the Israelites bewailed thus +before God, exclaiming, "We would fain be occupied night and day in +the law, but we have not the necessary leisure." Then the Holy +One—blessed be He!—said, "Perform the commandment of +the Phylacteries, and I will account it as if you were occupied +night and day in the study of the law."</p> +<p>Anyhow, all the precepts are being observed by all Israel taken +together, viz, the priests observe their part, the Levites theirs, +and the Israelites theirs; thus the whole keep all. For the Holy +One—blessed be He!—has written <span class= +"pagenum"><a name="page273" id="page273"></a>{273}</span> a law for +His faithful servants, the nation of Israel, and as a nation they +keep the whole law. It is as once when a king wrote to his subjects +thus, "Behold, I command you to prepare for war against the enemy; +raise the walls higher, collect arms, and store up victuals;" and +those that were builders looked after the walls, the armorers after +the weapons, the farmers after the stores of food, etc., etc. Each, +according to his ability, did all that was required of him, and all +unitedly fulfilled the king's command.</p> +<p class="source"><i>Kitzur Sh'lu</i>, p. 6, col. 2.</p> +<p>He who neglects to observe any of the 613 precepts, such as were +possible for him to observe, is doomed to undergo transmigration +(once or more than once) till he has actually observed all he had +neglected to do in a former state of being.</p> +<p class="source"><i>Ibid.</i></p> +<p>The sages of truth (the Kabbalists) remark that Adam contains +the initial letters of Adam, David, and Messiah; for after Adam +sinned his soul passed into David, and the latter having also +sinned, it passed into the Messiah. The full text is, "They shall +serve the Lord their God, and David their king, whom I will raise +up to them" (Jer. xxx. 9); and it is written, "My servant David +shall be their king forever" (Ezek. xxxvii. 25); and thus "They +shall seek the Lord their God, and David their king" (Hosea iii. +5).</p> +<p class="source"><i>Nishmath Chaim</i>, fol. 152, col. 2.</p> +<p>Know thou that Cain's essential soul passed into Jethro, but his +spirit into Korah, and his animal soul into the Egyptian. This is +what Scripture saith, "Cain shall be avenged sevenfold" (Gen. iv. +24), <i>i.e.</i>, the initial letters of the Hebrew word rendered +"shall be avenged," form the initials of Jethro, Korah, and +Egyptian.... Samson the hero was possessed by the soul of Japhet, +and Job by that of Terah.</p> +<p class="source"><i>Yalkut Reubeni</i>, Nos. 9, 18, 24.</p> +<p>Cain had robbed the twin sister of Abel, and therefore his soul +passed into Jethro. Moses was possessed by the soul of Abel, and +therefore Jethro gave his daughter to Moses.</p> +<p class="source"><i>Yalkut Chadash</i>, fol. 127, col. 3.</p> +<p>If a man be niggardly either in a financial or a spiritual +regard, giving nothing of his money to the poor or not <span class= +"pagenum"><a name="page274" id="page274"></a>{274}</span> imparting +of his knowledge to the ignorant, he shall be punished by +transmigration into a woman.... Know thou that Sarah, Hannah, the +Shunammite (2 Kings iv. 8), and the widow of Zarepta were each in +turn possessed by the soul of Eve.... The soul of Rahab +transmigrated into Heber the Kenite, and afterward into Hannah; and +this is the mystery of her words, "I am a woman of a sorrowful +spirit" (1 Sam. i. 15), for there still lingered in her soul a +sorrowful sense of inherited defilement.... Eli possessed the soul +of Jael, the wife of Heber the Kenite.... Sometimes the souls of +pious Jews pass by metempsychosis into Gentiles, in order that they +may plead on behalf of Israel and treat them kindly. For this +reason have our Rabbis of blessed memory said, "The pious of the +nations of the world have a portion in the world to come."</p> +<p class="source"><i>Yalkut Reubeni</i>, Nos. 1, 8, 61, 63.</p> +<p>We have it by tradition that when Moses our Rabbi—peace be +unto him!—said in the law, "O God, the God of the spirits of +all flesh" (Num. xvi. 22), he meant mystically to intimate that +metempsychosis takes place in all flesh, in beasts, reptiles, and +fowls. "Of all flesh" is, as it were, "in all flesh."</p> +<p class="source"><i>Avodath Hakodesh</i>, fol. 49, col. 3.</p> +<p>It is also needful that thou shouldst know that the Kabbalists +believe in metempsychosis from the body of one species into the +body of another species. Thou hast already been informed of the +mystery of clean and unclean animals; and some of the later sages +of the Kabbalah say that the soul of an unclean person will +transmigrate into an unclean animal, or into abominable creeping +things or reptiles. For one form of uncleanness the soul will be +invested with the body of a Gentile, who will (eventually) become a +proselyte; for another, the soul will pass into the body of a mule; +for others, it transmigrates into an ass, a woman of Ashdod, a bat, +a rabbit or a hare, a she-mule or a camel. Ishmael transmigrated +first into the she-ass of Balaam, and subsequently into the ass of +Rabbi Pinchas ben Yair.</p> +<p class="source"><i>Nishmath Chaim</i>, chap. 13, no. 14.</p> +<p class="note">The last paragraph may be illustrated by the +well-known story of the ass of R. Pinchas, which persistently +objected to feed on <span class="pagenum"><a name="page275" id= +"page275"></a>{275}</span> untithed provender. This is also said of +the ass of Rabbi Chanina ben Dossa. See Avoth d'Rab. Nathan, chap. +8.</p> +<p>Sometimes the soul of a righteous man may be found in the body +of a clean animal or fowl.</p> +<p class="source"><i>Caphtor Upherach</i>, fol. 51, col. 2.</p> +<p>It sometimes happens that one sacrifices an animal with a human +soul in it. And this is the mystic meaning of (Ps. xxxvi. 6), "O +Lord, thou preservest man and beast." It is for this reason that we +are commanded to have our slaughtering-knife without defect, for +who knows if there be not a transmigrated soul in the animal? ... +Therefore the slaughter must needs be delicately done and the mode +critically examined, on account of that which is written (Lev. xix. +18), "Thou shalt love thy neighbor as thyself."</p> +<p class="source"><i>Nishmath Chaim</i>, chap. 13, no. 4.</p> +<p>At each of the three meals of the Sabbath one should eat fish, +for into them the souls of the righteous are transmigrated. And in +relation to them it is written (Num. xi. 22), "All the fish of the +sea shall be gathered together for them."</p> +<p class="source"><i>Yalkut Chadash</i>, fol. 20, col. 4, no. +9.</p> +<p>The soul of a slanderer is transmigrated into a silent +stone.</p> +<p class="source"><i>Emeh Hamelech</i>, fol. 153, col. 2.</p> +<p>Rabbi Isaac Luria was once passing the great academy of Rabbi +Yochanan in Tiberias, where he showed his disciples a stone in the +wall, remarking, "In this stone there is a transmigrated soul, and +it cries that I should pray on its behalf. And this is the mystic +meaning of (Hab. ii. 11), 'The stone shall cry out of the +wall.'"</p> +<p class="source"><i>Ibid.</i>, fol. 11, col. 2.</p> +<p>The murderer is transmigrated into water. The mystical sign of +this is indicated in (Deut. xii. 16), "Ye shall pour it upon the +earth as water;" and the meaning is, he is continually rolling on +and on without any rest. Therefore let no man drink (direct) from a +running tap or spout, but from the hollow of his hands, lest a soul +pass into him, and that the soul of a wicked sinner.</p> +<p class="source"><i>Ibid.</i>, fol. 153, cols. 1, 2.</p> +<p>One who sins with a married woman is, after undergoing the +penalty of wandering about as a fugitive and vagabond, <span class= +"pagenum"><a name="page276" id="page276"></a>{276}</span> +transmigrated, together with his accomplice, into the millstone of +a water-mill, according to the mystery of (Job xxxi. 10), "Let my +wife grind unto another."</p> +<p class="source"><i>Emeh Hamelech</i>, fol. 153, cols. 1, 2.</p> +<p>A butcher who kills an animal with a defective knife will die of +the plague, and his soul will pass into a dog, whom he thus +deprives of what belongs to him; for it is said (Exod. xxii. 31), +"Ye shall cast it to the dogs."</p> +<p class="source"><i>Kitzur Sh'lh</i>, fol. 17, col. 2.</p> +<p class="note">An animal slaughtered with an improper knife is +considered as if it had been "torn of beasts in the field," and the +flesh of it, according to the law, belongs to the dogs. A careless +butcher, selling the meat as food for man, deprives the dog of his +due.</p> +<p>The sages of truth have written, "He who does not wash his hands +before eating, as the Rabbis of blessed memory have ordained, will +be transmigrated into a cataract, where he will have no rest, even +as a murderer, who is also transmigrated into water."</p> +<p class="source"><i>Ibid.</i>, fol. 21, col. 2.</p> +<p>After washing his hands before a meal, he is to stretch out his +fingers and turn the palms of his hands upward, as if in the act of +receiving something from a friend, and then repeat (Ps. cxxxiv. 2), +"Lift ye up your holy hands, and bless ye the Lord!"</p> +<p class="source"><i>Ibid.</i></p> +<p class="note">The following are the usual blessings, "Blessed art +Thou, O Lord, our God! King of the universe! who has sanctified us +with His commandments, and has commanded us to wash the hands!" +"Blessed art Thou, O Lord, our God! King of the universe! who +bringeth forth bread from the earth!"</p> +<p>By means of combining the letters of the ineffable names, as +recorded in "Book of Creation," Rava once created a man and sent +him to Rav Zera. The man being unable to reply when spoken to, the +Rabbi said to him, "Thou art a creation of the company (initiated +in the mysteries of necromancy); return to thy dust."</p> +<p class="source"><i>Sanhedrin</i>, fol. 65, col. 2.</p> +<p class="note">In the Jerusalem Talmud, Sanhedrin, chap. 7, we +read that, by the means above mentioned, a Rabbi created pumpkins, +melons, and real deer and roes.</p> +<p>There is a living creature in heaven which by day has "Truth" +upon its forehead, by which the angels know it <span class= +"pagenum"><a name="page277" id="page277"></a>{277}</span> is day; +but in the evening it has "Faith" on its forehead, whereby the +angels know that night is near. Each time the living creature says, +"Bless ye the blessed Lord," all the hosts above respond, "Blessed +be the blessed Lord forever."</p> +<p class="source"><i>Kitzur Sh'lh</i>, fol. 42. col. 2.</p> +<p>Truth and faith are the essentials of religion, which are +thirteen in number:—</p> +<p>1. God exists, and there is no period to His existence. The +philosophers call it absolute existence, but the majority of +Kabbalists term it "endless," which, by Gematria, is "light"; and +again, by Gematria, is "Lord of the Universe." He is the cause of +causes and the causing of causings, and from or by His existence +all beings, spiritual and material, derive their existence.</p> +<p>2. He is one, and there is no unity like His, etc.</p> +<p>3. He has no bodily likeness, and is not corporeal.</p> +<p>4. He is first of everything, absolute beginning; as it is said, +"I am the First and I am the Last" (Isa. xliv 6), and there is no +beginning to His beginning.</p> +<p>5. None but Himself is to be worshiped and prayed to.</p> +<p>6. The gift of prophecy He has given to men esteemed and +glorified by Him.</p> +<p>7. None arose like unto Moses, etc.</p> +<p>8. A law of truth He gave; this is the law from heaven, "In the +beginning" unto "in the sight of all Israel." Also its comment +received orally is likewise "a law (given) unto Moses from +Sinai."</p> +<p>9. God will not change or alter His law forever. He will never +change the law of Moses our Rabbi—peace be unto him! The law +will suffer no addition or diminution (but it will abide even), as +the prophet Malachi sealed it with the seal of the prophets in +ending his words (Mal. iv. 4), "Remember ye the law of Moses My +servant, which I commanded unto him in Horeb for all Israel." +Formerly the law was in a garment of light, but in consequence of +sin, the law became materialized in a garment of skin, in the same +proportion as man became materialized in a body of flesh. In the +future, after the redemption, however, the law will have the +garment of light restored, and the Messiah will preach the law in +terrible mysteries, <span class="pagenum"><a name="page278" id= +"page278"></a>{278}</span> such as no ear has ever heard, and it +will appear to us as a new law. But the law will not be altered, or +made new, as the nations of the world say. Jer. xxxi. 30-33.</p> +<p>10. He observeth and knoweth all our secrets, etc.</p> +<p>11. There are rewards and punishments in the future, etc.</p> +<p>12. He will send at the end of days our Messiah from the seed of +David to redeem His people Israel from among the nations, and +restore to them the kingdom.</p> +<p>13. There will be a revival of the dead, etc.</p> +<p class="source"><i>Kitzur Sh'th</i>, fol. 7, col. 2.</p> +<p>Let a man believe that whatever occurs to him is from the +Blessed One! For instance, when a wicked man meets him and abuses +him, and puts him to shame, let him receive it with love, and say, +"The Lord told him to curse, and he is the messenger of God on +account of my sin."</p> +<p class="source"><i>Ibid.</i>, fol. 8, col. 1.</p> +<p>In every deed or transaction a man performs by his own free +will, be it a matter of precept or of option, let the name of God +be ready in his mouth. If, for instance, he erects a building, or +buys a vessel, or makes a new garment, let him say with his mouth +and utter with his lips, "This thing I do, for (the honor of) the +union of the Shechinah with the Holy One—blessed be He!"</p> +<p class="source"><i>Ibid.</i></p> +<p class="note">Bismillahi Arrahmani Arraheemi, "In the name of +God, most merciful and compassionate," is the motto of every work +undertaken by a Mohammedan.</p> +<p>A man should always desire that his neighbor may profit by him, +and let him not strive to profit by his neighbor. Let his words be +pleasant with the children of men if they shame him, and let him +not shame them in return. If they deceive him, let him not deceive +them in return, and let him take the yoke of the public upon his +shoulders, and not impose it heavily on them in return.</p> +<p class="source"><i>Ibid.</i></p> +<p>If—which God forbid!—thy neighbor has done thee an +evil, pardon him at once; for thou shouldst love him as thyself. If +one hand is accidentally hurt by the other, should the wounded hand +revenge its injury on the other? And, as urged before, thou +shouldst rather say in thine <span class="pagenum"><a name= +"page279" id="page279"></a>{279}</span> heart, "It is from the Lord +that it came to thee; it came as a messenger from the Holy +One—blessed be He!—as a punishment for some sin."</p> +<p class="source"><i>Kitzur Sh'lh</i>, fol. 9. col. 2.</p> +<p>A sage who was very sorrowful was once comforted thus: "If thy +sorrow relates to this world, may God decrease it; but if it +relates to the world to come, may God increase it and add sorrow to +sorrow." (See 2 Cor. vii. 10.)</p> +<p class="source"><i>Ibid.</i>, fol. 10, col. 1.</p> +<p>A man should not wade through water or traverse any dangerous +place in company with an apostate, or even a wicked Jew, lest he be +overtaken (in the same ruin) with him. (Comp. Eph. v. 7, 8; Rev. +xviii. 4.)</p> +<p class="source"><i>Ibid.</i>, fol. 10, col. 2.</p> +<p>The influence of the son is relatively greater and more blessed +than that of the father, for the merits of the father do not profit +the son except in matters relating to this world (as by bequeathing +him worldly inheritance); whereas the merits of the son do more +than benefit the father in this world; they benefit him also in the +world to come (by saying "Kadish"), which is enough to deliver his +soul from purgatory.</p> +<p class="source"><i>Ibid.</i>, fol. 11, col. 2.</p> +<p>A common proverb says, "One father willingly maintains ten sons, +but ten sons are not willing to support one father."</p> +<p class="source"><i>Ibid.</i>, fol. 12, col. 2.</p> +<p>The proper use of money is that thou learn the art of dealing +honestly, so that thy No be no and thy Yes, yes; and as far as +possible be benevolent with the money. "And the liberal by liberal +things shall stand" (Isa. xxxii. 8).</p> +<p class="source"><i>Ibid.</i></p> +<p>The sage says, "The eye of a needle is not narrow enough for two +friends, but the world in not wide enough for two enemies."</p> +<p class="source"><i>Ibid.</i>, fol. 14, col. 1.</p> +<p>"Create in me a clean heart, O God, and renew a right spirit +within me" (Ps. li. 10). Know thou that the heart is the source of +life, and is placed in the centre of the body as the Holy of +holies, as stated in the Book Zohar, is the central part of the +world. Therefore one must have his heart cleansed from evil and all +evil thoughts, otherwise he <span class="pagenum"><a name="page280" +id="page280"></a>{280}</span> introduces an idol into the innermost +part of the Temple, which ought to be a dwelling-place for the +Shechinah. (See 1 Cor. iii, 16, 17, and vi. 19.)</p> +<p class="source"><i>Kitzur Sh'lh</i>, fol. 14, col. 2.</p> +<p>He who gazes even on the little finger of a woman is as if he +looked on her to lust after her. He should not give ear to a +woman's voice, for the voice of a woman is lewdness. This sin is +much discussed in the Zohar; it causes the husband to come to +poverty, and deprives him and her sons of all respect.</p> +<p class="source"><i>Ibid.</i>, fol. 17, col. 1.</p> +<p class="note">The sages of the Kabbalah were not singular in this +view. The Talmud Yerush, Callah, fol. 58, col. 3, says, "He that +looks upon a woman's heel is guilty of an act of lewdness."</p> +<p>Eating meat after cheese or cheese after meat is a very serious +sin; and it is stated in the Zohar, section Mishpatim, that upon +him who is without scruple in this regard, an evil spirit will rest +for forty days, his soul will be from the spirit which has no +holiness.</p> +<p class="source"><i>Ibid.</i>, fol. 18, col. 2.</p> +<p>The sages of the Kabbalah have written that it becomes him who +has in him the fear of Heaven to have a vessel of water near his +bed, in order that (on waking in the morning) he may not need to +walk four ells without washing his hands, for he who walks four +ells without washing his hands has forfeited his life as a divine +punishment.</p> +<p class="source"><i>Ibid.</i>, fol. 43, col. 2.</p> +<p>When a man is dressing, he should first put on the right shoe +and leave it unfastened till he has put on and fastened the left; +then he should fasten the right, as it is explained in the Shulchan +Aruch.</p> +<p class="source"><i>Ibid.</i>, fol. 44, col. 2.</p> +<p>The following are some of the many laws relating to the +Shemonah-esreh, or the eighteen blessings which form the most +devotional part of daily worship, and which are repeated three +times on (ordinary) week-days, and four times on Sabbaths, new +moons, and on appointed feasts:—</p> +<p>Before commencing the Shemonah-esreh one should step back three +paces, in order to be able to advance three steps. The reason of +this is that Moses our Rabbi—peace be on him!—advanced +before his prayer into the three <span class="pagenum"><a name= +"page281" id="page281"></a>{281}</span> divisions, "darkness, +clouds, and thick darkness" (Deut. iv. 11). And this is also the +reason why after finishing the Shemonah-esreh three steps backward +are to be made, returning through these three parts or +divisions.</p> +<p>This prayer is to be performed standing, and the feet so joined +together that they should seem as it were one foot only, in order +to be like the angels, of whom it is written (Ezek. i. 7), "And +their feet were (so in the original) a straight foot," that is to +say, their feet appeared as one foot.</p> +<p>This attitude is a sign that the power of locomotion is gone; he +cannot pursue and attain any other object than God. The Gentiles +place their hands together, intending to signify thereby that their +hands are as it were bound; but we, by placing our feet together, +intend to signify that they are as it were entirely bound, which is +indicative of greater humility; for with the hands bound one could +still run away in search of his own pleasure, which he cannot do +when the feet are bound.</p> +<p class="source"><i>Kitzur Sh'lh</i>, fol. 48, col. 2, and fol. +49, col. 1.</p> +<p>It is lawful for him who rides upon an animal to pray the +eighteen benedictions, and when he comes to the point when he +should retrace three steps, he is to back the animal he is mounted +on three steps. And so also it is lawful to pray the eighteen +blessings when sitting and traveling in a wagon.</p> +<p class="source"><i>Ibid.</i>, fol. 49, col. 1.</p> +<p>It is necessary to pay attention to the feet when the worshiper +repeats "Holy! holy! holy!" and he is to lift up his eyes toward +heaven. At the instant the Kiddushah is repeated he needs only lift +up his heels, and thereby his body from the earth toward heaven.... +According to Tanchuma it is necessary to lift up the feet from the +earth altogether, after the example of the angels, of whom it is +written (Isa. vi. 2), "And with two he did fly." It is from this +text that the sages have ordained that a man should fly up (as it +were) when he repeats "Holy! holy! holy!" And let the chooser +choose, <i>i.e.</i> it is optional either to lift up the heels only +or to jump.</p> +<p class="source"><i>Ibid.</i></p> +<span class="pagenum"><a name="page282" id= +"page282"></a>{282}</span> +<p class="note">Any one who visits a synagogue may notice the +observance of this practice. In the synagogues of the Chassidim, +jumping is preferred to lifting up the heels.</p> +<p>It is written (Ps. cii. 17), "He will regard the prayer of the +destitute," and it is not written, "He will hear." What else can +the term "regard" mean than that there is a distinction between the +prayer of an individual and the prayer of a community? For when a +community prays, their prayer enters before the Holy +One—blessed be He!—and He is not particular to regard +and criticise their works and their intentions and thoughts, but +receives their prayers immediately. But when an individual prays, +the Holy One—blessed be He!—regards and scrutinizes his +heart, whether it be devout and whether he be a righteous man. +Therefore, one should always pray with the community, and this is +why the text (Ps. cvii. 17) ends with the words, "And not despise +their prayer." Although there are some of the community whose +prayers, on account of their evil deeds, deserve to be despised, +He, nevertheless, does not despise their prayer.</p> +<p class="source"><i>Kitzur Sh'lk</i>, fol. 51, col. 1.</p> +<p>A man should study less on Friday, that he may occupy himself +with the preparation for the Sabbath. And accordingly we find in +the Gemara that some of the great and esteemed sages occupied +themselves on that day in preparing what was needed for the +Sabbath. Therefore, though one may have many servants to wait upon +him, it is a great merit personally to prepare for the wants of the +Sabbath in order thus to honor it; and let him not think it +derogatory to his own honor to honor the Sabbath thus, for it is +his honor to honor the Sabbath. It is written of H'A'ree of blessed +memory, that he was in the habit of sweeping away the cobwebs in +his house (in honor of the Sabbath), and it is well known to the +initiated what a wonderful mystery it is to abolish the unclean +spirits from the house, "And this is enough for him that +understands."</p> +<p class="source"><i>Ibid.</i>, fol. 61, col. 1.</p> +<p>One should trim his finger-nails every Friday, never on +Thursday, otherwise the nails will commence growing on <span class= +"pagenum"><a name="page283" id="page283"></a>{283}</span> the +following Sabbath. He should pare the nails of the left hand first, +beginning at the fourth finger and ending with the thumb; and then +he should pare the nails of the right hand, beginning with the +thumb and ending with the fourth finger; he should not vary the +following order: 4th, 2d, 5th, 3d, 1st of the left hand; then the +1st, 3d, 5th, 2d, 4th of the right hand. Never pare two +(contiguous) fingers one after the other, for it is dangerous, and +it also impairs the memory. The reason and mystery about the order +for paring the nails are well known to the expert.</p> +<p class="source"><i>Kitzur Sh'lh.</i></p> +<p>In the Zohar it is explained that the benefit of immersion on +Friday amounts to the restoration of the soul to her proper place, +for he who is bodily unclean has no soul.</p> +<p class="source"><i>Ibid.</i>, fol. 61, col. 2.</p> +<p>Before entering the plunging-bath, he is to repeat (Gen. i. 10), +"And God called the dry land earth, and the gathering together of +the waters called He seas." When he stands in the water he is to +repeat seven times (Ps. li. 10), "Create in me a clean heart, O +God, and renew a right spirit within me," for the initials of +"Create in me a clean heart," form the word "to dip," <i>i.e.</i>, +to immerse. For it is through immersion that the unclean spirits +and the "other side," are separated from him, and he becomes a new +creature by examining and confessing his (evil) deeds, and +forsaking them, and by engaging himself in repentance, and +immersing himself, and meditating on elevating subjects, and +especially so if he has immersed himself fourteen times.</p> +<p class="source"><i>Ibid.</i>, fol. 61, col. 1.</p> +<p>When standing in the water he is to stoop four times, so that +the water may reach his neck, answering to the four modes of legal +execution. After that he is to repeat the form of confession, and +while the water reaches up to his throat he is to repeat these +three texts—Micah vii. 18-20, Jer. x. 24, and Ps. cxviii. 5, +and then say, "As I cleanse my body here below, which is formed of +clay, so may the ministering angels cleanse my soul, spirit, and +ghost above in the river Dinor; and as I sanctify my body here +below, so may the angels of the Most High, the ministering +<span class="pagenum"><a name="page284" id= +"page284"></a>{284}</span> angels, sanctify my spirit, soul, and +ghost in the river Dinor above! In the name of Jehovah, He is the +God and in the name of Adonai, the Rock of all Ages. Blessed be the +name of the glory of His kingdom forevermore!"</p> +<p class="source"><i>Kitzur Sh'lh</i>, fol. 62, col. 1.</p> +<p class="note">According to the Kabbalah, the thoroughgoing +orthodox Jew has his hands full on Erev Shabbath, <i>i.e.</i>, +Friday. We cannot here go over the entire proceeding prescribed, +but we will briefly touch upon its salient features in the order as +we find them.</p> +<p class="note">After having prepared himself for immersion, as +above described, he is to turn his face and bow first toward the +west and then toward the east, repeating a certain formula, and +then dip himself under the water. This over, he is to turn again +east and west and repeat a different formula, and while meditating +on certain given letters of certain mystical divine names and other +known words, and their respective numerical values, he is to dip a +second time under the water. Then turning and bowing again west and +east, repeating the while a different formula, he proceeds to +meditate on different letters of the divine names, and dips for the +third and last time. As dipping fourteen times is the exception and +not the rule, no farther directions are given about the matter, +except a few additional formulae and meditations.</p> +<p class="note">When he comes out of the water he is to step +backward in the same respectful manner as when he leaves the +synagogue, and is to repeat Isa. iv. 3, 4, and Rabbi Akiva's +commentary on the text Ezek. xxxvi. 25.</p> +<p class="note">When he begins dressing he is to repeat Isa. liv. +17, and when he subsequently washes his face and hands and feet in +warm water, to which is attached a great mystery, he is to say, +"Behold, here I am, washing myself in honor of Sabbath the queen;" +and add also Isa. iv. 4, and also, "I have washed my feet; how +shall I defile them?" (Cant. v. 3.)</p> +<p class="note">Happy is he who is able to provide himself with a +complete suit of apparel down to the girdle, the shoes, and the hat +for wearing on the Sabbath, different from those worn on week-days. +Then he is to repeat the Book of Solomon's Song, and if unable to +repeat the whole, he is, at all events, to repeat these four +verses, the initials of the first word in each of which taken +together form the word Jacob, Cant. i. 2, ii. 10, ii. 8, v. 1. +After this he is to repeat certain portions of the Mishnah, and +something of the Zohar or some other Kabbalistic work.</p> +<p class="note">This over, the devout Israelite goes to the +synagogue to meet his God as the bridegroom, and to receive the +Sabbath as the bride. The service is well worthy of rehearsal, but +we must refer for details to the Liturgy.</p> +<p class="note">The Israelite returns home from the synagogue +accompanied by two angels, one good and the other evil; and +according to the condition <span class="pagenum"><a name="page285" +id="page285"></a>{285}</span> of the domestic arrangements when he +re-enters, he is blessed by the good angel or cursed by the evil +one.</p> +<p class="note">The Israelite is solemnly warned not to quarrel +with his wife on Sabbath-eve, for the devils are very busy then to +stir up more strife, as is illustrated by the story of Rabbi +Meir.</p> +<p class="note">Having repeated the usual hymn appointed for the +Sabbath-eve, and pronounced the form of blessing over the cup of +wine, he and his family commence their supper, which is carefully +prepared of the very choicest viands, flesh and fish included. +Hymns and a certain form of blessing after the meal complete the +family duties of the day, and all retire to rest. The head of the +family, if he be a pious Israelite, and especially a disciple of +the wise, has a particular duty to perform—a duty which is +based on Scripture and on the following text (Exod. xxxi. 16), +"Wherefore the children of Israel shall keep the Sabbath." +(<i>Kitzur Sh'lh</i>, fol. 64, col. 1.)</p> +<p>Of the laws relating to the Sabbath we can here only enumerate a +few; we shall, however, take them in order as detailed in the book +before us.</p> +<p>Jewish women, maid-servants and girls are warned not to order a +Gentile woman on the Sabbath to do this or that, but they may +instruct her on a work-day what she is to do on the Sabbath.</p> +<p>Geese, fowl, cats, dogs, etc., are not to be handled on the +Sabbath. Neither are pocket-handkerchiefs, spectacles, etc., to be +carried on the Sabbath in an unwalled town or village. Radishes are +not to be salted in quantities, but each piece is to be dipped +separately in salt and eaten. After dinner the Israelite is to take +a siesta, for each letter forms the initial of a word, and the +words thus formed are "Sleep on the Sabbath is a delight." (See +Isa. lviii. 13.) Before he dozes off he is to repeat the last verse +of the 90th and the whole of the 91st Psalm. The salutation should +not be, as on working-days, "Good morning," but "Good Sabbath;" for +respecting this it is said (Exod. xx. 8), "Remember the Sabbath-day +to keep it holy." He is not to rise on the Sabbath as early as on +the other days of the week, and this is based on Scripture. He is +to be very careful with the fur garments that he may be wearing, +lest he should pluck a hair therefrom, and for the same reason he +is not to scratch his head or touch his beard on the Sabbath. He is +not to wash his hands with salt or soap on the Sabbath, nor may he +play at ball; he <span class="pagenum"><a name="page286" id= +"page286"></a>{286}</span> is not to knock with a rapper on a door, +or ring the house-bell; nor, if he has married a widow, is he to +co-habit with her on that day.</p> +<p class="source"><i>Kitzur Sh'lh</i>, fols. 65-67.</p> +<p>At the close of the Sabbath he is to pronounce over a cup of +wine what is technically termed the "Separation," for the departure +of the Sabbath, as given in the prayer-book. He is then to fold up +his Tallith or veil and sing "Hamavdil," the first verse of which +runs thus:—</p> +<p>"May He who maketh a distinction between the holy (Sabbath) and +the profane (days of the week) pardon our sins and multiply our +children and our money as the sand and as the stars in the +night!"</p> +<p>Should he forget to fold his veil (Tallith), he is to shake it +thoroughly the next morning, in order to get rid of the evil +spirits that have harbored there during the night, and the reason +is known to the lords of the Kabbalah.</p> +<p class="source"><i>Ibid.</i>, fol. 71, col. 1.</p> +<p>It is customary then to repeat a number of hymns and songs and +legends wherein Elijah the Prophet is mentioned, because he it is +that is to come and bring the tidings of redemption, for it is thus +stated in Tosephta, that on the exit of the Sabbath Elijah of +blessed memory sits under the "Tree of Life" and records in writing +the merits of those that keep the Sabbath. Those that are +particular repeat, and the very pious write, "Elijah the Prophet, +Elijah the Prophet, Elijah the Prophet," a hundred and thirty +times, for "Elijah the Prophet," by Gematria equals 120, to which +add 10, the number of the letters, and the total is 130.</p> +<p class="source"><i>Ibid.</i></p> +<p>The word Elijah is written a hundred and thirty times in tabular +form, with the letters transposed. This can be understood better by +forming a Kabbalistic table of the same word in English.</p> +<pre> +Elijah Ehlija Ejahli Eijahl Elhija +Elahij Eljahi Elhaji Eljiah Ealijh +Eahlij Eajhli Eaijhl Ealhij Ehalij +Ehlaij Ehijla Ehjial Ehialj Ehjail +</pre> +<p>and so on.</p> +<span class="pagenum"><a name="page287" id= +"page287"></a>{287}</span> +<p>The last day of the month is called, "The little Day of +Atonement," and it is fit and proper to do penance on that day. On +the first day of the month it is a pious act to prepare an extra +dish for dinner in honor of the day. God has given the first of the +month (as a festival) more for women than for men, because the +three annual festivals are according to the three patriarchs, +Abraham, Isaac, and Jacob, and because the twelve months are +according to the twelve tribes; and as the tribes sinned in the +matter of the golden calf, and the women were unwilling to give up +their golden earrings for that idolatrous purpose, therefore they +deserved that God should give them as their reward the first days +of the twelve months, according to the number of the tribes.</p> +<p class="source"><i>Kitzur Sh'lh</i>, fol. 72, col. 1.</p> +<p>It is a very pious act to bless the moon at the close of the +Sabbath, when one is dressed in his best attire and perfumed. If +the blessing is to be performed on the evening of an ordinary +week-day the best dress is to be worn. According to the Kabbalists +the blessings upon the moon are not to be said till seven full days +after her birth, but, according to later authorities, this may be +done after three days. The reason for not performing this monthly +service under a roof, but in the open air, is because it is +considered as a reception of the presence of the Shechinah, and it +would not be respectful so to do anywhere but in the open air. It +depends very much upon circumstances when and where the new moon is +to be consecrated, and also upon one's own predisposition, for +authorities differ. We will close these remarks with the conclusion +of the Kitzur Sh'lu on the subject, which, at p. 72, col. 2, runs +thus:—</p> +<p>"When about to sanctify the new moon, one should straighten his +feet (as at the Shemonah-esreh) and give one glance at the moon +before he begins to repeat the ritual blessing, and having +commenced it he should not look at her at all. Thus should he +begin—'In the united name of the Holy and Blessed One and His +Shechinah, through that Hidden and Concealed One! and in the name +of all Israel!' Then he is to proceed with the 'Form of Prayer +<span class="pagenum"><a name="page288" id= +"page288"></a>{288}</span> for the New Moon;' word for word, +without haste, but with solemn deliberation, and when he +repeats—</p> +<p class="note">"'Blessed is thy Former, blessed is thy Maker, +blessed is thy Possessor, blessed is thy Creator.'</p> +<p>"He is to meditate on the initials of the four divine epithets +which form 'Jacob,' for the moon, which is called 'the lesser +light,' is his emblem or symbol, and he is also called 'little' +(see Amos vii. 2). This he is to repeat three times. He is to skip +three times while repeating thrice the following sentence, and +after repeating three times forward and backward: thus +(forward)—'Fear and dread shall fall upon them by the +greatness of Thine arm; they shall be as still as a stone;' thus +(backward)—'Still as a stone may they be; by the greatness of +Thine arm may fear and dread fall on them;' he then is to say to +his neighbor three times, 'Peace be unto you,' and the neighbor is +to respond three times, 'Unto you be peace.' Then he is to say +three times (very loudly), 'David, the king of Israel, liveth and +existeth!' and finally, he is to say three times—</p> +<p class="note">"'May a good omen and good luck be upon us and upon +all Israel! Amen.'"</p> +<span class="pagenum"><a name="page291" id= +"page291"></a>{291}</span> +<p> </p> +<p> </p> +<h2>RABBINICAL ANA</h2> +<p>It was said of Rabbi Tarphon, that though a very wealthy man, he +was not charitable according to his means. One time Rabbi Akiba +said to him. "Shall I invest some money for thee in real estate, in +a manner which will be very profitable?" Rabbi Tarphon answered in +the affirmative, and brought to Rabbi Akiba four thousand denars in +gold, to be so applied. Rabbi Akiba immediately distributed the +same among the poor. Some time after this Rabbi Tarphon met Rabbi +Akiba, and asked him where the real estate which he had bought for +him was situated. Akiba led his friend to the college, and showed +him a little boy, who recited for them the 112th psalm. When he +reached the ninth verse, "He distributeth, he giveth to the needy, +his righteousness endureth forever."</p> +<p>"There," said Akiba, "thy property is with David, the king of +Israel, who said, 'he distributeth, he giveth to the needy.'"</p> +<p>"And wherefore hast thou done this?" asked Tarphon.</p> +<p>"Knowest thou not," answered Rabbi Akiba, "how Nakdimon, the son +of Guryon, was punished because he gave not according to his +means?"</p> +<p>"Well," returned the other, "why didst thou not tell me this; +could I not have distributed my means without thy aid?"</p> +<p>"Nay," said Akiba, "it is a greater virtue to cause another to +give than to give one's self."</p> +<p>Rabbi Jochanan, the son of Lakkai, was once riding outside of +Jerusalem, and his pupils had followed him. They saw a poor woman +collecting the grain which dropped from the mouths and troughs of +some feeding cattle, belonging to Arabs. When she saw the Rabbi, +she addressed him in these brief words, "O Rabbi, assist me." He +replied, "My daughter, whose daughter art thou?" <span class= +"pagenum"><a name="page292" id="page292"></a>{292}</span> "I am the +daughter of Nakdimon, the son of Guryon," she answered.</p> +<p>"Why, what has become of thy father's money?" asked the Rabbi; +"the amount which thou didst receive as a dowry on thy wedding +day?"</p> +<p>"Ah," she replied, "is there not a saying in Jerusalem, 'The +salt was wanting to the money?'"</p> +<p>"And thy husband's money," continued the Rabbi; "what of +that?"</p> +<p>"That followed the other," she answered; "I have lost them +both."</p> +<p>The Rabbi turned to his scholars and said:—</p> +<p>"I remember, when I signed her marriage contract, her father +gave her as a dowry one million golden denars, and her husband was +wealthy in addition thereto."</p> +<p>The Rabbi sympathized with the woman, helped her, and wept for +her.</p> +<p>"Happy are ye, oh sons of Israel," he said; "as long as ye +perform the will of God naught can conquer ye; but if ye fail to +fulfill His wishes, even the cattle are superior to ye."</p> +<p>Nachum, whatever occurred to him, was in the habit of saying, +"This too is for the best." In his old age he became blind; both of +his hands and both of his legs were amputated, and the trunk of his +body was covered with a sore inflammation. His scholars said to +him, "If thou art a righteous man, why art thou so sorely +afflicted?"</p> +<p>"All this," he answered, "I brought upon myself. Once I was +traveling to the house of my father-in-law, and I had with me +thirty asses laden with provisions and all manner of precious +articles. A man by the wayside called to me, 'O Rabbi, assist me.' +I told him to wait until I unloaded my asses. When that time +arrived and I had removed their burdens from my beasts, I found to +my sorrow that the poor man had fallen and expired. I threw myself +upon his body and wept bitterly. 'Let these eyes, which had no pity +on thee, be blind,' I said; 'these hands that delayed to assist +thee, let them be cut off, and also these feet, which did not run +to aid thee,' And yet I was not satisfied until I prayed that my +whole body might be stricken <span class="pagenum"><a name= +"page293" id="page293"></a>{293}</span> with a sore inflammation. +Rabbi Akiba said to me, 'Woe to me that I find thee in this state! +But I replied, 'Happy to thee that thou meetest me in this state, +for through this I hope that my iniquity may be forgiven, and all +my righteous deeds still remain recorded to gain me a reward of +life eternal in the future world.'"</p> +<hr /> +<p>Rabbi Janay upon seeing a man bestowing alms in a public place, +said, "Thou hadst better not have given at all, than to have +bestowed alms so openly and put the poor man to shame."</p> +<p>"One should rather be thrown into a fiery furnace than be the +means of bringing another to public shame."</p> +<p>Rabbi Juda said, "No one should sit down to his own meals, until +seeing that all the animals dependent upon his care are provided +for."</p> +<p>Rabbi Jochanan said that it is as pleasing in God's sight if we +are kind and hospitable to strangers, as if we rise up early to +study His law; because the former is in fact putting His law into +practice. He also said, "He who is active in kindness toward his +fellows is forgiven his sins."</p> +<p>Both this Rabbi and Abba say it is better to lend to the poor +than to give to them, for it prevents them from feeling ashamed of +their poverty, and is really a more charitable manner of aiding +them. The Rabbis have always taught that kindness is more than the +mere almsgiving of charity, for it includes pleasant words with the +more substantial help.</p> +<hr /> +<p>Rabbi Hunnah said, "He who is proud in heart is as sinful as the +idolater."</p> +<p>Rabbi Abira said, "He who is proud shall be humbled."</p> +<p>Heskaiah said, "The prayers of a proud-hearted man are never +heard."</p> +<p>Rabbi Ashi said, "He who hardens his heart with pride, softens +his brains with the same."</p> +<p>Rabbi Joshua said "Meekness is better than sacrifice"; for is it +not written, "The sacrifices of God are a broken heart—a +broken contrite spirit, Thou, oh Lord, will not despise?"</p> +<span class="pagenum"><a name="page294" id= +"page294"></a>{294}</span> +<p>The son of Rabbi Hunnah said, "He who possesses a knowledge of +God's law, without the fear of Him, is as one who has been +intrusted with the inner keys of a treasury, but from whom the +outer ones are withheld."</p> +<p>Rabbi Alexander said, "He who possesses worldly wisdom and fears +not the Lord, is as one who designs building a house and completes +only the door, for as David wrote in Psalm 111th, 'The beginning of +wisdom is the fear of the Lord.'"</p> +<p>When Rabbi Jochanan was ill, his pupils visited him and asked +him for a blessing. With his dying voice the Rabbi said, "I pray +that you may fear God as you fear man." "What!" exclaimed his +pupils, "should we not fear God more than man?"</p> +<p>"I should be well content," answered the sage, "if your actions +proved that you feared Him as much. When you do wrong you first +make sure that no human eyes see you; show the same fear of God, +who sees everywhere, and everything, at all times."</p> +<p>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."</p> +<p>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."</p> +<p>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.</p> +<p>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?"</p> +<p>"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."</p> +<span class="pagenum"><a name="page295" id= +"page295"></a>{295}</span> +<p>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.</p> +<p>"A crown of grace is the hoary head; on the way of righteousness +can it be found."</p> +<p>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.</p> +<p>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."</p> +<p>Secondly, he had never gone to his night's rest with a heart +harboring ill-will against his fellow-man, conformably with the +practice of Mar Zutra, who, before sleeping, offered this prayer: +"O Lord! forgive all those who have done me injury."</p> +<p>Thirdly, he was not penurious, following the example of the +righteous Job, of whom the sages relate that he declined to receive +the change due him after making a purchase.</p> +<span class="pagenum"><a name="page296" id= +"page296"></a>{296}</span> +<p>Another Rabbi bearing also the name of Nechumah, replied to +Rabbi Akiba, that he believed himself to have been blessed with +long life because, in his official capacity, he had invariably set +his face against accepting presents, mindful of what Solomon wrote, +"He that hateth gifts will live." Another of his merits he +conceived to be that of never resenting an offense; mindful of the +words of Rabba, "He who is indulgent toward others' faults, will be +mercifully dealt with by the Supreme Judge."</p> +<p>Rabbi Zera said that the merit of having reached an extreme age +was in his case due, under Providence, to his conduct through life. +He governed his household with mildness and forbearance. He +refrained from advancing an opinion before his superiors in wisdom. +He avoided rehearsing the word of God in places not entirely free +from uncleanliness. He wore the phylacteries all day, that he might +be reminded of his religious duties. He did not make the college +where sacred knowledge is taught, a place of convenience, as, for +instance, to sleep there, either occasionally or habitually. He +never rejoiced over the downfall of a fellow-mortal, nor would he +designate another by a name objectionable to the party personally, +or to the family of which he was a member.</p> +<hr /> +<p>"Three friends," said the Rabbis, "has man. God, his father, and +his mother. He who honors his parents honors God."</p> +<p>Rabbi Judah said, "Known and revealed are the ways of man. A +mother coaxes a child with kind words and gentle ways, gaining +honor and affection; therefore, the Bible says, 'Honor thy father,' +before 'honor thy mother.' But in regard to fearing, as the father +is the preceptor of the child, teaching it the law, the Bible says, +'Every man shall fear his mother,' before the word 'father.'"</p> +<p>Rabbi Ulah was once asked, "How extended should be this honor +due to parents?"</p> +<p>He replied:—</p> +<p>"Listen, and I will tell ye how thoroughly it was observed by a +heathen, Damah, the son of Nethina. He was a diamond merchant, and +the sages desired to purchase from <span class="pagenum"><a name= +"page297" id="page297"></a>{297}</span> him a jewel for the ephod +of the high priest. When they reached his house, they found that +the key of the safe in which the diamond was kept was in the +possession of Damah's father, who was sleeping. The son absolutely +refused to wake his father, to obtain the key, even when the sages +in their impatience offered him a much larger sum for the jewel +than he had demanded. And further, when his father awoke, and he +delivered the diamond to the purchasers, and they offered him the +larger sum which they had named, he took from it his first price, +returning the balance to them, with the words, 'I will not profit +by the honor of my father.'"</p> +<hr /> +<p>Man cannot always judge of man, and in the respect paid to +parents by their children, earthly eyes cannot always see the +truth. For instance, a child may feed his parents on dainties, and +yet deserve the punishment of a disrespectful son; while another +may send his father to labor, and yet deserve reward. How may this +be?</p> +<p>A certain man placed dainty food before his father, and bade him +eat thereof. When the father had finished his meal, he +said:—</p> +<p>"My son, thou hast prepared for me a most delicious meal. +Wherefrom didst thou obtain these delicacies?"</p> +<p>And the son replied, insultingly:—</p> +<p>"Eat as the dogs do, old man, without asking questions."</p> +<p>That son inherited the punishment of disrespect.</p> +<p>A certain man, a miller, had a father living with him, at the +time when all people not working for themselves were obliged to +labor a certain number of days for the government. When it came +near the time when this service would be required of the old man, +his son said to him, "Go thou and labor for me in the mill, and I +will go and work for the government."</p> +<p>He said this because they who labored for the government were +beaten if their work proved unsatisfactory, and he thought "it is +better for me to run the chance of being beaten than to allow my +father to risk it." Therefore, he deserved the reward of the son +who "honors his father."</p> +<span class="pagenum"><a name="page298" id= +"page298"></a>{298}</span> +<p>Rabbi Chiyah asserted that God preferred honor shown to parents, +to that displayed toward Himself. "It is written," said he, "'Honor +the Lord from thy wealth.' How? Through charity, good deeds, +putting the mezuzah upon thy doorposts, making a tabernacle for +thyself during Succoth, etc.; all this if thou art able. If thou +art poor the omission is not counted a sin or a neglect. But it is +written, 'Honor thy father and thy mother,' and the duty is +demanded alike of rich and poor; aye, even shouldst thou be obliged +to beg for them from door to door."</p> +<p>Rabbi Abahu said, "Abini, my son, hath obeyed this precept even +as it should be observed."</p> +<p>Abini had five children, but he would not allow any of them to +open the door for their grandfather, or attend to his wants when he +himself was at home. Even as he desired them in their lives to +honor him, so he paid respect to his father. Upon one occasion his +father asked him for a glass of water. While he was procuring it +the old man fell asleep, and Abini, re-entering the room, stood by +his father's side with the glass in his hand until the latter +awoke.</p> +<p>"What is fear?" and "What is honor?" ask the Rabbis.</p> +<p>Fear thy mother, and thy father by sitting not in their seats +and standing not in their places; by paying strict attention to +their words and interrupting not their speech. Be doubly careful +not to criticise or judge their arguments or controversies.</p> +<p>Honor thy father and thy mother, by attending to their wants; +giving them to eat and to drink; put their raiment upon them, and +tie their shoes if they are not able to perform these services for +themselves.</p> +<p>Rabbi Eleazer was asked how far honor toward parents should be +extended, and he replied: "Cast all thy wealth into the sea; but +trouble not thy father and thy mother."</p> +<p>Simon, the son of Jochai, said: "As the reward to those who +honor their parents is great, so is the punishment equally great +for those who neglect the precept."</p> +<hr /> +<p>Rabbi Jochanan said, "It is best to study by night, when all is +quiet; as it is written, 'Shout forth praises in the night.'"</p> +<span class="pagenum"><a name="page299" id= +"page299"></a>{299}</span> +<p>Reshbi Lakish said, "Study by day and by night; as it is +written, 'Thou shalt meditate therein day and night.'"</p> +<p>Rabbi Chonan, of Zepora said, "The study of the law may be +compared to a huge heap of dust that is to be cleared away. The +foolish man says, 'It is impossible that I should be able to remove +this immense heap, I will not attempt it;' but the wise man says, +'I will remove a little to-day, some more to-morrow, and more the +day after, and thus in time I shall have removed it all.'</p> +<p>"It is the same with studying the law. The indolent pupil says, +'It is impossible for me to study the Bible. Just think of it, +fifty chapters in Genesis; sixty-six in Isaiah, one hundred and +fifty Psalms, etc. I cannot do it;' but the industrious student +says, 'I will study six chapters every day, and so in time I shall +acquire the whole.'"</p> +<p>In Proverbs 24:7, we find this sentence: "Wisdom is too high for +a fool."</p> +<p>"Rabbi Jochanan illustrates this verse with an apple depending +from the ceiling. The foolish man says, 'I cannot reach the fruit, +it is too high;' but the wise man says, 'It may be readily obtained +by placing one step upon another until thy arm is brought within +reach of it.' The foolish man says, 'Only a wise man can study the +entire law,' but the wise man replies, 'It is not incumbent upon +thee to acquire the whole.'"</p> +<p>Rabbi Levi illustrates this by a parable.</p> +<p>A man once hired two servants to fill a basket with water. One +of them said, "Why should I continue this useless labor? I put the +water in one side and it immediately leaks out of the other; what +profit is it?"</p> +<p>The other workman, who was wise, replied, "We have the profit of +the reward which we receive for our labor."</p> +<p>It is the same in studying the law. One man says, "What does it +profit me to study the law when I must ever continue it or else +forget what I have learned." But the other man replies, "God will +reward us for the will which we display even though we do +forget."</p> +<p>Rabbi Ze-irah has said that even a single letter in the law +which we might deem of no importance, if wanting, would +<span class="pagenum"><a name="page300" id= +"page300"></a>{300}</span> neutralize the whole law. In Deuteronomy +22:17, we read, "Neither shall he take to himself many wives, that +his heart may turn away." Solomon transgressed this precept, and it +is said by Rabbi Simon that the angels took note of his ill-doing +and addressed the Deity: "Sovereign of the world, Solomon has made +Thy law even as a law liable to change and diminution. Three +precepts he has disregarded, namely, 'He shall not acquire for +himself many horses'; 'neither shall he take to himself many +wives'; 'nor shall he acquire to himself too much silver and +gold.'" Then the Lord replied, "Solomon will perish from the earth; +aye, and a hundred Solomons after him, and yet the smallest letter +of the law shall not be dispensed with."</p> +<hr /> +<p>The Rabbis have often applied in a figurative sense, various +passages of Holy Writ, among others the opening verse of the 55th +chapter of Isaiah. "Ho, every one of ye that thirsteth, come ye to +the water, and he, too, that hath no money; come ye, buy and eat; +yea, come, buy without money and without price, wine and milk."</p> +<p>The three liquids which men are thus urged to procure are +considered by the sages of Israel as typical of the law.</p> +<p>One Rabbi asked, "Why is the word of God compared to water?"</p> +<p>To this question the following answer was returned: "As water +runs down from an eminence (the mountains), and rests in a low +place (the sea), so the law, emanating from Heaven, can remain in +the possession of those only who are humble in spirit."</p> +<p>Another Rabbi inquired, "Wherefore has the Word of God been +likened to wine and milk?" The reply made was, "As these fluids +cannot be preserved in golden vessels, but only in those of +earthenware, so those minds will be the best receptacles of +learning which are found in homely bodies."</p> +<p>Rabbi Joshua ben Chaninah, who was very homely in appearance, +possessed great wisdom and erudition; and one of his favorite +sayings was, that "though many have exhibited a vast amount of +knowledge, notwithstanding their <span class="pagenum"><a name= +"page301" id="page301"></a>{301}</span> personal attractions, yet +had they been less handsome, their acquirements might have been +more extensive."</p> +<p>The precepts are compared to a lamp; the law of God to a light. +The lamp gives light only so long as it contains oil. So he who +observes the precepts receives his reward while performing them. +The law, however, is a light perpetual; it is a protection forever +to the one who studies it, as it is written:—</p> +<p>"When thou walkest, it (the law) will guide thee; when thou +liest down, it will watch over thee; and when thou awakest, it will +converse with thee."</p> +<p>When thou walkest it will guide thee—in this world; when +thou liest down, it will watch over thee—in the grave; when +thou awakest, it will converse with thee—in the life to +come.</p> +<p>A traveler upon his journey passed through the forest upon a +dark and gloomy night. He journeyed in dread; he feared the robbers +who infested the route he was traversing; he feared that he might +slip and fall into some unseen ditch or pitfall on the way, and he +feared, too, the wild beasts, which he knew were about him. By +chance he discovered a pine torch, and lighted it, and its gleams +afforded him great relief. He no longer feared brambles or +pitfalls, for he could see his way before him. But the dread of +robbers and wild beasts was still upon him, nor left him till the +morning's dawn, the coming of the sun. Still he was uncertain of +his way, until he emerged from the forest, and reached the +cross-roads, when peace returned unto his heart.</p> +<p>The darkness in which the man walked was the lack of religious +knowledge. The torch he discovered typifies God's precepts, which +aided him on the way until he obtained the blessed sunlight, +compared to God's holy word, the Bible. Still, while man is in the +forest (the world), he is not entirely at peace; his heart is weak, +and he may lose the right path; but when he reaches the cross-roads +(death), then may we proclaim him truly righteous, and +exclaim:—</p> +<p>"A good name is more fragrant than rich perfume, and the day of +death is better than the day of one's birth."</p> +<span class="pagenum"><a name="page302" id= +"page302"></a>{302}</span> +<p>Rabbi Jochanan, the son of Broka, and Rabbi Eleazer, the son of +Chismah, visited their teacher, Rabbi Josah, and he said to +them:—</p> +<p>"What is the news at the college; what is going on?"</p> +<p>"Nay," they answered, "we are thy scholars; it is for thee to +speak, for us to listen."</p> +<p>"Nevertheless," replied Rabbi Josah, "no day passes without some +occurrence of note at the college. Who lectured to-day?"</p> +<p>"Rabbi Eleazer, the son of Azaryah."</p> +<p>"And what was his subject?"</p> +<p>"He chose this verse from Deuteronomy," replied the +scholar:—</p> +<p>"'Assemble the people together, the men, the women, and the +children;' and thus he expounded it:—</p> +<p>"'The men came to learn, the women to listen; but wherefore the +children? In order that those who brought them might receive a +reward for training their children in the fear of the Lord.'</p> +<p>"He also expounded the verse from Ecclesiastes:—</p> +<p>"'The words of the wise are like goads, and like nails fastened +(are the words of) the men of the assemblies, which are given by +one shepherd.'</p> +<p>"'Why is the law of God compared to a goad?' he said. 'Because +the goad causes the ox to draw the furrow straight, and the +straight furrow brings forth a plenty of good food for the life of +man. So does the law of God keep man's heart straight, that it may +produce good food to provide for the life eternal. But lest thou +shouldst say, "The goad is movable, so therefore must the law be," +it is also written, "as nails," and likewise, as "nails fastened," +lest thou shouldst argue that nails pounded into wood diminish from +sight with each stroke, and that therefore by this comparison God's +law would be liable to diminution also. No; as a nail fastened or +planted, as a tree is planted to bring forth fruit and +multiply.</p> +<p>"'The men of assemblies are those who gather in numbers to study +the law. Frequently controversies arise among them, and thou +mightest say, "With so many differing opinions how can I settle to +a study of the <span class="pagenum"><a name="page303" id= +"page303"></a>{303}</span> law?" Thy answer is written in the words +which are given by one shepherd. From one God have all the laws +proceeded. Therefore make thy ears as a sieve, and incline thy +heart to possess all these words.'"</p> +<p>Then said Rabbi Josah, "Happy the generation which Rabbi Eleazer +teaches."</p> +<hr /> +<p>The Rabbis of Jabnah expressed their regard for all human +beings, learned and unlearned, in this manner:—</p> +<p>"I am a creature of God and so is my neighbor. He may prefer to +labor in the country; I prefer a calling in the city. I rise early +for my personal benefit; he rises early to advance his own +interests. As he does not seek to supplant me, I should be careful +to do naught to injure his business. Shall I imagine that I am +nearer to God because my profession advances the cause of learning +and his does not? No. Whether we accomplish much good or little +good, the Almighty will reward us in accordance with our righteous +intentions."</p> +<p>Abaygeh offered the following as his best advice:—</p> +<p>"... Let him be also affable and disposed to foster kindly +feelings between all people; by so doing he will gain for himself +the love both of the Creator and His creatures."</p> +<p>Rabba always said that the possession of wisdom and a knowledge +of the law necessarily led to penitence and good deeds. "For," said +he, "it would be useless to acquire great learning and the mastery +of biblical and traditional law and act irreverently toward one's +parents, or toward those superior on account of age or more +extensive learning."</p> +<p>"The fear of the Lord is the beginning of wisdom; a good +understanding have all those who do God's commands."</p> +<p>Rabba said, "Holy Writ does not tell us that to study God's +commands shows a good understanding, but to do them. We must learn, +however, before we can be able to perform; and he who acts contrary +through life to the teachings of the Most High had better never +have been born."</p> +<span class="pagenum"><a name="page304" id= +"page304"></a>{304}</span> +<p>"The wise man is in his smallest actions great: the fool is in +his greatest actions small."</p> +<p>A pupil once inquired of his teacher, "What is real wisdom?" The +teacher replied, "To judge liberally, to think purely, and to love +thy neighbor." Another teacher answered, "The greatest wisdom is to +know thyself."</p> +<p>"Beware of conceit and pride of learning; learn thy tongue to +utter, 'I do not know.'"</p> +<p>If a man devotes himself to study, and becomes learned, to the +delight and gratification of his teachers, and yet is modest in +conversation with less intelligent people, honest in his dealings, +truthful in his daily walks, the people say, "Happy is the father +who allowed him to study God's law; happy the teachers who +instructed him in the ways of truth; how beautiful are his ways; +how meritorious his deeds! Of such an one the Bible says, 'He said +to me, Thou art my servant; oh, Israel, through thee am I +glorified.'"</p> +<p>But when a man devotes himself to study, and becomes learned, +yet is disdainful with those less educated than himself, and is not +particular in his dealings with his fellows, then the people say of +him, "Woe to the father who allowed him to study God's law; woe to +those who instructed him; how censurable is his conduct; how +loathsome are his ways! 'Tis of such an one the Bible says, 'And +from his country the people of the Lord departed.'"</p> +<hr /> +<p>When souls stand at the judgment-seat of God, the poor, the +rich, and the wicked each are severally asked what excuse they can +offer for not having studied the law. If the poor man pleads his +poverty he is reminded of Hillel. Though Hillel's earnings were +small he gave half each day to gain admittance to the college.</p> +<p>When the rich man is questioned, and answers that the care of +his fortune occupied his time, he is told that Rabbi Eleazer +possessed a thousand forests and a thousand ships, and yet +abandoned all the luxuries of wealth and journeyed from town to +town searching and expounding the law.</p> +<span class="pagenum"><a name="page305" id= +"page305"></a>{305}</span> +<p>When the wicked man pleads temptation as an excuse for his evil +course, he is asked if he has been more tempted than Joseph, more +cruelly tried than he was, with good or evil fortune.</p> +<p>Yet though we are commanded to study God's law, we are not to +make of it a burden; neither are we to neglect for the sake of +study any other duty or reasonable recreation. "Why," once asked a +pupil, "is 'thou shalt gather in thy corn in its season' a +Scriptural command? Would not the people gather their corn when +ripe as a matter of course? The command is superfluous."</p> +<p>"Not so," replied the Rabbis; "the corn might belong to a man +who for the sake of study would neglect work. Work is holy and +honorable in God's sight, and He would not have men fail to perform +their daily duties even for the study of His law."</p> +<hr /> +<p>Bless God for the good as well as for the evil. When you hear of +a death say, "Blessed is the righteous Judge."</p> +<p>Prayer is Israel's only weapon, a weapon inherited from its +fathers, a weapon proved in a thousand battles. Even when the gates +of prayer are shut in heaven, those of tears are open.</p> +<p>We read that in the contest with Amalek, when Moses lifted up +his arms Israel prevailed. Did Moses's hands affect the war, to +make it or to break it? No; but while the ones of Israel look +upward with humble heart to the Great Father in Heaven, no evil can +prevail against them.</p> +<p>"And Moses made a serpent of brass and put it upon a pole; and +it came to pass that if a serpent had bitten any man, when he +beheld the serpent of brass he lived."</p> +<p>Had the brazen serpent the power of killing or of giving life? +No; but while Israel looks upward to the Great Father in Heaven, He +will grant life.</p> +<p>"Has God pleasure in the meat and blood of sacrifices?" ask the +prophets.</p> +<p>No. He has not so much ordained as permitted them. "It is for +yourselves," He says; "not for me, that ye offer."</p> +<p>A king had a son whom he daily discovered carousing with +dissolute companions, eating and drinking. <span class= +"pagenum"><a name="page306" id="page306"></a>{306}</span> "Eat at +my table," said the king; "eat and drink, my son, even as pleaseth +thee; but let it be at my table, and not with dissolute +companions."</p> +<p>The people loved sacrificing, and they made offerings to strange +gods; therefore, God said to them: "If ye will sacrifice, bring +your offerings at least to me."</p> +<p>Scripture ordains that the Hebrew slave who loves his bondage +shall have his ears pierced against the doorpost. Why?</p> +<p>Because that ear heard from Sinai's heights these words: "They +are my servants; they shall not be sold as bondsmen." My servants, +and not lay servant's servants; therefore, pierce the ear of the +one who loves his bondage and rejects the freedom offered him.</p> +<p>He who sacrifices a whole offering shall be rewarded for a whole +offering; he who offers a burnt-offering shall have the reward of a +burnt-offering; but he who offers humility to God and man shall +receive as great a reward as though he had offered all the +sacrifices in the world.</p> +<hr /> +<p>The God of Abraham will help the one who appoints a certain +place to pray to the Lord.</p> +<p>Rabbi Henah said, "When such a man dies they will say of him, 'A +pious man, a meek man, hath died; he followed the example of our +father Abraham.'"</p> +<p>How do we know that Abraham appointed a certain place to +pray?</p> +<p>"Abraham rose early in the morning and went to the place where +he stood before the Lord."</p> +<p>Rabbi Chelboh said, "We should not hurry when we leave a place +of worship."</p> +<p>"This," said Abayyeh, "is in reference to leaving a place of +worship; but we should certainly hasten on our way thither, as it +is written, 'Let us know and hasten to serve the Lord.'"</p> +<p>Rabbi Zabid said, "When I used to see the Rabbis hurrying to a +lecture in their desire to obtain good seats, I thought to myself, +'they are violating the Sabbath.' When, however, I heard Rabbi +Tarphon say, 'One should always hasten to perform a commandment +even on the Sabbath,' <span class="pagenum"><a name="page307" id= +"page307"></a>{307}</span> as it is written, 'They shall follow +after the Lord when He roareth like a lion,' I hurried also, in +order to be early in attendance."</p> +<p>That place wherein we can best pray to God is His house; as it +is written:—</p> +<p>"To listen to the praises and prayers which Thy servant prays +before Thee." Alluding to the service in the house of God.</p> +<p>Said Rabin, the son of Ada, "Whence do we derive the tradition, +that when ten men are praying in the house of God the Divine +Presence rests among them?</p> +<p>"It is written, 'God stands in the assembly of the mighty.' That +an assembly or congregation consists of not less than ten, we learn +from God's words to Moses in regard to the spies who were sent out +to view the land of Canaan. 'How long,' said he, 'shall indulgence +be given to this evil congregation?' Now the spies numbered twelve +men; but Joshua and Caleb being true and faithful, there remained +but ten to form the 'evil congregation.'"</p> +<p>"Whence do we derive the tradition that when even one studies +the law, the Divine Presence rests with him?"</p> +<p>"It is written, 'In every place where I shall permit my name to +be mentioned, I will come unto thee and I will bless thee.'"</p> +<hr /> +<p>Four biblical characters offered up their prayers in a careless, +unthinking manner; three of them God prospered; the other met with +sorrow. They were, Eleazer, the servant of Abraham; Caleb, the son +of Ye Phunneh; Saul, the son of Kish; and Jephtah the Giladite.</p> +<p>Eleazer prayed, "Let it come to pass that the maiden to whom I +shall say, 'Let down thy pitcher, I pray thee, that I may drink'; +and she shall say, 'Drink, and to thy camels also will I give +drink'; shall be the one Thou hast appointed for Thy servant +Isaac."</p> +<p>Suppose a slave had appeared and answered all the requirement +which Eleazer proposed, would Abraham and Isaac have been +satisfied? But God prospered his mission, and "Rebecca came +out."</p> +<span class="pagenum"><a name="page308" id= +"page308"></a>{308}</span> +<p>Caleb said, "He that will smite Kiryath-sepher, and capture it, +to him will I give Achsah, my daughter, for wife."</p> +<p>Would he have given his daughter to a slave or a heathen?</p> +<p>But God prospered him, and "Othniel, the son of Keuaz, Caleb's +younger brother, conquered it, and he gave him Achsah, his +daughter, for wife."</p> +<p>Saul said, "And it shall be that the man who killeth him +(Goliath) will the king enrich with great riches, and his daughter +will he give him."</p> +<p>He ran the same risk as Caleb, and God was good to him also; and +David, the son of Jesse, accomplished that for which he had +prayed.</p> +<p>Jephtah expressed himself thus: "If thou wilt indeed deliver the +children of Amon into my hand, then shall it be that whatsoever +cometh forth out of the doors of my house to meet me when I return +in peace from the children of Amon, shall belong to the Lord, and I +will offer it up for a burnt-offering."</p> +<p>Supposing an ass, or a dog, or a cat, had first met him upon his +return, would he have sacrificed it for a burnt-offering? God did +not prosper this risk, and the Bible says, "And Jephtah came to +Mizpah unto his house, and behold his daughter came out to meet +him."</p> +<p>Said Rabbi Simon ben Jochai, "The requests of three persons were +granted before they had finished their prayers—Eleazer, +Moses, and Solomon.</p> +<p>"In regard to Eleazer we learn, 'And before he had yet finished +speaking that, behold Rebecca came out.'</p> +<p>"In regard to Moses, we find, 'And it came to pass when he had +made an end of speaking all these words, that the ground that was +under them was cloven asunder, and the earth opened her mouth and +swallowed them.'" (Korach and his company.)</p> +<p>"In regard to Solomon, we find, 'And just when Solomon had made +an end of praying, a fire came down,'" etc.</p> +<hr /> +<p>Rabbi Jochanan said in the name of Rabbi Joseh, "To those who +delight in the Sabbath shall God give inheritance without end. As +it is written, 'Then shalt thou find delight in the Lord,' etc. +'And I will cause thee to enjoy <span class="pagenum"><a name= +"page309" id="page309"></a>{309}</span> the inheritance of Jacob, +thy father.' Not as it was promised to Abraham, 'Arise and walk +through the land to its length and breadth.' Not as it was promised +to Isaac, 'I will give thee all that this land contains'; but as it +was promised to Jacob, 'And thou shalt spread abroad, to the West, +and to the East, to the North, and to the South.'"</p> +<p>Rabbi Jehudah said that if the Israelites had strictly observed +the first Sabbath, after the command to sanctify the seventh day +had been given, they would have been spared captivity; as it is +written, "And it came to pass on the seventh day, that there went +out some of the people to gather (the Mannah), but they found +nothing." And in the next chapter we find, "Then came Amalek, and +fought with Israel in Rephidim."</p> +<hr /> +<p>One Joseph, a Jew, who honored the Sabbath, had a very rich +neighbor, who was a firm believer in astrology. He was told by one +of the professional astrologers that his wealth would become +Joseph's. He therefore sold his estate, and bought with the +proceeds a large diamond, which he sewed in his turban, saying, +"Joseph can never obtain this." It so happened, however, that while +standing one day upon the deck of a ship in which he was crossing +the sea, a heavy wind arose and carried the turban from his head. A +fish swallowed the diamond, and being caught and exposed for sale +in the market, was purchased by Joseph to supply his table on the +Sabbath eve. Of course, upon opening it he discovered the +diamond.</p> +<p>Rabbi Ishmael, the son of Joshua, was asked, "How did the rich +people of the land of Israel become so wealthy?" He answered, "They +gave their tithes in due season, as it is written, 'Thou shalt give +tithes, in order that thou mayest become rich.'" "But," answered +his questioner, "tithes were given to the Levites, only while the +holy temple existed. What merit did they possess while they dwelt +in Babel, that they became wealthy there also?" "Because," replied +the Rabbi, "they honored the Holy Law by expounding it." "But in +other countries, where they did not expound the Law, how did they +deserve wealth?" "By honoring the Sabbath," was the answer.</p> +<span class="pagenum"><a name="page310" id= +"page310"></a>{310}</span> +<p>Rabbi Achiya, the son of Abah, said, "I sojourned once in Ludik, +and was entertained by a certain wealthy man on the Sabbath day. +The table was spread with a sumptuous repast, and the dishes were +of silver and gold. Before making a blessing over the meal the +master of the house said, 'Unto the Lord belongeth the earth, with +all that it contains.' After the blessing he said, 'The heavens are +the heavens of the Lord, but the earth hath He given to the +children of men.' I said to my host, 'I trust you will excuse me, +my dear sir, if I take the liberty of asking you how you have +merited this prosperity?' He answered, 'I was formerly a butcher, +and I always selected the finest cattle to be killed for the +Sabbath, in order that the people might have the best meat on that +day. To this, I believe firmly, I owe my prosperity.' I replied, +'Blessed be the Lord, that He hath given thee all this.'"</p> +<p>The Governor Turnusrupis once asked Rabbi Akiba, "What is this +day you call the Sabbath more than any other day?" The Rabbi +responded, "What art thou more than any other person?" "I am +superior to others," he replied, "because the emperor has appointed +me governor over them."</p> +<p>Then said Akiba, "The Lord our God, who is greater than your +emperor, has appointed the Sabbath day to be holier than the other +days."</p> +<p>When man leaves the synagogue for his home an angel of good and +an angel of evil accompany him. If he finds the table spread in his +house, the Sabbath lamps lighted, and his wife and children in +festive garments ready to bless the holy day of rest, then the good +angel says:—</p> +<p>"May the next Sabbath and all thy Sabbaths be like this. Peace +unto this dwelling, peace;" and the angel of evil is forced to say, +"Amen!"</p> +<p>But if the house is not ready, if no preparations have been made +to greet the Sabbath, if no heart within the dwelling has sung, +"Come, my beloved, to meet the bride; the presence of the Sabbath +let us receive;" then the angel of evil speaks and says:—</p> +<p>"May all thy Sabbaths be like this;" and the weeping angel of +goodness, responds, "Amen!"</p> +<span class="pagenum"><a name="page311" id= +"page311"></a>{311}</span> +<p>Samson sinned against the Lord through his eyes, as it is +written, "I have seen a woman of the daughters of the +Philistines.... This one take for me, for she pleaseth in my eyes." +Therefore through his eyes was he punished, as it is written, "And +the Philistines seized him, and put out his eyes."</p> +<p>Abshalom was proud of his hair. "And like Abshalom there was no +man as handsome in all Israel, so that he was greatly praised; from +the sole of his foot up to the crown of his head there was no +blemish on him. And when he shaved off the hair of his head, and it +was at the end of every year that he shaved it off, because it was +too heavy on him so that he had to shave it off, he weighed the +hair of his head at two hundred shekels by the king's weight." +Therefore by his hair was he hanged.</p> +<p>Miriam waited for Moses one hour (when he was in the box of +bulrushes). Therefore the Israelites waited for Miriam seven days, +when she became leprous. "And the people did not set forward until +Miriam was brought in again."</p> +<p>Joseph buried his father. "And Joseph went up to bury his +father." There was none greater among the children of Israel than +Joseph. Moses excelled him afterward, however; therefore we find, +"And Moses took the bones of Joseph with him." But the world has +seen none greater than Moses, therefore 'tis written, "And He (God) +buried him in the valley."</p> +<hr /> +<p>When trouble and sorrow become the portion of Israel, and the +fainthearted separate from their people, two angels lay their hands +upon the head of him who withdraws, saying, "This one shall not see +the comfort of the congregation."</p> +<p>When trouble comes to the congregation it is not right for a man +to say, "I will go home; I will eat and drink; and things shall be +peaceful to me;" 'tis of such a one that the holy book speaks, +saying, "And behold there is gladness and joy; slaying of oxen, and +killing of sheep; eating of flesh, and drinking of wine. 'Let us +eat and drink, for to-morrow we must die.' And it was revealed +<span class="pagenum"><a name="page312" id= +"page312"></a>{312}</span> in my ears by the Lord of Hosts; surely +the iniquity shall not be forgiven ye until ye die."</p> +<p>Our teacher, Moses, always bore his share in the troubles of the +congregation, as it is written, "They took a stone and put it under +him." Could they not have given him a chair or a cushion? But then +he said, "Since the Israelites are in trouble (during the war with +Amalek) lo, I will bear my part with them, for he who bears his +portion of the burden will live to enjoy the hour of consolation. +Woe to the one who thinks, 'Ah, well, I will neglect my duty; who +can know whether I bear my part or not;' even the stones of his +house, aye, the limbs of the trees, shall testify against him, as +it is written, 'For the stones will cry from the wall, and the +limbs of the trees will testify.'"</p> +<hr /> +<p>Rabbi Meir said, "When a man teaches his son a trade, he should +pray to the Possessor of the world, the Dispenser of wealth and +poverty; for in every trade and pursuit of life both the rich and +the poor are to be found. It is folly for one to say, 'This is a +bad trade, it will not afford me a living;' because he will find +many well to do in the same occupation. Neither should a successful +man boast and say, 'This is a great trade, a glorious art, it has +made me wealthy;' because many working in the same line as himself +have found but poverty. Let all remember that everything is through +the infinite mercy and wisdom of God."</p> +<p>Rabbi Simon, the son of Eleazer, said, "Hast thou ever noted the +fowls of the air and beasts of the field how easily their +maintenance is provided for them; and yet they were only created to +serve me. Now should not I find a livelihood with even less +trouble, for I was made to serve my fellow-creatures? But, alas! I +sinned against my Creator, therefore am I punished with poverty and +obliged to labor."</p> +<p>Rabbi Judah said, "Most mule-drivers are cruel. They beat their +poor beasts unmercifully. Most camel-drivers are upright. They +travel through deserts and dangerous places, and have time for +meditation and thoughts of God. <span class="pagenum"><a name= +"page313" id="page313"></a>{313}</span> The majority of seamen are +religious. Their daily peril makes them so. The best doctors are +deserving of punishment. In the pursuit of knowledge they +experiment on their patients, and often with fatal results. The +best of butchers deserve to be rated with the Amalekites, they are +accustomed to blood and cruelty; as it is written of the +Amalekites, 'How he met thee by the way and smote the hindmost of +thee, and that were feeble behind thee, when thou wast faint and +weary.'"</p> +<hr /> +<p>Man is born with his hands clenched; he dies with his hands wide +open. Entering life he desires to grasp everything; leaving the +world, all that he possessed has slipped away.</p> +<p>Even as a fox is man; as a fox which seeing a fine vineyard +lusted after its grapes. But the palings were placed at narrow +distances, and the fox was too bulky to creep between them. For +three days he fasted, and when he had grown thin he entered into +the vineyard. He feasted upon the grapes, forgetful of the morrow, +of all things but his enjoyment; and lo, he had again grown stout +and was unable to leave the scene of his feast. So for three days +more he fasted, and when he had again grown thin, he passed through +the palings and stood outside the vineyard, meagre as when he +entered.</p> +<p>So with man; poor and naked he enters the world, poor and naked +does he leave.</p> +<p>Alexander wandered to the gates of Paradise and knocked for +entrance.</p> +<p>"Who knocks?" demanded the guardian angel.</p> +<p>"Alexander."</p> +<p>"Who is Alexander?"</p> +<p>"Alexander—the Alexander—Alexander the +Great—the conqueror of the world."</p> +<p>"We know him not," replied the angel; "this is the Lord's gate, +only the righteous enter here."</p> +<p>Alexander begged for something to prove that he had reached the +gates of Paradise, and a small piece of a skull was given to him. +He showed it to his wise men, who placed it in one scale of a +balance, Alexander poured gold <span class="pagenum"><a name= +"page314" id="page314"></a>{314}</span> and silver into the other +scale, but the small bone weighed heavier; he poured in more, +adding his crown jewels, his diadem; but still the bone outweighed +them all. Then one of the wise men, taking a grain of dust from the +ground placed that upon the bone, and lo, the scale flew up.</p> +<p>The bone was that which surrounds the eye of man; the eye of man +which naught can satisfy save the dust which covers it in the +grave.</p> +<hr /> +<p>When the righteous dies, 'tis earth that meets with loss. The +jewel will ever be a jewel, but it has passed from the possession +of its former owner. Well may the loser weep.</p> +<p>Life is a passing shadow, say the Scriptures. The shadow of a +tower or a tree; the shadow which prevails for a time? No; even as +the shadow of a bird in its flight, it passeth from our sight, and +neither bird nor shadow remains.</p> +<p>"My lover goes down into his garden, to the beds of spices, to +wander about in the garden and pluck roses." (Song of Songs).</p> +<p>The world is the garden of my lover, and he my lover is the King +of kings. Like a bed of fragrant spices is Israel, the sweet savour +of piety ascends on high, the perfume of learning lingers on the +passing breeze, and the bed of beauty is fenced round by gentle +peace. The plants flourish and put forth leaves, leaves giving +grateful shelter to those who suffer from the heats and +disappointment of life, and my lover seeking the most beautiful +blossom, plucks the roses, the students of the law, whose belief is +their delight.</p> +<p>When the devouring flames seize upon the cedar, shall not the +lowly hyssop fear and tremble? When anglers draw the great +leviathan from his mighty deeps, what hope have the fish of the +shallow pond? When the fishing-line is dropped into the dashing +torrent, can they feel secure, the waters of the purling brook?</p> +<p>Mourn for those who are left; mourn not for the one taken by God +from earth. He has entered into the eternal rest, while we are +bowed with sorrow.</p> +<span class="pagenum"><a name="page315" id= +"page315"></a>{315}</span> +<p>Rabbi Akiba was once traveling through the country, and he had +with him an ass, a rooster, and a lamp.</p> +<p>At nightfall he reached a village where he sought shelter for +the night without success.</p> +<p>"All that God does is done well," said the Rabbi, and proceeding +toward the forest he resolved to pass the night there. He lit his +lamp, but the wind extinguished it. "All that God does is done +well," he said. The ass and the rooster were devoured by wild +beasts; yet still he said no more than "All that God does is done +well."</p> +<p>Next day he learned that a troop of the enemy's soldiers had +passed through the forest that night. If the ass had brayed, if the +rooster had crowed, or if the soldiers had seen his light he would +surely have met with death, therefore he said again, "All that God +does is done well."</p> +<hr /> +<p>Once when Rabbi Gamliel, Rabbi Eleazer, the son of Azaria, Rabbi +Judah, and Rabbi Akiba were walking together, they heard the shouts +and laughter and joyous tones of a multitude of people at a +distance. Four of the Rabbis wept; but Akiba laughed aloud.</p> +<p>"Akiba," said the others to him, "wherefore laugh? These +heathens who worship idols live in peace, and are merry, while our +holy city lies in ruins; weep, do not laugh."</p> +<p>"For that very reason I laugh, and am glad," answered Rabbi +Akiba. "If God allows those who transgress His will to live happily +on earth, how infinitely great must be the happiness which He has +stored up in the world to come for those who observe His +commands."</p> +<p>Upon another occasion these same Rabbis went up to Jerusalem. +When they reached Mount Zophim and saw the desolation about them +they rent their garments, and when they reached the spot where the +Temple had stood and saw a fox run out from the very site of the +holy of holies four of them wept bitterly; but again Rabbi Akiba +appeared merry. His comrades again rebuked him for this, to them, +unseemly state of feeling.</p> +<p>"Ye ask me why I am merry," said he; "come now, tell me why ye +weep?"</p> +<span class="pagenum"><a name="page316" id= +"page316"></a>{316}</span> +<p>"Because the Bible tells us that a stranger (one not descended +from Aaron) who approaches the holy of holies shall be put to +death, and now behold the foxes make of it a dwelling-place. Why +should we not weep?"</p> +<p>"Ye weep," returned Akiba, "from the very reason which causes my +heart to be glad. Is it not written, 'And testify to me, ye +faithful witnesses, Uriah, the priest, and Zachariah, the son of +Berachiahu?' Now what hath Uriah to do with Zachariah? Uriah lived +during the existence of the first Temple, and Zachariah during the +second. Know ye not that the prophecy of Uriah is compared to the +prophecy of Zachariah. From Uriah's prophecy we find, 'Therefore +for your sake Zion will be plowed as is a field, and Jerusalem will +be a desolation, and the mount of Zion shall be as a forest;' and +in Zachariah we find, 'They will sit, the old men and women, in the +streets of Jerusalem.' Before the prophecy of Uriah was +accomplished I might have doubted the truth of Zachariah's +comforting words; but now that one has been accomplished, I feel +assured that the promises to Zachariah will also come to pass, +therefore am I glad."</p> +<p>"Thy words comfort us, Akiba," answered his companions. "May God +ever provide us comfort."</p> +<p>Still another time, when Rabbi Eleazer was very sick and his +friends and scholars were weeping for him, Rabbi Akiba appeared +happy, and asked them why they wept. "Because," they replied, "our +beloved Rabbi is lying between life and death." "Weep not, on the +contrary be glad therefor," he answered. "If his wine did not grow +sour, if his flag was not stricken down, I might think that on +earth he received the reward of his righteousness; but now that I +see my teacher suffering for what evil he may have committed in +this world, I rejoice. He hath taught us that the most righteous +among us commit some sin, therefore in the world to come he will +have peace."</p> +<hr /> +<p>While Rabbi Eleazer was sick, the four elders, Rabbi Tarphon, +Rabbi Joshua, Rabbi Eleazer, the son of Azoria, and Rabbi Akiba, +called upon him.</p> +<span class="pagenum"><a name="page317" id= +"page317"></a>{317}</span> +<p>"Thou art better to Israel than the raindrops to earth, or the +raindrops are for this world only, while thou, my teacher, have +helped the ripening of fruit for this world and the next," said +Rabbi Tarphon.</p> +<p>"Thou art better to Israel than the sun, for the sun is for this +world alone; thou hast given light for this world and the next," +said Rabbi Joshua.</p> +<p>Then spoke Rabbi Eleazer, the son of Azoria:—</p> +<p>"Thou art better to Israel," said he, "than father and mother to +man. They bring him into the world, but thou, my teacher, showest +him the way into the world of Immortality."</p> +<p>Then said Rabbi Akiba:—</p> +<p>"It is well that man should be afflicted, for his distresses +atone for his sins."</p> +<p>"Does the Bible make such an assertion, Akiba?" asked his +teacher.</p> +<p>"Yes," answered Akiba. "'Twelve years old was Manassah when he +became king, and fifty-and-five years did he reign in Jerusalem, +and he did what was evil in the eyes of the Lord' (Kings). Now, how +was this? Did Hezekiah teach the law to the whole world and not to +his son Manassah? Assuredly not; but Manassah paid no attention to +his precepts, and neglected the word of God until he was afflicted +with bodily pain, as it is written, 'And the Lord spoke to Manassah +and to his people, but they listened not, wherefore the Lord +brought over them the captains of the armies belonging to the king +of Assyria, and they took Manassah prisoner with chains, and bound +him with fetters, and led him off to Babylon; and when he was in +distress he besought the Lord his God, and humbled himself greatly +before the God of his fathers. And he prayed to Him, and He +permitted Himself to be entreated by him and heard his +supplication, and brought him back to Jerusalem unto his kingdom. +Then did Manassah feel conscious that the Lord is indeed the (true) +God.'</p> +<p>"Now, what did the king of Assyria to Manassah? He placed him in +a copper barrel and had a fire kindled beneath it, and while +enduring great torture of his body, Manassah was further tortured +in his mind. 'Shall I call <span class="pagenum"><a name="page318" +id="page318"></a>{318}</span> upon the Almighty?' he thought. +'Alas! His anger burns against me. To call upon my idols is to call +in vain,—alas, alas, what hope remains to me!'</p> +<p>"He prayed to the greatest of his idols, and waited in vain for +a reply. He called to the lesser gods, and remained unanswered. +Then with trembling heart he addressed the great Eternal.</p> +<p>"'O Eternal! God of Abraham, Isaac, and Jacob, and their +descendants, the heavens and the earth are the works of Thy hand. +Thou didst give to the sea a shore, controlling with a word the +power of the mighty deep. Thou art merciful as Thou art great, and +Thou hast promised to accept the repentance of those who return to +Thee with upright hearts. As numerous are my sins as the sands +which cover the seashore. I have done evil before Thee, committing +abominations in Thy presence and acting wickedly. Bound with +fetters I come before Thee, and on my knees I entreat Thee, in the +name of Thy great attributes of mercy, to compassionate my +suffering and my distress. Pardon me, O Lord, forgive me. Do not +utterly destroy me because of my transgressions. Let not my +punishment eternally continue. Though I am unworthy of Thy +goodness, O Lord, yet save me in Thy mercy. Henceforth will I +praise Thy name all the days of my life, for all Thy creatures +delight in praising Thee, and unto Thee is the greatness and the +goodness forever and ever, Selah!'"</p> +<p>"God heard this prayer, even as it is written, 'And He permitted +Himself to be entreated by him, and brought him back to Jerusalem +unto his kingdom.'"</p> +<p>"From which we may learn," continued Akiba, "that affliction is +an atonement for sin."</p> +<hr /> +<p>Said Rabbi Eleazer, the great, "It is commanded 'thou shalt love +the Lord thy God with all thy soul and with all that is loved by +thee.'</p> +<p>"Does not 'with all thy soul' include 'with all that is loved by +thee?'</p> +<p>"Some people love themselves more than they love their money; to +them 'tis said, 'with all thy soul;' while for those <span class= +"pagenum"><a name="page319" id="page319"></a>{319}</span> who love +their money more than themselves the commandment reads, 'with all +that is loved by thee.'"</p> +<p>But Rabbi Akiba always expounded the words, "with all thy soul," +to mean "even though thy life be demanded of thee."</p> +<p>When the decree was issued forbidding the Israelites to study +the law, what did Rabbi Akiba?</p> +<p>He installed many congregations secretly, and in secret lectured +before them.</p> +<p>Then Papus, the son of Juda said to him:—</p> +<p>"Art not afraid, Akiba? Thy doings may be discovered, and thou +wilt be punished for disobeying the decree."</p> +<p>"Listen, and I will relate to thee a parable," answered Akiba. +"A fox, walking by the river side, noticed the fishes therein +swimming and swimming to and fro, never ceasing; so he said to +them, 'Why are ye hurrying, what do ye fear?'</p> +<p>"'The nets of the angler,' they replied.</p> +<p>"'Come, then,' said the fox, 'and live with me on dry land.'</p> +<p>"But the fishes laughed.</p> +<p>"'And art thou called the wisest of the beasts?' they exclaimed; +'verily thou art the most foolish. If we are in danger even in our +element, how much greater would be our risk in leaving it.'</p> +<p>"It is the same with us. We are told of the law that it is 'our +life and the prolongation of our days.' This is it when things are +peaceful with us; how much greater is our need of it then in times +like these?"</p> +<p>It is said that it was but shortly after this when Rabbi Akiba +was imprisoned for teaching the law, and in the prison in which he +was incarcerated he found Papus, who had been condemned for some +other offense.</p> +<p>Rabbi Akiba said to him:—</p> +<p>"Papus, what brought thee here?"</p> +<p>And Papus replied:—</p> +<p>"Joy, joy, to thee, that thou art imprisoned for studying God's +law; but woe, woe is mine that I am here through vanity."</p> +<p>When Rabbi Akiba was led forth to execution, it was just at the +time of the morning service.</p> +<span class="pagenum"><a name="page320" id= +"page320"></a>{320}</span> +<p>"'Hear, O Israel! the Lord our God, the Lord is one,'" he +exclaimed in a loud and firm voice.</p> +<p>The torturers tore his flesh with pointed cards, yet still he +repeated, "The Lord is one."</p> +<p>"Always did I say," he continued, "that 'with all thy soul,' +meant even though life should be demanded of thee, and I wondered +whether I should ever be able to so observe it. Now see, to-day, I +do so; 'the Lord is one.'"</p> +<p>With these word he died.</p> +<hr /> +<p>Elishah ben Abuyah, a most learned man, became in after-life an +apostate. Rabbi Meir had been one of his pupils, and he never +failed in the great love which he bore for his teacher.</p> +<p>It happened upon one occasion when Rabbi Meir was lecturing in +the college, that some students entered and said to him:—</p> +<p>"Thy teacher, Elishah, is riding by on horseback on this holy +Sabbath day."</p> +<p>Rabbi Meir left the college, and overtaking Elishah walked along +by his horse's side.</p> +<p>The latter saluted him, and asked:—</p> +<p>"What passage of Scripture hast thou been expounding?"</p> +<p>"From the book of Job," replied Rabbi Meir. "'The Lord blessed +the latter days of Job more than the beginning.'"</p> +<p>"And how didst thou explain the verse?" said Elishah.</p> +<p>"That the Lord increased his wealth twofold."</p> +<p>"But thy teacher, Akiba, said not so," returned Elishah. "He +said that the Lord blessed the latter days of Job with twofold of +penitence and good deeds."</p> +<p>"How," inquired Rabbi Meir, "wouldst thou explain the verse, +'Better is the end of a thing than the beginning thereof.' If a man +buys merchandise in his youth and meets with losses, is it likely +that he will recover his substance in old age? Or, if a person +studies God's law in his youth and forgets it, is it probable that +it will return to his memory in his latter days?"</p> +<p>"Thy teacher, Akiba, said not so," replied Elishah; "he +explained the verse, 'Better is the end of a thing when +<span class="pagenum"><a name="page321" id= +"page321"></a>{321}</span> the beginning was good.' My own life +proves the soundness of this explanation. On the day when I was +admitted into the covenant of Abraham, my father made a great +feast. Some of his visitors sang, some of them danced, but the +Rabbis conversed upon God's wisdom and His laws. This latter +pleased my father, Abuyah, and he said, 'When my son grows up ye +shall teach him and he shall become like ye; he did not cause me to +study for God's sake but only to make his name famous through me. +Therefore, in my latter days have I become wicked and an apostate; +and now, return home.'"</p> +<p>"And wherefore?"</p> +<p>"Because, on the Sabbath day, thou art allowed to go so far and +no farther, and I have reckoned the distance thou hast traveled +with me by the footsteps of my horse."</p> +<p>"If thou art so wise," said Rabbi Meir, "as to reckon the +distance I may travel by the footsteps of thy horse, and so +particular for my sake, why not return to God and repent of thy +apostacy?"</p> +<p>Elishah answered:—</p> +<p>"It is not in my power. I rode upon horseback once on the Day of +Atonement; yea, when it fell upon the Sabbath, and when I passed +the synagogue I heard a voice crying, 'Return, oh backsliding +children, return to me and I will return to ye; except Elishah, the +son of Abuyah, he knew his Master and yet rebelled against +Him.'"</p> +<p>What caused such a learned man as Elishah to turn to evil +ways?</p> +<p>It is reported that once while studying the law in the vale of +Genusan, he saw a man climbing a tree. The man found a bird's-nest +in the tree, and taking the mother with the young ones he still +departed in peace. He saw another man who finding a bird's-nest +followed the Bible's command and took the young only, allowing the +mother to fly away; and yet a serpent stung him as he descended, +and he died. "Now," thought he, "where is the Bible's truth and +promises? Is it not written, 'And the young thou mayest take to +thyself, but the mother thou shalt surely let go, that it may be +well with thee and that thou mayest live many days.' Now, where is +the long life to this man who <span class="pagenum"><a name= +"page322" id="page322"></a>{322}</span> followed the precept, while +the one who transgressed it is unhurt?"</p> +<p>He had not heard how Rabbi Akiba expounded this verse, that the +days would be long in the future world where all is happiness.</p> +<p>There is also another reason given as the cause for Elishah's +backsliding and apostacy.</p> +<p>During the fearful period of religious persecution, the learned +Rabbi Judah, whose life had been passed in the study of the law and +the practice of God's precepts, was delivered into the power of the +cruel torturer. His tongue was placed in a dog's mouth and the dog +bit it off.</p> +<p>So Elishah said, "If a tongue which uttered naught but truth be +so used, and a learned, wise man be so treated, of what use is it +to avoid having a lying tongue and being ignorant. Lo, if these +things are allowed, there is surely no reward for the righteous, +and no resurrection for the dead."</p> +<p>When Elishah waxed old he was taken sick, and Rabbi Meir, +learning of the illness of his aged teacher, called upon him.</p> +<p>"Oh return, return unto thy God." entreated Rabbi Meir.</p> +<p>"What!" exclaimed Elishah, "return! and could He receive my +penitence, the penitence of an apostate who has so rebelled against +Him?"</p> +<p>"Is it not written," said Meir, "'Thou turnest man to +contrition?' No matter how the soul of man may be crushed, he can +still turn to his God and find relief."</p> +<p>Elishah listened to these words, wept bitterly and died. Not +many years after his death his daughters came, poverty stricken, +asking relief from the colleges. "Remember," said they, "the merit +of our father's learning, not his conduct."</p> +<p>The colleges listened to the appeal and supported the daughters +of Elishah.</p> +<hr /> +<p>Rabbi Judah, Rabbi Joseh, and Rabbi Simon were conversing one +day, when Judah ben Gerim entered the apartment and sat down with +the three. Rabbi Judah was <span class="pagenum"><a name="page323" +id="page323"></a>{323}</span> speaking in a complimentary strain of +the Gentiles (Romans). "See," said he, "how they have improved +their cities, how beautiful they have made them, and how much they +have done for the comfort and convenience of the citizens; +bath-houses, bridges, fine broad streets, surely much credit is due +them."</p> +<p>"Nay," answered Rabbi Simon, "all that they have done has been +from a selfish motive. The bridges bring them in a revenue, for all +who use them are taxed; the bath-houses are for their personal +adornment—'tis all selfishness, not patriotism."</p> +<p>Judah ben Gerim repeated these remarks to his friends, and +finally they reached the ears of the emperor. He would not allow +them to pass unnoticed. He ordered that Judah, who had spoken well +of the nation, should be advanced in honor; that Joseh, who had +remained silent instead of seconding the assertions, should be +banished to Zipore; and that Simon, who had disputed the +compliment, should be put to death.</p> +<p>The latter with his son fled and concealed himself in the +college when this fiat became known to him. For some time he +remained there comparatively safe, his wife bringing his meals +daily. But when the officers were directed to make diligent search +he became afraid, lest through the indiscretion of his wife his +place of concealment might be discovered.</p> +<p>"The mind of woman is weak and unsteady," said he, "perhaps they +may question and confuse her, and thus may death come upon me."</p> +<p>So leaving the city, Simon and his son took refuge in a lonely +cave. Near its mouth some fruit trees grew, supplying them with +food, and a spring of pure water bubbled from rocks in the +immediate vicinity. For thirteen years Rabbi Simon lived here, +until the emperor died and his decrees were repealed. He then +returned to the city.</p> +<p>When Rabbi Phineas, his son-in-law, heard of his return, he +called upon him at once, and noticing an apparent neglect in the +mental and physical condition of his relative, he exclaimed, "Woe, +woe! that I meet thee in so sad a condition!"</p> +<span class="pagenum"><a name="page324" id= +"page324"></a>{324}</span> +<p>But Rabbi Simon answered:—</p> +<p>"Not so; happy is it that thou findest me in this condition, for +thou findest me no less righteous than before. God has preserved +me, and my faith in Him, and thus hereafter shall I explain the +verse of Scripture, 'And Jacob came perfect.' Perfect in his +physical condition, perfect in his temporal condition, and perfect +in his knowledge of God."</p> +<hr /> +<p>Antoninus, in conversing with Rabbi Judah, said to him:</p> +<p>"In the future world, when the soul comes before the Almighty +Creator for judgment, may it not find a plea of excuse for worldly +wickedness in saying, 'Lo, the sin is the body's; I am now free +from the body; the sins were not mine'?"</p> +<p>Rabbi Judah answered, "Let me relate to thee a parable. A king +had an orchard of fine figs, which he prized most highly. That the +fruit might not be stolen or abused, he placed two watchers in the +orchard, and that they themselves might not be tempted to partake +of the fruit, he chose one of them a blind man, and the other one +lame. But lo, when they were in the orchard, the lame man said to +his companion, 'I see very fine figs; they are luscious and +tempting; carry me to the tree, that we may both partake of +them.'</p> +<p>"So the blind man carried the lame man, and they ate of the +figs.</p> +<p>"When the king entered the orchard he noticed at once that his +finest figs were missing, and he asked the watchers what had become +of them.</p> +<p>"The blind man answered:—</p> +<p>"'I know not. I could not steal them; I am blind; I cannot even +see them.'</p> +<p>"And the lame man answered:—</p> +<p>"'Neither could I steal them; I could not approach the +tree.'</p> +<p>"But the king was wise, and he answered:—</p> +<p>"'Lo, the blind carried the lame,' and he punished them +accordingly.</p> +<p>"So it is with us. The world is the orchard in which The Eternal +King has placed us, to keep watch and ward, <span class= +"pagenum"><a name="page325" id="page325"></a>{325}</span> to till +its soil and care for its fruit. But the soul and body are the man; +if one violates the precepts, so does the other, and after death +the soul may not say, 'It is the fault of the body to which I was +tied that I committed sins;' no, God will do as did the owner of +the orchard, as it is written:—</p> +<p>"'He shall call from the heaven above, and to the earth to judge +his people.'</p> +<p>"He shall call from the 'heaven above,' which is the soul, and +to the 'earth below', which is the body, mixing with the dust from +whence it sprung."</p> +<p>A heathen said to Rabbi Joshua, "Thou believest that God knows +the future?"</p> +<p>"Yes," replied the Rabbi.</p> +<p>"Then," said the questioner, "wherefore is it written, 'The Lord +said, I will destroy everything which I have made, because it +repenteth me that I have made them'? Did not the Lord foresee that +man would become corrupt?"</p> +<p>Then said Rabbi Joshua, "Hast thou children?"</p> +<p>"Yes," was the answer.</p> +<p>"When a child was born, what didst thou?"</p> +<p>"I made a great rejoicing."</p> +<p>"What cause hadst thou to rejoice? Dost thou not know that they +must die?"</p> +<p>"Yes, that is true; but in the time of enjoyment I do not think +of the future."</p> +<p>"So was it with God," said Rabbi Joshua. "He knew that men would +sin; still that knowledge did not prevent the execution of his +beneficent purpose to create them."</p> +<p>One of the emperors said to Rabon Gamliel:—</p> +<p>"Your God is a thief, as it is written, 'And the Lord God caused +a deep sleep to fall upon Adam, and he slept. And He took a rib +from Adam.'"</p> +<p>The Rabbi's daughter said, "Let me answer this aspersion. Last +night robbers broke into my room, and stole therefrom a silver +vessel: but they left a golden one in its stead."</p> +<p>The emperor replied, "I wish that such thieves would come every +night."</p> +<p>Thus was it with Adam; God took a rib from him, but placed a +woman instead of it.</p> +<span class="pagenum"><a name="page326" id= +"page326"></a>{326}</span> +<p>Rabbi Joshua, of Saknin, said in the name of Rabbi Levi, "The +Lord considered from what part of the man he should form woman; not +from the head, lest she should be proud; not from the eyes, lest +she should wish to see everything; not from the mouth, lest she +might be talkative; nor from the ear, lest she should wish to hear +everything; nor from the heart, lest she should be jealous; nor +from the hand, lest she should wish to find out everything; nor +from the feet in order that she might not be a wanderer; only from +the most hidden place, that is covered even when a man is +naked—namely, the rib."</p> +<p>The scholars of Rabbi Simon ben Jochai once asked +him:—</p> +<p>"Why did not the Lord give to Israel enough manna to suffice +them for a year, at one time, instead of meting it out daily?"</p> +<p>The Rabbi replied:—</p> +<p>"I will answer ye with a parable. There was once a king who had +a son to whom he gave a certain yearly allowance, paying the entire +sum for his year's support on one appointed day. It soon happened +that this day on which the allowance was due, was the only day in +the year when the father saw his son. So the king changed his plan, +and gave his son each day his maintenance for that day only, and +then the son visited his father with the return of each day's +sun.</p> +<p>"So was it with Israel; each father of a family, dependent upon +the manna provided each day by God's bounty, for his support and +the support of his family, naturally had his mind devoted to the +Great Giver and Sustainer of life."</p> +<p>When Rabbi Eleazer was sick his scholars visited him, and said, +"Rabbi, teach us the way of life, that we may inherit +eternity."</p> +<p>The Rabbi answered, "Give honor to your comrades. Know to whom +you pray. Restrain your children from frivolous conversation, and +place them among the learned men, in order that they may acquire +wisdom. So may you merit life in the future world."</p> +<span class="pagenum"><a name="page327" id= +"page327"></a>{327}</span> +<p>When Rabbi Jochanan was sick his scholars also called upon him. +When he beheld them he burst into tears.</p> +<p>"Rabbi!" they exclaimed, "Light of Israel! The chief pillar! Why +weep?"</p> +<p>The Rabbi answered, "Were I to be brought before a king of flesh +and blood, who is here to-day and to-morrow in the grave; who may +be angry with me, but not forever; who may imprison me, but not +forever; who may kill me, but only for this world; whom I may +sometimes bribe; even then I would fear. But now, I am to appear +before the King of kings, the Most Holy One, blessed be He, who +lives through all eternity. If He is wroth, it is forever. If He +imprisons me, it is forever; if He slays me, it is for the future +world; and I can bribe Him neither with words nor money. Not only +this, two paths are before me, one leading to punishment, the other +to reward, and I know not which one I must travel. Should I not +weep?"</p> +<p>The scholars of Rabbi Johanan, the son of Zakai, asked of their +teacher this question:—</p> +<p>"Wherefore is it, that according to the law, the punishment of a +highwayman is not as severe as the punishment of a sneak thief? +According to the Mosaic law, if a man steals an ox or a sheep, and +kills it or sells it, he is required to restore five oxen for the +one ox, and four sheep for the one sheep; but for the highwayman we +find, 'When he hath sinned and is conscious of his guilt, he shall +restore that he hath taken violently away; he shall restore it and +its principal, and the fifth part thereof he shall add thereto.' +Therefore, he who commits a highway robbery pays as punishment +one-fifth of the same, while a sneak thief is obliged to return +five oxen for one ox, and four sheep for one sheep. Wherefore is +this?"</p> +<p>"Because," replied the teacher, "the highway robber treats the +servant as the master. He takes away violently in the presence of +the servant, the despoiled man, and the master—God. But the +sneak thief imagines that God's eye is not upon him. He acts +secretly, thinking, as the Psalmist says, 'The Lord doth not see, +neither will the God of Jacob regard it.' Listen to a parable. Two +men made a <span class="pagenum"><a name="page328" id= +"page328"></a>{328}</span> feast. One invited all the inhabitants +of the city, and omitted inviting the king. The other invited +neither the king nor his subjects. Which one deserves condemnation? +Certainly the one who invited the subjects and not the king. The +people of the earth are God's subjects. The sneak thief fears their +eyes, yet he does not honor the eye of the king, the eye of God, +which watches all his actions."</p> +<p>Rabbi Meir says, "This law teaches us how God regards industry. +If a person steals an ox he must return five in its place, because +while the animal was in his unlawful possession it could not work +for its rightful owner. A lamb, however, does no labor, and is not +profitable that way; therefore he is only obliged to replace it +fourfold."</p> +<p>Rabbi Nachman dined with his teacher, Rabbi Yitzchak, and upon +departing after the meal, he said, "Teacher, bless me!"</p> +<p>"Listen," replied Rabbi Yitzchak. "A traveler was once +journeying through the desert, and when weary, hungry, and thirsty, +he happened upon an oasis, where grew a fruitful tree, +wide-branched, and at the foot of which there gushed a spring of +clear, cool water.</p> +<p>"The stranger ate of the luscious fruit, enjoying and resting in +the grateful shade, and quenching his thirst in the sparkling water +which bubbled merrily at his feet.</p> +<p>"When about to resume his journey, he addressed the tree and +spoke as follows:—</p> +<p>"'Oh, gracious tree, with what words can I bless thee, and what +good can I wish thee? I cannot wish thee good fruit, for it is +already thine; the blessing of water is also thine; and the +gracious shade thrown by thy beauteous branches the Eternal has +already granted thee, for my good and the good of those who travel +by this way. Let me pray to God, then, that all thy offspring may +be goodly as thyself.'</p> +<p>"So it is with thee, my pupil. How shall I bless thee? Thou art +perfect in the law, eminent in the land, respected, and blessed +with means. May God grant that all thy offspring may prove goodly +as thyself."</p> +<p>A wise man, say the Rabbis, was Gebiah ben Pesisah. When the +children of Canaan accused the Israelites of stealing <span class= +"pagenum"><a name="page329" id="page329"></a>{329}</span> their +land, saying, "The land of Canaan is ours, as it is written, 'The +land of Canaan and its boundaries belong to the Canaanites,'" and +demanded restitution, Gebiah offered to argue the case before the +ruler.</p> +<p>Said Gebiah to the Africans, "Ye bring your proof from the +Pentateuch, and by the Pentateuch will I refute it. 'Cursed be +Canaan; a servant of servants shall he be unto his brethren.' To +whom does the property of a slave belong? To his master. Even +though the land belonged to ye, through your servitude it became +Israel's."</p> +<p>"Answer him," said the ruler.</p> +<p>The accusers asked for three days' time to prepare their reply, +but at the end of the three days they had vanished.</p> +<p>Then came the Egyptians, saying, "'God gave the Israelites favor +in the eyes of the Egyptians, and they lent them gold and silver.' +Now return us the gold and silver which our ancestors lent ye."</p> +<p>Again Gebiah appeared for the sages of Israel.</p> +<p>"Four hundred and thirty years," said he, "did the children of +Israel dwell in Egypt. Come, now, pay us the wages of six hundred +thousand men who worked for ye for naught, and we will return the +gold and silver."</p> +<p>Then came the children of Ishmael and Ketura, before Alexander +of Mukdon, saying, "The land of Canaan is ours, as it is written, +'These are the generations of Ishmael, the son of Abraham;' even as +it is written, 'These are the generations of Isaac, the son of +Abraham.' One son is equal to the other; come, give us our +share."</p> +<p>Again Gebiah appeared as counsel for the sages.</p> +<p>"From the Pentateuch, which is your proof, will I confound ye" +said he. "Is it not written 'Abraham gave all that he had to Isaac, +but unto the sons of the concubines that Abraham had, Abraham gave +gifts?' The man who gives his children their inheritance during his +life does not design to give it to them again after his death. To +Isaac Abraham left all that he had; to his other children he gave +gifts, and sent them away."</p> +<span class="pagenum"><a name="page331" id= +"page331"></a>{331}</span> +<h3>PROVERBIAL SAYINGS AND TRADITIONS</h3> +<p>Do not to others what you would not have others do to you.</p> +<p>The ass complains of the cold even in July (Tamuz.)</p> +<p>First learn and then teach.</p> +<p>Few are they who see their own faults.</p> +<p>A single light answers as well for a hundred men as for one.</p> +<p>Victuals prepared by many cooks will be neither hot nor +cold.</p> +<p>Truth lasts forever, but falsehood must vanish.</p> +<p>This is the punishment of the liar, that when he tells the truth +nobody believes him.</p> +<p>Use thy best vase to-day, for to-morrow it may, perchance, be +broken.</p> +<p>When Satan cannot come himself he sends wine as a messenger.</p> +<p>Woe to the children banished from their father's table.</p> +<p>A handful of food will not satisfy the lion, neither can a pit +be filled again with its own dust.</p> +<p>Pray to God for mercy until the last shovelful of earth is cast +upon thy grave.</p> +<p>Cease not to pray even when the knife is laid upon thy neck.</p> +<p>Open not thy mouth to speak evil.</p> +<p>To be patient is sometimes better than to have much wealth.</p> +<p>The horse fed too liberally with oats becomes unruly.</p> +<p>Happy the pupil whose teacher approves his words.</p> +<p>When the cucumbers are young we may tell whether they will +become good for food.</p> +<p>Poverty cometh from God, but not dirt.</p> +<span class="pagenum"><a name="page332" id= +"page332"></a>{332}</span> +<p>Our kindly deeds and our generous gifts go to heaven as +messengers, and plead for us before our Heavenly Father.</p> +<p>The noblest of all charities is in enabling the poor to earn a +livelihood.</p> +<p>The camel wanted to have horns and they took away his ears.</p> +<p>The egg of to-day is better than the hen of to-morrow.</p> +<p>The world is a wedding.</p> +<p>Youth is a wreath of roses.</p> +<p>A myrtle even in the desert remains a myrtle.</p> +<p>Teach thy tongue to say, "I do not know."</p> +<p>The house which opens not to the poor will open to the +physician.</p> +<p>The birds of the air despise a miser.</p> +<p>Hospitality is an expression of Divine worship.</p> +<p>Thy friend has a friend, and thy friend's friend has a friend; +be discreet.</p> +<p>Do not place a blemish on thine own flesh.</p> +<p>Attend no auctions if thou hast no money.</p> +<p>Rather skin a carcass for pay, in the public streets, than lie +idly dependent on charity.</p> +<p>Deal with those who are fortunate.</p> +<p>What is intended for thy neighbor will never be thine.</p> +<p>The weakness of thy walls invites the burglar.</p> +<p>The place honors not the man, 'tis the man who gives honor to +the place.</p> +<p>The humblest man is ruler in his own house.</p> +<p>If the fox is king bow before him.</p> +<p>If a word spoken in its time is worth one piece of money, +silence in its time is worth two.</p> +<p>Tobias committed the sins and his neighbor received the +punishment.</p> +<p>Poverty sits as gracefully upon some people as a red saddle upon +a white horse.</p> +<p>Drain not the waters of thy well while other people may desire +them.</p> +<p>The doctor who prescribes gratuitously gives a worthless +prescription.</p> +<p>The rose grows among thorns.</p> +<p>The wine belongs to the master but the waiter receives the +thanks.</p> +<span class="pagenum"><a name="page333" id= +"page333"></a>{333}</span> +<p>He who mixes with unclean things becomes unclean himself; he +whose associations are pure becomes more holy with each day.</p> +<p>No man is impatient with his creditors.</p> +<p>Make but one sale, and thou art called a merchant.</p> +<p>Mention not a blemish which is thy own, in detraction of thy +neighbor.</p> +<p>If certain goods sell not in one city, try another place.</p> +<p>He who reads the letter should execute the message.</p> +<p>A vessel used for holy purposes should not be put to uses less +sacred.</p> +<p>Ornament thyself first, then magnify others.</p> +<p>Two pieces of coin in one bag make more noise than a +hundred.</p> +<p>Man sees the mote in his neighbor's eye, but knows not of the +beam in his own.</p> +<p>The rivalry of scholars advances science.</p> +<p>If thou tellest thy secret to three persons, ten know of it.</p> +<p>When love is intense both find room enough upon one board of the +bench; afterward they may find themselves cramped in a space of +sixty cubits.</p> +<p>When wine enters the head the secret flies out.</p> +<p>When a liar speaks the truth he finds his punishment in the +general disbelief.</p> +<p>Sorrow for those who disappear never to be found.</p> +<p>The officer of the king is also a recipient of honors.</p> +<p>He who studies cannot follow a commercial life; neither can the +merchant devote his time to study.</p> +<p>There is no occasion to light thy lamp at noontide.</p> +<p>If thy friends agree in calling thee an ass, go and get a halter +around thee.</p> +<p>At the gate of abundance there are many brothers and friends; at +the gate of misery there is neither brother not friend.</p> +<p>The consciousness of God's presence is the first principle of +religion.</p> +<p>A man's home means his wife.</p> +<p>He who divorces his wife is hated before God.</p> +<span class="pagenum"><a name="page334" id= +"page334"></a>{334}</span> +<p>If thy wife is small, bend down to take her counsel.</p> +<p>The daughter is as the mother was.</p> +<p>Do not confine your children to your own learning, for they were +born in another time.</p> +<p>What the child says out of doors he has learned indoors.</p> +<p>This world is an ante-chamber to the next.</p> +<p>The just of all nations have a portion in the future reward.</p> +<p>Every nation has its special guardian angel, its horoscopes, its +ruling planets and stars. But there is no planet for Israel. Israel +shall look but to God. There is no mediator between those who are +called His children and their Father which is in heaven.</p> +<p>From the very spoon that the carver carved, he has to swallow +hot mustard.</p> +<p>The laborer is allowed to shorten his prayers.</p> +<p>He who teaches his son to trade is as if he taught him to +steal.</p> +<p>The laborer at his work need not rise before the greatest +doctor.</p> +<p>Life is a passing shadow, says the Scripture. Is it the shadow +of a tower or a tree? A shadow which prevails for a while? No. It +is the shadow of a bird in its flight—away flies the bird, +and there is neither bird nor shadow.</p> +<p>Man's passions at first are like a cobweb's thread, at last +become like the thickest cable.</p> +<p>Were it not for the existence of passions no one would build a +house, marry a wife, beget children, or do any work.</p> +<p>There is not a single bird more persecuted than the dove, yet +God has chosen her to be offered upon the altar. The bull is hunted +by the lion, the sheep by the wolf, the goat by the tiger. And God +said: "Bring me a sacrifice, not from those that persecute, but +from them that are persecuted."</p> +<p>Prayer is Israel's only weapon, a weapon inherited from his +fathers, a weapon tried in a thousand battles.</p> +<p>When the righteous die, they live; for their example lives.</p> +<span class="pagenum"><a name="page335" id= +"page335"></a>{335}</span> +<p>Let the fruit pray for the welfare of the leaf.</p> +<p>Meat without salt is fit only for the dogs.</p> +<p>Trust not thyself until the day of thy death.</p> +<p>Woe to the country which hath lost its leader; woe to the ship +when its captain is no more.</p> +<p>He who increaseth his flesh but multiplieth food for the +worms.</p> +<p>The day is short, the labor great, and the workman slothful.</p> +<p>Be yielding to thy superior; be affable toward the young; be +friendly with all mankind.</p> +<p>Silence is the fence round wisdom.</p> +<p>Without law, civilization perishes.</p> +<p>Every man will surely have his hour.</p> +<p>Rather be the tail among lions than the head among foxes.</p> +<p>Into the well which supplies thee with water cast no stones.</p> +<p>Many a colt's skin is fashioned to the saddle which its mother +bears.</p> +<p>Truth is heavy, therefore few care to carry it.</p> +<p>Say little and do much.</p> +<p>He who multiplieth words will likely come to sin.</p> +<p>Sacrifice thy will for others, that they may be disposed to +sacrifice their wills for thee.</p> +<p>Study to-day, delay not.</p> +<p>Look not upon thy prayers as on a task; let thy supplications be +sincere.</p> +<p>He who is loved by man is loved by God.</p> +<p>Honor the sons of the poor; they give to science its +splendor.</p> +<p>Do not live near a pious fool.</p> +<p>A small coin in a large jar makes a great noise.</p> +<p>Use thy noble vase to-day; to-morrow it may break.</p> +<p>The cat and the rat make peace over a carcass.</p> +<p>He who walks each day over his estate finds a coin daily.</p> +<p>The dog follows thee for the crumbs in thy pocket.</p> +<p>The soldiers fight, and the kings are heroes.</p> +<p>When the ox is down many are the butchers.</p> +<p>Descend a step in choosing thy wife; ascend a step in choosing +thy friend.</p> +<span class="pagenum"><a name="page336" id= +"page336"></a>{336}</span> +<p>Beat the gods and their priests will tremble.</p> +<p>The sun will set without thy assistance.</p> +<p>Hold no man responsible for his utterances in times of +grief.</p> +<p>One man eats, another says grace.</p> +<p>He who curbs his wrath merits forgiveness for his sins.</p> +<p>Commit a sin twice and it will not seem to thee a crime.</p> +<p>While our love was strong we lay on the edge of a sword, now a +couch sixty yards wide is too narrow for us.</p> +<p>Study is more meritorious than sacrifice.</p> +<p>Jerusalem was destroyed because the instruction of the young was +neglected.</p> +<p>The world is saved by the breath of school children. Even to +rebuild the Temple, the schools must not be closed.</p> +<p>Blessed is the son who has studied with his father, and blessed +the father who has instructed his son.</p> +<p>Avoid wrath and thou wilt avoid sin; avoid intemperance and thou +wilt not provoke Providence.</p> +<p>When others gather, do thou disperse; when others disperse, +gather.</p> +<p>When thou art the only purchaser, then buy; when other buyers +are present, be thou nobody.</p> +<p>The foolish man knows not an insult, neither does a dead man +feel the cutting of a knife.</p> +<p>Three shall not enter Paradise—the scoffer, the hypocrite, +and the slanderer.</p> +<p>Rabbi Gamaliel ordered his servant Tobi to bring something good +from the market, and he brought a tongue. At another time he told +him to bring something bad, and he also returned with a tongue. +"Why did you on both occasions fetch a tongue?" the Rabbi asked. +"It is the source of good and evil," Tobi replied. "If it is good, +there is nothing better; if it is bad, there is nothing worse."</p> +<p>The forest trees once asked the fruit trees: "Why is the +rustling of your leaves not heard in the distance?" The fruit trees +replied: "We can dispense with the rustling to manifest our +presence; our fruits testify for us." The fruit trees then inquired +of the forest trees; <span class="pagenum"><a name="page337" id= +"page337"></a>{337}</span> "Why do your leaves rustle almost +continually?" "We are forced to call the attention of man to our +existence."</p> +<p>Too many Captains sink the ship.</p> +<p>An old man is a trouble in the house; an old woman is a treasure +in the house.</p> +<p>Two pieces of coin in one bag make more noise than a +hundred.</p> +<p>When the flood came over the earth and everything was threatened +with destruction, and every kind of beast came in pairs to Noah, +the Lie, too, asked admittance into the ark. Noah, however, +refused. "Only pairs may enter here," he said. The Lie went in +search of a companion, and at last met Vice, whom it invited to go +to the ark. "I am willing to keep company with thee, if thou wilt +promise to give me all thy earnings," said Vice. The Lie agreed, +and they were both admitted into the ark. After they left the ark, +the Lie regretted her agreement, and wished to dissolve partnership +with Vice, but it was too late, and thus it is current that "what +Lie earneth, Vice consumeth."</p> +<p>Support the aged without reference to religion; respect the +learned without reference to age.</p> +<p>Repent the day before thy death.</p> +<p>Ten measures of wisdom came into the world; the law of Israel +received nine measures, and the balance of the world one. Ten +measures of beauty came into the world; Jerusalem received nine +measures, and the rest of the world one.</p> +<p>The world stands on three pillars: law, worship, and +charity.</p> +<p>When he who attends the synagogue regularly is prevented from +being present, God asks for him.</p> +<p>His enemies will humble themselves before the one who builds a +place of worship.</p> +<p>He who is able to attend synagogue, and neglects to do so, is a +bad neighbor.</p> +<p>One need not stand upon a high place to pray, for it is written, +"Out of the depths have I called unto Thee, oh Lord." The same +Rabbi prohibits moving about or talking during the progress of +prayers, enlarging on Solomon's <span class="pagenum"><a name= +"page338" id="page338"></a>{338}</span> advice, "Keep thy foot when +thou goest into the house of the Lord, and be more ready to hear +than to offer the sacrifice of fools."</p> +<p>The cock and the owl both await daylight. "The light," says the +cock, "brings me delight; but what in the world art thou waiting +for?"</p> +<p>The thief who finds no opportunity to steal, considers himself +an honest man.</p> +<p>A Galilean said, "When the shepherd is angry with his flock, he +appoints for its leader a blind bellwether."</p> +<p>Though it is not incumbent upon thee to complete the work, thou +must not therefore cease from pursuing it. If the work is great, +great will be thy reward, and thy Master is faithful in His +payments.</p> +<p>There are three crowns: of the law, the priesthood, and the +kingship; but the crown of a good name is greater than them +all.</p> +<p>Who gains wisdom? He who is willing to receive instruction from +all sources. Who is the mighty man? He who subdueth his temper. Who +is rich? He who is content with his lot. Who is deserving of honor? +He who honoreth mankind.</p> +<p>Despise no man and deem nothing impossible; every man hath his +hour and everything its place.</p> +<p>Iron breaks stone; fire melts iron; water extinguishes fire; the +clouds consume water; the storm dispels clouds; man withstands the +storm; fear conquers man; wine banishes fear; sleep overcomes wine, +and death is the master of sleep; but "charity," says Solomon, +"saves even from death."</p> +<p>How canst thou escape sin? Think of three things: whence thou +comest, whither thou goest, and before whom thou must appear. The +scoffer, the liar, the hypocrite, and the slanderer can have no +share in the future world of bliss. To slander is to commit +murder.</p> +<p>Cold water morning and evening is better than all the +cosmetics.</p> +<p>The question is asked, "Why is man born with hands clinched, but +has his hands wide open in death?" And the answer is: "On entering +the world, man desires to <span class="pagenum"><a name="page339" +id="page339"></a>{339}</span> grasp everything; but when leaving it +he takes nothing away."</p> +<p>Two dry logs and one wet; the dry ones kindle the wet.</p> +<p>He who seeks for a faultless brother will have to remain +brotherless.</p> +<p>A town which has no school should be abolished.</p> +<p>Jerusalem was destroyed because the instruction of the young was +neglected.</p> +<p>He who instructs a child is as if he had created it.</p> +<p>The teachers are the guardians of the State.</p> +<p>Learn first and philosophize afterward.</p> +<p>To what may he be compared who teaches a child? To one who +writes on clean paper; and to what may he be compared who teaches +an old man? To one who writes on blotted paper.</p> +<p>Be eager to acquire knowledge; it does not come to thee by +inheritance.</p> +<p>Four dispositions are found among those who sit for instruction, +before the wise, and they may be respectively compared to a sponge, +a funnel, a strainer, and a sieve; the sponge imbibes all, the +funnel receives at one end and discharges at the other, the +strainer suffers the wine to pass through, but retains the lees, +and the sieve recovers the bran, but retains the fine flour.</p> +<p>To pray loudly is not a necessity of devotion; when we pray we +must direct our hearts toward heaven.</p> +<p>Charity is greater than all.</p> +<p>Who gives charity in secret is greater than Moses.</p> +<p>He finds authority for this saying in the words of Moses, "For I +was afraid of the anger," and the words of Solomon which he +presents as an answer, "A gift given in secret pacifieth +anger."</p> +<p>A miser is as wicked as an idolater.</p> +<p>Charity is more than sacrifices.</p> +<p>"He who gives (charity) becomes rich," or as it is written, "A +beneficent soul will be abundantly gratified."</p> +<p>One day a philosopher inquired of Rabbi Akiba, "If your God +loves the poor, why does He not support them?"</p> +<span class="pagenum"><a name="page340" id= +"page340"></a>{340}</span> +<p>"God allows the poor to be with us ever," responded Akiba, "that +the opportunities for doing good may never fail."</p> +<p>"But," returned the philosopher, "how do you know that this +virtue of charity pleases God? If a master punishes his slaves by +depriving them of food and clothing, does he feel pleased when +others feed and clothe them?"</p> +<p>"But suppose, on the other hand," said the Rabbi, "that the +children of a tender father, children whom he could no longer +justly assist, had fallen into poverty, would he be displeased if +kind souls pitied and aided them? We are not the slaves of a hard +master. God calls us His children, and Himself we call our +Father."</p> +<p>When one stands at the judgment-seat of God these questions are +asked:—</p> +<p>"Hast thou been honest in all thy dealings?"</p> +<p>"Hast thou set aside a portion of thy time for the study of the +law?"</p> +<p>"Hast thou observed the first commandment?"</p> +<p>"Hast thou, in trouble, still hoped and believed in God?"</p> +<p>"Hast thou spoken wisely?"</p> +<p>All the blessings of a household come through the wife, +therefore should her husband honor her.</p> +<p>Men should be careful lest they cause women to weep, for God +counts their tears.</p> +<p>In cases of charity, where both men and women claim relief, the +latter should be first assisted. If there should not be enough for +both, the men should cheerfully relinquish their claims.</p> +<p>A woman's death is felt by nobody as by her husband.</p> +<p>Tears are shed on God's altar for the one who forsakes his first +love.</p> +<p>He who loves his wife as himself, and honors her more than +himself, will train his children properly; he will meet, too, the +fulfillment of the verse, "And thou shalt know that there is peace +in thy tent, and thou wilt look over thy habitation and shall miss +nothing."</p> +<span class="pagenum"><a name="page341" id= +"page341"></a>{341}</span> +<p>I never call my wife "wife," but "home," for she, indeed, makes +my home.</p> +<p>He who possesses a knowledge of God, and a knowledge of man, +will not easily commit sin.</p> +<p>The Bible was given us to establish peace.</p> +<p>He who wrongs his fellow-man, even in so small a coin as a +penny, is as wicked as if he should take life.</p> +<p>He who raises his hand against his fellow in passion is a +sinner.</p> +<p>Be not the friend of one who wears the cloak of a saint to cover +the deformities of a fool.</p> +<p>One who gives way to passion is as bad as an idolater.</p> +<p>Hospitality is as great a virtue as studying the law.</p> +<p>"Never put thyself in the way of temptation," advised Rabbi +Judah; "even David could not resist it."</p> +<p>Rabbi Tyra, on being asked by his pupils to tell them the secret +which gained him a happy, peaceful old age, replied, "I have never +cherished anger with my family; I have never envied those greater +than myself, and I have never rejoiced in the downfall of any +one."</p> +<p>Unhappy is he who mistakes the branch for the tree, the shadow +for the substance.</p> +<p>Thy yesterday is thy past; thy to-day thy future; thy to-morrow +is a secret.</p> +<p>The best preacher is the heart; the best teacher is time; the +best book is the world; the best friend is God.</p> +<p>Life is but a loan to man; death is the creditor who will one +day claim it.</p> +<p>Understand a man by his own deeds and words. The impressions of +others lead to false judgment.</p> +<p>He through whose agency another has been falsely punished stands +outside of heaven's gates.</p> +<p>The sins of the bad-tempered are greater than his merits.</p> +<p>The man who sins is foolish as well as wicked.</p> +<p>The good actions which we perform in this world take form and +meet us in the world to come.</p> +<p>Better to bear a false accusation in silence, than by speaking +to bring the guilty to public shame.</p> +<p>He who can feel ashamed will not readily do wrong.</p> +<span class="pagenum"><a name="page342" id= +"page342"></a>{342}</span> +<p>There is a great difference between one who can feel ashamed +before his own soul and one who is only ashamed before his +fellow-man.</p> +<p>God's covenant with us included work; for the command, "Six days +shalt thou work and the seventh shalt thou rest," made the "rest" +conditional upon the "work."</p> +<p>God first told Adam to dress the Garden of Eden, and to keep it, +and then permitted him to eat of the fruit of his labor.</p> +<p>God did not dwell in the midst of Israel till they had worked to +deserve His presence, for he commanded, "They shall make me a +sanctuary, and then I will dwell in the midst of them."</p> +<p>When Jerusalem was in the hands of the Romans, one of their +philosophers asked of the Rabbis:—</p> +<p>"If your God dislikes idolatry, why does He not destroy the +idols and so put temptation out of the way?"</p> +<p>The wise men answered:—</p> +<p>"Would you have the sun and the moon destroyed because of the +foolish ones who worship them? To change the course of nature to +punish sinners, would bring suffering to the innocent also."</p> +<p>Rabbi Judah said:—</p> +<p>"He who refuses to teach a precept to his pupil is guilty of +theft, just as one who steals from the inheritance of his father; +as it is written, (The law which Moses commanded us is the +inheritance of the congregation of Jacob.) But if he teaches him, +what is his reward?"</p> +<p>Raba says, "He will obtain the blessing of Joseph."</p> +<p>Rabbi Eleazer said:—</p> +<p>"That house where the law is not studied by night should be +destroyed.</p> +<p>"The wealthy man who aids not the scholar desirous of studying +God's law will not prosper.</p> +<p>"He who changes his word, saying one thing and doing another, is +even as he who serveth idols."</p> +<p>Rabbi Chamah, the son of Pappa, said:—</p> +<p>"He who eats or drinks and blesses not the Lord, is even as he +who stealeth, for it is said, 'The heavens are the <span class= +"pagenum"><a name="page343" id="page343"></a>{343}</span> heavens +of the Lord, and the earth hath He given to the children of +men.'"</p> +<p>Rabbi Simon, the son of Lakish, said:—</p> +<p>"They who perform one precept in this world will find it +recorded for their benefit in the world to come; as it is written, +'Thy righteousness will go before thee, the glory of the Lord will +gather thee in.' And the same will be the case, in contrast, with +those who sin. For the Bible says, 'Which I commanded thee this day +to do them,' to 'do them,' the precepts, to-day, though the reward +is not promised to-day; but in the future, ordinances obeyed, will +testify in thy favor, for 'thy righteousness will go before +thee.'"</p> +<p>The Rabbis pronounced those the "friends of God," who being +offended thought not of revenge; who practiced good through love +for God, and who were cheerful under suffering and difficulties. Of +such Isaiah wrote, "They shall shine forth like the sun at +noonday."</p> +<hr /> +<p>Love thy wife as thyself; honor her more than thyself. He who +lives unmarried, lives without joy. If thy wife is small, bend down +to her and whisper in her ear. He who sees his wife die, has, as it +were, been present at the destruction of the sanctuary itself. The +children of a man who marries for money will prove a curse to +him.</p> +<p>He who has more learning than good deeds is like a tree with +many branches but weak roots; the first great storm will throw it +to the ground. He whose good works are greater than his knowledge +is like a tree with fewer branches but with strong and spreading +roots, a tree which all the winds of heaven cannot uproot.</p> +<hr /> +<p>Better is the curse of the righteous man than the blessing of +the wicked. Better the curse of Achia, the Shelonite, than the +blessing of Bil'am, the son of Beor. Thus did Achia curse the +Israelites, "And the Lord will smite Israel as the reed is shaken +in the water." The reed bends but it breaks not, for it groweth by +the water, and its roots are strong. Thus did Bil'am bless Israel, +"As cedar trees beside the waters." Cedars do not grow beside the +waters: <span class="pagenum"><a name="page344" id= +"page344"></a>{344}</span> their roots are weak, and when strong +winds blow they break in pieces.</p> +<hr /> +<p>A very wealthy man, who was of a kind, benevolent disposition, +desired to make his slave happy. He gave him, therefore, his +freedom, and presented him with a shipload of merchandise.</p> +<p>"Go," said he, "sail to different countries, dispose of these +goods, and that which thou mayest receive for them shall be thy +own."</p> +<p>The slave sailed away upon the broad ocean, but before he had +been long upon his voyage a storm overtook him; his ship was driven +on a rock and went to pieces; all on board were lost, all save this +slave, who swam to an island shore near by. Sad, despondent, with +naught in the world, he traversed this island, until he approached +a large and beautiful city; and many people approached him +joyously, shouting, "Welcome! welcome! Long live the king!" They +brought a rich carriage, and placing him therein, escorted him to a +magnificent palace, where many servants gathered about him, +clothing him in royal garments, addressing him as their sovereign, +and expressing their obedience to his will.</p> +<p>The slave was amazed and dazzled, believing that he was +dreaming, and all that he saw, heard, and experienced was mere +passing fantasy. Becoming convinced of the reality of his +condition, he said to some men about him for whom he experienced a +friendly feeling:—</p> +<p>"How is this? I cannot understand it. That you should thus +elevate and honor a man whom you know not, a poor, naked wanderer, +whom you have never seen before, making him your ruler, causes me +more wonder than I can readily express."</p> +<p>"Sire," they replied, "this island is inhabited by spirits. Long +since they prayed to God to send them yearly a son of man to reign +over them, and He has answered their prayers. Yearly He sends them +a son of man, whom they receive with honor and elevate to the +throne; but his dignity and power ends with the year. With its +close his royal garments are taken from him, he is placed on board +<span class="pagenum"><a name="page345" id= +"page345"></a>{345}</span> a ship and carried to a vast and +desolate island, where, unless he has previously been wise and +prepared for this day, he will find neither friend nor subject, and +be obliged to pass a weary, lonely, miserable life. Then a new king +is selected, and so year follows year. The kings who preceded thee +were careless and indifferent, enjoying their power to the full, +and thinking not of the day when it should end. Be wiser thou; let +our words find rest within thy heart."</p> +<p>The newly-made king listened attentively to all this, and felt +grieved that he should have lost even the time he had already +missed for making preparations for his loss of power.</p> +<p>He addressed the wise man who had spoken, saying, "Advise me, +oh, spirit of wisdom, how I may prepare for the days which will +come upon me in the future."</p> +<p>"Naked thou camest to us and naked thou wilt be sent to the +desolate island of which I have told thee," replied the other. "At +present thou art king, and may do as pleaseth thee; therefore send +workmen to this island; let them build houses, till the ground, and +beautify the surroundings. The barren soil will be changed into +fruitful fields, people will journey there to live, and thou wilt +have established a new kingdom for thyself, with subjects to +welcome thee in gladness when thou shalt have lost thy power here. +The year is short, the work is long: therefore be earnest and +energetic."</p> +<p>The king followed this advice. He sent workmen and materials to +the desolate island, and before the close of his temporary power it +had become a blooming, pleasant, and attractive spot. The rulers +who had preceded him had anticipated the day of their power's close +with dread, or smothered all thought of it in revelry; but he +looked forward to it as a day of joy, when he should enter upon a +career of permanent peace and happiness.</p> +<p>The day came; the freed slave, who had been made king, was +deprived of his authority; with his power he lost his royal +garments; naked he was placed upon a ship, and its sails set for +the desolate isle.</p> +<p>When he approached its shores, however, the people whom he had +sent there came to meet him with music, <span class= +"pagenum"><a name="page346" id="page346"></a>{346}</span> song, and +great joy. They made him a prince among them, and he lived with +them ever after in pleasantness and peace.</p> +<p>The wealthy man of kindly disposition is God, and the slave to +whom He gave freedom is the soul which He gives to man. The island +at which the slave arrives is the world; naked and weeping he +appears to his parents, who are inhabitants that greet him warmly +and make him their king. The friends who tell him of the ways of +the country are his "good inclinations." The year of his reign is +his span of life, and the desolate island is the future world, +which he must beautify by good deeds, "the workmen and material," +or else live lonely and desolate forever.</p> +<hr /> +<p>The Emperor Adrian, passing through the streets of Tiberias, +noticed a very old man planting a fig tree, and pausing, said to +him:—</p> +<p>"Wherefore plant that tree? If thou didst labor in thy youth, +thou shouldst now have a store for thy old age, and surely of the +fruit of this tree thou canst not hope to eat."</p> +<p>The old man answered:—</p> +<p>"In my youth I worked, and I still work. With God's good +pleasure I may e'en partake of the fruit of this tree I plant. I am +in His hands."</p> +<p>"Tell me thy age," said the emperor.</p> +<p>"I have lived for a hundred years."</p> +<p>"A hundred years old, and still expect to eat from the fruit of +this tree?"</p> +<p>"If such be God's pleasure," replied the old man; "if not, I +will leave it for my son, as my father left the fruit of his labor +for me."</p> +<p>"Well," said the emperor, "if thou dost live until the figs from +this tree are ripe, I pray thee let me know of it."</p> +<p>The aged man lived to partake of that very fruit, and +remembering the emperor's words, he resolved to visit him. So, +taking a small basket, he filled it with the choicest figs from the +tree, and proceeded on his errand. Telling the palace guard his +purpose, he was admitted to the sovereign's presence.</p> +<span class="pagenum"><a name="page347" id= +"page347"></a>{347}</span> +<p>"Well," asked the emperor, "what is thy wish?"</p> +<p>The old man replied:—</p> +<p>"Lo, I am the old man to whom thou didst say, on the day thou +sawest him planting a fig tree, 'If thou livest to eat of its +fruit, I pray thee let me know;' and behold I have come and brought +thee of the fruit, that thou mayest partake of it likewise."</p> +<p>The emperor was very much pleased, and emptying the man's basket +of its figs, he ordered it to be filled with gold coins.</p> +<p>When the old man had departed, the courtiers said to the +emperor:—</p> +<p>"Why didst thou so honor this old Jew?"</p> +<p>"The Lord hath honored him, and why not I?" replied the +emperor.</p> +<p>Now next door to this old man there lived a woman, who, when she +heard of her neighbor's good fortune, desired her husband to try +his luck in the same quarter. She filled for him an immense basket +with figs, and bidding him put it on his shoulder, said, "Now carry +it to the emperor; he loves figs and will fill thy basket with +golden coin."</p> +<p>When her husband approached the gates of the palace, he told his +errand to the guards, saying, "I brought these figs to the emperor; +empty my basket I pray, and fill it up again with gold."</p> +<p>When this was told to the emperor, he ordered the old man to +stand in the hallway of the palace, and all who passed pelted him +with his figs. He returned home wounded and crestfallen to his +disappointed wife.</p> +<p>"Never mind, thou hast one consolation," said she; "had they +been cocoanuts instead of figs thou mightest have suffered harder +raps."</p> +<hr /> +<p>A citizen of Jerusalem traveling through the country was taken +very sick at an inn. Feeling that he would not recover, he sent for +the landlord and said to him, "I am going the way of all flesh. If +after my death any party should come from Jerusalem and claim my +effects, do not deliver them until he shall prove to thee by three +wise acts that he <span class="pagenum"><a name="page348" id= +"page348"></a>{348}</span> is entitled to them; for I charged my +son before starting upon my way, that if death befell me he would +be obliged to prove his wisdom before obtaining my +possessions."</p> +<p>The man died and was buried according to Jewish rites, and his +death was made public that his heirs might appear. When his son +learned of his father's decease he started from Jerusalem for the +place where he had died. Near the gates of the city he met a man +who had a load of wood for sale. This he purchased and ordered it +to be delivered at the inn toward which he was traveling. The man +from whom he bought it went at once to the inn, and said, "Here is +the wood."</p> +<p>"What wood?" returned the proprietor; "I ordered no wood."</p> +<p>"No," answered the woodcutter, "but the man who follows me did; +I will enter and wait for him."</p> +<p>Thus the son had provided for himself a welcome when he should +reach the inn, which was his first wise act.</p> +<p>The landlord said to him, "Who art thou?"</p> +<p>"The son of the merchant who died in thy house," he replied.</p> +<p>They prepared for him a dinner, and placed upon the table five +pigeons and a chicken. The master of the house, his wife, two sons, +and two daughters sat with him at the table.</p> +<p>"Serve the food," said the landlord.</p> +<p>"Nay," answered the young man; "thou art master, it is thy +privilege."</p> +<p>"I desire thee to do this thing; thou art my guest, the +merchant's son; pray help the food."</p> +<p>The young man thus entreated divided one pigeon between the two +sons, another between the two daughters, gave the third to the man +and his wife, and kept the other two for himself. This was his +second wise act.</p> +<p>The landlord looked somewhat perplexed at this mode of +distribution, but said nothing.</p> +<p>Then the merchant's son divided the chicken. He gave to the +landlord and his wife the head, to the two sons the legs, to the +two daughters the wings, and took the body for himself. This was +his third wise act.</p> +<span class="pagenum"><a name="page349" id= +"page349"></a>{349}</span> +<p>The landlord said:—</p> +<p>"Is this the way they do things in thy country? I noticed the +manner in which thou didst apportion the pigeons, but said nothing; +but the chicken, my dear sir! I must really ask thee thy +meaning."</p> +<p>Then the young man answered:—</p> +<p>"I told thee that it was not my place to serve the food, +nevertheless when thou didst insist I did the best I could, and I +think I have succeeded. Thyself, thy wife, and one pigeon make +three; thy two sons and one pigeon make three; thy two daughters +and one pigeon make three; and myself and two pigeons make three +also, therefore is it fairly done. As regards the chicken, I gave +to thee and thy wife the head, because ye are the heads of the +family; I gave to each of thy sons a leg, because they are the +pillars of the family, preserving always the family name; I gave to +each of thy daughters a wing, because in the natural course of +events they will marry, take wing, and fly away from the home-nest. +I took the body of the chicken because it looks like a ship, and in +a ship I came here and in a ship I hope to return. I am the son of +the merchant who died in thy house; give me the property of my dead +father."</p> +<p>"Take it and go," said the landlord. And giving him his father's +possessions the young man departed in peace.</p> +<hr /> +<p>A certain man, a native of Athina (a city near Jerusalem), +visited the city of Jerusalem, and after leaving it, ridiculed the +place and its inhabitants. The Jerusalemites were very wroth at +being made the subjects of his sport, and they induced one of their +citizens to travel to Athina, to induce the man to return to +Jerusalem, which would give them an opportunity to punish his +insolence.</p> +<p>The citizen thus commissioned reached Athina, and very shortly +fell in with the man whom he had come to meet. Walking through the +streets together one day, the man from Jerusalem said, "See, the +string of my shoe is broken; take me, I pray, to the +shoemaker."</p> +<p>The shoemaker repaired the string, and the man paid him a coin +more in value than the worth of the shoes.</p> +<span class="pagenum"><a name="page350" id= +"page350"></a>{350}</span> +<p>Next day, when walking with the same man, he broke the string of +his other shoe, and going to the shoemaker, he paid him the same +large sum for repairing that.</p> +<p>"Why," said the man of Athina, "shoes must be very dear in +Jerusalem, when thou payest such a price but for repairing a +string."</p> +<p>"Yes," answered the other; "they bring nine ducats, and even in +the cheapest times from seven to eight."</p> +<p>"Then it would be a profitable employment for me to take shoes +from my city and sell them in thine."</p> +<p>"Yes, indeed; and if thou wilt but let me know of thy coming I +will put thee in the way of customers."</p> +<p>So the man of Athina, who had made merry over the Jerusalemites, +bought a large stock of shoes and set out for Jerusalem, informing +his friend of his coming. The latter started to meet him, and +greeting him before he came to the gates of the city, said to +him:—</p> +<p>"Before a stranger may enter and sell goods in Jerusalem, he +must shave his head and blacken his face. Art thou ready to do +this?"</p> +<p>"And why not," replied the other, "as long as I have a prospect +of large profits; why should I falter or hesitate at so slight a +thing as that?"</p> +<p>So the stranger, shaving the hair from his head and blackening +his face (by which all Jerusalem knew him as the man who had +ridiculed the city), took up his place in the market, with his +wares spread before him.</p> +<p>Buyers paused before his stall, and asked him:—</p> +<p>"How much for the shoes?"</p> +<p>"Ten ducats a pair," he answered; "or I may sell for nine; but +certainly for not less than eight."</p> +<p>This caused a great laugh and uproar in the market, and the +stranger was driven from it in derision and his shoes thrown after +him.</p> +<p>Seeking the Jerusalemite who had deceived him, he +said:—</p> +<p>"Why hast thou so treated me? did I so to thee in Athina?"</p> +<p>"Let this be a lesson to thee," answered the Jerusalemite. "I do +not think thou wilt be so ready to make sport of us in the +future."</p> +<span class="pagenum"><a name="page351" id= +"page351"></a>{351}</span> +<p>A young man, upon his journeys through the country, fell in with +a young woman, and they became mutually attached. When the young +man was obliged to leave the neighborhood of the damsel's +residence, they met to say "good-by." During the parting they +pledged a mutual faith, and each promised to wait until, in the +course of time, they might be able to marry. "Who will be the +witness of our betrothal?" said the young man. Just then they saw a +weasel run past them and disappear in the wood. "See," he +continued, "this weasel and this well of water by which we are +standing shall be the witnesses of our betrothal;" and so they +parted. Years passed, the maiden remained true, but the youth +married. A son was born to him, and grew up the delight of his +parents. One day while the child was playing he became tired, and +lying upon the ground fell asleep. A weasel bit him in the neck, +and he bled to death. The parents were consumed with grief by this +calamity, and it was not until another son was given them that they +forgot their sorrow. But when this second child was able to walk +alone it wandered without the house, and bending over the well, +looking at its shadow in the water, lost its balance and was +drowned. Then the father recollected his perjured vow, and his +witnesses, the weasel and the well. He told his wife of the +circumstance, and she agreed to a divorce. He then sought the +maiden to whom he had promised marriage, and found her still +awaiting his return. He told her how, through God's agency, he had +been punished for his wrongdoing, after which they married and +lived in peace.</p> +<hr /> +<p>A wise Israelite, dwelling some distance from Jerusalem, sent +his son to the Holy City to complete his education. During his +son's absence the father was taken ill, and feeling that death was +upon him he made a will, leaving all his property to one of his +slaves, on condition that he should allow the son to select any one +article which pleased him for an inheritance.</p> +<p>As soon as his master died, the slave, elated with his good +fortune, hastened to Jerusalem, informed his late master's son of +what had taken place, and showed him the will.</p> +<span class="pagenum"><a name="page352" id= +"page352"></a>{352}</span> +<p>The young man was surprised and grieved at the intelligence, and +after the alloted time of mourning had expired, he began to +seriously consider his situation. He went to his teacher, explained +the circumstances to him, read him his father's will, and expressed +himself bitterly on account of the disappointment of his reasonable +hopes and expectations. He could think of nothing that he had done +to offend his father, and was loud in his complaints of +injustice.</p> +<p>"Stop," said his teacher; "thy father was a man of wisdom and a +loving relative. This will is a living monument to his good sense +and far-sightedness. May his son prove as wise in his day."</p> +<p>"What!" exclaimed the young man. "I see no wisdom in his +bestowal of his property upon a slave; no affection in this slight +upon his only son."</p> +<p>"Listen," returned the teacher. "By his action thy father hath +but secured thy inheritance to thee, if thou art wise enough to +avail thyself of his understanding. Thus thought he when he felt +the hand of death approaching. 'My son is away; when I am dead he +will not be here to take charge of my affairs; my slaves will +plunder my estate, and to gain time will even conceal my death from +my son, and deprive me of the sweet savour of mourning.' To prevent +these things he bequeathed his property to his slave, well knowing +that the slave, believing in his apparent right, would give thee +speedy information, and take care of the effects, even as he has +done."</p> +<p>"Well, well, and how does this benefit me?" impatiently +interrupted the pupil.</p> +<p>"Ah!" replied the teacher, "wisdom I see rests not with the +young. Dost thou not know that what a slave possesses belongs but +to his master? Has not thy father left thee the right to select one +article of all his property for thy own? Choose the slave as thy +portion, and by possessing him thou wilt recover all that was thy +father's. Such was his wise and loving intention."</p> +<p>The young man did as he was advised, and gave the slave his +freedom afterward. But ever after he was wont to +exclaim:—</p> +<span class="pagenum"><a name="page353" id= +"page353"></a>{353}</span> +<p>"Wisdom resides with the aged, and understanding in length of +days."</p> +<hr /> +<p>David, King of Israel, was once lying upon his couch and many +thoughts were passing through his mind.</p> +<p>"Of what use in this world is the spider?" thought he; "it but +increases the dust and dirt of the world, making places unsightly +and causing great annoyance."</p> +<p>Then he thought of an insane man:—</p> +<p>"How unfortunate is such a being. I know that all things are +ordained by God with reason and purpose, yet this is beyond my +comprehension; why should men be born idiots, or grow insane?"</p> +<p>Then the mosquitoes annoyed him, and the king +thought:—</p> +<p>"What can the mosquito be good for? why was it created in the +world? It but disturbs our comfort, and the world profits not by +its existence."</p> +<p>Yet King David lived to discover that these very insects, and +the very condition of life, the being of which he deplored, were +ordained even to his own benefit.</p> +<p>When he fled from before Saul, David was captured in the land of +the Philistines by the brothers of Goliath, who carried him before +the King of Gath, and it was only by pretending idiocy that he +escaped death, the king deeming it impossible that such a man could +be the kingly David; as it is written, "And he disguised his reason +before their eyes, and played the madman in their hands, and +scribbled on the doors of the gate, and let his spittle run down +upon his beard."</p> +<p>Upon another occasion David hid himself in the cave of Adullam, +and after he had entered the cave it chanced that a spider spun a +web over the opening thereto. His pursuers passed that way, but +thinking that no one could have entered the cave protected by the +spider's web without destroying it, they continued on their +way.</p> +<p>The mosquito also was of service to David when he entered the +camp of Saul to secure the latter's weapon. While stooping near +Abner, the sleeping man moved and placed his leg upon David's body. +If he moved, he would <span class="pagenum"><a name="page354" id= +"page354"></a>{354}</span> awake Abner and meet with death, if he +remained in that position morning would dawn and bring him death; +he knew not what to do, when a mosquito alighted upon Abner's leg; +he moved it quickly, and David escaped.</p> +<p>Therefore sang David:—-</p> +<p>"All my bones shall say, O Lord, who is like unto Thee."</p> +<hr /> +<p>The Israelites were commanded to visit Jerusalem on three +festivals. It happened upon one occasion that there was a scarcity +of water in the city. One of the people called upon a certain +nobleman who was the owner of three wells, and asked him for the +use of the water which they contained, promising that they should +be refilled by a stated date, and contracting in default of this to +pay a certain large amount in silver as forfeit. The day came, +there had been no rain, and the three wells were dry. In the +morning the owner of the wells sent for the promised money. +Nakdemon, the son of Gurion, the man who had undertaken this burden +for his people's sake, replied, "The day is but begun; there is yet +time."</p> +<p>He entered the Temple and prayed that God might send rain and +save him all his fortune which he had ventured. His prayer was +answered. The clouds gathered and the rain fell. As he passed out +of the Temple with a grateful heart, he was met by his creditor, +who said:—</p> +<p>"True, the rain has refilled my wells, but it is dark; the day +has gone, and according to our agreement thou must still pay me the +promised sum."</p> +<p>Once more Nakdemon prayed, and lo, the clouds lifted and the +sinking sun smiled brightly on the spot where the men stood, +showing that the sunlight of day was still there, though the +rain-clouds had temporarily obscured its gleams.</p> +<hr /> +<p>There was a certain family, the family of Abtinoss, the members +of which were learned in the art of preparing the incense used in +the service. Their knowledge they refused to impart to others, and +the directors of the Temple, fearing that the art might die with +them, discharged them <span class="pagenum"><a name="page355" id= +"page355"></a>{355}</span> from the service, and brought other +parties from Alexandria, in Egypt, to prepare the sweet perfume. +These latter were unable to afford satisfaction, however, and the +directors were obliged to give the service back into the hands of +the family of Abtinoss, who on their part refused to accept it +again, unless the remuneration for their services was doubled. When +asked why they so persistently refused to impart their skill to +others, they replied that they feared they might teach some +unworthy persons, who would afterward use their knowledge in an +idolatrous worship. The members of this family were very particular +not to use perfume of any kind themselves, lest the people should +imagine that they put the sweet spices used in the manufacture of +the incense to a baser use.</p> +<p>An exactly similar case to the above occurred with the family of +Garmah, which had the monopoly of the knowledge of preparing the +show-bread used in the services of the Temple.</p> +<p>It was in reference to these cases that the son of Azai said, +"In thy name they shall call thee, and in thy city they shall cause +thee to live, and from thy own they will give thee," meaning that +trustful persons should not fear that others might steal their +occupations; "for in thy name they will call thee," as with the +families of Abtinoss and Garmah; "and from thy own they will give +thee," meaning that what a man earns is his own, and cannot be +taken away.</p> +<hr /> +<p>Rabbi Jochanan, the son of Levi, fasted and prayed to the Lord +that he might be permitted to gaze on the angel Elijah, he who had +ascended alive to heaven. God granted his prayer, and in the +semblance of a man Elijah appeared before him.</p> +<p>"Let me journey with thee in thy travels through the world," +prayed the Rabbi to Elijah; "let me observe thy doings, and gain in +wisdom and understanding."</p> +<p>"Nay," answered Elijah; "my actions thou couldst not understand; +my doings would trouble thee, being beyond thy comprehension."</p> +<p>But still the Rabbi entreated:—</p> +<span class="pagenum"><a name="page356" id= +"page356"></a>{356}</span> +<p>"I will neither trouble nor question thee," he said; "only let +me accompany thee on thy way."</p> +<p>"Come, then," said Elijah; "but let thy tongue be mute. With thy +first question, thy first expression of astonishment, we must part +company."</p> +<p>So the two journeyed through the world together. They approached +the house of a poor man, whose only treasure and means of support +was a cow. As they came near, the man and his wife hastened to meet +them, begged them to enter their cot, and eat and drink of the best +they could afford, and to pass the night under their roof. This +they did, receiving every attention from their poor but hospitable +host and hostess. In the morning Elijah rose up early and prayed to +God, and when he had finished his prayer, behold the cow belonging +to the poor people dropped dead. Then the travelers continued on +their journey.</p> +<p>Much was Rabbi Jochanan perplexed. "Not only did we neglect to +pay them for their hospitality and generous services, but his cow +we have killed;" and he said to Elijah, "Why didst thou kill the +cow of this good man, who—"</p> +<p>"Peace," interrupted Elijah; "hear, see, and be silent. If I +answer thy questions we must part."</p> +<p>And they continued on their way together.</p> +<p>Toward evening they arrived at a large and imposing mansion, the +residence of a haughty and wealthy man. They were coldly received; +a piece of bread and a glass of water were placed before them, but +the master of the house did not welcome or speak to them, and they +remained there during the night unnoticed. In the morning Elijah +remarked that a wall of the house required repairing, and sending +for a carpenter, he himself paid the money for the repair, as a +return, he said, for the hospitality they had received.</p> +<p>Again was Rabbi Jochanan filled with wonder, but he said naught, +and they proceeded on their journey.</p> +<p>As the shades of night were falling they entered a city which +contained a large and imposing synagogue. As it was the time of the +evening service they entered and were much pleased with the rich +adornments, the velvet cushions, <span class="pagenum"><a name= +"page357" id="page357"></a>{357}</span> and gilded carvings of the +interior. After the completion of the service, Elijah arose and +called out aloud, "Who is here willing to feed and lodge two poor +men this night?" none answered, and no respect was shown to the +traveling strangers. In the morning, however, Elijah re-entered the +synagogue, and shaking its members by the hands, he said, "I hope +that you may all become presidents."</p> +<p>Next evening the two entered another city, when the +<i>Shamas</i> (sexton) of the synagogue, came to meet them, and +notifying the members of his congregation of the coming of two +strangers, the best hotel of the place was opened to them, and all +vied in showing them attention and honor.</p> +<p>In the morning, on parting with them, Elijah said, "May the Lord +appoint over you but one president."</p> +<p>Jochanan could resist his curiosity no longer. "Tell me," said +he to Elijah, "tell me the meaning of all these actions which I +have witnessed. To those who have treated us coldly thou hast +uttered good wishes; to those who have been gracious to us thou +hast made no suitable return. Even though we must part, I pray thee +explain to me the meaning of thy acts."</p> +<p>"Listen," said Elijah, "and learn to trust in God, even though +thou canst not understand His ways. We first entered the house of +the poor man, who treated us so kindly. Know that it had been +decreed that on that very day his wife should die. I prayed unto +the Lord that the cow might prove a redemption for her; God granted +my prayers, and the woman was preserved unto her husband. The rich +man, whom next we called up, treated us coldly, and I repaired his +wall. I repaired it without a new foundation, without digging to +the old one. Had he repaired it himself he would have dug, and thus +discovered a treasure which lies there buried, but which is now +forever lost to him. To the members of the synagogue who were +inhospitable I said, 'May you all be presidents,' and where many +rule there can be no peace; but to the others I said, 'May you have +but one president;' with one leader no misunderstanding may arise. +Now, if thou seest the wicked prospering, be not envious; if thou +seest the righteous in poverty <span class="pagenum"><a name= +"page358" id="page358"></a>{358}</span> and trouble, be not +provoked or doubtful of God's justice. The Lord is righteous, His +judgments all are true; His eyes note all mankind, and none can +say, 'What dost thou?'"</p> +<p>With these words Elijah disappeared, and Jochanan was left +alone.</p> +<hr /> +<p>There was once a man who pledged his dearest faith to a maiden, +beautiful and true. For a time all passed pleasantly, and the +maiden lived in happiness. But then the man was called from her +side, he left her; long she waited, but he did not return. Friends +pitied her and rivals mocked her; tauntingly they pointed at her, +and said, "He has left thee; he will never come back." The maiden +sought her chamber, and read in secret the letters which her lover +had written to her, the letters in which he promised to be ever +faithful, ever true. Weeping she read them, but they brought +comfort to her heart; she dried her eyes and doubted not.</p> +<p>A joyous day dawned for her; the man she loved returned, and +when he learned that others had doubted and asked her how she had +preserved her faith, she showed his letters to him, declaring her +eternal trust.</p> +<p>Israel, in misery and captivity, was mocked by the nations; her +hopes of redemption were made a laughing-stock; her sages scoffed +at; her holy men derided. Into her synagogues, into her schools +went Israel; she read the letters which her God had written, and +believed in the holy promises which they contained.</p> +<p>God will in time redeem her; and when He says:—</p> +<p>"How could you alone be faithful of all the mocking +nations?"</p> +<p>She will point to the law and answer:—</p> +<p>"Had not Thy law been my delight, I should long since have +perished in my affliction."</p> +<hr /> +<p>When God was about to created man the angels gathered about him. +Some of them opening their lips exclaimed, "Create, O God, a being +who shall praise Thee from earth even as we in heaven sing Thy +glory."</p> +<p>But others said:—</p> +<span class="pagenum"><a name="page359" id= +"page359"></a>{359}</span> +<p>"Hear us, Almighty King, create no more! The glorious harmony of +the heavens which Thou hast sent to earth will be by man disturbed, +destroyed."</p> +<p>Then silence fell upon the contesting hosts as the Angel of +Mercy appeared before the throne of grace on bended knees.</p> +<p>Sweet was the voice which said entreatingly:—</p> +<p>"O, Father, create Thou man; make him Thine own noble image. +With heavenly pity will I fill his heart, with sympathy toward +every living thing impress his being; through him will they find +cause to praise Thee."</p> +<p>Then the Angel of Mercy ceased, and the Angel of Peace with +tearful eyes spoke thus:—</p> +<p>"O God, create him not! Thy peace he will disturb, the flow of +blood, will follow sure his coming. Confusion, horror, war, will +blot the earth, and Thou wilt no longer find a pleasant place among +Thy works on earth."</p> +<p>Then spoke in stern tones the Angel of Justice:—</p> +<p>"And Thou wilt judge him, God; he shall be subject to my +sway."</p> +<p>The Angel of Truth approached, saying:—</p> +<p>"Cease! O God of truth, with man Thou sendest falsehood to the +earth."</p> +<p>Then all were silent, and out of the deep quietness the Divine +words came:—</p> +<p>"Thou, O Truth, shall go to earth with him, and yet remain a +denizen of heaven; 'twixt heaven and earth to float, connecting +link between the two."</p> +<hr /> +<p>It was customary in Bithar when a child was born for the parents +to plant a young cedar tree, to grow up with the infant. It +happened upon one occasion when the daughter of the emperor was +riding through the city, that her chariot broke down, and her +attendants pulled up a young cedar tree to use in repairing it. The +man who had planted the tree, seeing this, attacked the servants +and beat them severely. This action incensed the emperor, who +immediately dispatched an army of eighty thousand men against the +city. These captured it and killed the inhabitants, men, women, and +children. The rivers ran red with <span class="pagenum"><a name= +"page360" id="page360"></a>{360}</span> blood, and 'tis said that +the ground was rich and prolific to the farmers for seven years, +from the bodies of those who perished, said to be four hundred +thousand Israelites.</p> +<hr /> +<p>When the guilt of the Israelites grew too great for the +forbearance of the Most High, and they refused to listen to the +words and warnings of Jeremiah, the prophet left Jerusalem and +traveled to the land of Benjamin. While he was in the holy city, +and prayed for mercy on it, it was spared; but while he sojourned +in the land of Benjamin, Nebuchadnezzar laid waste the land of +Israel, plundered the holy Temple, robbed it of its ornaments, and +gave it a prey to the devouring flames. By the hands of Nebuzaradan +did Nebuchadnezzar send (while he himself remained in Riblah) to +destroy Jerusalem.</p> +<p>Before he ordered the expedition he endeavored by means of +signs, in accordance with the superstition of his age, to ascertain +the result of the attempt. He shot an arrow from his bow, pointing +to the west, and the arrow turned toward Jerusalem. Then he shot +again, pointing toward the east, and the arrow sped toward +Jerusalem. Then he shot once more, desiring to know in which +direction lay the guilty city which should be blotted from the +world, and for the third time his arrow pointed toward +Jerusalem.</p> +<p>When the city had been captured, he marched with his princes and +officers into the Temple, and called out mockingly to the God of +Israel, "And art thou the great God before whom the world trembles, +and we here in thy city and thy Temple!"</p> +<p>On one of the walls he found the mark of an arrow's head, as +though somebody had been killed or hit near by, and he asked, "Who +was killed here?"</p> +<p>"Zachariah, the son of Yehoyadah, the high priest," answered the +people; "he rebuked us incessantly on account of our +transgressions, and we tired of his words, and put him to +death."</p> +<p>The followers of Nebuchadnezzar massacred the inhabitants of +Jerusalem, the priests and the people, old and young, women, and +children who were attending school, even babies in the cradle. The +feast of blood at last <span class="pagenum"><a name="page361" id= +"page361"></a>{361}</span> shocked even the leader of the hostile +heathens, who ordered a stay of this wholesale murder. He then +removed all the vessels of gold and silver from the Temple, and +sent them by his ships, to Babel, after which he set the Temple on +fire.</p> +<p>The high priest donned his robe and ephod, and saying, "Now that +the Temple is destroyed, no priest is needed to officiate," threw +himself into the flames and was consumed. When the other priests +who were still alive witnessed this action, they took their harps +and musical instruments and followed the example of the high +priest. Those of the people whom the soldiers had not killed were +bound in iron chains, burdened with the spoils of the victors, and +carried into captivity. Jeremiah the prophet returned to Jerusalem +and accompanied his unfortunate brethren, who went out almost +naked. When they reached a place called Bet Kuro, Jeremiah obtained +better clothing for them. And he spoke to Nebuchadnezzar and the +Chaldeans, and said, "Think not that of your own strength you were +able to overcome the people chosen of the Lord; 'tis their +iniquities which have condemned them to this sorrow."</p> +<p>Thus the people journeyed on with crying and moaning until they +reached the rivers of Babylon. Then Nebuchadnezzar said to them, +"Sing, ye people,—play for me,—sing the songs ye were +wont to sing before your great Lord in Jerusalem."</p> +<p>In answer to this command, the Levites hung their harps upon the +willow trees near the banks of the river, as it is written, "Upon +the willows in her midst had we hung up our harps." Then they said, +"If we had but performed the will of God and sung His praises +devoutly, we should not have been delivered into thy hands. Now, +how can we sing before thee the prayers and hymns that belong only +to the One Eternal God?" as it is said, "How should we sing the +song of the Lord on the soil of the stranger?"</p> +<p>Then said the officers of the captors, "These men are men of +death; they refuse to obey the order of the king; let them +die."</p> +<p>But forth stepped Pelatya, the son of Yehoyadah, and thus he +addressed Nebuchadnezzar:—</p> +<span class="pagenum"><a name="page362" id= +"page362"></a>{362}</span> +<p>"Behold, if a flock is delivered into the hands of a shepherd, +and a wolf steals a lamb from the flock, tell me, who is +responsible to the owner of the lost animal?"</p> +<p>"Surely the shepherd," replied Nebuchadnezzar.</p> +<p>"Then listen to thine own words," replied Pelatya. "God has +given Israel into thy hands; to Him art thou responsible for those +who are slain."</p> +<p>The king ordered the chains to be removed from the captives, and +they were not put to death.</p> +<hr /> +<p>Through Kamtzah and Bar Kamtzah was Jerusalem destroyed; and +thus it happened.</p> +<p>A certain man made a feast; he was a friend of Kamtzah, but Bar +Kamtzah he hated. He sent a messenger to Kamtzah with an invitation +to his banquet, but this messenger making a mistake, delivered the +invitation to his master's enemy, Bar Kamtzah.</p> +<p>Bar Kamtzah accepted the invitation, and was on hand at the +appointed time, but when the host saw his enemy enter his house, he +ordered him to leave at once.</p> +<p>"Nay," said Bar Kamtzah, "now that I am here, do not so insult +me as to send me forth. I will pay thee for all that I may eat and +drink."</p> +<p>"I want not thy money," returned the other, "neither do I desire +thy presence; get thee gone at once."</p> +<p>But Bar Kamtzah persisted.</p> +<p>"I will pay the entire expense of thy feast," he said; "do not +let me be degraded in the eyes of thy guests."</p> +<p>The host was determined, and Bar Kamtzah withdrew from the +banquet-room in anger.</p> +<p>"Many Rabbis were present," said he in his heart, "and not one +of them interfered in my behalf, therefore this insult which they +saw put upon me must have pleased them."</p> +<p>So Bar Kamtzah spoke treacherously of the Jews unto the king, +saying, "The Jews have rebelled against thee."</p> +<p>"How can I know this?" inquired the king.</p> +<p>"Send a sacrifice to their Temple and it will be rejected," +replied Bar Kamtzah.</p> +<p>The ruler then sent a well-conditioned calf to be sacrificed for +him in the Temple, but through the machinations <span class= +"pagenum"><a name="page363" id="page363"></a>{363}</span> of Bar +Kamtzah the messenger inflicted a blemish upon it, and, of course, +not being fit for the sacrifice it was not accepted.</p> +<p>Through this cause was Cæsar sent to capture Jerusalem, +and for two years he besieged the city. Four wealthy citizens of +Jerusalem had stored up enough food to last the inhabitants a much +longer time than this, but the people being anxious to fight with +the Romans, destroyed the storehouses and brought dire famine upon +the city.</p> +<p>A certain noble lady, Miriam, the daughter of Baythus, sent her +servant to purchase some flour for household use. The servant found +that all the flour had been sold, but there was still some meal +which he might have purchased. Hurrying home, however, to learn his +mistress's wishes in regard to this, he discovered on his return +that this too had been sold, and he could obtain nothing save some +coarse barley meal. Not wishing to purchase this without orders he +returned home again, but when he returned to the storehouse to +secure the barley meal, that was gone also. Then his mistress +started out herself to purchase food, but she could find nothing. +Suffering from the pangs of hunger she picked from the street the +skin of a fig and ate it; this sickened her and she died. But +previous to her death she cast all her gold and silver into the +street, saying, "What use is this wealth to me when I can obtain no +food for it?" Thus were the words of Ezekiel fulfilled:—</p> +<p>"Their silver shall they cast into the streets."</p> +<p>After the destruction of the storehouses, Rabbi Jochanan in +walking through the city saw the populace boiling straw in water +and drinking of the same for sustenance. "Ah, woe is me for this +calamity!" he exclaimed; "how can such a people strive against a +mighty host?" He applied to Ben Batiach, his nephew, one of the +chiefs of the city, for permission to leave Jerusalem. But Ben +Batiach replied, "It may not be; no living body may leave the +city." "Take me out then as a corpse," entreated Jochanan. Ben +Batiach assented to this, and Jochanan was placed in a coffin and +carried through the gates of the <span class="pagenum"><a name= +"page364" id="page364"></a>{364}</span> city; Rabbi Eleazer, Rabbi +Joshua, and Ben Batiach acting as pall-bearers. The coffin was +placed in a cave, and after they had all returned to their homes +Jochanan arose from the coffin and made his way to the enemy's +camp. He obtained from the commander permission to establish an +academy in Jabna with Rabbon Gamliel as the principal.</p> +<p>Titus soon captured the city, killed many of the people, and +sent the others into exile. He entered the Temple, even in the Most +Holy, and cut down the veil which separated it from the less sacred +precincts. He seized the holy vessels, and sent them to Rome.</p> +<p>From this history of Kamtzah and Bar Kamtzah we should learn to +be careful of offending our neighbors, when in so slight a cause +such great results may originate. Our Rabbis have said that he who +causes his neighbor to blush through an insult, should be compared +to the one who sheds blood.</p> +<hr /> +<p>During the terrible times which followed the fall of the Holy +City, Hannah and her seven sons were cast into prison.</p> +<p>According to their ages they were brought before the tyrant +conqueror, and commanded to pay homage to him and his gods.</p> +<p>"God forbid," exclaimed the eldest lad, "that I should bow to +thy image. Our commandments say to us, 'I am the Lord thy God;' to +no other will I bow."</p> +<p>He was immediately led out to execution, and the same demand +made of his brother, the second son.</p> +<p>"My brother bowed not," he answered, "and no more will I."</p> +<p>"Wherefore not?" asked the tyrant.</p> +<p>"Because," replied the lad, "the second commandment of the +Decalogue tells us, 'Thou shalt have no other God but me.'"</p> +<p>His death followed immediately his brave words.</p> +<p>"My religion teaches me, 'Thou shalt worship no other God,'" +said the third son, "and I welcome the fate accorded to my brothers +rather than bow to thee or thy images."</p> +<p>The same homage was demanded of the fourth son, but brave and +faithful as his brethren, he replied, "'He that <span class= +"pagenum"><a name="page365" id="page365"></a>{365}</span> +sacrificeth unto any God save unto the Lord only,'" and was slain +pitilessly.</p> +<p>"'Hear, O Israel! the Lord our God, the Lord is One,'" exclaimed +the fifth lad, yielding up his young life with the watchword of +Israel's hosts.</p> +<p>"Why art thou so obstinate?" was asked of the sixth brother, +when he, too, was brought before the tyrant and scorned the +propositions made him.</p> +<p>"'The Lord thy God is in the midst of thee, a mighty and +terrible God,'" he said; and died for the principles he +proclaimed.</p> +<p>Then the seventh and youngest boy was brought before the +murderer of his relatives, who addressed him kindly, +saying:—</p> +<p>"My son, come bow before my gods."</p> +<p>And the child answered:—</p> +<p>"God forbid! Our holy religion teaches us 'Know therefore this +day, and reflect in thy heart that the Lord he is God, in the +heavens above and on the earth beneath there is none else.' Never +will we exchange our God for any other, neither will He exchange us +for any other nation, for as it is written, 'Thou hast this day +acknowledged the Lord,' so is it also written, 'And the Lord hath +acknowledged thee this day, that thou art unto him a peculiar +people!'"</p> +<p>Still the tyrant spoke smoothly, and with kind words.</p> +<p>"Thou art young," he said; "thou hast seen but little of the +pleasures and joys of life, not as much as has fallen to the +portion of thy brethren. Do as I wish thee and thy future shall be +bright and happy."</p> +<p>"The Lord will reign forever and ever," said the lad; "thy +nation and thy kingdom will be destroyed; thou art here to-day, +to-morrow in the grave; to-day elevated, to-morrow lowly; but the +most Holy One endures forever."</p> +<p>"See," continued the other, "thy brothers lie slain before thee; +their fate will be thine if thou refusest to do as I desire. See, I +will cast my ring to the ground, stoop thou and pick it up; that I +will consider allegiance to my gods."</p> +<span class="pagenum"><a name="page366" id= +"page366"></a>{366}</span> +<p>"Thinkest thou that I fear thy threats?" returned the +unterrified lad; "why should I fear a human being more than the +great God, the King of kings?"</p> +<p>"Where and what is thy God?" asked the oppressor. "Is there a +God in the world?"</p> +<p>"Can there be a world without a Creator?" replied the youth. "Of +thy gods 'tis said, 'mouths they have, but speak not.' Of our God +the Psalmist says, 'By the word of the Lord were the heavens made.' +Thy gods have 'eyes but see not,' but 'the eyes of the Lord run to +and fro in the whole earth!' Thy gods have 'ears but hear not,' but +of our God 'tis written, 'The Lord hearkened and heard.' Of thy +gods 'tis said, 'a nose they have but smell not,' while our God +'smelled the sweet savor.' 'Hands have thy gods but they touch +not,' while our God says, 'My hand hath also founded the earth.' Of +thy gods 'tis written, 'feet they have but walk not,' while +Zachariah tells us of our God, 'His feet will stand that day upon +the mount of Olives.'"</p> +<p>Then said the cruel one:—</p> +<p>"If thy God hath all these attributes, why does He not deliver +thee from my power?"</p> +<p>The lad replied:—</p> +<p>"He delivered Chananyah and his companions from the power of +Nebuchadnezzar, but they were righteous men, and Nebuchadnezzar was +a king deserving of seeing a miracle performed, but for me, alas, I +am not worthy of redemption, neither art thou worthy of a +demonstration of God's power."</p> +<p>"Let the lad be slain as were his brothers," commanded the +tyrant.</p> +<p>Then spoke Hannah, the mother of the boys:—</p> +<p>"Give me my child," she cried, "oh, cruel king, let me fold him +in my arms ere thou destroyest his innocent young life."</p> +<p>She threw her arms around the lad, clasping him tightly to her +bosom, and pressing her lips to his. "Take my life," she cried; +"kill me first before my child."</p> +<p>"Nay," he answered, scoffingly, "I cannot do it, for thy own +laws forbid; 'Whether it be ox or sheep ye shall not kill it and +its young in one day.'"</p> +<span class="pagenum"><a name="page367" id= +"page367"></a>{367}</span> +<p>"Oh, woe to thee," replied the mother, "thou who art so +particular to regard the laws." Then pressing her boy to her heart, +"Go, my dear one," she said, "say to Abraham that my sacrifice hath +exceeded his. He built one altar whereon to sacrifice Isaac; thy +mother hath built seven altars and sacrificed seven Isaacs in one +day. He was but tempted; thy mother hath performed."</p> +<p>After the execution of her last son, Hannah became insane, and +threw herself from her house-top. Where she fell, she expired.</p> +<p>Happy are ye, ye seven sons of Hannah; your portion in the +future world was waiting for you. In faithfulness ye served your +God, and with her children shall your mother rejoice forever in the +eternal world.</p> +<hr /> +<p>Moses Maimonides, one of the greatest of Jewish commentators, +and a descendant of Rabbi Judah, the compiler of the Mishna, was +born in the city of Cordova, Spain, March 30, 1135. His father was +somewhat advanced in life when he married, and it is said that he +entered into the conjugal state through having dreamed several +successive times that he was wedded to the daughter of a butcher in +his neighborhood; the lady whom he did actually marry.</p> +<p>Moses was the only child of this lady, who died shortly after +his birth. His father lamented her demise for about a year, and +then married again, several children being the result of this +second union.</p> +<p>Moses displayed no love for study in his youth; a fact which +grieved his father much. All efforts to induce him to become more +studious failed; his brothers called him "the butcher's boy," as a +term of reproach for his dullness; and finally, in anger, his +father drove him from his home.</p> +<p>While traveling, entirely friendless, Moses fell in with a +learned Rabbi, and admired his wisdom and knowledge so much that he +resolved to study zealously and emulate such attainments.</p> +<p>Many years after this a new preacher was announced to lecture in +the synagogue, at Cordova, upon a designated Sabbath. Numerous +rumors of his wonderful learning and <span class="pagenum"><a name= +"page368" id="page368"></a>{368}</span> eloquence were rife, and +all were anxious to hear him. In matter, delivery, earnestness, and +effect, the sermon excelled all that the people had before listened +to, and to the amazement of Maimonides the elder, and his sons, +they recognized in the man all were eager to honor, their outcast +relative.</p> +<p>The first commentary of Maimonides is upon the Mishna, and it +concludes with these words:—</p> +<p>"I, Moses, the son of Maymon, commenced this commentary when +twenty-three years of age. I have finished it at the age of thirty +in the land of Egypt."</p> +<p>Maimonides fled from Spain to Cairo, in Egypt, from fanaticism +and persecution. There he studied the Greek and Chaldaic languages, +becoming master of both after seven years' attention. His fame +spread through the country. His scientific standing and his general +knowledge were universally recognized, and his books were not only +valued by his brethren in faith, but by all the cultured and +enlightened of his day.</p> +<p>It is said that the king of Egypt appointed him as one of his +staff of physicians. The enlightened men of the kingdom were +divided into seven grades, each grade occupying a corresponding +position near the throne of the king on state occasions. The +monarch considered Maimonides so much superior to the others that +he made for him a special position. This, Moses, a modest man, +declined. The other physicians, however, were jealous of his high +standing, and being unable to injure him openly, they endeavored to +accomplish his ruin in a secret manner.</p> +<p>The king was taken very sick, and Maimonides attended him. +Taking advantage of this, the physicians put poison in the draught +which Moses had prepared for him, and then informed the king that +the latter designed his death. To prove their words, they gave some +of the mixture to a dog, and the animal died.</p> +<p>The king was grieved and surprised, and Maimonides, struck dumb +with amazement, was unable to say a word.</p> +<p>"Death is the penalty for one who attempts to assassinate his +ruler," said the king. "Choose now the mode of thy punishment."</p> +<span class="pagenum"><a name="page369" id= +"page369"></a>{369}</span> +<p>Moses asked for three days for consideration, which the king +granted. During this time he prepared a certain mixture, and +instructed his pupils to have it ready and apply it according to +his directions, when he should be brought home senseless. He then +appeared before the king, and desired to have his veins opened. The +vital artery was missed, as he had anticipated, and the result was +as he had foreseen. After his recovery, he fled from Egypt, taking +refuge in a cave, where he wrote his <i>Yad Hazakah</i> (the +"Strong Hand"), consisting of fourteen divisions, typified by the +word <i>Yad</i>, which also means fourteen.</p> +<p>Maimonides simplified the Talmudical rules and traditions, +making them clear to the comprehension of all. He was the author of +an exhaustive work, entitled, <i>Mishne Torah</i>, the "Second +Law," which was eagerly copied and extensively disseminated. He +also wrote many philosophical treatises leveled against atheism, +and designed to prove that God produced the world from naught, and +at the age of fifty gave to the world his great work, <i>Moreh +Nebuchim</i> ("Guide of the Perplexed"), to which Rabbi Judah +Charizi added an appendix.</p> +<p>Maimonides died at the age of seventy years, and his remains +were interred at Cairo, Egypt. Both Jews and Gentiles mourned his +loss. The lamentation in Jerusalem was intense, a fast was +declared, the synagogues were opened, and a portion of the law +(Levit. 25:12 to end), and the fifth chapter of Samuel 1, were made +parts of the service of the day.</p> +<hr /> +<p>During the reign of one of the bishops in Metz, there lived a +Jew in that city, who was called Rabbi Amnon. He was of illustrious +family, of great personal merit, rich and respected by the Bishop +and the people. The Bishop frequently pressed him to abjure Judaism +and embrace Christianity, but without the slightest avail. It +happened, however, upon a certain day, being more closely pressed +than usual, and somewhat anxious to be rid of the Bishop's +importunities, he said hastily, "I will consider the subject, and +give thee an answer in three days."</p> +<span class="pagenum"><a name="page370" id= +"page370"></a>{370}</span> +<p>As soon as he had left the Bishop's presence, however, his heart +smote him, and an unquiet conscience blamed him for admitting, even +in this manner, a doubt of the true faith. He reached home +overwhelmed with grief; meat was set before him, but he refused to +eat; and when his friends visited him and ascertained the cause of +his low spirits, he refused their proffered consolation, saying, "I +shall go down mourning to the grave for these words." On the third +day, while he was still lamenting his imprudent concession, the +Bishop sent for him, but he refused to answer the call.</p> +<p>Having refused several of the Bishop's messengers, they were +finally ordered to seize him, and bring him by force before the +prelate.</p> +<p>"Amnon," said the Bishop, "why didst thou not come to me, +according to thy promise, to inform me of thy decision in regard to +my request?"</p> +<p>"Let me," answered Amnon, "pronounce my own doom for this +neglect. Let my tongue, which uttered those hasty, doubting words, +be cut out; a lie I uttered, for I never intended to consider the +proposition."</p> +<p>"Nay," said the Bishop, "I will not cut out thy tongue, but thy +feet which refused to come to me, shall be cut off, and the other +parts of thy obstinate body shall be also punished and +tormented."</p> +<p>Under the Bishop's eye and order, the toes and thumbs of Rabbi +Amnon were then cut off, and after having been severely tortured, +he was sent home in a carriage, his mangled members beside him.</p> +<p>Rabbi Amnon bore all this with the greatest resignation, firmly +hoping and trusting that this earthly torment would plead his +pardon with God.</p> +<p>His life after this was of course to be measured only by days. +The Feast of the New Year came round, while he was living, and he +desired to be carried to the synagogue. He was conveyed to the +house of God, and during the service he requested to be allowed to +utter a prayer. The words which proved to be his last were as +follows:—</p> +<p>"I will declare the mighty holiness of this day, for it is awful +and tremendous. Thy kingdom is exalted thereon; <span class= +"pagenum"><a name="page371" id="page371"></a>{371}</span> Thy +throne is established in mercy, and upon it Thou dost rest in +truth. Thou art the Judge, who chastiseth, and from Thee naught may +be concealed. Thou bearest witness, writest, sealest, recordest, +and rememberest all things, aye, those which we imagine long buried +in the past. The Book of Records thou openest; the great +<i>shophar</i> (cornet) is sounded; even the angels are terrified, +and they cry aloud, 'The Day of Judgment dawns upon us,' for in +judgment they, the angels, are not faultless.</p> +<p>"All who have entered the world pass before Thee. Even as the +shepherd causes the flock he numbers to pass under his crook, so +Thou, O Lord, causest every living soul to pass before Thee. Thou +numberest, Thou visitest; appointing the limitations of every +creature, Thy judgment and Thy sentence.</p> +<p>"On the New Year it is written, on the Day of Atonement it is +sealed. Aye, all Thy decrees are recorded. Who is to live and who +to die. The names of those to meet death by fire, by water, or by +the sword; through hunger, through thirst, and with the pestilence. +All is recorded. Those who are to have tranquillity, those who are +to be disturbed. Those who are to be troubled, those who are to be +blessed with repose. Those who are to be prosperous, those for whom +affliction is in store. Those who are to become rich, who poor; who +exalted, who cast down; but penitence, prayer, and charity, O Lord, +may avert all evil decrees."</p> +<p>When he had finished this declaration, in which he designed to +acknowledge his sin and the justice of his punishment, Rabbi Amnon +expired, dying fitly in God's house among the assembled sons of +Israel.</p> +<span class="pagenum"><a name="page373" id= +"page373"></a>{373}</span> +<h3>FASTS AND FESTIVALS</h3> +<h4>PASSOVER</h4> +<p>The feast of unleavened bread, or "Passover," begins upon the +evening of the 14th day of <i>Nissan</i> (April), and was +instituted in commemoration of our ancestors' redemption from +Egypt, a memorial forever. During its continuance we are strictly +forbidden the use of any leavened thing.</p> +<p>Moses said to the Israelites in the name of the Lord:—</p> +<p>"Draw out and take for yourselves a lamb," etc.</p> +<p>By the observance of this precept they would deserve well of God +and He would redeem them, for when He spoke they were "naked and +bare" of good deeds and meritorious acts.</p> +<p>"Draw out and take for yourselves a lamb."</p> +<p>Draw yourselves away from the idols which ye are worshiping with +the Egyptians, the calves and lambs of stone and metal, and with +one of the same animals through which ye sin, prepare to fulfill +the commandments of your God.</p> +<p>The planet sign of the month <i>Nissan</i> is a lamb; therefore, +that the Egyptians might not think that through the powers of the +lamb they had thrown off the yoke of slavery, God commanded His +people to take a lamb and eat it.</p> +<p>They were commanded to roast it whole and to break no bone of +it, so that the Egyptians might know that it was indeed a lamb +which they had consumed.</p> +<p>The Lord said to Moses, "Tell the children of Israel that they +shall borrow of the Egyptians gold and silver vessels," in order +that it might not be afterward said, "The words 'they will make +them serve, and they will afflict them,' were fulfilled: but the +words 'they shall go out with great substance' did not come to +pass."</p> +<span class="pagenum"><a name="page374" id= +"page374"></a>{374}</span> +<p>When Moses told the Israelites that they should go up out of +Egypt with great substance, they answered, "Would that we could go +even empty-handed," like to the servant confined in prison.</p> +<p>"To-morrow," said the jailer to him, "I will release thee from +prison, and give thee much money."</p> +<p>"Let me go to-day, and give me nothing," replied the +prisoner.</p> +<p>On the seventh day of the Passover the children of Israel passed +through the Red Sea on dry land.</p> +<p>A man was once traveling along the road and his son preceded him +on the way. A robber appeared in the path, and the man put his son +behind him. Then lo, a wolf came after the lad, and his father +lifted him up and carried him within his arms.</p> +<p>The sea was before the Israelites, the Egyptians were behind +them, so God lifted up His child and carried it within His +arms.</p> +<p>When Israel suffered from the hot rays of the sun God "spread +the cloud for a covering;" when they were hungry He sent them bread +from heaven; and when they thirsted "He brought forth floods from a +rock."</p> +<h4>PENTECOST</h4> +<p>The Feast of Weeks, or "Pentecost," occurs upon the sixth day of +the third month, <i>Sivan</i> (June). It is called the Feast of +Weeks because forty-nine days, or seven weeks, duly numbered, +elapse between the second day of Passover, when (during the +existence of the Temple) a sheaf of green barley was offered, and +this festival, when two loaves made of the first flour of the wheat +harvest were "brought before the Lord." It is also the anniversary +of the delivery of the commandment from Mount Sinai.</p> +<p>Why does not the Bible particularize in this as on other +occasions, and say directly, "On the sixth day of the third month +was the law given?"</p> +<p>Because in ancient times the men called "wise" placed their +faith and dependence upon the planets. They divided <span class= +"pagenum"><a name="page375" id="page375"></a>{375}</span> these +into seven, apportioning one to each day of the week. Some nations +selected for their greatest god the sun, other nations the moon, +and so on, and prayed to them and worshiped them. They knew not +that the planets moved and changed according to the course of +nature, established by the Most High, a course which He might +change according to His will, and into their ignorant ideas many of +the Israelites had entered. Therefore, as they considered the +planets as seven, God made many other things depending on that +number, to show that as He made them, so had He made the +planets.</p> +<p>The seventh day of the week He made the Sabbath; the seventh +year he made the year of rest; after seven times seven years, or +after seven Sabbatical years, He ordained the Jubilee, or year of +release. Seven days He gave to the Passover festival, and seven +days to the Feast of Tabernacles. Seven days was Jericho +surrounded, and seven priests took seven trumpets and marched round +its walls seven times upon the seventh day.</p> +<p>Therefore, after numbering seven weeks during the ripening time +of the grain, the Israelites were to hold a holy convocation, to +praise the One who can prevent all things, but who cannot be +prevented; who can change all things, but is unchangeable.</p> +<p>The first day the Israelites were redeemed from slavery and +superstition; the fiftieth day a law was given them for their guide +through life; therefore they are commanded to number these days and +remember them.</p> +<p>The children of Ishmael, says the legend, were asked to accept +the law. "What does it contain?" they asked. "Thou shalt not +steal," was the answer. "How can we then accept it," they returned, +"when thus was our forefather blessed, 'Thy hand shall be against +every man?'"</p> +<p>The children of Esau were asked to accept the law, and they also +inquired, "What does it contain?" "Thou shalt not kill," was the +answer. "We cannot accept it, then," said they, "for thus did our +father Isaac bless us, 'By the sword shalt thou live.'"</p> +<p>When Israel was asked to accept the law, the people answered, +"We will do and obey."</p> +<span class="pagenum"><a name="page376" id= +"page376"></a>{376}</span> +<h4>NEW YEAR, OR THE DAY OF MEMORIAL</h4> +<p>On the first day of the seventh month, <i>Tishri</i> (October), +is the commemoration of the creation of the world. Then the cornet +is blown to announce to the people that a new year has begun its +course, and to warn them to examine strictly their conduct and make +amends therein where amends are needed.</p> +<p>Would not any person of sense, knowing that he must appear +before a Court of Judgment, prepare himself therefor? Either in a +civil or a criminal case would he not seek for counsel? How much +more, then, is it incumbent upon him to prepare for a meeting with +the King of kings, before whom all things are revealed. No counsel +can help him in his case; repentance, devotion, charity, these are +the arguments which must plead in his favor. Therefore, a person +should search his actions and repent his transgressions previous to +the day of judgment. In the month of <i>Elul</i> (September) he +should arouse himself to a consciousness of the dread justice +awaiting all mankind.</p> +<p>This is the season when the Lord pardoned the Israelites who had +worshiped the molten calf. He commanded Moses to reascend the mount +for a second tablet, after he had destroyed the first. Thus say the +sages, "The Lord said unto Moses in the month <i>Elul</i>, 'Go up +unto me on the mountain,' and Moses went up and received the second +tablet at the end of forty days. Before he ascended he caused the +trumpet to be sounded through the camp." Since that time it is +customary to sound the <i>shophar</i> (cornet) in the synagogues, +to give warning to the people that the day of judgment, New Year, +is rapidly approaching, and with it the Day of Atonement. +Therefore, propitiatory prayers are said twice every day, morning +and evening, from the second day of <i>Elul</i> until the eve of +the Day of Atonement, which period comprises the last forty days +which Moses passed on Sinai, when God was reconciled to Israel and +pardoned their transgressions with the molten calf.</p> +<span class="pagenum"><a name="page377" id= +"page377"></a>{377}</span> +<p>Rabbi Eleazer said, "Abraham and Jacob were born in +<i>Tishri</i>, and in <i>Tishri</i> they died. On the first of +<i>Tishri</i> the universe was created, and during the Passover was +Isaac born. On the first of <i>Tishri</i> (New Year), Sarah, +Rachel, and Hannah, three barren women, were visited. On the first +day of <i>Tishri</i> our ancestors discontinued their rigorous +labor in Egypt. On the first of <i>Tishri</i> Adam was created; +from his existence we count our years, that is the sixth day of the +creation. On that day, too, did he eat of the forbidden fruit, +therefore is the season appointed for one of penitence, for the +Lord said to Adam, 'This shall be for a sign in future generations; +thy descendants shall be judged upon these days, and they shall be +appointed as days of pardon and forgiveness.'"</p> +<p>Four times in the year the Lord pronounces His decrees.</p> +<p>First, New Year, the first of <i>Tishri</i>. Then the judgments +of all human beings for the coming year are ordained.</p> +<p>Second, the first day of Passover. Then the scarcity or fullness +of the crops is determined.</p> +<p>Third, Pentecost. Then the Lord blesses the fruit of the trees, +or bids them bear not in plenty.</p> +<p>Fourth, The Feast of Tabernacles. Then the Lord determines +whether the rain shall bless the earth in its due season or +not.</p> +<p>Man is judged on New Year's and the decree is made final on the +Day of Atonement.</p> +<p>Rabbi Nathan has said that man is judged at all times.</p> +<p>Thus taught Rabbi Akiba. "Why does the law command the bringing +of a sheaf of barley on the Passover? Because the Passover is the +season of the harvest of the grain. The Lord says, 'Offer for me a +sheaf of barley on Passover, that I may bless the grain which is in +the field.'</p> +<p>"Why does the Bible say, 'Bring two loaves of the new wheat on +Pentecost?' Because at Pentecost time the fruit ripens, and God +says, 'Offer for me two loaves of the new wheat, in order that I +may bless the fruit which is on the trees.'</p> +<span class="pagenum"><a name="page378" id= +"page378"></a>{378}</span> +<p>"Why were we commanded to bring a drink-offering of water into +the Temple on the Feast of Tabernacles? Because then is the season +of rain, and the Lord says, 'Bring the drink-offering of water to +me, in order that I may bless the rain of the year.'</p> +<p>"Why do they make the cornet which they blow of a ram's horn? In +order that the Lord may remember the ram which was sacrificed +instead of Isaac, and allow the merits of the patriarchs to weigh +in favor of their descendants, as it is written in the Decalogue, +'Showing mercy to thousands of those who love me and keep my +commandments.'"</p> +<p>On New Year's day they recite in the synagogues the record of +the binding of Isaac for the same purpose. While God has mercy upon +His creatures He gives them a season for repentance, that they may +not perish in their wickedness, therefore as it is written in +Lamentations 3:40, we should "search through and investigate our +ways and return unto the Lord."</p> +<p>During the year man is apt to grow callous as to his +transgressions, therefore the cornet is sounded to arouse him to +the consciousness of the time which is passing so rapidly away. +"Rouse thee from thy sleep," it says to him; "the hour of thy +visitation approaches." The Eternal wishes not to destroy His +children, merely to arouse them to repentance and good +resolves.</p> +<p>Three classes of people are arraigned for judgment: the +righteous, the wicked, and the indifferent. To the righteous the +Lord awards a happy life; the wicked He condemns, and to the +indifferent ones He grants a respite. From New Year's day until the +Day of Atonement His judgment He holds in abeyance; if they repent +truly they are classed with the righteous for a happy life, and if +they remain untouched, they are counted with the wicked.</p> +<p>Three sounds for the cornet are commanded in the Bible. A pure +sound (<i>T'kiah</i>), a sound of alarm or trembling +(<i>T'ruah</i>), and, thirdly, a pure sound again +(<i>T'kiah</i>).</p> +<p>The first sound typifies man's first awakening to penitence; he +must search well his heart, desert his evil ways, and purify his +thoughts, as it is written, "Let the wicked <span class= +"pagenum"><a name="page379" id="page379"></a>{379}</span> forsake +his ways and the man of unrighteousness his thoughts, and let him +return unto the Lord."</p> +<p>The alarm sound typifies the sorrow which a repentant man feels +for his misconduct and his earnest determination to reform.</p> +<p>The last sound is the pure sound again, which typifies a sincere +resolve to keep the repentant heart incorrupt.</p> +<p>The Bible says to us:—</p> +<p>"The word is very nigh unto thee, in thy mouth and in thy heart, +that thou mayest do it." This verse teaches us that repentance is +nearer to those who believe in God and His book than fanatics would +make it. Difficult penances are ordained for the sinner among them. +He must fast many days, or travel barefoot through rugged ways, or +sleep in the open air. But we are not required to travel to the +nether end of the ocean or to climb to mountain tops, for our Holy +Word says to us, "It is not in heaven, neither is it beyond the +sea, but the Word is very nigh."</p> +<p>In three ways may we repent:—</p> +<p>First, By words of mouth, finding birth in an honest heart.</p> +<p>Secondly, With our feelings, sorrow for sins committed.</p> +<p>Thirdly, By good deeds in the future.</p> +<p>Rabbi Saadiah declared that God commanded us to sound the cornet +on New Year's day for ten reasons.</p> +<p>First, because this day is the beginning of the creation, when +God began to reign over the world, and as it is customary to sound +the trumpets at the coronation of a king, we should in like manner +proclaim by the sound of the cornet that the Creator is our +king,—as David said, "With trumpets and the sound of the +cornet, shout ye before the Lord."</p> +<p>Secondly, as the New Year day is the first of the ten +penitential days, we sound the cornet as a proclamation to admonish +all to return to God and repent. If they do not so, they at least +have been informed, and cannot plead ignorance. Thus we find that +earthly kings publish their decrees with such concomitant, that +none may say, "We heard not this."</p> +<p>Thirdly, to remind us of the law given on Mount Sinai, where it +is said, "The voice of the cornet was exceeding <span class= +"pagenum"><a name="page380" id="page380"></a>{380}</span> loud." To +remind us also that we should bind ourselves anew to the +performance of its precepts, as did our ancestors, when they said, +"All that the Lord hath said will we do and obey."</p> +<p>Fourthly, to remind us of the prophets, who were compared to +watchmen blowing the trumpet of alarm, as we find in Ezekiel, +"Whosoever heareth the sound of the cornet and taketh not warning, +and the sound cometh and taketh him away, his blood shall be upon +his own head; but he that taketh warning shall save his life."</p> +<p>Fifthly, to remind us of the destruction of the Temple and the +fearsome sound of the battle-cry of our enemies. "Because thou hast +heard, oh my soul, the sound of the trumpet, the alarm of war." +Therefore when we hear the sound of the cornet we should implore +God to rebuild the Temple.</p> +<p>Sixthly, to remind us of the binding of Isaac, who willingly +offered himself for immolation, in order to sanctify the Holy +Name.</p> +<p>Seventhly, that when we hear the terrifying sound, we may, +through dread, humble ourselves before the Supreme Being, for it is +the nature of these martial instruments to produce a sensation of +terror, as the prophet Amos observes, "Shall a trumpet be blown in +a city, and the people not to be terrified?"</p> +<p>Eighthly, to remind us of the great and terrible Day of +Judgment, on which the trumpet is to be sounded, as we find in +Zeph., "The great day of the Lord is near, and hasteneth much, a +day of the trumpet and of shouting."</p> +<p>Ninthly, to remind us to pray for the time when the outcasts of +Israel are to be gathered together, as promised in Isaiah, "And it +shall come to pass in that day, the great trumpet shall be sounded, +and those shall come who were perishing in the land of +Assyria."</p> +<p>Tenthly, to remind us of the resurrection of the dead, and our +firm belief therein. "Yea, all ye that inhabit the world, and that +dwell on the earth, when the standard is lifted upon the mountain, +behold, and when the trumpet is sounded, hear!" says the prophet +Isaiah.</p> +<span class="pagenum"><a name="page381" id= +"page381"></a>{381}</span> +<p>Therefore should we set our hearts to these seasons, and fulfill +the precept that the Bible commands us, as it is +written:—</p> +<p>"And the Lord commanded us to do all the statutes ... that it +might be well with us at all times."</p> +<h4>THE DAY OF ATONEMENT</h4> +<p>The hearts of all who fear God should tremble with the +reflection that all the deeds of the creature are known to the +Creator, and will be by Him accounted to them for good or evil. God +is ready at all times to acknowledge true penitence; and of +repentance there are seven degrees:</p> +<p>First, the righteous man, who repents his misconduct as soon as +he becomes aware of his sin. This is the best and most +complete.</p> +<p>Secondly, of the man who has for some time led a life of sin, +yet who, in the vigor of his days, gives over his evil ways and +conquers his wrong inclinations. As Solomon has said, "Remember thy +Creator in the days of thy youthful vigor." While in the prime of +life abandon thy evil ways.</p> +<p>Thirdly, of the one who was prevented by some cause from the +commission of a contemplated sin, and who truly repents his evil +intention. "Happy is the man who fears the Lord," said the +Psalmist. The man, not the woman? Aye, all mankind. The word is +used to denote strength; those who repent while still in their +youth.</p> +<p>Fourthly, of the one who repents when his sin is pointed out to +him, and he is rebuked for the same, as in the instance of the +inhabitants of Nineveh. They repented not until Jonah proclaimed to +them, "Yet forty days more, and Nineveh shall be overthrown." The +men of Nineveh believed in God's mercy, and though the decree had +been pronounced against them, yet they repented. "And God saw their +work, that they had returned from their evil ways, and God +bethought Himself of the evil which He had spoken that He would do +to them, and He did it not." Therefore say the Rabbis, "Our +brethren, neither sackcloth <span class="pagenum"><a name="page382" +id="page382"></a>{382}</span> nor fasting will gain forgiveness for +sins; but repentance of the heart and good deeds; for it is not +said of the men of Nineveh, 'God saw their fasting and sackcloth,' +but 'God saw their work, that they had turned from their evil +ways.'"</p> +<p>Fifthly, of those who repent when trouble befalls them. How much +nobler is this than human nature! Instance Jephtah: "Did ye not +hate me ... and why are ye come unto me now when you are in +distress?" But the infinite mercy of our God accepts even such +repentance; as it is written, "When thou art in tribulation, and +all these things have overtaken thee ... then wilt thou return unto +the Lord thy God." Founded upon this is the proverb of the fathers, +"Repentance and good deeds form a shield against punishment."</p> +<p>Sixthly, the repentance of age. Even when man grows old and +feeble, if he repents truly, his atonement will be received. As the +Psalmist says, "Thou turnest man to contrition, and sayest, +'Return, ye children of men.'" Meaning, man can return at any time +or any age, "Return, ye children of men."</p> +<p>Say the Rabbis, "Although a man has been righteous in his youth +and vigor, yet if he rebels against the will of God in his old age, +the merit of his former goodness shall be lost to him, as it is +written, 'When a righteous man turns away from his righteousness +and doeth wrong, and dieth therefor; through his wrong which he +hath done must he die.' But a man who has been wicked in his early +days, and feels true sorrow and penitence in his old age, shall not +be called 'wicked' any more. This, however, is not gracious +penitence when it is so long delayed."</p> +<p>Seventhly, is the last degree of penitence. Of the one who is +rebellious against his Creator during all the days of his life; +turns to Him only when the hand of death is laid upon him.</p> +<p>Say the Rabbis, if a person is sick, and the hour of his decease +approaches, they who are by his deathbed should say to him, +"Confess thy sins to thy Creator."</p> +<p>They who are near the point of death should confess their +shortcomings. The sick man is as the man who is <span class= +"pagenum"><a name="page383" id="page383"></a>{383}</span> before a +court of justice. The latter may have advocates to defend him or +laud his case, but the only advocates of the former must be +penitence and good deeds. As is written in the Book of Job, "If +there be now about him one single angel as defender, one out of a +thousand, to tell for man his uprightness; then is he gracious unto +him, and saith, 'Release him from going down to the pit; I have +found an atonement.'"</p> +<p>Thus we have seven different degrees of penitence, and he who +neglects them all must suffer in the world to come. Therefore +fulfill the duties laid upon you; repent as long as you are able to +amend. As the Rabbis say, 'Repent in the antechamber, that thou +mayest enter the room of state.'</p> +<p>"Turn ye, turn ye from your evil ways; wherefore will ye die, O +house of Israel!" exclaimed the prophet Ezekiel; and what does this +warning mean? without repentance ye shall die.</p> +<hr /> +<p>Penitence is thus illustrated by a parable:—</p> +<p>There was once a great ship which had been sailing for many days +upon the ocean. Before it reached its destination, a high wind +arose, which drove it from its course; until, finally, becalmed +close to a pleasant-appearing island, the anchor was dropped. There +grew upon this island beautiful flowers and luscious fruits in +"great profusion"; tall trees lent a pleasing, cooling shade to the +place, which appeared to the ship's passengers most desirable and +inviting. They divided themselves into five parties; the first +party determined not to leave the ship, for said they, "A fair wind +may arise, the anchor may be raised, and the ship sail on, leaving +us behind; we will not risk the chance of missing our destination +for the temporary pleasure which this island offers." The second +party went on shore for a short time, enjoyed the perfume of the +flowers, tasted of the fruit, and returned to the ship happy and +refreshed, finding their places as they had left them; losing +nothing, but rather gaining in health and good spirits by the +recreation of their visit on shore. The third party also visited +the island, but they stayed so long that the fair wind did +<span class="pagenum"><a name="page384" id= +"page384"></a>{384}</span> arise, and hurrying back they just +reached the ship as the sailors were lifting the anchor, and in the +haste and confusion many lost their places, and were not as +comfortable during the balance of their voyage as at the outset. +They were wiser, however, than the fourth party; these latter +stayed so long upon the island and tasted so deeply of its +pleasures, that they allowed the ship's bell of warning to sound +unheeded. Said they, "The sails are still to be set; we may enjoy +ourselves a few minutes more." Again the bell sounded, and still +they lingered, thinking, "The captain will not sail without us." So +they remained on shore until they saw the ship moving; then in wild +haste they swam after it and scrambled up the sides, but the +bruises and injuries which they encountered in so doing were not +healed during the remainder of the voyage. But, alas, for the fifth +party. They ate and drank so deeply that they did not even hear the +bell, and when the ship started they were left behind. Then the +wild beasts hid in the thickets made of them a prey, and they who +escaped this evil, perished from the poison of surfeit.</p> +<p>The "ship" is our good deeds, which bear us to our destination, +heaven. The "island" typifies the pleasures of the world, which the +first set of passengers refused to taste or look upon, but which +when enjoyed temperately, as by the second party, make our lives +pleasant, without causing us to neglect our duties. These pleasures +must not be allowed, however, to gain too strong a hold upon our +senses. True, we may return, as the third party, while there is yet +time and but little bad effect, or even as the fourth party at the +eleventh hour, saved, but with bruises and injuries which cannot be +entirely healed; but we are in danger of becoming as the last +party, spending a lifetime in the pursuit of vanity, forgetting the +future, and perishing even of the poison concealed in the sweets +which attracted us.</p> +<p>Who hath sorrow? Who hath woe?</p> +<p>He who leaves much wealth to his heirs, and takes with him to +the grave a burden of sins. He who gathers wealth without justice. +"He that gathereth riches and not by <span class="pagenum"><a name= +"page385" id="page385"></a>{385}</span> right in the midst of his +days shall he leave them." To the portals of eternity his gold and +his silver cannot accompany the soul of man; good deeds and trust +in God must be his directing spirits.</p> +<p>Although God is merciful and pardons the sins of man against +Himself, he who has wronged his neighbor must gain that neighbor's +forgiveness before he can claim the mercy of the Lord. "This must +ye do," said Rabbi Eleazer, "that ye may be clean from all your +sins before the Lord. The Day of Atonement may gain pardon for the +sins of man against his Maker, but not for those against his +fellow-man, till every wrong done is satisfied."</p> +<p>If a man is called upon to pardon his fellow, freely he must do +it; else how can he dare, on the Day of Atonement, to ask pardon +for his sins against the Eternal? It is customary on this day for a +man to thoroughly cleanse himself bodily and spiritually, and to +array himself in white fresh clothing, to typify the words of +Isaiah, "Though your sins should be as scarlet, they shall become +white as snow."</p> +<hr /> +<p>It happened that the mayor of a city once sent his servant to +the market to purchase some fish. When he reached the place of sale +he found that all the fish save one had been sold, and this one a +Jewish tailor was about purchasing. Said the mayor's servant, "I +will give one gold piece for it;" said the tailor, "I will give +two." The mayor's messenger then expressed his willingness to pay +three gold pieces for it, but the tailor claimed the fish, and said +he would not lose it though he should be obliged to pay ten gold +pieces for it. The mayor's servant then returned home, and in anger +related the circumstance to his master. The mayor sent for his +subject, and when the latter appeared before him asked:—</p> +<p>"What is thy occupation?"</p> +<p>"A tailor, sir," replied the man.</p> +<p>"Then how canst thou afford to pay so great a price for a fish, +and how dare degrade my dignity by offering for it a larger sum +than that offered by my servant?"</p> +<span class="pagenum"><a name="page386" id= +"page386"></a>{386}</span> +<p>"I fast to-morrow," replied the tailor, "and I wished the fish +to eat to-day, that I might have strength to do so. I would not +have lost it even for ten pieces of gold."</p> +<p>"What is to-morrow more than any other day?" asked the +mayor.</p> +<p>"Why art thou more than any other man?" returned the other.</p> +<p>"Because the king hath appointed me to this office."</p> +<p>"Well," replied the tailor, "the King of kings hath appointed +this day to be holier than all other days, for on this day we hope +that God will pardon our transgressions."</p> +<p>"If this be the case thou wert right," answered the mayor, and +the Israelite departed in peace.</p> +<p>Thus if a person's intention is to obey God, nothing can hinder +its accomplishment. On this day God commanded His children to fast, +but they must strengthen their bodies to obey Him by eating on the +day before. It is a person's duty to sanctify himself, bodily and +spiritually, for the approach of this great day. He should be ready +to enter at any moment into the Fearful Presence with repentance +and good deeds as his companions.</p> +<p>A certain man had three friends. One of these he loved dearly; +the second he loved also, but not as intensely as the first; but +toward the third one he was quite indifferently disposed.</p> +<p>Now the king of the country sent an officer to this man, +commanding his immediate appearance before the throne. Greatly +terrified was the man at this summons. He thought that somebody had +been speaking evil of him, or probably accusing him falsely before +his sovereign, and being afraid to appear unaccompanied before the +royal presence, he resolved to ask one of his friends to go with +him. First he naturally applied to his dearest friend, but he at +once declined to go, giving no reason and no excuse for his lack of +friendliness. So the man applied to his second friend, who said to +him:—</p> +<p>"I will go with thee as far as the palace gates, but I will not +enter with thee before the king."</p> +<p>In desperation the man applied to his third friend, the one whom +he had neglected, but who replied to him at once:—</p> +<span class="pagenum"><a name="page387" id= +"page387"></a>{387}</span> +<p>"Fear not; I will go with thee, and I will speak in thy defense. +I will not leave thee until thou art delivered from thy +trouble."</p> +<p>The "first friend" is a man's wealth, which he must leave behind +him when he dies. The "second friend" is typified by the relatives +who follow him to the grave and leave him when the earth has +covered his remains. The "third friend," he who entered with him +into the presence of the king, is as the good deeds of a man's +life, which never desert, but accompany him to plead his cause +before the King of kings, who regardeth not person nor taketh +bribery.</p> +<p>Thus taught Rabbi Eleazer:—</p> +<p>"On this great and tearful day the angel Samal finds no blots, +no sins on Israel." Thus he addresses the Most High:—</p> +<p>"'O Sovereign Lord, upon the earth this day one nation pure and +innocent exists. Even as the angels is Israel on this Atonement +Day. As peace exists in heaven, so rests it now upon this people, +praying to Thy Holy Name.'</p> +<p>"God hears this testimony of His angel, and pardon's all His +people's sins."</p> +<p>But though the Almighty thus forgives our sins, we may not +repeat them with impunity, for "to such a one as saith, 'I will +commit a sin and repent,' there can be no forgiveness, no +repentance."</p> +<h4>FEAST OF TABERNACLES</h4> +<p>The Feast of Tabernacles begins on the fifteenth day of the +seventh month, <i>Tishri</i> (October), and during its continuance, +seven days, the Israelites are commanded to dwell in tabernacles or +booths. This is designed to keep fresh in their memory the tents +with formed their homes during their forty years' sojourn in the +wilderness. The symbols of the festival are branches of the palm, +bound with sprigs of myrtle and willow, and a citron.</p> +<p>The Lord said, "This is not to be to you a fast as the Day of +Atonement; eat, drink, be merry, and sacrifice <span class= +"pagenum"><a name="page388" id="page388"></a>{388}</span> +peace-offerings thereon." The Bible says, "Seven days unto the +Lord"; therefore we should in all our merriment devote a few +serious thoughts to Him.</p> +<p>The Feast of Tabernacles is held in the autumn, after the fruits +of the field have been garnered in the storehouses, according to +the words of the Bible, "The Feast of Tabernacles shalt thou hold +for thyself seven days when thou hast gathered in the produce of +thy thresh-floor and thy wine-press."</p> +<p>This dwelling in booths is also to bring to mind the manner in +which the Israelites lived for forty years after they left Egypt. +With merely temporary walls to protect them from summer's heat and +winter's cold, from wind and storm. God was with them through all +their generations, and they were protected from all evil.</p> +<p>According to the opinion of some of the Rabbis, the Israelites +did not really dwell in booths in the wilderness, but were +surrounded by clouds—by seven clouds. Four clouds, one at +each of the four sides; a fifth, a shadow, to protect them from the +hot rays of the sun; the sixth, a pillar of fire to give them light +by night (they being able to see as clearly by night as by day); +and the seventh, to precede their journeying and direct their +way.</p> +<p>The children of Israel departed from Egypt in <i>Nissan</i> +(April), and obtained immediately these booths, which they made use +of for forty years. Thus they were in booths during the entire +cycle of the year, and we could as easily commemorate this fact in +the spring as in the fall, in the summer as in the winter. Why, +then, has God made autumn, and neither spring nor summer, the +season of observance? Because if we dwelt in booths in the summer, +it would be a question whether we did so in obedience to God's +behest or for our own gratification; for many people seek airy +retreats during this season; but in the fall, when the trees lose +their leaves, and the air grows cold and chilling, and it is the +time to fix our houses for the winter, then by inhabiting these +temporary residences, we display our desire to do as our Creator +has bidden us.</p> +<p>The Feast of Tabernacles is also the Feast of Ingathering, when +we should thank God for the kindness shown us <span class= +"pagenum"><a name="page389" id="page389"></a>{389}</span> and the +treasure with which He has blessed us. When the Eternal has +provided man with his sustenance, in the long evenings which follow +he should meditate and study his Bible, and make this indeed a +"feast to the Lord," and not entirely for personal +gratification.</p> +<p>The four species belonging to the vegetable kingdom which we use +in this festival, are designed to remind us of the four elements of +nature, which work under the direction and approval of the Most +High, and without which all things would cease to exist. Therefore +the Bible commands us on this "feast of the Lord," to give thanks, +and bring before Him these four species, each typifying one of the +elements.</p> +<p>"Ye shall take for yourselves the fruit of the tree +<i>hadar</i>" (the citron). Its color is high yellow and resembles +fire. The second species is the palm branch (Heb. <i>Lulab</i>). +The palm is a high tree, growing up straight in the air, and its +fruit is sweet and delicious to the taste; this then represents the +second element, air. The third is the bough of the myrtle, one of +the lowliest of trees, growing close to the ground; its nature, +cold and dry as earth, fits it to represent that element. The +fourth is "the willow of the brook," which grows in perfection +close beside the water, dropping its branches into the stream, and +symbolizing thus the last element, water.</p> +<p>The Bible teaches us that for each of these four elements we owe +special thanks to God.</p> +<p>The citron we hold in the left hand, and the other three we +grasp together in the right. This we do because the citron contains +in itself all that the others represent. The outside skin is +yellow, fire; the inside skin is white and damp, air; the pulp is +watery, water; and the seeds are dry, earth. It is taken into the +left hand, because the right hand is strongest, and the citron is +but one, while the other emblems are three.</p> +<p>These four emblems represent likewise the four principal members +of the human body. The citron is shaped somewhat like a heart, +without which we could not live, and with which man should serve +his fellows; the palm branch represents the spine, which is the +foundation of the human <span class="pagenum"><a name="page390" id= +"page390"></a>{390}</span> frame, in front of which the heart lies; +this signifies that we should serve God with our entire body. The +branches of the myrtle resemble a human eye, with which man +recognizes the deeds of his fellows, and with which he may obtain a +knowledge of the law. The leaves of the willow represent the lips, +with which man may serve the Eternal and thank Him. The myrtle is +mentioned in the Bible before the willow, because we are able to +see and know a thing before we can call its name with our lips; man +is able to look into the Bible before he can study the same. +Therefore, with these four principal parts of the human frame +should we praise the Creator, as David said, "All my bones shall +say, O Lord, who is like unto Thee?"</p> +<p>Maimonides, in his work called <i>Moreh Nebuchim</i> ("The Guide +of the Perplexed"), explains that God commanded the Israelites to +take these four emblems during this festival to remind them that +they were brought out from the wilderness, where no fruit grew, and +no people lived, into a land of brooklets, waters, a land flowing +with milk and honey. For this reason did God command us to hold in +our hands the precious fruit of this land while singing praises to +Him, the One who wrought miracles in our behalf, who feeds and +supports us from the productiveness of the earth.</p> +<p>The four emblems are different in taste, appearance, and odor, +even as the sons of men are different in conduct and habits.</p> +<p>The citron is a valuable fruit; it is good for food and has a +most pleasant odor. It is compared to the intelligent man, who is +righteous in his conduct toward God and his fellow-man. The odor of +the fruit is his good deeds; its substance is his learning, on +which others may feed. This is perfect among the emblems, and is, +therefore, always mentioned first, and taken by itself in one +hand.</p> +<p>The palm branch brings forth fruit, but is without odor. It is +compared to those people who are learned, but who are wanting in +good deeds; they who know the law, but transgress its mandates.</p> +<span class="pagenum"><a name="page391" id= +"page391"></a>{391}</span> +<p>The myrtle is compared to those people who are naturally good, +who act correctly toward God and man, but who are uneducated.</p> +<p>The willow of the brook has neither fruit nor odor; it is, +therefore, compared to the people who have no knowledge and who +perform no good deeds.</p> +<p>The Rabbis have said that he who has failed to participate in +the keeping of the Tabernacle Festival in Jerusalem has failed to +taste real enjoyment in his life. The first day of the feast was +kept with great solemnity, and the middle days with joy and +gladness in various methods of public amusement.</p> +<p>The Temple in Jerusalem was provided with a gallery for the +women, which was called the apartment of the women, and the men sat +below, as is still the custom of the synagogue. Thither all +repaired. The young priests filled the lamps of the large +chandeliers with oil, and lighted them all, even that the place was +so bright that its reflection lighted the streets of the city. +Hymns and praises were chanted by the pious ones, and the Levites +praised the Lord with harps, cornets, trumpets, flutes, and other +instruments of harmony. They stood upon fifteen broad steps, +reaching from the lower floor to the gallery, the court of the +women. And they sang fifteen psalms as they ascended, beginning +with "A song of Degrees," and the large choir joined voices with +them. The ancient Hillel was accustomed to address the assemblages +on these occasions.</p> +<p>"If God's presence dwells here," he was used to say, "then are +ye here, each one of you, the souls of each; but if God should be +removed from your midst through disobedience then which of you +could be here?" For the Lord has said "If thou wilt come to My +house, then will I come to thy house, but if thou refusest to visit +My dwelling, I will also neglect to enter yours;" as it is written, +"In every place where I shall permit My name to be mentioned I will +come unto thee and I will bless thee."</p> +<p>Then some of the people answered:—</p> +<p>"Happy were the days of our youth, for they have not set to +blush the days of our old age." These were men of piety.</p> +<span class="pagenum"><a name="page392" id= +"page392"></a>{392}</span> +<p>Others answered:—</p> +<p>"Happy is our old age, for therein have we atoned for the sins +of our youth." These were repentants.</p> +<p>Then joining together, both parties said:—</p> +<p>"Happy is the one who is free from sin; but ye who have sinned, +repent, return to God, and ye will be forgiven."</p> +<p>The festival was continued during the entire night; for when the +religious exercises concluded the people gave themselves up to +innocent but thorough enjoyment.</p> +<p>This festival was also called the "Festival of Drawing +Water."</p> +<p>Because, during the existence of the Temple, wine was offered +during the year for a burnt-offering, but on the Feast of +Tabernacles they offered two drink-offerings, one of wine and one +of water. Of the other they made a special festival on the second +day of the Tabernacle assemblage, calling it the Feast of Drawing +the Water. It was founded upon the words of the prophet:—</p> +<p>"And ye shall draw water with joy from the fountains of +salvation."</p> +<h4>HANNUKAH</h4> +<p>This festival is observed for eight days during the ninth month +<i>Kislev</i> (December), and commemorates the dedication of the +Temple after it had been defiled by Antiochus Epiphanes, whose +armies were overthrown by the valiant Maccabees, Hashmoneans.</p> +<p>The Most Holy One has frequently wrought wonders in behalf of +his children in their hour of need, and thereby displayed His +supreme power to the nations of the world. These should prevent man +from growing infidel and ascribing all happiness to the course of +nature. The God who created the world from naught, may change at +His will the nature which He established. When the Hashmoneans +gained, with the aid of God, their great victory, and restored +peace and harmony to their land, their first act was to cleanse and +dedicate the Temple, which had been defiled, and on the +twenty-fifth day of <i>Kislev</i>, in obedience to the teachings of +the Rabbis, we inaugurate the "Dedication <span class= +"pagenum"><a name="page393" id="page393"></a>{393}</span> Feast" by +lighting the lamps or candles prepared expressly for this occasion. +The first night we light one, and then an additional one each +succeeding night of its continuance. We also celebrate it by hymns +of thanksgiving and hallelujahs.</p> +<p>This feast is foreshadowed in the Book of Numbers. When Aaron +observed the offerings of the princes of each of the tribes and +their great liberality, he was conscious of a feeling of regret, +because he and his tribe were unable to join with them. But these +words were spoken to comfort him, "Aaron, thy merit is greater than +theirs, for thou lightest and fixest the holy lamps."</p> +<p>When were these words spoken?</p> +<p>When he was charged with the blessing to be found in Numbers +6:23, as will be found in the Book of Maccabees in the +Apocrypha.</p> +<p>The Lord said unto Moses, "Thus say unto Aaron. In the +generations to come, there will be another dedication and lighting +of the lamps, and through thy descendants shall the service be +performed. Miracles and wonders will accompany this dedication. +Fear not for the greatness of the princes of thy tribe; during the +existence of the Temple thou shalt sacrifice, but the lighting of +the lamps shall be forever, and the blessing with which I have +charged thee to bless the people shall also exist forever. Through +the destruction of the Temple the sacrifices will be abolished, but +the lighting of the dedication of the Hashmoneans will never +cease."</p> +<p>The Rabbis have ordained this celebration by lighting of lamps, +to make God's miracle known to all coming generations, and it is +our duty to light the same in the synagogues and in our homes.</p> +<p>Although the Lord afflicted Israel on account of iniquities, He +still showed mercy, and allowed not a complete destruction, and to +this festival do the Rabbis again apply the verse in Leviticus +26:44:—</p> +<p>"And yet for all that, though they be in the land of their +enemies, will I not cast them away, neither will I loathe them to +destroy them utterly, to break my covenant with them, for I am the +Lord their God."</p> +<span class="pagenum"><a name="page394" id= +"page394"></a>{394}</span> +<p>And thus do the Rabbis explain the same:—"Will I not cast +them away." In the time of the Chaldeans I appointed Daniel and his +companions to deliver them.</p> +<p>"Neither will I loathe them." In the time of the Assyrians I +gave them Matthias, his sons and their comrades, to serve them.</p> +<p>"To destroy them." In the time of Haman I sent Mordecai and +Esther to rescue them.</p> +<p>"To break my covenant with them." In the time of the Romans I +appointed Rabbi Judah and his associates to work their +salvation.</p> +<p>"For I am the Eternal, your God." In the future no nation shall +rule over Israel, and the descendants of Abraham shall be restored +to their independent state.</p> +<p>The dedication commemorated by Hannukah occurred in the year +3632—129 B.C.E.</p> +<h4>PURIM</h4> +<p>This festival, occurring on the fourteenth day of the twelfth +month, <i>Adar</i> (March), is to commemorate the deliverance of +the Hebrews from the wiles of Haman, through the God-aided means of +Mordecai and Esther.</p> +<p>Although the Holy One threatens the Israelites, in order that +they may repent of their sins, He has also tempted them, in order +to increase their reward.</p> +<p>For instance, a father who loves his son, and desires him to +improve his conduct, must punish him for his misdeeds, but it is a +punishment induced by affection which he bestows.</p> +<p>A certain apostate once said to Rabbi Saphra:—</p> +<p>"It is written, 'Because I know you more than all the nations of +the earth, therefore I visit upon you your iniquities;' how is +this? If a person has a wild horse, is it likely that he would put +his dearest friend upon it, that he might be thrown and hurt?"</p> +<p>Rabbi Saphra answered:—</p> +<p>"Suppose a man lends money to two persons; one of these is his +friend, the other his enemy. He will allow his <span class= +"pagenum"><a name="page395" id="page395"></a>{395}</span> friend to +repay him in installments, that the discharge of the debt may not +prove onerous; but from his enemy he will require the amount in +full. The verse you quote will apply in the same manner, 'I love +you, therefore will I visit upon you your iniquities;' meaning, 'I +will punish you for them as they occur, little by little, by which +means you may have quittance and happiness in the world to +come.'"</p> +<p>The action of the king in delivering his signet ring to Haman +had more effect upon the Jews than the precepts and warnings of +forty-eight prophets who lectured to them early and late. They +clothed themselves in sackcloth, and repented truly with tears and +fasting, and God had compassion upon them and destroyed Haman.</p> +<p>Although the reading of the Book of Esther (<i>Megilah</i>) on +Purim is not a precept of the Pentateuch, 'tis nevertheless binding +upon us and our descendants. Therefore the day is appointed as one +of feasting and gladness, and interchange of presents, and also of +gifts to the poor, that they too may rejoice. As in the decree of +Haman, no distinction was made between rich and poor, as all alike +were doomed to destruction, it is proper that all should have equal +cause to feel joyful, and therefore in all generations the poor +should be liberally remembered on this day.</p> + +<p> </p> +<div>*** END OF THE PROJECT GUTENBERG EBOOK 14368 ***</div> +</body> +</html> |