,,hebraic ,,literature2 ,,translations ,,from ,,the ,,talmud1 ,,midrashim ,,and ,,kabbala ,tudor ,publishing ,co4 ,new ,york #aidc ,,special ,,introduction ,among the absurd notions as to what the ,talmud was1 given credence in the ,middle ,ages1 one was that it was a man6 ,the mediaeval priest or peasant was perhaps wiser than he knew4 ,almost1 might we say1 the ,talmud was ,man1 for it is a record of the doings1 the beliefs1 the usages1 the hopes1 the sufferings1 the patience1 the humor1 the mentality1 and the morality of the ,jewish people for half a millennium4 ,what is the ,talmud8 ,there is more than one answer4 ,ostensibly it is the corpus juris of the ,jews from about the first century before the ,christian era to about the fourth after it4 ,but we shall see as we proceed that the ,talmud was much more than this4 ,the very word ,law in ,hebrew--,torah--means more than its translation would imply4 ,the ,jew interpreted his whole religion in terms of law4 ,it is his name in fact for the ,bible's first five books--the ,pentateuch4 ,to explain what the ,talmud is we must first explain the theory of its growth more remarkable perhaps than the work itself4 ,what was that theory8 ,the ,divine ,law was revealed to ,moses1 not only through the ,commands that were found written in the ,bible1 but also through all the later rules and regulations of post-exilic days4 ,these additional laws it was presumed were handed down orally from ,moses to ,joshua1 thence to the ,prophets1 and later still transmitted to the ,scribes1 and eventually to the ,rabbis4 ,the reason why the ,rabbis ascribed to ,moses the laws that they later evolved1 was due to their intense reverence for ,scripture1 and their modest sense of their own authority and qualification4 ,if the men of old were giants then we are pigmies1 said they4 ,they felt and believed that all duty for the guidance of man was found in the ,bible either directly or inferentially4 ,their motto was then1 ,search the ,scriptures1 and they did search them with a literalness and a painstaking thoroughness never since repeated4 ,not a word1 not a letter escaped them4 ,every redundancy of expression was freighted with meaning1 every repetition was made to give birth to new truth4 ,some of the inferences were logical and natural1 some artificial and far-fetched1 but all ingenious4 ,sometimes the method was inductive and sometimes deductive4 ,that is1 occasionally a needed law was promulgated by the ,jewish ,sanhedrin1 and then its authority sought in the ,scripture1 or the ,scripture would be sought in the first instance to reveal new law4 ,so while the ,jewish code1 religious and civil1 continued to grow during the era of the ,restoration of the second ,temple1 to meet the more complex conditions of later times1 still the theory was maintained that all was evolved from original ,scripture and always transmitted1 either written or oral1 from ,moses from ,mount ,sinai4 ,it was not1 however1 till the year #bai 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 7the ,prince71 and the added work was called the ,mishnah or ,second ,law4 ,mark the date4 ,we have passed the period of the fall of ,judea's nationality4 ,and it was these very academies in which the ,jewish tradition--the ,jewish ,law was studied1 that kept alive the ,jewish people as a religious community after they had ceased to be a nation4 ,this ,mishnah1 divided into six sedarim or chapters1 and subdivided into thirty-six treatises1 became now in the academies of ,palestine1 and later in ,babylonia1 the text of further legal elaboration1 with the theory of deduction from ,scripture still maintained4 ,although the life of denationalized ,israel was much narrower and more circumscribed1 with fewer outlets to their capacities1 nevertheless the new laws deduced from the ,mishnah code in the academies grew far larger than the original source1 while the discussions which grew around each ,halacha1 as the final decision was termed1 and which was usually transmitted with the decision1 grew so voluminous that it became gradually impossible to retain the complex tradition in the memory--remarkable as the ,oriental memory was and is4 ,that fact1 added to the growing persecutions from ,israel's over-lords1 and the consequent precarious fate of these precious traditions1 made it necessary to write them down in spite of the prejudice against committing the oral law to writing at all4 ,this work was undertaken by ,rav ,asche and his disciples1 and was completed before the year #ejj4 ,the ,mishnah1 together with the laws that later grew out of it1 called also ,gamara1 or ,commentary1 form the ,talmud4 ,while the ,palestinian school evolved a ,gamara from the ,mishnah which is called the ,palestinian ,talmud1 it was the tradition of the ,babylonian academies1 far vaster because they continued for so many more centuries1 that is the ,talmud per se1 that great work of #b1idg folio leaves4 ,were we to continue the tradition further1 we might show how often this vast legal compilation was the subject of further commentary1 discussion and deduction by yet later scholars4 ,but that takes us beyond our theme and is another story4 ,in forming an estimate of these laws1 we must first remember that they belonged to the days when religion and state were one4 ,so we shall find priestly laws mixed up with police laws1 sanitary regulations side by side with regulations of sanctity1 the injunctions teaching political economy and morality almost in the same line4 ,it should rather then be compared to codes of law than to religious scriptures1 though often there the comparison would be incomplete1 since the religious atmosphere pervaded even the most secular circumstance of the life of the ,jew4 ,there was no secular4 ,the meanest function in life must be brought in relation to the great ,divine4 ,this must be understood in studying the ,talmud1 this must be understood in studying the ,jew4 ,as law1 it compares favorably with the ,roman code--its contemporary in part4 ,in the treatment of a criminal it is almost quixotically humane4 ,it abhors the shedding of blood1 and no man can be put to death on circumstantial evidence4 ,many of its injunctions are intensely minute and hair-splitting to the extreme of casuistry4 ,yet these elements are familiar in the interpretation of law1 not only in the olden time1 but in some measure even to-day4 ,there are instances where ,talmudic law is tenderer than the ,biblical2 for example1 the lex talionis is softened into an equivalent4 ,yet the legal does not form the whole of the ,talmud1 nor perhaps the part that would most interest the casual reader or the world at large4 ,it is the dry1 prosaic half4 ,there is a poetic half1 let us say a homiletic half1 what we call ,agada1 as distinct from the legal portion called ,halacha4 ,the term ,agada1 narrative1 is wofully insufficient to describe the diverse material that falls under this head1 for it comprehends all the discursive elements that come up in the legal discussions in the old ,babylonian and ,palestinian academies4 ,these elements are occasionally biographical1--fragments of the lives of the great scholars1 occasionally historical1--little bits of ,israel's long tragedy1 occasionally didactic1--facts1 morals1 life lessons taught by the way2 occasionally anecdotic1 stories told to relieve the monotony of discussion2 not infrequently fanciful2 bits of philosophy1 old folk-lore1 weird imaginings1 quaint beliefs1 superstitions and humor4 ,they are presented haphazard1 most irrelevantly introduced in between the complex discussions1 breaking the thread that however is never lost1 but always taken up again4 ,from this point of view the ,talmud is a great maze and apparently the simplest roads lead off into strange1 winding by-paths4 ,it is hard to deduce any distinct system of ethics1 any consistent philosophy1 any coherent doctrine4 ,yet patience rewards the student here too1 and from this confused medley of material1 he can build the intellectual world of the early medival ,jew4 ,in the realm of doctrine we find that original sin1 vicarious atonement1 and everlasting punishment1 are denied4 ,man is made the author of his own salvation4 ,life beyond the grave is still progressive2 the soul is pre-existent4 ,a suggestion of the wit and wisdom of the ,talmud may be gathered from the following quotations3-- ,a single light answers as well for a hundred men as for one4 ,the ass complains of cold even in ,july4 ,a myrtle in the desert remains a myrtle4 ,teach thy tongue to say1 ,i do not know4 ,hospitality is an expression of ,divine worship4 ,thy friend has a friend1 and thy friend's friend has a friend2 be discreet4 ,attend no auctions if thou hast no money4 ,rather flay a carcass1 than be idly dependent on charity4 ,the place honors not the man1 'tis the man who gives honor to the place4 ,drain not the waters of thy well while other people may desire them4 ,the rose grows among thorns4 ,two pieces of coin in one bag make more noise than a hundred4 ,the rivalry of scholars advances science4 ,truth is heavy1 therefore few care to carry it4 ,he who is loved by man is loved by ,god4 ,use thy noble vase to-day2 to-morrow it may break4 ,the soldiers fight and the kings are heroes4 ,commit a sin twice1 it will seem a sin no longer4 ,the world is saved by the breath of the school children4 ,a miser is as wicked as an idolater4 ,do not make woman weep1 for ,god counts her tears4 ,the best preacher is the heart2 the best teacher time2 the best book the world2 the best friend ,god4 ,the philosophy in the ,talmud1 rather than the philosophy of it1 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 work4 ,what is the ,talmud to the ,jew to-day8 ,it is literature rather than law4 ,he no longer goes to the voluminous ,talmud to find specific injunction for specific need4 ,search in that vast sea would be tedious and unfruitful4 ,its legal portion has long been codified in separate digests4 ,maimonides was the first to classify ,talmudic law4 ,still later one ,ascheri prepared a digest called the ,four ,rows1 in which the decisions of later ,rabbis were incorporated4 ,but it was the famous ,shulchan ,aruch 7a prepared table7 written by ,joseph ,caro in the sixteenth century1 that formed the most complete code of ,talmudic law enlarged to date1 and accepted as religious authority by the orthodox ,jews to-day4 ,i have already referred to the literature that has grown out of the ,talmud4 ,the ,jewish ,encyclopedia treats every law recognized by nations from the ,talmudic stand-point4 ,this will give the world a complete ,talmudic point of view4 ,in speaking of it as literature1 it lacks perhaps that beauty of form in its language which the stricter demand as literature sine qua non1 and yet its language is unique4 ,it is something more than terse1 for many a word is a whole sentence4 ,written in ,aramaic1 it contains many words in the languages of the nations with whom ,israel came in contact--,greek1 ,roman1 ,persian1 and words from other tongues4 ,like the ,jew1 the ,talmud has had a history1 almost as checkered as that of its creator4 ,like him it was singled out for persecution4 ,louis ,,ix4 burned twenty-four cart-loads of ,talmuds in ,paris4 ,its right of survival had often been wrested through church synods and councils4 ,it has been banned1 it has been excommunicated1 it has been made the subject of popish bulls2 but it was in the sixteenth century that the ,benedictine ,monks made a particular determined effort to destroy it4 ,fortunately they knew not the times4 ,it was the age of ,humanism1 the forerunner of the ,reformation1 and the ,talmud found its ablest defender in the great ,christian humanist1 ,john ,reuchlin4 ,he was the one first to tell his co-religionists1 ,do not condemn the ,talmud before you understand it4 ,burning is no argument4 ,instead of burning all ,jewish literature1 it were better to found chairs in the universities for its exposition4 ,the cause of liberality and light gained the day1 and the printing-press decided the perpetuation of the ,talmud4 ,in the second stage of its persecution the censor figures4 ,his ,philistine pen passed ruthlessly over everything that seemed to hint at criticism of the ,church2 but not content with expunging the heretical and the inferentially heretical1 the censor at times went even so far as to erase sentiments particularly lofty1 in order that the ,talmud should not have the credit of expounding noble doctrine1 nor the ,jew the advantage of studying it4 ,but the latest stage of its persecution belongs to more modern days1 when inquisitions were out of date and monkish claws were cut4 ,the traducer would spitefully engage the services of some renegade ,jew1 to gather from the ,talmud all portions and passages that might seem grotesque and ridiculous1 so that the world might form an unfavorable impression of the ,talmud and of the people who treasure it4 ,this has been done with so much success that up till very recently the ,gentile world1 including the ,christian clergy1 knew of the ,talmud only through these unfortunate perversions and caricatures4 ,imagine the citation of a chapter from ,leviticus and one from ,chronicles1 of some vindictive passages in the ,psalms1 of a few skeptical bits in ,ecclesiastes and ,job1 and one or two of the barbaric stories in ,judges1 to be offered to the world as a fair picture of the ,bible1 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 form4 ,what is the value of the ,talmud for the ,jew8 ,certainly its greatest value was rendered in the ,middle ,ages1 when literature was scant and copies of the few books in existence were rarer4 ,when the ,jew was shut out of the world's pleasure and the world's culture and barred up in ,ghetto slums1 then it was that the ,talmud became his recreation and his consolation1 feeding his mind and his faith4 ,in this way it not only became in the ,middle ,ages a picture of the ,jew1 but largely formed his character4 ,it made him a keen dialectician1 tempered with a thoughtful and poetic touch4 ,it fostered his patience and his humor and kept vivid his ideals4 ,it linked him with the ,orient1 while living in the ,occident and made him a bridge between the old and the new4 ,to the world at large it has great value archologically4 ,here are preserved ancient laws1 glint lights on past history1 forgotten forms in the classic tongues1 and pictures of old civilization4 ,no one criticism can cover the whole work4 ,it is so many-sided4 ,it includes so many different standards of worth and value4 ,if we take it as a whole1 it is good1 it is bad and indifferent2 it is trash and it is treasure2 it is dust and it is diamonds2 it is potsherd and it is pearls2 and in the hands of impartial scholars1 it is one of the great monuments of mental achievement1 one of the world's wonders4 ,maurice ,h4 ,harris ,,the ,,talmud 99 99 99 99 99 ,where do we learn that the ,shechinah rests even upon one who studies the law8 ,in ,exodus xx4 #bd1 where it is written1 ,in all places where ,i record my name ,i will come unto thee1 and ,i will bless thee4 ,berachoth1 fol4 #f1 col4 #a4 ,one pang of remorse at a man's heart is of more avail than many stripes applied to him4 7,see ,prov4 xvii4 #aj47 ,ibid41 fol4 #g1 col4 #a4 ,here1 ,o ,israel1 the ,lord our ,god is one ,lord6 7,deut4 vi4 #d47 ,whosoever prolongs the utterance of the word one1 shall have his days and years prolonged to him4 ,so also ,zohar1 syn4 tit4 ii4 ,ibid41 fol4 #ac1 col4 #b4 ,once1 as the ,rabbis tell us1 the ,roman ,government issued a decree forbidding ,israel to study the law4 ,whereupon ,pappus1 the son of ,yehudah1 one day found ,rabbi ,akiva teaching it openly to multitudes1 whom he had gathered round him to hear it4 ,akiva1 said he1 art thou not afraid of the ,government8 ,list1 was the reply1 and ,i will tell thee how it is by a parable4 ,it is with me as with the fishes whom a fox1 walking once by a river's side1 saw darting distractedly to and fro in the stream2 and1 addressing1 inquired1 ',from what1 pray1 are ye fleeing8' ',from the nets1' they replied1 'which the children of men have set to ensnare us4' ',why1 then1' rejoined the fox1 'not try the dry land with me1 where you and ,i can live together1 as our fathers managed to do before us8' ',surely1' exclaimed they1 'thou art not he of whom we have heard so much as the most cunning of animals1 for herein thou art not wise1 but foolish4 ,for if we have cause to fear where it is natural for us to live1 how much more reason have we to do so where we needs must die6' ,just so1 continued ,akiva1 is it with us who study the law1 in which 7,deut4 xxx4 #bj7 it is written1 ',he is thy life and the length of thy days2' for if we suffer while we study the law1 how much more shall we if we neglect it8 ,not many days after1 it is related1 this ,rabbi ,akiva was apprehended and thrown into prison4 ,as it happened1 they led him out for execution just at the time when ,hear1 ,o ,israel6 fell to be repeated1 and as they tore his flesh with currycombs1 and as he was with long-drawn breath sounding forth the word one1 his soul departed from him4 ,then came forth a voice from heaven which said1 ,blessed art thou1 ,rabbi ,akiva1 for thy soul and the word one left thy body together4 ,berachoth1 fol4 #fa1 col4 #b4 ,the badger1 as it existed in the days of ,moses1 was an animal of unique type1 and the learned are not agreed whether it was a wild one or a domestic4 ,it had only one horn on its forehead2 and was assigned for the time to ,moses1 who made a covering of its skin for the tabernacle2 after which it became extinct1 having served the purpose of its existence4 ,rabbi ,yehudah says1 ,the ox1 also1 which the first man1 ,adam1 sacrificed1 had but one horn on its forehead4 ,shabbath1 fol4 #bh1 col4 #b4 ,once a ,gentile came to ,shamai1 and said1 ,proselytize me1 but on condition that thou teach me the whole law1 even the whole of it1 while ,i stand upon one leg4 ,shamai drove him off with the builder's rod which he held in his hand4 ,when he came to ,hillel with the same challenge1 ,hillel converted him by answering him on the spot1 ,that which is hateful to thyself1 do not do to thy neighbor4 ,this is the whole law1 and the rest is its commentary4 7,tobit1 iv4 #ae2 ,matt4 vii4 #ab47 ,ibid41 fol4 #ca1 col4 #a4 ,when ,rabbi ,shimon ben ,yochai and his son1 ,rabbi ,elazar1 came out of their cave on a ,friday afternoon1 they saw an old man hurrying along with two bunches of myrtle in his hand4 ,what4 said they1 accosting him1 dost thou want with these8 ,to smell them in honor of the ,sabbath1 was the reply4 ,would not one bunch1 they remarked1 be enough for that purpose8 ,nay1 the old man replied2 one is in honor of ',remember' 7,exod4 xxii4 #bh72 and one in honor of ',keep' 7,deut4 v4 #h74 ,thereupon ,rabbi ,shimon remarked to his son1 ,behold how the commandments are regarded by ,israel6 ,ibid41 fol4 #cc1 col4 #b4 ,not one single thing has ,god created in vain4 ,he created the snail as a remedy for a blister2 the fly for the sting of a wasp2 the gnat for the bite of a serpent2 the serpent itself for healing the itch 7or the scab72 and the lizard 7or the spider7 for the sting of a scorpion4 ,ibid41 fol4 #gg4 col4 #b4 ,when a man is dangerously ill1 the law grants dispensation1 for it says1 ,you may break one ,sabbath on his behalf1 that he may be preserved to keep many ,sabbaths4 ,shabbath1 fol4 #aea1 col4 #b4 ,once when ,rabbi ,ishmael paid a visit to ,rabbi ,shimon1 he was offered a cup of wine1 which he at once1 without being asked twice1 accepted1 and drained at one draught4 ,sir1 said his host1 dost thou not know the proverb1 that he who drinks off a cup of wine at a draught is a greedy one8 ,ah6 was the answer1 that fits not this case2 for thy cup is small1 thy wine is sweet1 and my stomach is capacious4 ,p'sachim1 fol4 #hf1 col4 #b4 ,at the time when ,nimrod the wicked had cast our ,father ,abraham into the fiery furnace1 ,gabriel stood forth in the presence of the ,holy ,one--blessed be ,he6--and said1 ,lord of the universe1 let me1 ,i pray thee1 go down and cool the furnace1 and deliver that righteous one from it4 ,then the ,holy ,one--blessed be ,he6--said unto him1 ,i am ,one in my world and he is one in his world2 it is more becoming that ,he who is one should deliver him who is one4 ,but as ,god does not withhold ,his reward from any creature1 ,he said to ,gabriel1 ,for this thy good intention1 be thine the honor of rescuing three of his descendants4 ,at the time when ,nebuchadnezzar the wicked cast ,hananiah1 ,mishael1 and ,azariah into the fiery furnace1 ,yourkami1 the prince of hail1 arose before ,god and said1 ,lord of the universe1 let me1 ,i pray thee1 go down and cool the fiery furnace1 and rescue these righteous men from its fury4 ,whereupon ,gabriel interposed1 and said1 ,god's power is not to be demonstrated thus1 for thou art the prince of hail1 and everybody knows that water quenches fire2 but ,i1 the prince of fire1 will go down and cool the flame within and intensify it without 7so as to consume the executioners71 and thus will ,i perform a miracle within a miracle4 ,then the ,holy ,one--blessed be ,he6--said to him1 ,go down4 ,upon which ,gabriel exclaimed1 ,verily the truth of the ,lord endureth forever6 7,ps4 cxvii4 #b47 ,p'sachim1 fol4 #aah1 col4 #a4 ,one peppercorn to-day is better than a basketful of pumpkins to-morrow4 ,chaggigah1 fol4 #aj1 col4 #a4 ,one day of a year is counted for a whole year4 ,rosh ,hashanah1 fol4 #b1 col4 #b4 ,if a king be crowned on the twenty-ninth of ,adar 7the last month of the ,sacred year71 on the morrow--the first of ,nissan--it is reckoned that he commences his second year1 that being the new year's day for royal and ecclesiastical affairs4 ,for the sake of one righteous man the whole world is preserved in existence1 as it is written 7,prov4 x4 #be71 ,the righteous man is an everlasting foundation4 ,yoma1 fol4 #ch1 col4 #b4 ,rabbi ,meyer saith1 ,great is repentance1 because for the sake of one that truly repenteth the whole world is pardoned2 as it is written 7,hosea xiv4 #d71 ',i will heal their backsliding1 ,i will love them freely1 for mine anger is turned away from him4' ,it is not said1 from them1 but from him4 ,ibid41 fol4 #hf1 col4 #b4 ,he who observes one precept1 in addition to those which1 as originally laid upon him1 he has discharged1 shall receive favor from above1 and is equal to him who has fulfilled the whole law4 ,kiddushin1 fol4 #ci1 col4 #b4 ,if any man vow a vow by only one of all the utensils of the altar1 he has vowed by the corban1 even although he did not mention the word in his oath4 ,rabbi ,yehuda says1 ,he who swears by the word ,jerusalem is as though he had said nothing4 ,nedarim1 fol4 #aj1 col4 #b4 ,balaam was lame in one foot and blind in one eye4 ,soteh1 fol4 #aj1 col4 #a1 and ,sanhedrin1 fol4 #aje1 col4 #a4 ,one wins eternal life after a struggle of years2 another finds it in one hour 7see ,luke xxiii4 #dc74 ,avodah ,zarah1 fol4 #ag1 col4 #a4 ,this saying is applied by ,rabbi the ,holy to ,rabbi ,eliezar1 the son of ,durdia1 a profligate who recommended himself to the favor of heaven by one prolonged act of determined penitence1 placing his head between his knees and groaning and weeping till his soul departed from him1 and his sin and misery along with it2 for at the moment of death a voice from heaven came forth and said1 ,rabbi ,eliezar1 the son of ,durdia1 is appointed to life everlasting4 ,when ,rabbi the ,holy heard this1 he wept1 and said1 ,one wins eternal life after a struggle of years2 another finds it in one hour4 7,compare ,luke xv4 #aa-cb47 ,whosoever destroyeth one soul of ,israel1 ,scripture counts it to him as though he had destroyed the whole world2 and whoso preserveth one soul of ,israel1 ,scripture counts it as though he had preserved the whole world4 ,sanhedrin1 fol4 #cg1 col4 #a4 ,the greatness of ,god is infinite2 for while with one die man impresses many coins and all are exactly alike1 the ,king of kings1 the ,holy ,one--blessed be ,he6--with one die impresses the same image 7of ,adam7 on all men1 and yet not one of them is like his neighbor4 ,so that every one ought to say1 ,for myself is the world created4 ,ibid41 fol4 #cg1 col4 #a4 ,he caused the lame to mount on the back of the blind1 and judged them both as one4 ,antoninus said to the ,rabbi1 ,body and soul might each plead right of acquittal at the day of judgment4 ,how so8 he asked4 ,the body might plead that it was the soul that had sinned1 and urge1 saying1 ',see1 since the departure of the soul ,i have lain in the grave as still as a stone4' ,and the soul might plead1 ',it was the body that sinned1 for since the day ,i left it1 ,i have flitted about in the air as innocent as a bird4' ,to which the ,rabbi replied and said1 ,whereunto this thing is like1 ,i will tell thee in a parable4 ,it is like unto a king who had an orchard with some fine young fig trees planted in it4 ,he set two gardeners to take care of them1 of whom one was lame and the other blind4 ,one day the lame one said to the blind ',i see some fine figs in the garden2 come1 take me on thy shoulders1 and we will pluck them and eat them4' ,by and by the lord of the garden came1 and missing the fruit from the fig trees1 began to make inquiry after them4 ,the lame one1 to excuse himself1 pleaded1 ',i have no legs to walk with2' and the blind one1 to excuse himself1 pleaded1 ',i have no eyes to see with4' ,what did the lord of the garden do8 ,he caused the lame to mount upon the back of the blind1 and judged them both as one4 ,so likewise will ,god re-unite soul and body1 and judge them both as one together2 as it is written 7,ps4 #a1 #d71 ,he shall call to the heavens from above1 and to the earth1 that ,he may judge ,his people4 ,he shall call to the heavens from above1 that alludes to the soul2 and to the earth1 that ,he may judge ,his people1 that refers to the body4 ,sanhedrin1 fol4 #ia1 cols1 #a1 #b4 ,rabbi ,yehudah1 surnamed the ,holy1 the editor of the ,mishnah1 is the personage here and elsewhere spoken of as the ,rabbi by pre eminence4 ,he was an intimate friend of the ,roman ,emperor ,antoninus ,pius4 ,one thing obtained with difficulty is far better than a hundred things procured with ease4 ,avoth d',rab4 ,nathan1 ch4 #c4 ,in the name of ,rav1 ,rabbi ,yehoshua bar ,abba says1 ,whoso buys a scroll of the law in the market seizes possession of another's meritorious act2 but if he himself copies out a scroll of the law1 ,scripture considers him as if he had himself received it direct from ,mount ,sinai4 ,nay1 adds ,rav ,yehudah1 in the name of ,rav1 even if he has amended one letter in it1 ,scripture considers him as if he had written it out entirely4 ,menachoth1 fol4 #cj1 col4 #a4 ,he who forgets one thing that he has learned breaks a negative commandment2 for it is written 7,deut4 iv4 #i71 ,take heed to thyself 444 lest thou forget the things4 ,menachoth1 fol4 #ii1 col4 #b4 ,a proselyte who has taken it upon himself to observe the law1 but is suspected of neglecting one point1 is to be suspected of being guilty of neglecting the whole law1 and therefore regarded as an apostate ,israelite1 and to be punished accordingly4 ,bechoroth1 fol4 #cj1 col4 #b4 ,it is written 7,gen4 xxviii4 ii71 ,and he took from the stones of the place2 and again it is written 7ver4 #ah71 ,and he took the stone4 ,rabbi ,isaac says this teaches that all these stones gathered themselves together into one place1 as if each were eager that the saint should lay his head upon it4 ,it happened1 as the ,rabbis tell us1 that all the stones were swallowed up by one another1 and thus merged into one stone4 ,chullin1 fol4 #ia1 col4 #b4 ,though the ,midrash and two of the ,targums1 that of ,jonathan and the ,yerushalmi1 tell the same fanciful story about these stones1 ,aben ,ezra and ,r4 ,shemuel ben ,meir among others adopt the opposite and common-sense interpretation which assigns to the word in ,gen4 xxviii4 ii1 no such occult meaning4 ,the psalms commencing ,blessed is the man and ,why do the heathen rage constitute but one psalm4 ,berachoth fol4 #i1 col4 #b4 ,the former ,chasidim used to sit still one hour1 and then pray for one hour1 and then again sit still for one hour4 ,ibid41 fol4 #cb1 col4 #b4 ,all the benedictions in the ,temple used to conclude with the words ,blessed be the ,lord ,god of ,israel unto eternity2 but when the ,sadducees1 corrupting the faith1 maintained that there was only one world1 it was enacted that they should conclude with the words from eternity unto eternity4 ,berachoth1 fol4 #ed1 col4 i4 ,the ,sadducees 7,zadokim71 so called after ,zadok their master1 as is known1 stood rigidly by the original ,mosaic code1 and set themselves determinedly against all traditional developments4 ,to the ,talmudists1 therefore1 they were especially obnoxious1 and their bald1 cold creed is looked upon by them with something like horror4 ,it is thus the ,talmud warns against them--,believe not in thyself till the day of thy death1 for1 behold1 ,yochanan1 after officiating in the ,high ,priesthood for eighty years1 became in the end a ,sadducee4 7,berachoth1 fol4 #bi1 col4 #a47 ,in ,derech ,eretz ,zuta1 chap4 i41 a caution is given which might well provoke attention--,learn or inquire nothing of the ,sadducees1 lest thou be drawn into hell4 ,rabbi ,yehudah tells us that ,rav says a man should never absent himself from the lecture hall1 not even for one hour2 for the above ,mishnah had been taught at college for many years1 but the reason of it had never been made plain till the hour when ,rabbi ,chanina ben ,akavia came and explained it4 ,shabbath1 fol4 #hc1 col4 #b4 ,the ,mishnah alluded to is short and simple1 viz1 ,where is it taught that a ship is clean to the touch8 ,from ,prov4 xxx4 #ai1 ,the way of a ship in the midst of the sea4 7i4e41 as the sea is clean to the touch1 therefore a ship must also be clean to the touch74 ,it is indiscreet for one to sleep in a house as the sole occupant1 for ,lilith will seize hold of him4 ,ibid41 fol4 #aea1 col4 #b4 ,lilith 7the night-visiting one7 is the name of a night spectre1 said to have been ,adam's first wife1 but who1 for her refractory conduct1 was transformed into a demon endowed with power to injure and even destroy infants unprotected by the necessary amulet or charm4 ,thou hast acknowledged the ,lord this day to be thy ,god2 and the ,lord hath acknowledged thee this day to be ,his peculiar people 7,deut4 xxvi4 #ag1 #ah74 ,the ,holy ,one--blessed be ,he6--said unto ,israel1 ,ye have made ,me a name in the world1 as it is written 7,deut4 vi4 #d71 ',hear1 ,o ,israel1 the ,lord our ,god is one ,lord2' and so ,i will make you a name in the world1 as it is said 7#a ,chron4 xvii4 #ba71 ',and what one nation in the earth is like ,thy people ,israel8' ,chaggigah1 fol4 #c1 col4 #a4 ,why are the words of the ,law compared to fire8 7,jer4 xxiii4 #bi47 ,because1 as fire does not burn when there is but one piece of wood1 so do the words of the ,law not maintain the fire of life when meditated on by one alone 7see1 in confirmation1 ,matt1 xviii4 #bj74 ,taanith1 fol4 #g1 col4 i4 ,and ,moses went up from the plains of ,moab unto the mountain of ,nebo 7,deut4 xxxiv1 i74 ,tradition says there were twelve stairs1 but that ,moses surmounted them all in one step4 ,soteh1 fol4 #ac1 col4 #b4 ,pieces of money given in charity should not be counted over by twos1 but one by one4 ,bava ,bathra1 fol4 #h1 col4 #b4 ,knowest thou the time when the wild goats of the rock bring forth8 7,job xxxix4 #a47 ,the wild goat is cruel to her offspring4 ,as soon as they are brought forth1 she climbs with them to the steep cliffs1 that they may fall headlong and die4 ,but1 said ,god to ,job1 to prevent this ,i provide an eagle to catch the kid upon its wings1 and then carry and lay it before its cruel mother4 ,now1 if that eagle should be too soon or too late by one second only1 instant death to the kid could not be averted2 but with ,me one second is never changed for another4 ,shall ,job be now changed by ,me1 therefore1 into an enemy4 7,comp4 ,job ix4 #ag1 and xxxiv4 #ce47 ,bava ,bathra1 fol4 #af1 cols4 #a1 #b4 ,a generation can have one leader only1 and not two4 ,sanhedrin1 fol4 #h1 col4 #a4 ,like the hammer that breaketh the rock in pieces 7,jer4 xxiii4 #bi74 ,as a hammer divideth fire into many sparks1 so one verse of ,scripture has many meanings and many explanations4 ,ibid41 fol4 #cd1 col4 #a4 ,in the ,machser for ,pentecost 7p4 #fi7 ,god is said to have explained the law to ,his people1 face to face1 and on every point ninety-eight explanations are given4 ,adam was created one without ,eve4 ,why8 ,that the ,sadducees might not assert the plurality of powers in heaven4 ,ibid41 fol4 #cg1 col4 i4 ,as the ,sadducees did not believe in a plurality of powers in heaven1 but only the ,christians1 in the regard of the ,jews1 did so 7by their profession of the doctrine of the ,trinity71 it is obvious that here1 as well as often elsewhere1 the latter and not the former are intended4 ,and the frog came up and covered the land of ,egypt 7,exod4 viii4 i2 ,a4 ,v4 viii4 #f74 ,there was but one frog1 said ,rabbi ,elazar1 and she so multiplied as to fill the whole land of ,egypt4 ,yes1 indeed1 said ,rabbi ,akiva4 there was1 as you say1 but one frog1 but she herself was so large as to fill all the land of ,egypt4 ,whereupon ,rabbi ,elazar ben ,azariah said unto him1 ,akiva1 what business hast thou with ,haggadah8 ,be off with thy legends1 and get thee to the laws thou art familiar with about plagues and tents4 ,though thou sayest right in this matter1 for there was only one frog1 but she croaked so loud that the frogs came from everywhere else to her croaking4 ,sanhedrin1 fol4 #fg1 col4 #b4 ,rabba1 the grandson of ,channa1 said that he himself once saw a frog larger than any seen now1 though not so large as the frog in ,egypt4 ,it was as large as ,acra1 a village of some sixty houses 7,bava ,bathra1 fol4 #gc1 col4 #b47 ,apropos to the part the frog was conceived to play or symbolize in the ,jewish conception of the mode and ministry of ,divine judgment1 we quote the following3--,we are told that ,samuel once saw a frog carrying a scorpion on its back across a river1 upon the opposite bank of which a man stood waiting ready to be stung4 ,the sting proving fatal1 so that the man died2 upon which ,samuel exclaimed1 ',lord1 they wait for ,thy judgments this day3 for all are ,thy servants4' 7,ps4 cxix4 #ia47 7,nedarim1 fol4 #da1 col4 #a47 ,according to the days of one king 7,isa4 xxiii4 #ae74 ,what king is this that is singled out as one8 ,thou must say this is the ,king ,messiah1 and no other4 ,sanhedrin1 fol4 #ii1 col4 #a4 ,rabbi ,levi contends that ,manasseh has no portion in the world to come1 while ,rabbi ,yehudah maintains that he has2 and each supports his conclusion in contradiction of the other1 from one and the same ,scripture text4 ,ibid41 fol4 #ajb1 col4 #b4 ,the words1 ,remember the ,sabbath day1 in ,exod4 xx4 #h1 and ,keep the ,sabbath day1 in ,deut4 v4 #ab1 were uttered in one breath1 as no man's mouth could utter them1 and no man's ear could hear4 ,shevuoth1 fol4 #bj1 col4 #b4 ,the officer who inflicts flagellation on a criminal must smite with one hand only1 but yet with all his force4 ,maccoth1 fol4 #bb1 col4 #b4 ,i would rather be called a fool all my days than sin one hour before ,god4 ,edioth1 chap4 #e1 mish4 #f4 ,he who observes but one precept secures for himself an advocate1 and he who commits one single sin procures for himself an accuser4 ,avoth1 chap4 #d1 mish4 #ae4 ,he who learns from another one chapter1 one halachah1 one verse1 or one word or even a single letter1 is bound to respect him4 ,ibid41 chap4 #f1 mish4 #c4 ,the above is one evidence1 among many1 of the high esteem in which learning and the office of a teacher are held among the ,jews4 ,education is one of the virtues--of which the following1 extracted from the ,talmud1 is a list--the interest of which the ,jew considers he enjoys in this world1 while the capital remains intact against the exigencies of the world to come4 ,these are3--,the honoring of father and mother1 acts of benevolence1 hospitality to strangers1 visiting the sick1 devotion in prayer1 promotion of peace between man and man1 and study in general1 but the study of the law outweighs them all4 7,shabbath1 fol4 #abg1 col4 #a47 ,the study of the law1 it is said1 is of greater merit to rescue one from accidental death1 than building the ,temple1 and greater than honoring father or mother4 7,meggillah1 fol4 #af1 col #b47 ,repent one day before thy death4 ,in relation to which ,rabbi ,eliezer was asked by his disciples1 ,how is a man to repent one day before his death1 since he does not know on what day he shall die8 ,so much the more reason is there1 he replied1 that he should repent to-day1 lest he die to-morrow2 and repent to-morrow1 lest he die the day after3 and thus will all his days be penitential ones4 ,avoth d',rab4 ,nathan1 chap4 #ae4 ,he who obliterates one letter from the written name of ,god1 breaks a negative command1 for it is said1 ,and destroy the names of them out of that place4 ,ye shall not do so unto the ,lord your ,god 7,deut4 xii4 #c1 #d74 ,sophrim1 chap4 #e1 hal4 #f4 ,rabbi ,chanina could put on and off his shoes while standing on one leg only1 though he was eighty years of age4 ,chullin1 fol4 #bd1 col4 #b4 ,a priest who is blind in one eye should not be judge of the plague2 for it is said 7,lev4 xiii4 #ab71 ,wheresoever the priest 7with both eyes7 looketh4 ,negaim1 chap4 #b1 mish4 #c4 ,the twig of a bunch without any grapes is clean2 but if there remained one grape on it1 it is unclean4 ,okzin1 chap1 i1 mish4 #e4 ,not every man deserves to have two tables4 ,berachoth1 fol4 #e1 col4 #b4 ,the meaning of this rather ambiguous sentence may either be1 that all men are not able to succeed in more enterprises than one at a time2 or that it is not given to every one to make the best both of the present world and of that which is to come4 ,abba ,benjamin used to say ,there are two things about which ,i have all my life been much concerned3 that my prayer should be offered in front of my bed1 and that the position of my bed should be from north to south4 ,ibid41 fol4 #e1 col4 #b4 ,there are several reasons which may be adduced to account for ,abba ,benjamin's anxiety1 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 ,shechinah1 which rested in the east or the west4 ,abba ,benjamin felt anxious to have children1 for any man not having children is counted as dead1 as it is written 7,gen4 xxx4 #a71 ,give me children1 or else ,i die4 7,nedarin1 fol4 #fd1 col4 #b47 ,with the ,jew one great consideration of life is to have children1 and more especially male children2 because when a boy is born all rejoice over him1 but over a girl they all mourn4 ,when a boy comes into the world he brings peace with him1 and a loaf of bread in his hand1 but a girl brings nothing4 7,niddah1 fol4 #ca1 col4 #b47 ,it is impossible for the world to be without males and females1 but blessed is he whose children are boys1 and hapless is he whose children are girls4 7,kiddushin1 fol4 #hb1 col4 #b47 ,whosoever does not leave a son to be heir1 ,god will heap wrath upon him4 7,scripture is quoted in proof of this1 compare ,numb4 xxvii4 #h with ,zeph4 i4 #ae47 7,bava ,bathra1 fol4 #aaf1 col4 #a47 ,there are two ways before me1 one leading into ,paradise1 the other into ,hell4 ,when ,yochanan1 the son of ,zachai1 was sick unto death1 his disciples came to visit him2 and when he saw them he wept1 upon which his disciples exclaimed1 ,light of ,israel6 ,pillar of the right6 ,mighty ,hammer6 why weepest thou8 ,he replied1 ,if ,i were going to be led into the presence of a king1 who is but flesh and blood1 to-day here and to-morrow in the grave1 whose anger with me could not last forever1 whose sentence against me1 were it even unto death1 could not endure forever1 and whom perhaps ,i might pacify with words or bribe with money1 yet for all that should ,i weep2 but now that ,i am about to enter the presence of the ,king of kings1 the ,holy ,one--blessed be ,he forever and ever6--whose anger would be everlasting1 whose sentence of death or imprisonment admits of no reprieve1 and who is not to be pacified with words nor bribed with money1 and in whose presence there are two roads before me1 one leading into ,paradise and the other into ,hell1 and should ,i not weep8 ,then prayed they him1 and said1 ,rabbi1 give us thy farewell blessing2 and he said unto them1 ,oh that the fear of ,god may be as much upon you as the fear of man4 ,berachoth1 fol4 #bh1 col4 #b4 ,rabbi ,ami says1 ,knowledge is of great price1 for it is placed between two divine names1 as it is written 7,i ,sam4 ii4 #c71 ',a ,god of knowledge is the ,lord1' and therefore mercy is to be denied to him who has no knowledge2 for it is written 7,isa4 xxvii4 #aa71 ',it is a people of no understanding1 therefore ,he that hath made them will not have mercy on them4' ,berachoth fol4 #cc1 col4 #a4 ,here we have a clear law1 drawn from ,scripture1 forbidding1 or at any rate denying1 mercy to the ignorant4 ,the words of ,rabbi 7the ,holy7 are a practical commentary on the text worth quoting1 ,woe is unto me because ,i have given my morsel to an ignorant one4 7,bava ,bathra1 fol4 #h1 col4 #a47 ,but who is the ignorant one from whom this mercy is to be withheld8 ,here the doctors disagree4 ,he1 says ,rabbi ,eliezer1 who does not read the ,shema1 ,hear1 ,o ,israel1 etc41 both morning and evening4 ,according to ,rabbi ,yehudah1 he that does not put on phylacteries is an ignorant one4 ,rabbi ,azai affirms that he who wears no fringes to his garment is an ignorant one1 etc4 ,others again say he who even reads the ,bible and the ,mishna but does not serve the disciples of the wise1 is an ignorant one4 ,rabbi ,huna winds up with the words the law is as the others have said1 and so leaves the difficulty where he finds it4 7,berachoth1 fol4 #dg1 col4 #b47 ,of him who transgresses the words of the wise1 which he is commanded to obey1 it is written1 ,he is guilty of death and has forfeited his life4 7,berachoth1 fol4 #d1 col4 #b1 and ,yevamoth1 fol4 #bj1 col4 #a47 ,whoso1 therefore1 shows mercy to him contradicts the purpose and incurs the displeasure of ,god4 ,it was in application of this principle1 literally interpreted1 that the wise should hold no parley with the ignorant1 which led the ,jews to condemn the contrary procedure of ,jesus ,christ4 ,it was this prohibition to show mercy to the ignorant1 together with the solemn threatenings directed against those who neglected the study of the law1 that worked such a wonderful revolution in ,hezekiah's time2 for it is said that then they searched from ,dan to ,beersheba1 and did not find an ignorant one4 7,sanhedrin1 fol4 #id1 col4 #b47 ,when the ,holy ,one--blessed be ,he6--remembers that ,his children are in trouble among the nations of the world1 ,he drops two tears into the great ocean1 the noise of which startles the world from one end to the other1 and causes the earth to quake4 ,berachoth1 fol4 #ei1 col4 #a4 ,we read in the ,talmud that a ,gentile once came to ,shamai and said1 ,how many laws have you8 ,shamai replied1 ,we have two1 the written law and the oral law4 ,to which the ,gentile made answer1 ,when you speak of the written law1 ,i believe you1 but in your oral law ,i have no faith4 ,nevertheless1 you may make me a proselyte on condition that you teach me the written law only4 ,upon this ,shamai rated him sharply1 and sent him away with indignant abuse4 ,when1 however1 this ,gentile came with the same object1 and proposed the same terms to ,hillel1 the latter proceeded at once to proselytize him1 and on the first day taught him ,aleph1 ,beth1 ,gemel1 ,daleth4 ,on the morrow ,hillel reversed the order of these letters1 upon which the proselyte remonstrated and said1 ,but thou didst not teach me so yesterday4 ,true1 said ,hillel1 but thou didst trust me in what ,i taught thee then2 why1 then1 dost thou not trust me now in what ,i tell thee respecting the oral law8 ,shabbath1 fol4 #ca1 col4 #a4 ,every man as he goes on the eve of the ,sabbath from the synagogue to his house is escorted by two angels1 one of which is a good angel and the other an evil4 ,when the man comes home and finds the lamps lit1 the table spread1 and the bed in order1 the good angel says1 ,may the coming ,sabbath be even as the present2 to which the evil angel 7though with reluctance7 is obliged to say1 ,amen4 ,but if all be in disorder1 then the bad angel says1 ,may the coming ,sabbath be even as the present1 and the good angel is 7with equal reluctance71 obliged to say ,amen to it4 ,ibid41 fol4 #aai1 col4 #b4 ,two are better than three4 ,alas6 for the one that goes and does not return again4 ,shabbath1 fol4 #aeb1 col4 #a4 ,as in the riddle of the ,sphinx1 the two here stands for youth with its two sufficient legs1 and the three for old age1 which requires a third support in a staff4 ,there were two things which ,god first thought of creating on the eve of the ,sabbath1 which1 however1 were not created till after the ,sabbath had closed4 ,the first was fire1 which ,adam by divine suggestion drew forth by striking together two stones2 and the second1 was the mule1 produced by the crossing of two different animals4 ,p'sachim1 fol4 #ed1 col4 #a4 ,every one has two portions1 one in paradise and another in hell4 ,acheer asked ,rabbi ,meyer1 ,what meaneth this that is written 7,eccl4 vii4 #ad71 ',god also has set the one over against the other'8 ,rabbi ,meyer replied1 ,there is nothing which ,god has created of which ,he has not also created the opposite4 ,he who created mountains and hills created also seas and rivers4 ,but said ,acheer to ,rabbi ,meyer1 ,thy master1 ,rabbi ,akiva1 did not say so1 but spake in this way3 ,he created the righteous and also the wicked2 ,he created paradise and hell3 every man has two portions1 one portion in paradise1 and the other in hell4 ,the righteous1 who has personal merit1 carries both his own portion of good and that of his wicked neighbor away with him to paradise2 the wicked1 who is guilty and condemned1 carries both his own portion of evil and also that of his righteous neighbor away with him to hell4 ,when ,rav ,mesharshia asked what ,scripture guarantee there was for this1 this was the reply3 ,with regard to the righteous1 it is written 7,isa4 lxi4 #g71 ',they shall rejoice in their portion1 therefore in their land 7beyond the grave7 they shall possess the double4' ,respecting the wicked it is written 7,jer4 xvii4 #ah71 ',and destroy them with double destruction4' ,chaggigah1 fol4 #ae1 col4 #a4 ,the question asked above by ,acheer has been practically resolved by all wise men from the beginning of the world1 but it is the boast of the ,hegelians that it has for the first time been resolved philosophically by their master4 ,others had maintained that you could not think a thing but through its opposite2 he first maintained it could not exist but through its opposite1 that1 in fact1 the thing and its opposite must needs arise together1 and that eternally1 as complements of one unity3 the white is not there without the black1 nor the black without the white2 the good is not there without the evil1 nor the evil without the good4 ,pride is unbecoming in women4 ,there were two proud women1 and their names were contemptible2 the name of the one1 ,deborah1 meaning wasp1 and of the other1 ,huldah1 weasel4 ,respecting the wasp it is written 7,judges iv4 #f71 ,and she sent and called ,barak1 whereas she ought to have gone to him4 ,concerning the weasel it is written 7#b ,kings xxii4 #ae71 ,tell the man that sent you1 whereas she should have said1 ,tell the king4 ,meggillah1 fol4 #ad1 col4 #b4 ,if speech is worth one sela 7a small coin so called71 silence is worth two4 ,ibid41 fol4 #ah1 col4 #a4 ,the ,swiss motto1 ,speech is worth silver1 silence worth gold1 expresses a sentiment which finds great favor with the authors and varied expression in the pages of the ,talmud4 ,if silence be good for wise men1 how much better must it be for fools6 ,p'sachim1 fol4 #ih1 col4 #b4 ,for every evil silence is the best remedy4 ,meggillah1 fol4 #ah1 col4 #a4 ,silence is as good as confession4 ,yevamoth1 fol4 #hg1 col4 #a4 ,silence in a ,babylonian was a mark of his being of good family4 ,kiddushin1 fol4 #ga1 col4 #b4 ,simeon1 the son of ,gamliel1 said1 ,i have been brought up all my life among the wise1 and ,i have never found anything of more material benefit than silence4 ,avoth1 chap4 #a4 ,rabbi ,akiva said1 ,laughter and levity lead a man to lewdness2 but tradition is a fence to the law1 tithes are a fence to riches1 vows are a fence to abstinence1 while the fence of wisdom is silence4 ,ibid41 chap4 #c4 ,when they opened his brain1 they found in it a gnat as big as a swallow and weighing two selas4 ,gittin1 fol4 #ef1 col4 #b4 ,the context of the above states a tradition current among the ,jews in reference to ,titus1 the destroyer of ,jerusalem4 ,it is said that when1 after taking the city1 he had shamefully violated and profaned the ,temple1 he took the sacred vessels of the sanctuary1 wrapped them in the veil of the holy place1 and sailed with them to ,rome4 ,at sea a storm arose and threatened to sink the ship2 upon which he was heard reflecting1 ,it seems the ,god of these ,jews has no power anywhere but at sea4 ,pharaoh ,he drowned1 and ,sisera ,he drowned1 and now ,he is about to drown me also4 ,if ,he be mighty1 let ,him go ashore and contend with me there4 ,then came a voice from heaven and said1 ,o thou wicked one1 son of a wicked man and grandson of ,esau the wicked1 go ashore4 ,i have a creature--an insignificant one in my world--go and fight with it4 ,this creature was a gnat1 and is called insignificant because it must receive and discharge what it eats by one aperture4 ,immediately1 therefore1 he landed1 when a gnat flew up his nostrils and made its way to his brain1 on which it fed for a period of seven years4 ,one day he happened to pass a blacksmith's forge1 when the noise of the hammer soothed the gnawing at his brain4 ,aha said ,titus1 ,i have found a remedy at last2 and he ordered a blacksmith to hammer before him4 ,to a ,gentile for this he 7for a time7 paid four zuzim a day1 but to a ,jewish blacksmith he paid nothing1 remarking to him1 ,it is payment enough to thee to see thy enemy suffering so painfully4 ,for thirty days he felt relieved1 but after1 no amount of hammering in the least relieved him4 ,as to what happened after his death1 we have this testimony from ,rabbi ,phineas1 the son of ,aruba3 ,i myself was among the ,roman magnates when an inquest was held upon the body of ,titus1 and on opening his brain they found therein a gnat as big as a swallow1 weighing two selas4 ,others say it was as large as a pigeon a year old and weighed two litras4 ,abaii says1 ,we found its mouth was of copper and its claws of iron4 ,titus gave instructions that after his death his body should be burned1 and the ashes thereof scattered over the surface of the seven seas1 that the ,god of the ,jews might not find him and bring him to judgment4 7,gittin1 fol4 #ef1 col4 #b47 ,the man with two wives1 one young and the other old4 ,rav ,ami and ,rav ,assi were in social converse with ,rabbi ,isaac ,naphcha1 when one of them said to him1 ,tell us1 sir1 some pretty legend1 and the other said1 ,pray explain to us rather some nice point of law4 ,when he began the legend he displeased the one1 and when he proceeded to explain a point of law1 he offended the other4 ,whereupon he took up this parable in illustration of the plight in which their obstinacy placed him4 ,i am like the man with the two wives1 the one young and the other old4 ,the young one plucked out all his gray hairs 7that he might look young71 and the old wife pulled out all his black hairs 7that he might look old72 and so between the one and the other he became bald4 ,so is it with me between you4 ,however1 ,i've something nice for both of you4 ,it is written 7,exod4 xxii4 #f71 ',if a fire break out and catch in thorns1 so that the stacks of corn1 or the standing corn1 or the field be consumed therewith1 he that kindled the fire shall surely make restoration4' ,the ,holy ,one--blessed be ,he6--hath said1 ',i must both judge myself and take upon myself to indemnify the evil of the conflagration ,i have caused1 for ,i have kindled a fire in ,zion1' as it is written 7,lament1 iv4 #aa71 ',he hath kindled a fire in ,zion1 and hath devoured the foundations thereof4' ,i must therefore rebuild her with fire1 as it is written 7,zech4 ii4 #e71 ',i will be unto her a wall of fire round about1 and will be the glory in the midst of her4' ,bava ,kama1 fol4 #fj1 col4 #b4 ,rabbi ,oshaia asked1 ,what is this that is written1 7,zech4 xi4 #g71 ',i took unto me two staves2 the one ,i called ,amiable and the other ,destroyer'8 ,the staff called ,amiable represents the disciples of the wise in the land of ,israel1 who were friendly one toward another in their debates about the law4 ,the staff called ,destroyer represents the disciples of the wise of ,babylon1 who in the like debates were fierce tempered and not friendly toward one another4 ,what is the meaning of ,babel or ,babylon8 ,rabbi ,yochanan says it means confused in the ,bible1 confused in the ,mishna1 and confused in the ,talmud4 ,he hath set me in dark places1 as they that be dead of old 7,lam4 iii4 #f74 ,rabbi ,jeremiah said by this we are to understand the ,babylonian ,talmud4 ,sanhedrin1 fol4 #bd1 col4 #a4 ,the ,rabbis say these three hate their fellows--dogs1 cocks1 and conjurors2 to which some add1 among others1 the disciples of the wise of ,babylon4 7,p'sachim1 fol4 #aac1 col4 #b47 ,on his return from ,babylon to the land of ,israel1 ,rabbi ,zira fasted a hundred fasts1 during which he prayed that he might be enabled to forget the ,babylonian ,talmud4 7,bava ,metzia1 fol4 #he1 col4 #a47 ,rabbi ,yochanan and ,rabbi ,yonathan traveled one day together2 they came to two roads1 one of which led by the door of a place devoted to the worship of idols1 and the other by a place of ill fame4 ,upon which one said to the other1 ,let us go by the former1 because our inclination to the evil that waylays us there is already extinguished4 ,nay1 rather1 said the other1 let us go by the latter1 and curb our desires2 so shall we receive a reward in recompense4 ,in this resolution they went on1 and as they passed the place the women humbled themselves before them and withdrew ashamed into their chambers4 ,then ,yochanan asked the other1 ,how didst thou know that this would occur to us8 ,he made answer1 ,from what is written 7in ,prov4 ii4 #b71 ',discretion 7in the law7 shall preserve thee4' ,avodah ,zarah1 fol4 #ag1 cols4 #a1 #b4 ,given two dry firebrands and one piece of green wood1 the dry will set fire to the green4 ,sanhedrin1 fol #ic1 col4 #a4 ,with two dogs they caught the lion4 ,ibid41 fol4 #ie1 col4 #a4 ,both these proverbs express the same idea1 that a minority1 be it ever so strong1 must give way to a majority4 ,and the elders of ,moab and the elders of ,midian departed together 7,numb4 xxii4 #g74 ,midian and ,moab were never friendly toward each other2 they were like two dogs tending a flock1 always at variance4 ,when the wolf came upon the one1 however1 the other thought1 ,if ,i do not help my neighbor to-day1 the wolf may come upon myself to-morrow2 therefore the two dogs leagued together and1 killed the wolf4 ,hence1 says ,rabbi ,pappa1 the popular saying1 ,the mouse and the cat are combined to make a feast on the fat of the unfortunate4 ,ibid41 fol4 #aje1 col4 #a4 ,rabbi ,yochanan1 in the name of ,yossi1 the son of ,zimra1 asks1 ,what is this that is written 7,ps4 cxx4 #c71 ',what shall be given unto thee1 or what shall be added unto thee1 ,o thou false tongue'8 ,the ,holy ,one--blessed be ,he6--said to the tongue1 ,all the members of the body are erect1 thou only art recumbent2 all other members are without1 thou art within1 and not only so1 for ,i have surrounded thee with two walls1 one of bone and the other of flesh4 ,what shall be given to thee1 or what shall be added unto thee1 ,o thou false tongue8 ,rabbi ,yochanan1 in the name of ,yossi1 says1 ,he who slanders is an atheist1 for it is written 7,ps4 xii4 #d71 ',who have said1 ,with our tongues will we prevail2 ,our lips are with us2 who is lord over us8' ,erchin1 fol4 #ae1 col4 #b4 ,here are a few sayings from the ,talmud on the abuse of the tongue4 ,he who slanders1 he who receives slander1 and he who bears false witness against his neighbor1 deserve to be cast to the dogs4 ,psachim1 fol4 #aah1 col4 #a4 ,all animals will one day remonstrate with the serpent and say1 ,the lion treads upon his prey and devours it1 the wolf tears and eats it1 but thou1 what profit hast thou in biting8 ,the serpent will reply 7,eccl4 viii4 ,,ii71 ,i am no worse than a slanderer4 ,taanith1 fol4 #h1 col4 #a4 ,adonijah was deprived of life for no other reason than that he was given to quarreling4 ,it is lawful to slander one so evil disposed as he was4 ,perek ,hashalom4 ,god will say to the prince of hell1 ,i from above and thou from below shall judge and condemn the slanderer4 ,erchin1 fol4 #ae1 col4 #b4 ,the third tongue 7i4e41 slander7 hurts three parties3 the slanderer himself1 the receiver of slander1 and the person slandered4 ,ibid4 ,four classes do not receive the presence of the ,shechinah3 scorners1 liars1 flatterers1 and slanderers4 ,sanhedrin1 fol4 #ajc1 col4 #a4 ,where are we told that when two sit together and study the law the ,shechinah is with them8 ,in ,mal4 iii4 #af1 where it is written1 ,they that feared the ,lord spake often one to another1 and the ,lord hearkened and heard it4 ,berachoth1 fol4 #f1 col4 #a4 ,why did ,elijah employ two invocations1 saying twice over1 ,hear me6 hear me6 7#a ,kings xviii4 #cg47 ,elijah first prayed before ,god1 ,o ,lord1 ,king of the universe1 hear me6 that ,he might send fire down from heaven and consume all that was upon the altar2 and again he prayed1 ,hear me6 that they might not imagine that the result was a matter of sorcery2 for it is said1 ,thou hast turned their heart back again4 ,berachoth1 fol4 #i1 col4 #b4 ,the twofold invocation of ,elijah1 which betokens his intense earnestness1 anagrammatically expressed1 is echoed in the words of the bystanders1 ,the ,lord ,he is the ,god1 the ,lord ,he is the ,god4 ,i dreamed1 said ,bar ,kappara one day to ,rabbi 7the ,holy71 that ,i beheld two pigeons1 and they flew away from me4 ,thy dream is this1 replied ,rabbi1 thou hast had two wives1 and art separated from them both without a bill of divorcement4 ,ibid41 fol4 #ef1 col4 #b4 ,the ,rabbis teach concerning the two kidneys in man1 that one counsels him to do good and the other to do evil2 and it appears that the former is situated on the right side and the latter on the left4 ,hence it is written 7,eccl4 x4 #b71 ,a wise man's heart is at his right hand1 but a fool's heart is at his left4 ,ibid41 fol4 #fa1 col4 #a4 ,for two sins the common people perish3 they speak of the holy ark as a box and the synagogue as a resort for the ignorant vulgar4 ,shabbath1 fol4 #cb1 col4 #a4 ,on the self-same day when ,jeroboam introduced the two golden calves1 the one into ,bethel and the other into ,dan1 a hut was erected in a part of ,italy which was then subject to the ,greeks4 ,ibid41 fol4 #ef1 col4 #b4 ,in the context where the above tradition occurs1 which1 as is obvious1 relates to the founding of ,rome1 we meet with another on the same subject as follows3--,when ,solomon married the daughter of ,pharaoh1 the ,angel ,gabriel thrust a reed into the sea1 stirring up therewith the sand and mud from the bottom4 ,this1 gradually collecting1 first shaped itself into an island and then expanded so as to unite itself with the continent4 ,and thus was the land created for the erection of the hut which should one day swell into the proportion of a proud imperial city4 ,if ,israel kept only two ,sabbaths1 according to the strict requirement of the law1 they would be freed at once from their compelled dispersion2 for it is written 7,isa4 lvi4 #d1 #g71 ,thus saith the ,lord unto the eunuchs that keep my ,sabbaths1 ,even them will ,i bring to my holy mountain4 ,shabbath1 fol4 #aah1 col4 #b4 ,adam had two faces2 for it is said 7,ps4 cxxxix4 #e71 ,thou hast made me behind and before4 ,eiruvin1 fol4 #ah1 col4 #a4 ,there is a notion among the ,rabbis that ,adam was possessed originally of a bisexual organization1 and this conclusion they draw from ,gen4 i4 #bg1 where it is said1 ,god created man in his own image2 male-female created ,he them4 ,these two natures1 it was thought1 lay side by side2 according to some1 the male on the right and the female on the left2 according to others1 back to back2 while there were those who maintained that ,adam was created with a tail1 and that it was from this appendage ,eve was fashioned4 ,other ,jewish traditions tell us that ,eve was made from the thirteenth rib of the right side 7,targ4 ,jonath471 and that she was not drawn out by the head1 lest she should be vain2 nor by the eyes1 lest she should be wanton2 nor from the mouth1 lest she should be given to garrulity2 nor by the ears1 lest she should be an eavesdropper2 nor by the hands1 lest she should be intermeddling2 nor by the feet1 lest she be a gadder2 nor by the heart1 for fear she should be jealous2 but she was taken out from the side4 ,yet1 in spite of all these precautions1 she had all the faults so carefully provided against4 ,if in time of national calamity a man withdraw himself from his kindred and refuse to share in their sorrow1 his two guardian angels come and lay their hands upon his head and say1 ,this man has isolated himself from his country in the day of its need1 let him not live to see and enjoy the day when ,god shall restore its prosperity4 ,when the community is in trouble1 let no man say1 ,i will go home and eat and drink1 and say1 ,peace be unto thee1 oh my soul6 7,luke xii4 #ai72 for to him ,scripture hath solemnly said 7,isa4 xxii4 #ac1 #ad71 ,surely this iniquity shall not be purged from you till you die4 ,taanith1 fol4 #aa1 col4 #a4 ,an infant that has died under a month old is 7to be7 carried to the grave in the arms 7not in a coffin71 and buried by one woman and two men1 but not by one man and two women4 ,moed ,katan1 fol4 #bd1 col4 #a4 ,both ,rashi and the ,tosephoth allude to a case which justifies the rule given here1 where a woman actually carried a living child in a coffin1 in order to avoid the suspicion of an assignation she had made with a man1 who set out to join her4 ,but the ,tosephoth1 after noticing this version of ,rashi1 gives another more to the point4 ,the story in the ,tosephoth is to this effect3--,a woman was once weeping and groaning over the grave of her husband1 and not very far away was a man who was guarding the corpse of a person who had been crucified4 ,in the moment of mourning an affection sprung up between the two1 and in the engrossment of it the corpse which the man guarded was stolen4 ,he was in great trepidation for fear of the king's command4 ,the woman said1 ,don't be afraid2 exhume my husband1 and hang him up instead4 ,this was accordingly done4 7,see ,kiddushin1 fol4 #hj1 col4 #b47 ,there were two date trees in the ,valley of ,hinnom from between which smoke ascended1 and this is the gate of hell4 ,succah1 fol4 #cb1 col4 #b4 ,according to ,jewish tradition1 there are three gates to ,gehinnom1 one in the desert1 one in the sea1 and one in ,jerusalem3 ,in the desert1 as it is written 7,numb4 xvi4 #cc71 ,they went down1 and all that belonged to them1 alive into hell4 ,in the sea1 as it is written 7,jonah ii4 #b71 ,out of the belly of hell have ,i called1 etc4 ,in ,jerusalem1 as it is written 7,isa4 xxxi4 #i71 ,thus saith the ,lord1 whose fire is in ,zion1 and ,his furnace in ,jerusalem4 ,when two women are seen sitting on opposite sides of a cross road facing each other1 it is to be presumed that they are up to witchcraft and contemplate mischief4 ,what in that case must you do8 ,go by another road1 if there is one1 and if not1 with a companion1 should such turn up1 passing the crones arm-in-arm with him2 but should there be no other road and no other man1 then walk straight on repeating the counter-charm1 as you pass them-- ,agrath is to ,asia gone1 ,and ,blussia's killed in battle4 ,p'sachim1 fol4 #aaa1 col4 #b4 ,agrath and ,blussia are two ,amazons well known to those familiar with ,rabbinic demonology4 ,if ,mordecai1 before whom thou hast began to fall1 be of the seed of the ,jews1 expect not to prevail against him1 but thou shalt fall 7,esth4 vi4 #ac74 ,wherefore these two fallings8 ,they told ,haman1 saying1 ,this nation is likened to the dust1 and is also likened to the stars2 when they are down1 they are down even to the dust1 but when they begin to rise1 they rise to the stars4 ,meggillah1 fol4 #af1 col4 #a4 ,if any two disciples of the wise1 dwelling in the same city1 have a difference respecting the ,halachah1 let them remember what ,scripture denounces against them1 ,and also ,i gave them statutes that are not good1 and judgments by which they shall not live 7,ezek4 xx4 #be74 ,ibid41 fol4 #cb1 col4 #a4 ,if a man espouse one of two sisters1 and does not know which he has espoused1 he must give both a bill of divorce4 ,if two men espouse two sisters1 and neither of them know which he has espoused1 then each man must give two bills of divorce1 one to each woman4 ,yevamoth1 fol4 #bc1 col4 #b4 ,there is a time coming 7i4e41 in the days of the ,messiah71 when a grain of wheat will be as large as the two kidneys of the great ox4 ,kethuboth1 fol4 #aaa1 col4 #a4 ,according to a recent discovery1 which has been confirmed by subsequent observation and experiment1 wheat is a development by cultivation of the tiny grain of the gilops ovata1 a sort of grass2 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 gold1 its branches like silver1 and its leaves like so many emeralds4 ,the wheat ears themselves were as red as rubies1 and each bore five sparkling grains as white as snow1 as sweet as honey1 and as fragrant as musk4 ,at first the grains were as big as an ostrich's egg1 but in the time of ,enoch they diminished to the size of a goose's egg1 and in ,elijah's to that of a hen1 while at the commencement of the common era1 they shrank so small as not to be larger than grapes1 according to a law the inverse of the order of nature4 ,rabbi ,yehudah 7,sanhedrin1 fol4 #gj1 col4 #a7 says that wheat was the forbidden fruit4 ,hence probably the degeneracy4 ,of two that quarrel1 the one that first gives in shows the nobler nature4 ,ibid41 fol4 #ga1 col4 #b4 ,he who sets aside a portion of his wealth for the relief of the poor will be delivered from the judgment of hell4 ,of this the parable of the two sheep that attempted to ford a river is an illustration2 one was shorn of its wool and the other not2 the former1 therefore1 managed to get over1 but the latter1 being heavy-laden1 sank4 ,gittin1 fol4 #g1 col4 #a4 ,zoreah and ,eshtaol 7,josh4 xv4 #cc7 were two large mountains1 but ,samson tore them up and grated the one against the other4 ,soteh1 fol4 #i1 col4 #b4 ,the above tradition is founded on ,judges xiii4 #be1 in which it is said of ,samson1 ,and the spirit of ,god began to move him at times in the camp of ,dan1 between ,zoreah and ,eshtaol1 in which the word move1 signifies also to strike a stroke1 step a step1 and once4 ,founding on which last two meanings1 ,rabbi ,yehudah says1 ,samson strode in one stride from ,zoreah to ,eshtaol1 a giant stride of two miles or more4 ,taking the word in the sense of strike1 or producing a ringing sound1 another ,rabbi tells us that the hairs of ,samson's head stood upright1 tinkling one against another like bells1 the jingle of which might be heard from ,zoreah to ,eshtaol4 ,the version in the text takes the same word in the sense of to strike together4 ,on the day when ,isaac was weaned1 ,abraham made a great feast1 to which he invited all the people of the land4 ,not all of those who came to enjoy the feast believed in the alleged occasion of its celebration1 for some said contemptuously1 ,this old couple have adopted a foundling1 and provided a feast to persuade us to believe that the child is their own offspring4 ,what did ,abraham do8 ,he invited all the great men of the day1 and ,sarah invited their wives1 who brought their infants1 but not their nurses1 along with them4 ,on this occasion ,sarah's breasts became like two fountains1 for she supplied1 of her own body1 nourishment to all the children4 ,still some were unconvinced1 and said1 ,shall a child be born to one that is a hundred years old1 and shall ,sarah1 who is ninety years old1 bear8 7,gen4 xvii4 #ag47 ,whereupon1 to silence this objection1 ,isaac's face was changed1 so that it became the very picture of ,abraham's2 then one and all exclaimed1 ,abraham begat ,isaac4 ,bara ,metzia1 fol4 #hg1 col4 #a4 ,rava relates the following in the name of ,rabbi ,yochanan3--,two ,jewish slaves were one day walking along1 when their master1 who was following1 overheard the one saying to the other1 ',there is a camel ahead of us1 as ,i judge--for ,i have not seen--that is blind of one eye and laden with two skin-bottles1 one of which contains wine and the other oil1 while two drivers attend it1 one of them an ,israelite1 and the other a ,gentile4' ',you perverse men1' said their master1 'how can you fabricate such a story as that8' ,the slave answered1 and gave this as his reason1 ',the grass is cropped only on one side of the track1 the wine1 that must have dripped1 has soaked into the earth on the right1 and the oil has trickled down1 and may be seen on the left2 while one of the drivers turned aside from the track to ease himself1 but the other has not even left the road for the purpose4' ,upon this the master stepped on before them in order to verify the correctness of their inferences1 and found the conclusion true in every particular4 ,he then turned back1 and 444 after complimenting the two slaves for their shrewdness1 he at once gave them their liberty4 ,sanhedrin1 fol4 #ajd1 col4 #b4 ,when the disciples of ,shamai and ,hillel increased in ,israel1 contention increased along with them1 so much so1 that the one law became as two laws 7and these contradictory74 ,soteh1 fol4 #dg1 col4 #b4 ,if two parties deposit money with a third1 one a single manah and the other two hundred1 and both afterward appear and claim the larger sum1 the depositary should give each depositor one manah only1 and leave the rest undivided till the coming of ,elijah4 ,bava ,metzia1 fol4 #cg1 col4 #b4 ,till ,elijah comes is a phrase which is in use among the ,jews to express postponement forever1 like ad ,kalendas ,grcas4 ,it is applied to questions that would take ,elijah to settle1 which1 it is believed1 he will not appear to do till doomsday4 ,and ,i will make thy windows of agates 7,isa4 liv4 #ab74 ,two of the angels in heaven1 ,gabriel and ,michael1 once disputed about this3 one maintained that the stone should be an onyx1 and the other asserted it should be a jasper2 but the ,holy ,one--blessed be ,he6--said unto them1 ,let it be as both say1 which1 in ,hebrew1 abbreviated1 is an agate4 ,bava ,bathra1 fol4 #ge1 col4 #a4 ,the horseleech has two daughters1 crying1 ,give6 give6 7,prov4 xxx4 #ae47 ,mar ,ukva says1 ,this has reference to the voice of two daughters crying out from torture in hell1 because their voice is heard in this world crying1 ',give6 give6'--namely--heresy and officialism4 ,avodah ,zarah1 fol4 #ag1 col4 #a4 ,rashi says heresy here refers to the heresy of ,james1 or1 in other words1 ,christianity4 ,two cemeteries were provided by the judicial authorities1 one for beheaded and strangled criminals1 and the other for those that were stoned or burned4 ,when the flesh of these was consumed1 they collected the bones and buried them in their own place1 after which the relations came and saluted the judge and the witnesses1 and said1 ,we owe you no grudge1 for you passed a just judgment4 ,sanhedrin1 fol4 #df1 col4 #a4 ,alas6 for the loss which the world has sustained in the degradation of the helpful serpent4 ,if the serpent had not been degraded1 every ,israelite would have been attended by two of kindly disposition1 one of which might have been sent to the north1 and the other to the south1 to bring for its owner precious corals and costly stones and pearls4 ,sanhedrin1 fol4 #ei1 col4 #b4 ,here are two or three other sayings from the ,talmud relative to the serpent4 ,benjamin the son of ,jacob1 ,amram the father of ,moses1 and ,jesse the father of ,david all died1 not because of their own sin 7for they had none1 says ,rashi71 but because of the 7original7 sin committed under the serpent's temptation4 ,shabbath1 fol4 #ee1 col4 #b4 ,no man was ever injured by a serpent or scorpion in ,jerusalem4 ,yoma1 fol4 #ba1 col4 #a4 ,and dust is the serpent's food 7,isa4 lxv4 #be74 ,rav ,ammi says1 ,to the serpent no delicacy in the world has any other flavor than that of dust2 and ,rav ,assi says1 ,no delicacy in the world satisfies him like dust4 ,ibid41 fol4 #ge1 col4 #a4 ,two negatives or two affirmatives are as good as an oath4 ,shevuoth1 fol4 #cf1 col4 #a4 ,like two pearls were the two drops of holy oil that were suspended from the two corners of the beard of ,aaron4 ,horayoth1 fol4 #ab1 col4 #a4 ,for two to sit together and have no discourse about the law1 is to sit in the seat of the scornful2 as it is said 7,ps4 i4 ,i71 ,and sitteth not in the seat of the scornful4 ,avoth1 chap4 iii4 ,when two are seated together at table1 the younger shall not partake before the elder1 otherwise the younger shall be justly accounted a glutton4 ,derech ,eretz1 chap4 vii4 ,philemo once asked ,rabbi 7the ,holy71 ,if a man has two heads1 on which is he to put the phylactery8 ,to which ,rabbi replied1 ,either get up and be off1 or take an anathema2 for thou art making fun of me4 ,menachoth1 fol4 #cg1 col4 #a4 ,it is thus ,rav ,yoseph taught what is meant when it is written in ,isaiah xii4 ,i1 ,i will praise ,thee1 ,o ,lord1 because ,thou wast angry with me3 ,thine anger will depart and ,thou wilt comfort me4 ,the text applies1 he says1 to two men who were going abroad on a mercantile enterprise1 one of whom1 having had a thorn run into his foot1 had to forego his intended journey1 and began in consequence to utter reproaches and blaspheme4 ,having afterward learned that the ship in which his companion had sailed had sunk to the bottom of the sea1 he confessed his shortsightedness and praised ,god for ,his mercy4 ,niddah1 fol4 #ca1 col4 #a4 ,the night is divided into three watches1 and at each watch the ,holy ,one--blessed be ,he6--sits and roars like a lion2 as it is written 7,jer4 xxv4 #cj71 ,the ,lord will roar from on high1 444 roaring1 ,he will roar over his habitation4 ,the marks by which this division of the night is recognized are these3--,in the first watch the ass brays2 in the second the dog barks2 and in the third the babe is at the breast and the wife converses with her husband4 ,berachoth1 fol4 #c1 col4 #a4 ,the ,rabbis have taught that there are three reasons why a person should not enter a ruin3--#a4 ,because he may be suspected of evil intent2 #b4 ,because the walls might tumble upon him2 #c4 ,and because of evil spirits that frequent such places4 ,ibid41 fol4 #c1 col4 #a4 ,he who three times a day repeats ,david's psalm of praise 7,ps4 cxlv47 may be sure of an inheritance in the world to come4 ,ibid41 fol4 #d1 col4 #b4 ,three precious gifts were given to ,israel1 but none of them without a special affliction3 these three gifts were the law1 the land of ,israel1 and the world to come4 ,ibid41 fol4 #e1 col4 #a4 ,these are also from the ,talmud anent ,israel and the ,israelites4 ,all ,israelites are princes4 ,shabbath1 fol4 #eg1 col4 #a4 ,all ,israelites are holy4 ,ibid41 fol4 #hf1 col4 #a4 ,happy are ye1 ,o ,israel6 for every one of you1 from the least to the greatest1 is a great philosopher4 7,eiruvin1 fol4 #ec1 col4 #a47 ,the ,machzor for ,pentecost says1 ,israelites are as full of meritorious works as a pomegranate is full of pips4 ,see also ,chaggigah1 fol4 #bg1 col1 #a4 ,as it is impossible for the world to be without air1 so also is it impossible for the world to be without ,israel4 ,taanith1 fol4 #c1 col4 #b4 ,if the ox of an ,israelite bruise the ox of a ,gentile1 the ,israelite is exempt from paying damages2 but should the ox of a ,gentile bruise the ox of an ,israelite1 the ,gentile is bound to recompense him in full4 ,bava ,kama1 fol4 #ch1 col4 #a4 ,when an ,israelite and a ,gentile have a lawsuit before thee1 if thou canst1 acquit the former according to the laws of ,israel1 and tell the latter such is our law2 if thou canst get him off in accordance with ,gentile law1 do so1 and say to the plaintiff such is your law2 but if he cannot be acquitted according to either law1 then bring forward adroit pretexts and secure his acquittal4 ,these are the words of the ,rabbi ,ishmael4 ,rabbi ,akiva says1 ,no false pretext should be brought forward1 because1 if found out1 the name of ,god would be blasphemed2 but if there be no fear of that1 then it may be adduced4 ,ibid41 fol4 #aac1 col4 #a4 ,if one find lost property in a locality where the majority are ,israelites1 he is bound to proclaim it2 but he is not bound to do so if the majority be ,gentiles4 ,bava ,metzia1 fol4 #bd1 col4 #a4 7,prov4 xiv4 #cd71 ,almsgiving exalteth a nation1 but benevolence is a sin to nations4 ,almsgiving exalteth a nation1 that is to say1 the nation of ,israel2 as it is written 7#b ,sam4 vii4 #bc71 ,and what one nation in the earth is like thy people1 even like ,israel8 but benevolence is a sin to nations1 that is to say1 for the ,gentiles to exercise charity and benevolence is sin4 ,bava ,bathra1 fol4 #aj1 col4 #b4 ,if a ,gentile smite an ,israelite1 he is guilty of death2 as it is written 7,exod4 ii4 #ab71 ,and he looked this way and that way1 and when he saw there was no man1 he slew the ,egyptian4 ,sanhedrin1 fol4 #eh1 col4 #b4 ,all ,israelites have a portion in the world to come2 as it is written 7,isa4 lx4 #ba71 ,and thy people are all righteous3 they shall inherit the land4 ,ibid41 fol4 #ij1 col4 #a4 ,and they shall fall one on account of another 7,lev4 xxvi4 #cg71--one on account of the sins of another4 ,this teaches us that all ,israel are surety for one another4 ,shevuoth1 fol4 #ci1 col4 #a4 ,if one find a foundling in a locality where the majority are ,gentiles1 then the child is 7to be reckoned7 a ,gentile2 if the majority be ,israelites1 it is to be considered as an ,israelite2 and so also it is to be1 providing the numbers are equal4 ,machsheerin1 chap4 #b1 ,mish4 #g4 ,one generation passeth away1 and another generation cometh1 but the earth abideth forever 7,eccl4 i4 #d74 ,one empire cometh and another passeth away1 but ,israel abideth forever4 ,perek ,hashalom4 ,the world was created only for ,israel3 none are called the children of ,god but ,israel2 none are beloved before ,god but ,israel4 ,gerim1 chap4 #a4 ,the ,jew that has no wife abideth without joy1 without a blessing1 and without any good4 ,without joy1 as it is written 7,deut4 xiv4 #bf71 ,and thou shalt reject1 thou and thy household2 without blessing1 as it is written 7,ezek4 xliv4 #cj71 ,that ,he may cause a blessing to rest on thy household2 without any good1 for it is written 7,gen4 ii4 #h71 ,it is not good that man should be alone4 ,yevamoth1 fol4 #fb1 col4 #b4 ,the ,jew that has no wife is not a man2 for it is written 7,gen4 v4 #b71 ,male and female created ,he them and called their name man4 ,to which ,rabbi ,eleazar adds1 ,so every one who has no landed property is no man2 for it is written 7,ps4 cxv4 #af71 ',the heaven1 even the heavens1 are the ,lord's1 but the earth 7the land1 that is71 hath ,he given to the children of man4' ,yevamoth1 fol4 #fc1 col4 #a4 ,three things did ,moses ask of ,god3--#a4 ,he asked that the ,shechinah might rest upon ,israel2 #b4 ,that the ,shechinah might rest upon none but ,israel2 and #c4 ,that ,god's ways might be made known unto him2 and all these requests were granted4 ,berachoth1 fol4 #g1 col4 #a4 ,what was the ,shechinah8 ,was it the presence of a ,divine person or only of a ,divine power8 ,the following quotations will show what is the teaching of the ,talmud on the matter1 and will be read with interest by the theologian1 whether ,jew or ,christian4 ,where do we learn that when ten persons pray together the ,shechinah is with them8 ,in ,ps4 lxxxii4 #a1 where it is written1 ,god standeth in the congregation of the mighty4 ,and where do we learn that when two sit together and study the law the ,shechinah is with them8 ,in ,mal4 iii4 #af1 where it is written1 ,then they that feared the ,lord spake often one to another1 and the ,lord hearkened and heard it4 7,berachoth1 fol4 #f1 col4 #a47 ,where do we learn that the ,shechinah does strengthen the sick8 ,in ,ps4 xli4 #c1 where it is written1 ,the ,lord will strengthen him upon the bed of languishing4 7,shabbath1 fol4 #ab1 col4 #b47 ,he who goes from the ,synagogue to the lecture-room1 and from the lecture-room back to the ,synagogue1 will become worthy to receive the presence of the ,shechinah2 as it is written 7,ps4 lxxxiv4 #a71 ,they go from strength to strength2 every one of them in ,zion appeareth before ,god4 7,moed ,katan1 fol4 #bi1 col4 #a47 ,rabbi ,yossi says1 ,the ,shechinah never came down here below1 nor did ,moses and ,elijah ever ascend on high1 because it is written 7,ps4 cxv4 #af71 ',the heaven1 even the heavens1 are the ,lord's1 but the earth hath he given to the children of men4' 7,succah1 fol4 #e1 col4 #a47 ,esther stood in the inner court of the ,king's house 7,esth4 v1 #a74 ,rabbi ,levi says1 ,when she reached the house of the images the ,shechinah departed from her4 ,then she exclaimed1 ',my ,god6 my ,god6 why hast thou forsaken me8' 7,meggillah1 fol4 #ae1 col4 #b47 ,but ye that did cleave unto the ,lord your ,god are alive every one of you this day 7,deut4 iv4 #d74 ,is it possible to cleave to the ,shechinah8 ,is it not written 7ibid41 verse #bd71 ,for the ,lord thy ,god is a consuming fire8 ,the reply is3--,he that bestows his daughter in marriage on a disciple of the wise 7that is1 a ,rabbi71 or does business on behalf of the disciples of the wise1 or maintains them from his property1 ,scripture accounts it as if he did cleave to the ,shechinah4 7,kethuboth1 fol4 iii1 col4 #be47 ,he who is angry has no regard even for the ,shechinah2 as it is written 7,ps4 x4 #d71 ,the wicked1 when his anger rises1 does not inquire after ,god2 ,god is not in all his thoughts4 7,nedarim1 fol4 #bb1 col4 #b47 ,he who visits the sick should not sit upon the bed1 nor even upon a stool or a chair beside it1 but he should wrap his mantle round him and sit upon the floor1 because of the ,shechinah which rests at the head of the bed of the invalid2 as it is written 7,ps4 xli4 #c71 ,the ,lord will strengthen him upon the bed of languishing4 7,ibid41 fol4 #dj1 col4 #a47 ,when ,israel went up out of the ,red ,sea1 both the babe on its mother's lap and the suckling at the breast saw the ,shechinah1 and said1 ,this is my ,god1 and ,i will prepare ,him a habitation2 as it is written 7,ps4 viii4 #b71 ,out of the mouths of babes and sucklings thou hast ordained strength4 7,soteh1 fol4 #cj1 col4 #b47 ,where do we read that the ,shechinah is present everywhere8 ,in ,zech4 ii4 #c1 where it is written1 ,and behold the angel that talked with me went forth1 and another angel went out to meet him4 ,it is not said went out after him1 but went out to meet him4 ,from this we know that the ,shechinah is present everywhere4 7,bava ,bathra fol4 #be1 col4 #a47 ,rabbi ,akiva says1 ,for three things ,i admire the ,medes3--#a4 ,when they carve meat1 they do it on the table2 #b4 ,when they kiss1 they only do so upon the hand2 #c4 ,and when they consult1 they do so only in the field4 ,berachoth1 fol4 #h1 col4 #b4 ,the stone which ,og1 king of ,bashan1 meant to throw upon ,israel is the subject of a tradition delivered on ,sinai4 ,the camp of ,israel ,i see1 he said1 extends three miles2 ,i shall therefore go and root up a mountain three miles in extent and throw it upon them4 ,so off he went1 and finding such a mountain1 raised it on his head1 but the ,holy ,one--blessed be ,he6--sent an army of ants against him1 which so bored the mountain over his head that it slipped down upon his shoulders1 from which he could not lift it1 because his teeth1 protruding1 had riveted it upon him4 ,this explains that which is written 7,ps4 iii4 #g71 ,thou hast broken the teeth of the ungodly2 where read not ,thou hast broken1 but ,thou hast ramified1 that is1 ,thou hast caused to branch out4 ,moses being ten ells in height1 seized an axe ten ells long1 and springing up ten ells1 struck a blow on ,og's ankle and killed him4 ,ibid41 fol4 #ed1 col4 #b4 ,this same story is given with more than ,talmudic exaggeration in the ,targum of ,jonathan ben ,uzziel1 while the author of the ,book of ,jasher 7chap4 lxv41 verses #bc1 #bd7 makes the camp and the mountain forty miles in extent4 ,the giant here figures in antediluvian tradition4 ,he is said to have been saved at the ,flood by laying hold of the ark1 and being fed day by day through a hole in the side of the ark by ,noah himself4 ,a tradition which says the soles of his feet were forty miles long at once explains all the extraordinary feats ascribed to him4 ,rav ,yehudah used to say1 ,three things shorten a man's days and years3--#a4 ,neglecting to read the law when it is given to him for that purpose2 seeing it is written 7,deut4 xxx4 #bj71 ',for ,he 7who gave it7 is thy life and the length of thy days4' #b4 ,omitting to repeat the customary benediction over a cup of blessing2 for it is written 7,gen4 xii4 #c71 ',and ,i will bless them that bless thee4' #c4 ,and the assumption of a ,rabbinical air2 for ,rabbi ,chama bar ,chanena says1 ',joseph died before any of his brethren1 because he domineered over them4' ,berachoth1 fol4 #ee1 col4 #a4 ,the first of these refers to the reading of the law in public worship1 the second to a practice after meals when more than two adult ,jews were present1 and the third to the dictatorial air often assumed by the ,rabbis4 ,three things proceed by pre-eminence from ,god ,himself3--,famine1 plenty1 and a wise ruler4 ,famine 7#b ,kings viii4 #b73 ,the ,lord hath called for a famine2 plenty 7,ezek4 xxxvi4 #bi73 ,i will call for corn and increase it2 a wise ruler2 for it is written 7,exod4 xxxi4 #b71 ,i have called by name ,bezaleel4 ,rabbi ,yitzchak says1 ,a ruler is not to be appointed unless the community be first consulted4 ,god first consulted ,moses1 then ,moses consulted the nation concerning the appointment of ,bezaleel4 ,ibid41 fol4 #ee1 col4 #a4 ,three dreams come to pass3--,that which is dreamed in the morning2 that which is also dreamed by one's neighbor2 and a dream which is interpreted within a dream2 to which some add1 one that is dreamed by the same person twice2 as it is written 7,gen4 xli4 #cb71 ,and for that the dream was doubled unto ,pharaoh twice4 ,ibid41 fol4 #ee1 col4 #b4 ,three things tranquilize the mind of man3--,melody1 scenery1 and sweet odor4 ,three things develop the mind of man3--,a fine house1 a handsome wife1 and elegant furniture4 ,ibid41 fol4 #eg1 col4 #b4 ,the ,rabbis have taught that there are three sorts of dropsy3--,thick1 resulting from sin2 bloated1 in consequence of insufficient food2 and thin1 due to sorcery4 ,shabbath1 fol4 #cc1 col4 #a4 ,these three grow stronger as they grow older3--,the fish1 the serpent1 and the pig4 ,ibid41 fol4 #gg1 col4 #b4 ,it were better to cut the hands off than to touch the eye1 or the nose1 or the mouth1 or the ear1 etc41 with them without having first washed them4 ,unwashed hands may cause blindness1 deafness1 foulness of breath1 or a polypus4 ,it is taught that ,rabbi ,nathan has said1 ,the evil spirit ,bath ,chorin1 which rests upon the hands at night1 is very strict2 he will not depart till water is poured upon the hands three times over4 ,ibid4 fol4 #aji1 col4 #a4 ,the great importance of this ceremonial washing of the hands will appear from the following anecdote1 which we quote verbatim from another part of the ,talmud3--,it happened once1 as the ,rabbis teach1 that ,rabbi ,akiva was immured in a prison1 and ,yehoshua ,hagarsi was his attendant4 ,one day the gaoler said to the latter as he entered1 ',what a lot of water thou hast brought to-day6 ,dost thou need it to sap the walls of the prison8' ,so saying1 he seized the vessel and poured out half of the water4 ,when ,yehoshua brought in what was left of the water to ,rabbi ,akiva1 the latter1 who was weary of waiting1 for he was faint and thirsty1 reproachfully said to him1 ',yehoshua1 dost thou forget that ,i am old1 and my very life depends upon thee8' ,when the servant related what had happened1 the ,rabbi asked for the water to wash his hands1 ',why1 master1' said ,yehoshua1 'there's not enough for thee to drink1 much less to cleanse thy hands with4' ,to which the ,rabbi replied1 ',what am ,i to do8 ,they who neglect to wash their hands are judged worthy of death2 'tis better that ,i should die by my own act from thirst than act against the rules of my associates4' ,and accordingly it is related that he abstained from tasting anything till they brought him water to wash his hands4 7,eiruvin1 fol4 #ba1 col4 #b4 ,see also ,maimonides1 ,hilc4 ,berach41 vi4 #ai47 ,from the context of the passage just quoted we cull the following1 which proves that the ,talmud itself bases the precept concerning the washing of hands on oral tradition and not on the written law3--,rav ,yehudah ascribes this saying to ,shemuel1 that when ,solomon gave to the traditional rules that regulated the washing of hands and other ceremonial rites the form and sanction of law1 a ,bath ,kol came forth and said 7,prov4 xxiii4 #ae71 ',my son1 if thy heart be wise1 my heart shall rejoice1 even mine2' and again it said 7,prov4 xxvii1 #aa71 ',my son1 be wise1 and make my heart glad1 that ,i may answer him that reproacheth me4' 7,see ,prov4 xxx4 #e1 #f47 ,there is a great deal in the ,talmud about washing the hands1 in addition to what is said in the treatise ,yadaim1 which is entirely devoted to the subject4 ,but this topic is subordinate to another1 namely1 the alleged inferiority of the precepts of the ,bible to the prescriptions of the ,rabbis1 of which the punctilious rules regulative of hand washing form only a small fraction4 ,this is illustrated by an anecdote from the ,talmudic leaflet entitled ,callah1 respecting ,rabbi ,akiva1 whose fame extends from one end of the world to the other4 7,see ,yevamoth1 fol4 #af1 col4 #b74 ,once upon a time1 as the ,elders were sitting together1 two lads passed by them1 one with his head covered and the other bareheaded4 ,of the latter boy as he passed ,rabbi ,elazar said1 ,he is a ,mamzer1 and ,rabbi ,yehoshua1 ,he is a ,ben ,haniddah1 but ,rabbi ,akiva contended1 ,he is both a ,mamzer and a ,ben ,haniddah4 ,upon which the ,elders said to ,rabbi ,akiva1 ,how darest thou be so bold as dispute the assertion of thy masters8 ,because ,i can substantiate what ,i say1 was his answer4 ,he then went to the mother of the lad1 and found her selling pease in the market place4 ,daughter1 said he to her1 if thou wilt answer all that ,i ask of thee1 ,i will ensure thee a portion in the life to come4 ,she replied1 ,let me have thy oath and ,i will do so4 ,then taking the oath with his lips but nullifying it in his heart1 he asked her1 ,what sort of a son is thy lad8 ,she replied1 ,when ,i entered my bridal chamber ,i was a ,niddah1 and consequently my husband kept away from me4 ,thus it was found out that the boy was a ,mamzer and a ,ben ,haniddah2 upon which the sages exclaimed1 ,great is ,rabbi ,akiva1 for he has overcome his masters2 and as they congratulated him they said1 ,blessed be the ,lord ,god of ,israel1 who hath revealed ,his secret unto ,akiva the son of ,joseph4 ,thus did the ,rabbi forswear himself1 and thus did his companions compliment him on the success of his perjury2 yet the ,bible says1 ,thou shalt not take the name of the ,lord thy ,god in vain 7,exod4 xx4 #g71 and ,keep thou far from a falsehood 7,exod4 xxiii4 #g74 ,here is a companion picture from ,yoma1 fol4 #hd1 col4 #a4--,rabbi ,yochanan was suffering from scurvy1 and he applied to a ,gentile woman1 who prepared a remedy for the fifth and then the sixth day of the week4 ',but what shall ,i do to-morrow8' said he2 ',i must not walk so far on the ,sabbath4' ',thou wilt not require any more1' she answered4 ',but suppose ,i do1' he replied4 ',take an oath1' she answered1 'that thou wilt not reveal it1 and ,i will tell thee how to compound the remedy4' ,this he did in the following words3 ',by the ,god of ,israel1 ,i swear ,i will not divulge it4' ,nevertheless1 when he learned the secret1 he went and revealed it4 ',but was not that profaning the name of ,god8' asks one4 ',no1' pleads another ,rabbi1 'for1 as he told her afterward1 that what he meant was that he would not tell it to the ,god of ,israel4' ,the remedy was yeast1 water1 oil1 and salt4 ,the anecdote that follows is from ,sanhedrin1 fol4 #ig1 col #a3--;,in reference to the remark of ,ravina1 who said1 ',i used to think that there was no truth in the world1' one of the ,rabbis1 ,toviah 7or ,tavyoomah1 as some say71 would protest and say1 ',if all the riches of the world were offered me1 ,i would not tell a falsehood4' ,and he used to clench his protestation with the following apologue3 ',i once went to a place called ,kushta1 where the people never swerve from the truth1 and where 7as a reward for their integrity7 they do not die until old age2 and there ,i married and settled down1 and had two sons born unto me4 ,one day as my wife was sitting and combing her hair1 a woman who dwelt close by came to the door and asked to see her4 ,thinking that it was a breach of etiquette 7that any one should see her at her toilet71 ,i said she was not in4 ,soon after this my two children died1 and the people came to inquire into the cause of their premature decease4 ,when ,i told them of my evasive reply to the woman1 they asked me to leave the town1 lest by my misconduct ,i might involve the whole community in a like calamity1 and death might be enticed to their place4 ,food remains for three days in the stomach of the dog1 because ,god knew that his food would be scanty4 ,shabbath1 fol4 #aee1 col4 #a4 ,he who is born on the third day of the week will be rich and amorous4 ,ibid41 fol4 #aef1 col4 #a4 ,rabbi ,abba1 in the name of ,shemuel1 says1 ,the schools of ,shammai and ,hillel were at variance three years1 the one party contending and saying1 ',the ,halacha is according to us2' and the other1 ',the ,halacha is according to us4' ,then came a voice from the ,lord and said1 ',both these and those are the words of the living ,god1 but yet the ,halacha is according to the school of ,hillel4' ,what was the merit of the school of ,hillel that the ,halacha should be pronounced to be according to it8 ,its disciples were gentle and forbearing1 for while they stood by their own decisions1 they also stated those maintained by the school of ,shammai1 and often even mentioned the tenets of the school of ,shammai first and their own afterward4 ,this teaches us that him who humbles himself1 ,god will exalt2 and him who exalts himself1 ,god will abase4 ,whoso pursueth greatness1 greatness will flee from him2 and whoso fleeth from greatness1 greatness will pursue him4 ,eiruvin1 fol4 #ac1 col4 #b4 ,there are three entrances to hell3--,one in the desert1 one in the sea1 and one in ,jerusalem4 ,ibid41 fol4 #ai1 col4 i4 ,these three will never see hell3--,he who is purified by poverty2 he who is purged by a painful flux2 and he who is harassed by importunate creditors2 and some say1 he also who is plagued with a termagant wife4 ,eiruvin1 fol4 #da1 col4 #b4 ,three effects are ascribed to ,babylonian broth 7which was made of moldy bread1 sour milk1 and salt73--,it retards the action of the heart1 it affects the eyesight1 and emaciates the body4 ,p'sachim1 fol4 #db1 col #a4 ,these three are not permitted to come between two men1 nor is a man allowed to pass between any two of these three3--,a dog1 a palm tree1 or a woman2 to which some add the pig1 and others the serpent as well4 ,ibid41 fol4 #aaa1 col4 #a4 ,one part of this regulation is rather hard and should surely be abolished2 that1 viz1 which ordains a woman shall not come between two men or a man pass between two women4 ,the compiler of this ,miscellany was once witness to a case which illustrates its inconvenience3 it occurred at ,tiberias4 ,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 sun1 simply because two young women1 to tease him1 guarded the entrance1 and dared him to pass between them4 ,of course he dared not accept the challenge1 otherwise he would have incurred the penalty of death1 according to the judgment of the ,talmud2 for ,whosoever transgresses any of the words of the ,scribes is guilty of death4 7,eiruvin1 fol4 #ba1 col4 #b47 ,these three will inherit the world to come3--,he who dwells in the land of ,israel2 he who brings up his sons to the study of the law2 and he who repeats the ritual blessing over the appointed cup of wine at the close of the ,sabbath4 ,p'sachim1 fol4 #aac1 col4 #a4 ,there are three whom the ,holy ,one--blessed be ,he6--,himself proclaims virtuous3--,the unmarried man who lives in a city and does not sin2 the poor man who restores a lost thing which he has found to its owner2 and the rich man who pays the tithes of his increase unostentatiously4 ,rav ,saphra was a bachelor1 and he dwelt in a large city4 ,a disciple of the wise once descanted upon the merits of a celibate life in the presence of ,rava and this ,rav ,saphra1 and the face of the latter beamed with delight4 ,remarking which1 ,rava said to him1 ,this does not refer to such a bachelor as thou art1 but to such as ,rabbi ,chanena and ,rabbi ,oshaia4 ,they were single men1 who followed the trade of shoemakers1 and dwelt in a street mostly occupied by meretrices1 for whom they made shoes2 but when they fitted these on1 they never raised their eyes to look at their faces4 ,for this the women conceived such a respect for them1 that when they swore1 they swore by the life of the holy ,rabbis of the land of ,israel4 ,psachim1 fol4 #aac1 cols1 #a1 #b4 ,there are three whom the ,holy ,one--blessed be ,he6--abhorreth3 ,he who says one thing but thinks another2 he who might bear witness in favor of his neighbor but refrains from doing so2 and he who1 having seen his neighbor act disgracefully1 goes and appears singly as a witness against him 7thus only condemning1 but not convicting1 him1 as the law requires two witnesses74 ,as1 for example1 when ,toviah transgressed and ,zigud appeared against him singly before ,rav ,pappa1 and ,rav ,pappa ordered this witness to receive forty stripes save one in return4 ,what6 said he1 ,toviah has sinned1 and should ,zigud be flogged8 ,yes1 replied the ,rabbi1 for by testifying singly against him thou bringest him only into bad repute4 7,see ,deut4 xix4 #ae47 ,p'sachim fol4 #aac1 col4 #b4 ,toviah has sinned and ,zigud is flogged1 has long been a proverb among ,jews4 ,there are three whose life is no life3--,the sympathetic1 the irascible1 and the melancholy4 ,p'sachim1 fol4 #aac1 col4 #b4 ,there are three which despise their fellows3--,dogs1 cocks1 and sorcerers4 ,some say strange women also1 and some the disciples of the ,babylonian ,rabbis4 ,ibid4 ,these three love their fellows3--,proselytes1 slaves1 and ravens4 ,ibid4 ,these three are apt to strut3--,israel among the nations1 the dog among animals1 the cock among birds4 ,some say also the goat among small cattle1 and some the caper shrub among trees4 ,ibid41 fol4 #be1 col4 #b4 ,there are three whose life is no life3--,he who lives at another's table2 he whose wife domineers over him2 and he who suffers bodily affliction4 ,some say also he who has only a single shirt in his wardrobe4 ,ibid41 fol4 #cb1 col4 #b4 ,three things are said respecting the finger-nails3--,he who trims his nails and buries the parings is a pious man2 he who burns these is a righteous man2 but he who throws them away is a wicked man1 for mischance might follow1 should a female step over them4 ,moed ,katan1 fol4 #ah1 col4 #a4 ,the orthodox ,jews in ,poland are to this day careful to bury away or burn their nail parings4 ,three classes appear on the day of judgment3--,the perfectly righteous1 who are at once written and sealed for eternal life2 the thoroughly bad1 who are at once written and sealed for hell2 as it is written 7,dan4 xii4 #b71 ,and many of them that sleep in the dust of the earth shall awake1 some to everlasting life1 and some to shame and everlasting contempt2 and those in the intermediate state1 who go down into hell1 where they cry and howl for a time1 whence they ascend again2 as it is written 7,zech4 xiii4 #i71 ,and ,i will bring the third part through the fire1 and will refine them as silver is refined1 and will try them as gold is tried2 they shall call on my name1 and ,i will hear them4 ,it is of them ,hannah said 7#a ,sam4 ii4 #f71 ,the ,lord killeth and maketh alive2 ,he bringeth down to hell and bringeth up4 ,rosh ,hashanah1 fol4 #af1 col4 #b4 ,our ,rabbis have taught that there are three voices which can be heard from one end of the world to the other3--,the sound emitted from the sphere of the sun2 the hum and din of the city of ,rome2 and the voice of anguish uttered by the soul as it quits the body2 444 but our ,rabbis prayed that the soul might be spared this torture1 and therefore the voice of its terrors has not since been heard4 ,yoma1 fol4 #bj1 col4 #b4 ,in three particulars is benevolence superior to almsgiving3--,almsgiving is only the bestowment of money1 but benevolence can be exercised by personal service as well4 ,alms can be given only to the poor1 but benevolence can be shown no less to the rich4 ,alms are confined to the living1 but benevolence may extend to both the dead and the living4 ,succah1 fol4 #di1 col4 #b4 ,three marks characterize the nation of ,israel3--,they are compassionate1 they are modest1 and they are benevolent4 ,compassionate1 as it is written 7,deut4 xiii4 #ah71 ,and show thee mercy1 and have compassion upon thee1 and multiply thee4 ,modest1 as it is written 7,exod4 xx4 #bj71 ,that his fear may be before your faces4 ,benevolent1 as it is written 7,gen4 xviii4 #ai71 ,for ,i know him1 etc4 ,yevamoth1 fol4 #gi1 col4 #a4 ,dates are good after meals in the morning and in the evening1 but hurtful in the afternoon2 on the other hand1 at noon they are most excellent1 and an antidote to these three maladies3--,evil thought1 constipation1 and hemorrhoids4 ,kethuboth1 fol4 #aj1 col4 #b4 ,beware of these three things3--,do not sit too much1 for it brings on hemorrhoids2 do not stand too much1 for it is bad for the heart2 do not walk too much1 for it is hurtful to the eyes4 ,but sit a third1 stand a third1 and walk a third4 ,ibid41 fol4 #aaa1 col4 #a4 ,he who holds his household in terror tempts to the commission of three sins3--,fornication1 murder1 and ,sabbath breaking4 ,gittin1 fol4 #f1 col4 #b4 ,three things weaken the strength of man3--,fear1 travel1 and sin4 ,fear1 as it is written 7,ps4 xxxviii4 #aj71 ,my heart palpitates1 my strength faileth me4 ,travel1 as it is written 7,ps4 cii4 #bc71 ,he hath weakened my strength in the way4 444 ,sin1 as it is written 7,ps4 xxxi4 #aj71 ,my strength faileth me1 because of my iniquity4 ,ibid41 fol4 #gj1 col #b4 ,abraham was three years old when he first learned to know his ,creator2 as it is said 7,gen4 xxvi4 #e71 ,because ,abraham obeyed my voice4 ,nedarim1 fol4 #cb1 col4 #a4 ,the conclusion arrived at here is founded on interpreting the ,hebrew letters of the word rendered because numerically1 in which the value of the letters gives a total of one hundred and seventy-two2 so that the sense of the text is1 ,abraham obeyed my voice one hundred and seventy-two years4 ,now ,abraham died when he was a hundred and seventy-five1 therefore he must have been only three when he began to serve the ,lord4 ,as ,abraham plays so important a part both in the history and the imagination of the ,jewish race1 we may quote here a score or so of the ,talmudic traditions regarding him4 ,the traditions1 as is like1 contributed quite as much1 if not more1 to give character to his descendants as his actual personality and that spirit of faith which was the central fact in his history4 ,races and nations often draw more inspiration from what they fancy about their ancestry and early history than from what they know2 their fables therefore are often more illuminative than the facts4 ,abraham was ,ethan the ,ezrahite1 who is mentioned in ,ps4 lxxxvii4 #a4 ,bava ,bathra1 fol4 #ae1 col4 #a4 ,abraham's mother was ,amathlai1 the daughter of ,karnebo4 ,bava ,bathra1 fol4 #ia1 col4 #a4 ,abraham was the head of a seminary for youth1 and kept both laws1 the written and the oral4 ,yoma1 fol4 #bh1 col4 #b4 ,abraham observed the whole ceremonial law1 even before it was given on ,sinai4 ,kiddushin1 fol4 #hb1 col4 #a4 ,from the day ,abraham was compelled to leave the idolatrous worship and country of his fathers1 it is reasonable to suppose that his tent would become a rendezvous for his neighbors who shrunk like himself from the abominations around them4 ,there1 from his character1 by which he recommended himself as the friend of ,god1 he might very naturally be looked upon as a religious teacher1 and men might gather together to learn from his lips or profit by his example4 ,hence1 making due allowance for ,eastern hyperbole1 the statement of the ,book of ,jasher 7chap4 xxvi4 verse #cf7 is not undeserving of credit1 where it is said that ,abraham brought all the children of the land to the service of ,god1 and he taught them the ways of the ,lord4 ,the same remark applies to what is said in ,targ4 ,yerushalmi 7,gen4 xxi471 that ,abraham's guests went not away until he had made them proselytes1 and had taught them the way everlasting4 ,his son ,isaac1 says the ,targ4 of ,ben ,uzziel1 went to school at the ,beth ,medrasha de ,shem ,rabba4 ,though ,abraham kept all the commandments1 he was not perfect till he was circumcised4 ,nedarim1 fol4 #ca1 col4 #b4 ,in whatever sense this may have been written1 and whatever the interpretation that may be put upon it1 there is one sense in which it is absolutely and eternally true1 and that is1 that1 in order to be perfect1 a man's life must be as pronounced on the negative side as the positive1 in its denials as in its affirmations1 and that it is futile to attempt to obey ,god unless one at the same time renounce all co-partnery with the devil4 ,circumcision is the symbol of this renunciation1 and it is only as such it has any radical spiritual significance4 ,till he was circumcised1 it is said1 ,god did not speak to ,abraham in ,hebrew4 ,not till then is sacredness of speech1 any more than sacredness of life1 possible4 ,doubtless among the ,jews circumcision was the symbol of their separation from the ethnic religions2 and hence the jealousy with which their prophets looked upon any compromise with idolatry4 ,hatred of that1 utter and intense1 was the one essential negative pole of genuine ,judaism1 and circumcision was its sign and seal4 ,abraham was the first of the proselytes4 ,succah1 fol4 #di1 col4 #b4 ,abraham it was that ordained the form of prayer for morning worship1 which is extant to this very day4 ,berachoth1 fol4 #bf1 col4 #b4 ,as he himself was pious1 so were his very camels1 for they would not enter into a place where there were idols2 as it is written 7,gen4 xxiv4 #ca71 ,i have prepared1 i4e41 removed the idols from1 the house and room for the camels4 ,avoth d' ,rabbi ,nathan1 chap4 #h4 ,abraham had a daughter1 and her name was ,bakol4 ,ibid41 fol4 #af1 col4 #b4 ,abraham was free from evil passion4 ,bava ,bathra fol4 #ag1 col4 #a4 ,he was also free from the ,angel of ,death4 ,ibid41 fol4 #ag1 col4 #a4 ,he delivered to the children he had by ,keturah a secret name1 with which they learned to practice witchcraft and do the works of the devil4 ,sanhedrin1 fol4 #ia1 col4 #a4 ,though great1 he personally waited on his guests1 who had the appearance of ,arabs and not of angels4 ,kiddushin1 fol4 #cb1 col4 #b4 ,rabbi ,yehudah says ,abraham planted an ornamental garden with all kinds of choice fruits in it1 and ,rabbi ,nehemiah says he erected an inn for travelers in order to make known the name of ,god to all who sojourned in it4 ,soteh1 fol4 #aj1 col4 #a4 ,both the ,targum of ,ben ,uzziel and the ,yerushalmi say that ,abraham planted a paradise at ,beersheba for the entertainment and delectation of his guests2 and in ,jasher 7chap1 xxvii4 verse #cg7 it is said that ,abraham formed a grove and planted a vineyard there1 and had always ready in his tent meat and drink for those that passed through the land1 so that they might satisfy themselves in his house4 ,he ranked as one of the seven shepherds of ,israel 7,micah v4 #e74 ,in this group ,david was the central figure1 with ,adam1 ,seth1 and ,methusaleh on his right hand1 and ,abraham1 ,jacob1 and ,moses on his left4 ,succah1 fol4 #eb1 col4 #b4 ,the coin of ,jerusalem had the impress of ,david and ,solomon on the one side1 and the holy city of ,jerusalem on the other4 ,but the impress on the coin of our father ,abraham was an old man and an old woman on one side1 and a young man and a damsel on the other4 ,bava ,kama1 fol4 #cg1 col4 #b4 ,this1 it is to be presumed1 must be taken in some symbolical sense1 for coins cannot be traced back to a date so early as this2 and when ,abraham purchased the cave to bury ,sarah in from the sons of ,heth1 we read that he weighed to ,ephron the silver4 ,abraham pleaded with ,god on the behalf of ,israel and said1 ,while there is a ,temple they will get their sins atoned for1 but when there shall be no ,temple1 what will become of them8 ,god1 in answer to his prayer1 assured him that ,he had prepared a prayer for them1 by which1 as often as they read it1 ,he would be propitiated and would pardon all their sins4 ,meggillah1 fol4 #ca1 col4 #b4 ,he was punished by his posterity being compelled to serve the ,egyptians two hundred and ten years1 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 captive2 for it is written 7,gen4 xiv4 #ad71 ,he armed his instructed4 ,samuel says ,abraham was punished because he perversely distrusted the assurance of ,god2 as it is written 7,gen4 xv4 #h71 ,whereby shall ,i know that ,i shall inherit it8 ,nedarim1 fol4 #ca1 col4 #b4 ,abraham was thrown into a fiery furnace by ,nimrod1 and ,god would not permit ,gabriel to rescue him1 but did so ,himself2 because ,god is ,one and ,abraham was one1 therefore it behooved the ,one to rescue the one4 ,p'sachim1 fol4 #aah1 col4 #a4 ,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 ,chaldees2 ,ur meaning fire1 and being the name of a place celebrated for fire worship4 ,the ,midrash 7p4 #bj7 says1 ,when the wicked ,nimrod cast ,abraham into the furnace1 ,gabriel said1 ',lord of the universe6 permit me to deliver this holy one from the fire6' ,but the ,lord made answer1 ',i am the ,one ,supreme in my world1 and he is supreme in his2 it is fitting therefore that the ,supreme should rescue the supreme4' ,abraham was a giant of giants2 his height was as that of seventy-four men put together4 ,his food1 his drink1 and his strength were in the proportion of seventy-four men's to one man's4 ,he built an iron city for the abode of his seventeen children by ,keturah1 the walls of which were so lofty that the sun never penetrated them3 he gave them a bowl full of precious stones1 the brilliancy of which supplied them with light in the absence of the sun4 ,sophrim1 chap4 #ba4 ,abraham our father had a precious stone suspended from his neck1 and every sick person that gazed upon it was immediately healed of his disease4 ,but when ,abraham died1 ,god hung up the stone on the sphere of the sun4 ,bava ,bathra1 fol4 #af1 col4 #b4 ,till ,abraham's time there was no such thing as a beard2 but as many mistook ,abraham for ,isaac1 and ,isaac for ,abraham1 they looked so exactly alike1 ,abraham prayed to ,god for a beard to enable people to distinguish him from his son1 ,isaac1 and it was granted him2 as it is written 7,gen4 xxiv4 #a71 ,and to ,abraham a beard came when he was well stricken in age4 ,sanhedrin1 fol4 #ajg1 col4 #b4 ,here the word which the translators of the ,english version render was old1 is taken in another of its cognate meanings as a beard4 ,the ,midrash is a trifle more modest in this legendary assertion4 ,there we read1 ,before ,abraham there was no special mark of old age1 and that for distinction's sake the beard was made to turn gray4 ,when he died1 all the chiefs of the nations of the world stood in a line and exclaimed1 ,alas for the world that has lost its leader6 ,alas for the ship that has lost its helmsman6 ,bava ,bathra1 fol4 #ia1 col4 #b4 ,as ,rabbi ,banna went about to measure and to mark off the outward and inward dimensions of the different caves1 when he came to the cave of ,machpelah he found ,eliezar1 ,abraham's servant1 at the entrance1 and asked him1 ,what is ,abraham doing8 ,the answer he received was1 ,he is asleep in the arms of ,sarah4 ,ibid41 fol4 #eh1 col4 #a4 ,abraham being greater than ,moses1 for while the latter is only called by ,god ,my ,servant 7,mal4 iv4 #d71 the former is called ,my ,friend 7,isa4 xli4 #h71 we devote a little more space for a few more extracts from other ,jewish sources than the ,talmud1 in order to make the picture they supply of ,abraham's character a little more complete4 ,rabbi ,yochanan ben ,nuri says3--,the ,holy ,one--blessed be ,he6--took ,shem and separated him to be a priest to ,himself1 that he might serve before ,him4 ,he also caused ,his ,shechinah to rest with him1 and called his name ,melchizedek1 priest of the ,most ,high and king of ,salem4 ,his brother ,japheth even studied the law in his school1 until ,abraham came and also learned the law in the school of ,shem1 where ,god ,himself instructed ,abraham1 so that all else he had learned from the lips of man was forgotten4 ,then came ,abraham and prayed to ,god that ,his ,shechinah might ever rest in the house of ,shem1 which also was promised to him2 as it is said 7,ps4 ex4 #d71 ',thou art a priest forever after the order of ,melchizedek4' ,avodath ,hakkodesh1 part #c1 chap4 #bj4 ,wherever ,jacob resided he studied the law as his fathers did4 ,how is this1 seeing the law had not yet been given1 it is nevertheless written of ,abraham 7,gen4 xxvi4 #e71 ,and he kept my charge8 ,whence then did ,abraham learn the law8 ,rabbi ,shimon says his reins 7literally kidneys7 were made like two water-jars1 from which the law flowed forth4 ,where do we learn that it was so8 ,from what is said in ,ps4 xvi4 #g1 ,my reins also instruct me in the night season4 ,bereshith ,rabba1 chap4 #ie4 ,the masters of the ,kabbalah1 of blessed memory1 say that ,abraham's ,rabbi1 i4e41 teacher1 was the angel ,zadkiel4 ,rabbi ,menachem's comment on the ,pent41 ,exod4 iii4 #e4 ,adam's book1 which contained celestial mysteries and holy wisdom1 came down as an heirloom into the hands of ,abraham1 and he by means of it was able to see the glory of his ,lord4 ,zohar ,parashah ,bereshith4 ,abraham was the author of a treatise on the subject of different kinds of witchcraft and its unholy workings and fruits1 as also of the ,book of ,creation1 through holy names 7by means of which1 namely1 anything could be created74 ,nishmath ,chayim1 chap4 #bi4 ,the whole world once believed that the souls of men were perishable1 and that man had no pre-eminence above a beast1 till ,abraham came and preached the doctrine of immortality and transmigration4 ,ibid41 fol4 #aga1 col4 #a4 ,a good son delivers his father from the punishment of hell1 for thus we find that ,abraham our father delivered ,terah1 as it is said in ,gen4 xv4 #ae1 ,and thou shalt go to thy fathers in peace4 ,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 there4 ,pesikta ,zotarta1 fol4 #c1 col4 #b4 ,before ,abraham was circumcised ,god spake to him in the ,chaldee language1 that the angels should not understand it4 7,this is proved from ,gen4 xv4 #a47 ,yalkut ,chadash1 fol4 #aag4 ,rabbi ,levi said ,abraham sits at the gate of hell and does not permit any circumcised ,israelite to enter4 ,but if any appear who happen to have sinned unduly1 these he 7by an indescribable contrivance7 causes to become uncircumcised and lets pass without scruple into the region of torment2 and this is what is said in ,ps4 lv4 #bj1 ,he hath put forth his hands against such as be at peace with him3 he hath broken his covenant4 ,yalkut ,shimoni1 fol4 #cc1 col4 #b1 sec4 #ah4 ,abraham was circumcised on the ,day of ,atonement1 and ,god looks that day annually on the blood of the covenant of our father ,abraham's circumcision as atoning for all our iniquities1 as it is said in ,lev4 xvi4 #cj1 ,for on that day shall he make an atonement for you1 to cleanse you from all your sins4 ,yalkut ,chadash1 fol4 #aba1 col4 #a1 sec4 #c4 ,and it came to pass that when ,abram was come into ,egypt 7,gen4 xii4 #ad74 ,and where was ,sarah8 ,he confined her in a chest1 into which he locked her1 lest any one should gaze on her beauty4 ,when he came to the receipt of custom1 he was summoned to open the chest1 but declined1 and offered payment of the duty4 ,the officers said1 ,thou carriest garments2 and he offered duty for garments4 ,nay1 it is gold thou carriest2 and he offered the impost laid on gold4 ,then they said1 ,it is costly silks1 belike pearls1 thou concealest2 and he offered the custom on such articles4 ,at length the ,egyptian officers insisted1 and he opened the box4 ,and when he did so1 all the land of ,egypt was illumined by her beauty4 ,bereshith ,rabba1 chap4 #dj4 ,the question may naturally be asked why ,abraham hid his wife from the gaze of others first then and not before4 ,the reply is to be deduced from the following double rendering of ,gen4 xii4 #aa3--;,behold now ,i know that thou art a fair woman4 ,as if to say1 ,usually people lose their good looks on a long journey1 but thou art as beautiful as ever4 ,the second explanation is this3--,abraham was so piously modest that in all his life he never once looked a female in the face1 his own wife not excepted4 ,as he approached ,egypt and was crossing some water1 he saw in it the reflection of her face1 and it was then that he exclaimed1 ,behold now ,i know that thou art a fair woman4 ,as the ,egyptians are swarthy1 ,abraham at once perceived the magnitude of the danger1 and hence his precaution to hide her beauty in a chest4 ,zeenah ,ureenah 7#ahgg in ,russia71 fol4 #bh1 col4 #a4 ,when ,abraham came to the cave of ,machpelah to bury ,sarah1 ,adam and ,eve rose from their grave and protested against his committing her to the dust in that receptacle4 ,for1 said they1 we are ever ashamed in the presence of the ,holy ,one--blessed be ,he6--on account of the sin which we committed1 and now comest thou to add to our shame by the contrast therewith of the good works which ye two have done4 ,on ,abraham's assurance that he would intercede with ,god on their behalf that they should not bear the shame any longer1 ,adam immediately retired to his sepulchre1 but ,eve being still unwilling to do so1 ,abraham took her by the hand and led her back to the side of ,adam2 and then he buried ,sarah4 ,yalkut ,chadash1 fol4 #ad1 col4 #c1 sec4 #fh4 ,abraham's father1 ,terah1 was both an idolater1 a manufacturer of idols1 and a dealer in them4 ,once when ,terah had some engagement elsewhere he left his son ,abraham to attend to his business4 ,when a customer came to purchase an idol1 ,abraham asked him1 ,how old art thou8 ,lo6 so many years1 was the ready reply4 ,what1 exclaimed ,abraham1 is it possible that a man of so many years should desire to worship a thing only a day old8 ,the customer1 being ashamed of himself1 went his way2 and so did all other customers1 who underwent a similar inquisition4 ,once an old woman brought a measure of fine flour and wished to present it as an offering to the gods4 ,this so enraged ,abraham that he took a staff and broke all the images1 excepting the largest1 into whose hands he fixed the staff4 ,when his father came and questioned him about the destruction of the gods1 he replied1 ,an old woman placed an offering of flour before them1 which immediately set them all by the ears1 for every one was hungrier than another1 but the biggest god killed all the rest with this staff which thou now seest he still holds in his hands4 ,superstition1 especially when combined with mercenary motives1 knows neither reason nor human affection1 therefore the father handed over his son ,abraham to the inquisition of ,nimrod1 who threw him into the fiery furnace1 as recorded elsewhere in this ,miscellany4 ,this is an historical fact1 to the truth of which the whole orthodox ,jewish world will bear testimony1 and is solemnly recorded in ,shalsheleth ,hakkabalah fol4 #b1 col #a4 ,there are three graces3--,the grace of a place in the eyes of its inhabitants2 the grace of a woman in the eyes of her husband2 the grace of a purchase in the eyes of the buyer4 ,soteh1 fol4 #dg1 col4 #a4 ,a man should divide his capital into three parts1 and invest one-third in land1 employ one-third in merchandise1 and reserve one-third in ready money4 ,bava ,metzia1 fol4 #db1 col4 #a4 ,all who go down to hell shall come up again1 except these three3--,he who commits adultery2 he who shames another in public2 and he who gives another a bad name4 ,ibid41 fol4 #eh1 col4 #b4 ,these three complain1 but no one sympathizes with them3--,he who lends money without witnesses2 he who buys to himself a master2 and he who is lorded over by his wife4 ,ibid41 fol4 #ge1 col4 #b4 ,there are three things on which the world stands3--,the law1 the temple service1 and benevolence4 ,avoth1 chap4 #a4 ,if three eat at one table and do not converse together on the law of the ,lord1 it is as if they ate from the sacrifices for the dead2 but they1 on the contrary1 are as if they partook from a table of the ,lord's own furnishing who1 while they sit down to meat1 season their talk with its holy precepts4 ,avoth1 chap4 #c4 ,there are three crowns3--,the crown of the law1 the crown of the priesthood1 and the crown of royalty2 but the crown of a good name surpasses them all4 ,ibid41 chap4 #d4 ,he who possesses these three virtues is a disciple of ,abraham our father1 and he who possesses the three contrary vices is a son of ,balaam the wicked4 ,the disciples of our father ,abraham have a kindly eye1 a loyal spirit1 and a lowly mind4 ,the disciples of ,balaam the wicked have an evil eye1 a proud spirit1 and a grasping soul4 ,ibid41 chap4 #e4 ,three things are said respecting the children of men3--,he who gives alms brings a blessing on himself2 he who lends does better2 he who gives away half of what he hath to spare does best of all4 ,avoth d',rab4 ,nathan1 chap4 #da4 ,there are three classes of disciples1 and among them three grades of worth3--,he ranks first who asks and answers when asked2 he who asks but does not answer ranks next2 but he who neither asks nor answers ranks lowest of all4 ,ibid4 ,over these three does ,god weep every day3--,over him who is able to study the law but neglects it2 over him who studies it amid difficulties hard to overcome2 and over the ruler who behaves arrogantly toward the community he should protect4 ,chaggigah1 fol4 #e1 col4 #b4 ,rabbi ,yochanan says there are three keys in the hands of the ,holy ,one6--blessed be ,he6--which ,he never intrusts to the disposal of a messenger1 and they are these3--7#a47 ,the key of rain1 7#b47 the key of life1 and 7#c47 the key of reviving the dead4 ,the key of rain1 for it is written 7,deut4 xxviii4 #ab71 ,the ,lord shall open unto thee ,his good treasure1 the heaven to give the rain unto thy land in season2 the key of life1 as it is written 7,gen4 xxx4 #bb71 ,god hearkened unto her1 and opened her womb2 the key of reviving the dead1 for it is written 7,ezek4 xxxvii4 #ac71 ,when ,i have opened your graves1 and brought you up out of your graves1 and shall put my spirit in you1 and ye shall live1 etc4 ,taanith1 fol4 #b1 cols1 #a1 #b4 ,a disciple of the wise who makes light of the washing of hands is contemptible2 but more contemptible is he who begins to eat before his guest2 more contemptible is that guest who invites another guest2 and still more contemptible is he who begins to eat before a disciple of the wise2 but contemptible before all these three put together is that guest which troubles another guest4 ,derech ,eretz ,zuta1 chap4 viii4 ,a roll of the law which has two mistakes to a column should be corrected2 but if there be three1 it should be stowed away altogether4 ,menachoth1 fol4 #bi1 col4 #b4 ,the wolf1 the lion1 the bear1 the leopard1 the panther1 the elephant1 and the sea-cat1 each bear three years4 ,ibid4 ,rav ,yehudah says1 in the name of ,rav1 ,the butcher is bound to have three knives2 one to slaughter with1 one for cutting up the carcass1 and one to cut away the suet4 ,suet being as unlawful for food as pork4 ,chullin1 fol4 #h1 col4 #b4 ,three classes of ministering angels raise a song of praise every day4 ,one class says1 ,holy6 the second responds1 ,holy6 and the third continues1 ,holy is the ,lord of hosts6 ,but in the presence of the ,holy ,one--blessed be ,he6--,israel is more beloved than the ministering angels2 for ,israel reiterates the song every hour1 while the ministering angels repeat it only once a day1 some say once a week1 others once a month1 others once a year1 others once in seven years1 others once in a jubilee1 and others only once in eternity4 ,again1 ,israel mentions ,the ,name after two words1 as it is said 7,deut4 vi4 #d71 ,hear ,israel1 ,yehovah1 but the ministering angels do not mention ,the ,name till after three1 as it is written 7,isa4 vi4 #c71 ,holy6 holy6 holy6 ,yehovah ,zebaoth4 ,moreover1 the ministering angels do not take up the song above till ,israel has started it below2 for it is said 7,job xxxviii4 #g71 ,when the morning stars sang together1 then all the sons of ,god shouted for joy4 ,chullin1 fol4 #ia1 col4 #b4 ,the ,rabbis have taught1 a man should not sell to his neighbor shoes made from the hide of a beast that has died of disease1 as if of a beast that had been slaughtered in the shambles1 for two reasons3 first1 because he imposes on him 7for the skin of a beast that dies of itself is not so durable as the hide of a slaughtered animal72 second1 because there is danger 7for the beast that died of itself might have been stung by a serpent1 and the poison remaining in the leather might prove fatal to the wearer of shoes made of that leather74 ,a man should not send his neighbor a barrel of wine with oil floating upon its surface2 for it happened once that a man did so1 and the recipient went and invited his friends to a feast1 in the preparation of which oil was to form a chief ingredient2 but when the guests assembled1 it was found out that the cask contained wine1 and not oil2 and because the host had nothing else in preparation for a worthy feast1 he went and committed suicide4 ,neither should guests give anything from what is set before them to the son or daughter of their host1 unless the host himself give them leave to do so2 for it once happened during a time of scarcity that a man invited three of his friends to dine1 and he had nothing but three eggs to place before them4 ,meanwhile1 as the guests were seated at the board1 the son of the host came into the room1 and first one of the guests gave him his share1 and then the other two followed his example4 ,shortly afterward the host himself came in1 and seeing the child with his mouth full and both hands1 he knocked him down to the ground1 so that he died on the instant4 ,the mother1 seeing this1 went and threw herself headlong1 from the housetop1 and the father followed her example4 ,thus ,rabbi ,eliezar ben ,yacob said1 ,there perished in this affair three souls of ,israel4 ,ibid41 fol4 #id1 col4 #a4 ,once the ,roman ,government issued a decree that the ,israelites should neither observe the ,sabbath nor circumcise their sons4 ,thereupon ,reuben the son of ,istrubli trimmed his hair as a ,gentile1 and went among the ,roman senators and plied them with wise remonstrance4 ,if one1 said he1 has an enemy1 does he wish him to be poor or rich8 ,to be poor1 was the reply4 ,then1 he argued1 won't he be poorer if you prohibit him from working on the ,sabbath8 ,it is well said1 observed the senators2 and they at once abolished their decree respecting the ,sabbath4 ,again he asked1 ,if one has an enemy1 does he wish him to be weak or strong8 ,why1 weak1 to be sure1 was the inevitable answer4 ,then1 said he1 let the ,jews circumcise their children1 then will they be weakened4 ,the argument is good1 said they1 and the decree against circumcision was rescinded4 ,again he asked1 ,if one has an enemy1 does he wish him to increase or decrease8 ,to decrease1 of course1 said they4 ,in response to his argument the decree against catamenia was accordingly abolished4 ,when1 however1 they found out that he was a ,jew1 they at once re-enacted the decrees they had canceled4 ,upon this the question arose who should go to ,rome and appeal against these enactments4 ,it was resolved that ,rabbi ,shimon ben ,yochai1 who was reputed experienced in miracles1 should go1 accompanied by ,rabbi ,elazar1 the son of ,rabbi ,yossi4444 ,as they journeyed along1 the question was proposed to them1 ,whence is it proved that the blood of a reptile is unclean8 ,rabbi ,elazar replied with a curl of the lip1 and quoted ,lev4 ii4 #bi4 ,and these shall be unclean unto you4 ,rabbi ,shimon said unto him1 ,by the curl of thy lip art thou recognizable as a disciple of the wise6 ,may the son never return to his father6 for he was annoyed that he should presume to teach a ,halachah in his presence1 and then and there he condemned him to death4 7,see ,berachoth1 fol4 #ca1 col4 #b47 ,thereupon ,ben ,temalion 7an evil sprite or imp7 came1 and greeting him1 said1 ,do ye wish me to accompany you8 ,rabbi ,shimon wept and said1 ,alas6 a maid-servant of my ancestor 7,abraham7 was assisted by three angels1 and ,i have not one to attend me6 ,however1 let a miracle be worked for us anyhow4 ,then the evil spirit entered into the ,emperor's daughter1 and when the ,rabbi was called in to cure the princess1 he exorcised the spirit by saying1 ,depart1 ,ben ,temalion6 ,ben ,temalion1 depart6 and the evil spirit left her4 ,by way of reward the ,rabbis were bidden to ask whatsoever they pleased1 and admitted into the imperial treasury that they might choose what seemed good to them4 ,espying there the edict against ,israel1 they chose it1 and tore it to pieces4 ,meyilah1 fol4 #ag1 col4 #a1 #b4 ,at the time when the high priest enters to worship1 three acolytes take hold of him1 one by the right hand and another by the left1 while the third lifts the gems attached to the train of his pontifical vestment4 ,tamid1 chap4 #g2 ,mishna1 #a4 ,i once1 when a grave-digger1 says ,abba ,shaul1 as the ,rabbis relate1 chased a roe which had entered the shinbone of a dead man2 and though ,i ran three miles after it1 ,i could not overtake it1 nor reach the end of the bone4 ,when ,i returned1 ,i was told that it was a bone of ,og1 king of ,bashan4 ,niddah1 fol4 #bd1 col4 #b4 ,the ,rabbis have taught that during the first three months 7of pregnancy7 the child lies in the lower part 7of the uterus72 during the next three it occupies the middle part2 and during the last three it is in the upper part2 and that when the time of parturition comes1 it turns over first1 and this causes the birth-pains4 ,we are also taught that the pains caused by a female child are greater than those caused by a male4 ,rabbi ,elazar said1 ,what ,scripture is there for this8 ',when ,i was made in secret and curiously wrought1 in the lowest parts of the earth' 7,ps4 cxxxix4 #ae74 ,it is not said1 ',i abode1' but1 ',i was curiously wrought4' ,why the difference8 ,why are the pains caused by a girl greater than those caused by a boy8 ,ibid41 fol4 #ca1 col4 #a4 ,the ,rabbis teach there are three that have a share in a man2 ,god1 and his father and mother4 ,the father's part consists of all that is white in him--the bones1 the veins1 the nails1 the brain1 and the white of the eye4 ,the mother's part consists of all that is red in him--the skin1 the flesh1 the hair1 and the black part of the eye4 ,god's part consists of the breath1 the soul1 the physiognomy1 sight and hearing1 speech1 motive power1 knowledge1 understanding1 and wisdom4 ,and when the time comes that the man should depart from the world1 ,god takes away ,his part1 and leaves those which belong to the father and mother4 ,rav ,pappa says1 ,this is the meaning of the proverb1 ',shake off the salt and throw the flesh to the dogs4' ,niddah1 fol4 #ca4 col4 #a4 ,rashi's explanatory note is this3 ,shake off the salt from the flesh and it becomes fit only for dogs4 ,the soul is the salt which preserves the body2 when it departs1 the body putrefies4 ,four things require fortitude in the observance3--,the law1 good works1 prayer1 and social duties4 ,respecting the law and good works it is written 7,josh4 i4 #g71 ,be thou strong and firm1 that thou mayest observe to do all the law2 in which the word strong refers to the law1 and the word firm to good works4 ,of prayer it is written1 ,wait on the ,lord2 be strong1 and ,he shall make thine heart firm2 wait1 ,i say1 upon the ,lord 7,ps4 xxvii4 #ad74 ,in respect to social duties it is written 7#b ,sam4 x4 #b71 ,be strong1 and let us strengthen ourselves for our people1 and for the cities of our ,god4 ,berachoth1 fol4 #cb1 col4 #b4 ,there are four signs which tell tales3--,dropsy is a sign of sin2 jaundice is a sign of hatred without a cause2 poverty is a sign of pride2 and quinsy is a sign of slander4 ,shabbath1 fol4 #cc1 col4 #a4 ,unto ,mamre1 unto the city of ,arbah1 i4e41 four 7,gen4 xxxv4 #bg74 ,rabbi ,isaac calls it the city of four couples1 i4e41 ,adam and ,eve1 ,abraham and ,sarah1 ,isaac and ,rebekah1 ,jacob and ,leah4 ,these four couples being buried in ,mamre1 it was therefore called the city of four4 ,eiruvin1 fol4 #ec1 col4 #a4 ,the sun makes four quarterly circuits4 ,in ,april1 ,may1 and ,june1 i4e41 ,nisan1 ,iyar1 and ,sivan1 his circuit is between the mountains1 in order to dissolve the snow2 in ,july1 ,august1 and ,september1 i4e41 ,tamuz1 ,ab1 and ,ellul1 his circuit is over the habitable parts of the earth1 in order to ripen the fruits2 in ,october1 ,november1 and ,december1 i4e41 ,tishri1 ,marcheshvan1 and ,kislev1 his circuit is over the seas1 to evaporate the waters2 in ,january1 ,february1 and ,march1 i4e41 ,tebeth1 ,shebat1 and ,adar1 his circuit is over the deserts1 in order to protect the seed sown from being scorched4 ,psachim1 fol4 #id1 col4 #b4 ,four persons are intolerable3--,a poor man who is proud1 a rich man who is a liar1 an old man who is incontinent1 and a warden who behaves haughtily to a community for whom he has done nothing4 ,to these some add him who has divorced his wife once or twice and married her again4 ,ibid41 fol4 #aac1 col4 #b4 ,four things cancel the decrees of ,heaven3--,alms1 prayer1 change of name1 and reformation of conduct4 ,alms1 as it is written 7,prov4 x4 #b71 ,but alms 7more correctly1 righteousness7 delivereth from death4 ,prayer as it is written 7,ps4 cvii4 #f74 ,then they cried unto the ,lord in their trouble1 and ,he delivered them out of their distresses4 ,change of name1 as it is said 7,gen4 xvii4 #ae1 #af71 ,as for ,sarai thy wife1 thou shalt not call her name ,sarai1 but ,sarah shall be her name4 ,and after this change of name it is written1 ,and ,i will bless her1 and give thee a son of her4 ,reformation of conduct1 as it is written 7,jonah iii4 #aj71 ,and ,god saw their works1 and ,god repented of the evil1 etc4 ,some say also change of residence has the effect of turning back the decree of ,heaven 7,gen4 xii4 #a71 ,and the ,lord said unto ,abram1 ,get thee out of thy country2 and then it is said1 ,i will make of thee a great nation4 ,rosh ,hashanah1 fol4 #af1 col4 #b4 ,four things cause an eclipse of the sun3--,when a chief magistrate dies and is not mourned over with the due lamentation2 when a betrothed damsel calls for help and no one comes to the rescue2 when the people commit the sin of ,sodom and ,gomorrah2 and when brother murders brother4 ,succah1 fol4 #bi1 col4 #a4 ,four things cause an eclipse among the luminaries of heaven3 ,the writing of false documents2 the bearing false witness2 the breeding of small cattle1 such as sheep and goats1 in the land of ,israel2 and the cutting down of fruit-trees4 ,ibid41 fol4 #bi1 col4 #a4 ,there are four things ,god repents of having created3--,the ,captivity1 the ,chaldeans1 the ,ishmaelites1 and the evil passion in man4 ,the ,captivity1 as it is written 7,isa4 lii4 #e71 ,what have ,i here1 saith the ,lord1 that my people are taken away for nought8 etc4 ,the ,chaldeans1 as it is written 7,isa4 xxiii4 #ac71 ,behold the land of the ,chaldeans3 this people was not4 ,the ,ishmaelites1 as it is written 7,job xii4 #f71 ,the tents of robbers prosper1 and they that provoke ,god are secure1 into whose hand ,god bringeth abundance4 ,the evil passion1 as it is written 7,micah iv4 #f71 ,and whom ,i have caused to be evil4 ,succah1 fol4 #eb1 col4 #b4 ,there have been four beautiful women in the world3--,sarah1 ,abigail1 ,rahab1 and ,esther4 ,meggillah1 fol4 #ae1 col4 #a4 ,tosephoth asks1 ,why was not ,eve numbered among these beauties1 since even ,sarah1 in comparison with ,eve1 was an ape compared to a man8 ,the reply is1 ,only those born of woman are here enumerated4 ,in fol4 #ac1 col4 i1 of the same treatise from which the above is quoted1 we are informed by ,ben ,azai that ,esther was like the myrtle-tree1 neither tall nor short statured1 but middle-sized4 ,rabbi ,yehoshua ben ,korcha states that ,esther's complexion was of a yellow or gold color4 ,one cup of wine is good for a woman1 two are disgraceful1 three demoralizing1 and four brutalizing4 ,kethuboth1 fol4 #fe1 col4 #a4 ,he who traverses so much as four ells in the land of ,israel is sure of everlasting life4 ,ibid41 fol4 ,,iii1 col4 #a4 ,to walk even four ells without bowing the head is an offense to ,heaven2 for it is written 7,isa4 vi4 #c71 ,the whole earth is full of ,his glory4 ,kiddushin1 fol4 #ca1 col4 #a4 ,there are four who are accounted as dead3--,the pauper1 the leper1 the blind man1 and he who has no male children4 ,nedarin1 fol4 #fd1 col4 #b4 ,four things mark the characters of men3--,he who says what is mine is mine1 and what is thine is thine1 is1 according to some1 a moderate man1 but1 according to others1 a child of ,sodom2 he who says what is mine is thine1 and what is thine is mine1 is an ignorant man2 he who says what is mine is thine and what is thy own is also thine1 is a pious man2 he who says mine and thine are both my own1 is a wicked man4 ,avoth1 chap4 #e1 sec4 #af4 ,there are four kinds of men1 according to their degrees of passionateness3--,he who is easily provoked and as readily pacified1 and who loses more than he gains2 he whom it is difficult to rouse and as difficult to appease1 and who gains more than he loses2 he who is not readily provoked1 but easily pacified1 who is a pious man2 he who is easily provoked and with difficulty appeased1 who is a wicked man4 ,ibid41 chap4 #e1 sec4 #ai4 ,there are four classes of men who give alms1 and they are thus distinguished3--,he who is willing to give1 but unwilling that others should do so1 he has an evil eye toward others2 he who wishes others to give1 but does not do so himself1 he has an evil eye toward himself2 he who gives1 and induces others to give1 he is pious2 he who gives not1 nor wishes others to give he is wicked4 ,avoth1 chap #e1 sec4 #ai4 ,there are four marks by which one disciple differs from another3--,one learns and does not teach1 one teaches and does not learn1 one learns and teaches1 and one neither learns nor teaches4 ,avoth d',rab4 ,nathan1 chap4 #bi4 ,four things1 if kept in view and gravely pondered over1 deter from sin3--,that a man consider whence he cometh1 whither he goeth1 who the judge will be1 and what the future will bring to pass4 ,derech ,eretz1 chap4 #c4 ,what is the meaning of that which is written 7,ps4 lxxxvii #b71 ,the ,lord loveth the gates of ,zion more than all the dwellings of ,jacob8 ,the answer is1 ,the ,lord loveth the gates that are marked with the ,halachah more than the synagogues and the schools2 and this agrees with what ,rabbi ,cheeya bar ,ami has said1 in the name of ,ulla1 that since the destruction of the ,temple nothing else has remained to ,god in ,his world but four ells of the ,halachah4 ,berachoth1 fol4 #h1 col4 #a4 ,whoso walks even four ells with a proud unbending gait is as though he spurned with his haughty head the feet of the ,shechinah2 for it is written 7,isa4 vi4 #c71 ,the whole earth is full of ,his glory4 ,ibid41 fol4 #dc1 col4 #b4 ,four are in duty bound to return thanks to ,god3--,they that have returned from a voyage at sea 7,ps4 cvii4 #bc1 #bd1 #ca72 those who have traveled in the desert 7verses #d-h72 they who have recovered from a serious illness 7verses #ag-ba72 and those that are liberated from prison 7verses #aj-ae74 ,berachoth1 fol4 #ed1 col4 #b4 ,if one does not walk1 say four cubits1 before falling asleep after a meal1 that which he has eaten1 being undigestible1 causes foulness of breath4 ,shabbath1 fol4 #da1 col4 #a4 ,four have died in consequence of the seduction of the serpent3--,benjamin1 the son of ,jacob2 ,amram1 the father of ,moses2 ,jesse1 the father of ,david2 and ,chileab1 the son of ,david4 ,ibid41 fol4 #ee1 col4 #b4 ,these four are reckoned to have died on account of original sin1 and not solely because of actual transgression1 which1 says ,rashi1 they never committed4 ,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 carry2 and if there be no ,gentile at hand1 let him stow it away on his ass4 ,as soon as the nearest halting-place is reached1 those burdens which may be lifted on the ,sabbath should then be removed1 and then the cords should be slackened that the rest may slip off of its own accord4 ,ibid41 fol4 #aec1 col4 #a4 ,here the ,gemara very graciously appends a direction as to the disposal of the purse1 in case the traveler should happen to be on foot and have no ,gentile attendant4 ,he may take care of it himself1 provided he halt at every other step and deposit it on the ground1 for at least a distance of four cubits4 ,a master is bound to rehearse a lesson to his pupil four times4 ,eiruvin1 fol4 #ed1 col4 #b4 ,alas for the power which prepares a grave for its possessor1 for there is not a prophet who hath not in his lifetime witnessed the decadence of four kings2 as it is said 7,isa4 i4 #a71 ,the vision of ,isaiah 444 in the days of ,uzziah1 ,jotham1 ,ahaz1 and ,hezekiah1 kings of ,judah 7see also ,hosea i4 #a74 ,p'sachim1 fol4 #hg1 col4 #b4 ,once ,rav ,pappa and ,rav ,hunnah partook together of a common meal1 and as the latter ate only one morsel the former ate four4 ,after this1 when ,rav ,hunnah and ,ravina ate together1 the latter devoured eight portions to the other's one1 upon which ,rav ,hunnah jocularly remarked1 ,a hundred 7,rav7 ,pappas to one ,ravina4 ,p'sachim1 fol4 #hi1 col4 #b4 ,no food may be eaten on ,passover-eve from the time of the offering of the evening sacrifice 7in order1 i4e4 that abstinence may whet the appetite for the ,matsoth74 ,even the poorest in ,israel may not break his fast till the hour of reclining2 nor is he to partake of less than four glasses of wine1 even though he has been reduced so low as to subsist on the porridge doled out by public charity4 ,ibid41 fol4 #ii1 col4 #b4 ,there are four things the doing of which by man brings judgment upon his own head3--,if he turn in between a wall and a date-palm2 if he turn in between two date-palms2 if he drink borrowed water2 and if he step across spilt water1 such even as his own wife may have thrown away4 7,all these doings1 says ,rashi1 are bound to annoy the evil genii47 ,ibid41 fol4 #aaa1 col4 #a4 ,four precepts did our holy ,rabbi 7,yehudah ,hakadosh7 urge upon his children3--,not to choose ,shechentzia as a dwelling-place1 for scoffers resided there2 not to use the bed of a ,syrian odalisque2 not to shirk the payment of fiscal dues1 lest the collector should confiscate all their property2 not to face an ox when he came up 7ruffled7 from the cane-brake1 for ,satan sported betwixt his horns4 ,p'sachim1 fol4 #aab1 col4 #b4 ,whosoever prieth into the four things in the matter of the chariot in ,ezekiel's vision--what is above1 what is beneath1 what is before1 or what is behind--it were better for him if he had never been born4 ,chaggigah1 fol4 #aa1 col4 #b4 ,the work or matter of the chariot1 the ,rabbinic term for the ,vision of ,ezekiel1 ranks among the ,arcana ,judaica1 which are not to be told save to the initiated4 ,four men entered ,paradise--these are their names3--,ben ,azai1 ,ben ,zoma1 ,acher1 and ,rabbi ,akiva4 ,rabbi ,akiva thus warned his companions3 ,when you come across pavements of pellucid marble1 do not cry out ',water6 water6' for it is said 7,ps4 ci4 #g71 ',he that uttereth falsehood shall not dwell in my sight4' ,ben ,azai looked and died2 concerning him the ,scripture says 7,ps4 cxvi4 #ae71 ,precious in the sight of the ,lord is the death of his saints4 ,ben ,zoma looked and went out of his mind2 of him the ,scripture says 7,prov4 xxv4 #af71 ,hast thou found honey8 eat only so much as is sufficient for thee1 lest thou be filled therewith and vomit it4 ,acher cut the plants4 ,only ,akiva departed in peace4 ,chaggigah1 fol4 #ad1 col4 #b4 ,rashi explains this by saying these men went up to heaven2 but ,maimonides much more rationally teaches that the ,paradise or garden here is merely the retreat of profound philosophic meditation4 ,these five intuitions were2--7#a47 ,to know that there is a ,god2 7#b47 to ignore every other beside ,him2 7#c47 to feel ,his unity2 7#d47 to love ,his person2 and 7#e47 to stand in awe of ,his ,majesty 7see ,vad ,hachaz1 chap4 #d1 sec4 #ai74 ,deep thought in these matters was spoken of by the ,rabbis as promenading in the garden4 ,four times a year is the world subject to an ordeal of judgment3--,at ,passover1 which is decisive of the fruits of the field2 at ,pentecost1 which is decisive of the fruits of the garden2 at the feast of ,tabernacles1 which is decisive in respect of rain2 on ,new ,year's ,day1 when all who come into the world pass before the ,lord like sheep1 as it is said 7,ps4 xxxiii4 #ae71 ,who formed their hearts together2 who understandeth all their works4 ,rosh ,hashanah1 fol4 #af1 col4 #a4 ,there are four varieties of cedar3--,erez1 ,karthom1 ,etz-,shemen1 and ,berosh4 ,ibid41 fol4 #bc1 col4 #a4 ,ben ,kamzar would not teach the art of writing1 and yet it is related of him that he could1 by taking four pens between his fingers1 write off a word of four letters at one stroke4 ,yoma1 fol4 #ch1 col4 #b4 ,there are four kinds of quails3--,sichli1 ,kibli1 ,pisyoni1 and the common quail4 ,the first was of superior quality1 and the last inferior4 ,ibid41 fol4 #ge1 col4 #b4 ,a man may obtain forgiveness after the third transgression1 but if he repeat the offense a fourth time1 he is not pardoned again2 for it is said 7,amos ii4 #d71 ,for three transgressions of ,judah1 and for four1 ,i will not turn away the punishment thereof2 and again 7,job xxxiii4 #bi71 ,lo6 all these things doth ,god two or three times 7and so inferentially not four times7 with man to bring back his soul from the pit4 ,yoma1 fol4 #hf1 col4 #b4 ,for four reasons does their property pass out of the hands of the avaricious3--,because they are backward in paying the wages of their hired servants2 because they altogether neglect their welfare2 because they shift the yoke from themselves and lay the burden upon their neighbors2 and because of pride1 which is of itself as bad as all the rest put together2 whereas of the meek it is written 7,ps4 xxxvii4 n71 ,the meek shall inherit the earth4 ,succah1 fol4 #bi1 col4 #b4 ,and the ,lord showed me four carpenters 7,zech4 i1 #bj74 ,who are these four carpenters8 ,rav ,ghana bar ,bizna says that ,rabbi ,shimon ,chassida said they were ,messiah the son of ,david1 ,messiah the son of ,joseph1 ,elijah1 and the ,priest of ,righteousness4 ,ibid41 fol4 #eb1 col4 #b4 ,no ,synagogue is to be sold except on condition that there be power of re-purchase4 ,these are the words of ,rabbi ,meir2 but the sages say it may be sold unconditionally1 except in these four particular cases3 that it be not turned into a bath-house1 a tannery1 a wash-house1 or a laundry4 ,meggillah1 fol4 #bg1 col4 #b4 ,rabbi ,yochanan ben ,zachai was once asked by his disciples how he had attained such length of days4 ,never once1 he said1 in my life have ,i acted irreverently within four cubits of a place where prayer is offered2 never have ,i called a person by a wicked name2 nor have ,i ever failed to sanctify the ,sabbath over a cup of wine4 ,once my aged mother sold her head-dress to buy the consecration wine for me4 ,ibid41 fol4 #bg1 col4 #b4 ,when a sage is approaching1 one should rise up before he gets within four ells' distance1 and remain standing until he has gone as far past4 ,when a chief magistrate is about to pass1 one must rise as soon as he comes in sight1 and not resume the seat until he has passed four ells4 ,when a prince passes1 one must stand up whenever he appears1 and not sit down again until the prince himself is seated2 for it is said 7,exod4 xxxiii1 #h71 ,all the people rose up1 444 and looked after ,moses until he was gone into the tabernacle4 ,kiddushin1 fol4 #cc1 col4 #b4 ,when ,nero came to the ,holy ,land1 he tried his fortune by belemnomancy thus3--,he shot an arrow eastward1 and it fell upon ,jerusalem2 he discharged his shafts towards the four points of the compass1 and every time they fell upon ,jerusalem4 ,after this he met a ,jewish boy1 and said unto him1 ,repeat to me the text thou hast learned to-day4 ,the boy repeated1 ,i will lay my vengeance upon ,edom 7i4e41 ,rome7 by the hand of my people ,israel 7,ezek4 xxv4 #ad74 ,then said ,nero1 ,the ,holy ,one--blessed be ,he6--has determined to destroy ,his ,temple and then avenge ,himself on the agent by whom its ruin is wrought4 ,thereupon ,nero fled and became a ,jewish proselyte1 and ,rabbi ,meir is of his race4 ,gittin1 fol4 #ef1 col4 #a4 ,they whose banquet is accompanied with four kinds of instruments of music bring five calamities on the world2 as it is said 7,isa4 v4 #aa-ae71 ,woe unto those that get up early in the morning1 that they may run after strong drink2 and continue until late at night1 till flushed with wine4 ,and the harp and psaltery1 tambourine and flute1 and wine are at their carousals4 ,soteh1 fol4 #dh1 col4 #a4 ,let him carry the purse1 and halt every time he accomplishes less than four cubits forward4 ,shabbath1 fol4 #aec1 cols1 #a1 #b4 ,rav ,yitzchak here explains how the good ,jew1 belated on ,sabbath-eve1 may carry his purse himself1 and so save his conscience4 ,the traveler is to halt at about every other step1 and so measure off the journey in four-cubit stages4 ,though ever since the destruction of the ,temple the ,sanhedrin has ceased to exist1 the four kinds of capital punishment have not failed to assert themselves4 ,if a man incurs the penalty of death by stoning1 he is in the course of ,providence either punished by a fatal fall from a roof or slain by some beast of prey2 if he has exposed himself to the penalty of death by burning1 it happens that he is either burned to death in the end or mortally stung by a serpent2 if the penalty of the law is that he should be beheaded for his offense1 he meets his death either from the ,government officer or by the hand of an assassin2 if the penalty be strangulation1 he is sure to be drowned or suffocated4 ,sanhedrin1 fol4 #cg1 col4 #b4 ,when a person is in a state of apprehension and cannot make out the cause of it 7the star that presided at his birth and his genii know all about it71 what should he do8 ,let him jump from where he is standing four cubits1 or else let him repeat1 ,hear1 ,o ,israel1 etc4 7,deut4 vi4 #d72 or if the place be unfit for the repetition of ,scripture1 let him mutter to himself1 ,the goat at the butcher's is fatter than me4 ,ibid41 fol4 #id1 col4 #a4 ,it is written in #b ,chron4 xxxiii4 #g1 ,a carved image2 and again it is written in verse #ai1 ,graven images4 ,rabbi ,yochanan said1 ,at first he made the image with one face1 but afterwards he made it with four--four1 so that the ,shechinah might see it from every point1 and thus be exasperated4 ,ibid41 fol4 #ajc1 col4 #b4 ,moses uttered four judgments upon ,israel1 but four prophets revoked them3--7#a47 ,first ,moses said 7,deut4 xxxiii4 #bh71 ,israel then shall dwell in safety alone2 then came ,amos and set it aside 7,amos vii4 #e71 ,cease1 ,i beseech thee1 etc42 and then it is written 7verse #f71 ,this shall not be1 saith the ,lord4 7#b47 ,first ,moses said 7,deut4 xxviii4 #fe71 ,among these nations thou shalt find no ease2 then came ,jeremiah and set this saying aside 7,jer4 xxxi4 #b71 ,even ,israel1 when ,i went to cause him to rest4 7#c47 ,first ,moses said 7,exod4 xxxiv4 #g71 ,visiting the iniquities of the fathers upon the children2 then came ,ezekiel and set this aside 7,ezek4 xviii4 #d71 ,the soul that sinneth1 it shall die4 7#d47 ,first ,moses said 7,lev4 xxvi4 #ch71 ,and ye shall perish among the heathen2 then came ,isaiah and reversed this 7,isa4 xxvii4 #ac71 ,and it shall come to pass in that day that the great trumpet shall be blown1 and they shall come which were ready to perish4 ,maccoth1 fol4 #bd1 col4 #a4 ,when ,akavyah ben ,mahalalel appeared to four halachahs contradicting the judgment of the wise on a certain important point of law1 ,retract1 they said1 and we will promote thee to be president of the tribunal4 ,to which he replied1 ,i would rather be called a fool all the days of my life than be judged wicked for one hour before ,him who is omnipresent4 ,edioth1 chap4 #e1 mish4 #f4 ,let thy house be open wide toward the south1 the east1 the west1 and the north1 just as ,job1 who made four entrances to his house1 in order that the poor might find entrance without trouble from whatever quarter they might come4 ,avoth d',rav4 ,nathan1 chap4 #g1 ,rabbah once saw a sea-monster on the day it was brought forth1 and it was as large as ,mount ,tabor4 ,and how large is ,mount ,tabor8 ,its neck was three miles long1 and where it laid its head a mile and a half4 ,its dung choked up the ,jordan1 till1 as ,rashi says1 its waters washed it away4 ,bava ,bathra1 fol4 #gc1 col4 #b4 ,shemuel said1 ,we know remedies for all maladies except three3--,that induced by unripe dates on an empty stomach2 that induced by wearing a damp linen rope round one's loins2 and that induced by falling asleep after meals without having first walked a distance of at least four cubits4 ,bava ,metzia1 fol4 #aac1 col4 #b4 ,the five times repeated ,bless the ,lord1 ,o my soul 7,ps4 ciii4 civ471 were said by ,david with reference both to ,god and the soul4 ,as ,god fills the whole world1 so does the soul fill the whole body2 as ,god sees and is not seen1 so the soul sees and is not seen2 as ,god nourishes the whole world1 so does the soul nourish the whole body2 as ,god is pure1 so also is the soul pure2 as ,god dwelleth in secret1 so does the soul dwell in secret4 ,therefore let him who possesses these five properties praise ,him to whom these five attributes belong4 ,berachoth1 fol4 #aj1 col4 #a4 ,five things have in them a sixtieth part of five other things3--,fire1 honey1 the ,sabbath1 sleep1 and dreams4 ,fire is a sixtieth of hell1 honey a sixtieth of manna1 the ,sabbath a sixtieth of the rest in the world to come1 sleep the sixtieth of death1 and a dream the sixtieth of prophecy4 ,berachoth1 fol4 #eg1 col4 #b4 ,there are five weak things that are a source of terror to the strong3--,the mosquito is a terror to the lion1 the gnat is a terror to the elephant1 the ichneumon-fly is a terror to the scorpion1 the flycatcher is a terror to the eagle1 and the stickleback is a terror to the leviathan4 ,shabbath1 fol4 #gg1 col4 #b4 ,these five should be killed even on the ,sabbath3--,the fly of ,egypt1 the wasp of ,nineveh1 the scorpion of ,hadabia1 the serpent of the land of ,israel1 and the mad dog anywhere and everywhere4 ,ibid41 fol4 #aba1 col4 #b4 ,five things did ,canaan teach his children3--,to love one another1 to perpetrate robbery1 to practice wantonness1 to hate their masters1 and not to speak the truth4 ,p'sachim1 fol4 #aac1 col4 #b4 ,five things were in the first ,temple which were not in the second3--,the ark and its cover1 with the cherubim2 the fire2 the ,shechinah2 the ,holy ,spirit2 and the ,urim and ,thummim4 ,yoma1 fol4 #ba1 col4 #b4 ,five things are said respecting the mad dog3--,its mouth gapes wide1 it drops its saliva1 its ears hang down1 its tail is curled between its legs1 and it slinks along the side of the road4 ,rav says that a dog's madness is caused by witches sporting with it4 ,samuel says it is because an evil spirit rests upon it4 ,ibid41 fol4 #hc1 col4 #b4 ,when a man has betrothed one of five women1 and does not remember which of the five it is1 while each of them claims the right of betrothment1 then he is duty bound to give to each a bill of divorcement1 and to distribute the dowry due to one among them all4 ,this decision is according to ,rabbi ,tarphon1 but ,rabbi ,akiva holds that he must not only divorce each1 but give to each the legal dowry1 otherwise he fails in his duty4 ,yevamoth1 fol4 #aah1 col4 #b4 ,when a person having robbed one of five does not remember which of the five it was he had robbed1 and each claims to have been the victim of the robbery1 then he is to part the stolen property 7or the value of it7 among them all1 and go his way4 ,so says ,rabbi ,tarphon1 but ,rabbi ,akiva argues that the defaulter does not in this way fully exonerate himself2 he must restore to each and all the full value of the plunder4 ,yevamoth1 fol4 #aah1 col4 #b4 ,these things are said concerning garlic3--,it nourishes1 it glows inwardly1 it brightens the complexion1 and increases virility4 ,some say that it is a philtre for love1 and that it exterminates jealousy4 ,bava ,kama1 fol4 #hb1 col4 #a4 ,five things cause forgetfulness3--,partaking of what has been gnawed by a mouse or a cat1 eating bullock's heart1 habitual use of olives1 drinking water that has been washed in1 and placing the feet one upon the other while bathing4 ,horayoth1 fol4 #ac1 col4 #b4 ,five things restore the memory again3--,bread baked upon coals1 soft-boiled eggs without salt1 habitual use of olive oil1 mulled wine1 and plenty of salt4 ,ibid4 ,he who does not cheer the bridegroom whose wedding breakfast he has enjoyed transgresses against the five voices 7mentioned in ,jer4 xxxiii4 ,,ii73--,the voice of joy1 the voice of gladness1 the voice of the bridegroom1 and the voice of the bride1 the voice of them that shall say ',praise ye the ,lord of ,hosts4' ,berachoth1 fol4 #f1 col4 #b4 ,mount ,sinai had five names3--7#a47 ,wilderness of ,zin1 because on it the ,israelites were commanded to observe the law2 7#b47 ,wilderness of ,kadesh1 because on it the ,israelites were consecrated to receive the law2 7#c47 ,wilderness of ,kedemoth1 because precedence was there given to ,israel over all other nations2 7#d47 ,wilderness of ,paran1 because there the ,israelites were fruitful and multiplied2 7#e47 ,wilderness of ,sinai1 because from it enmity came to be cherished to the ,gentiles4 ,it was denominated ,horeb according to ,rabbi ,abhu1 because from it came down destruction to the ,gentiles4 ,shabbath1 fol4 #hi1 cols1 #a1 #b4 ,mar 7the master7 has said1 ,from dawn to the appearance of the sun is five miles4 ,how is this proved8 ,it is written 7,gen4 xix4 #ae71 ,when the dawn arose the angels hurried ,lot2 and it is added 7verse #be71 ,the sun was risen upon the earth when ,lot entered into ,zoar4 ,and ,rabbi ,chanena said1 ,i myself have seen that place1 and the distance is five miles4 ,p'sachim1 fol4 #ic1 col4 #b4 ,he that cooks in milk the ischiadic sinew on an annual festival is to be scourged five times forty stripes save one3--,for cooking the sinew1 for eating the sinew1 for cooking flesh in milk1 for eating flesh cooked in milk1 and for lighting the fire4 ,baitza1 fol4 #ab1 col4 #a4 ,to this very day this sinew is extracted from the hind quarters of all animals before it is allowable for a ,jew to eat them4 ,this operation1 in popular parlance1 is termed porging4 ,the mysteries of the law are not to be communicated except to those who possess the faculties of these five in combination3--,the captain of fifty1 and the honorable man1 and the counselor1 and the cunning artificer1 and the eloquent orator 7see ,isa4 iii4 #c74 ,chaggigah1 fol4 #ac1 col4 #a4 ,captain of fifty4 ,this should be read1 not captain of fifty1 but captain of five1 that is1 such as knew how to manage the five-fifths of the law 7or ,pentateuch74 ,ibid41 fol4 #ad1 col4 #a4 ,five characteristics were ascribed to the fire upon the altar3--,it crouched there like a lion1 it shone as the sun1 it was perceptible to the touch1 it consumed liquids as though they were dry materials1 it caused no smoke4 ,yoma1 fol4 #ba1 col4 #b4 ,how is it that the word signifying ,and ,i will be glorified1 occurs in ,hag4 i4 #h without the letter which is the symbol for five1 though it is sounded as if that letter was there8 ,it indicates the absence of five things from the second ,temple which were to be found in the first1 7#a47 ,the ark1 i4e41 the mercy-seat of the cherubim2 7#b47 the fire from heaven upon the altar2 7#c47 the visible presence2 7#d47 the ,holy ,spirit 7of prophecy1 says ,rashi72 and 7#e47 the ,urim and ,thummim4 ,ibid4 ,how then1 it may be asked1 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 7,hag4 ii4 #i71 ,the glory of this latter house shall be greater than of the former8 ,it is a question which it is natural to ask1 and it should be ingenuously answered4 ,is it that these were tending to usurp the place of the spiritual1 of which they were but the assurance and the symbol1 and darken rather than reveal the eternal reality they adumbrated8 ,the ,israelites relished any flavor they fancied in the manna except the flavor of these five things 7mentioned in ,num4 xi4 #ei73--;,cucumbers1 melons1 leeks1 onions1 and garlic4 ,yoma1 fol4 #ge1 col4 #a4 ,five things happened to our forefathers on the #agth of ,tammuz1 and five on the #ith of ,ab4 ,on the #agth of ,tammuz 7#a47 the tables of the covenant were broken2 7#b47 the daily sacrifice was done away with2 7#c47 the city walls were cleft asunder2 7#d47 ,apostumes burned the roll of the law2 7#e47 and set up an idol in the temple4 ,on the #ith of ,ab 7#a47 the decree was uttered that our ancestors should not enter the land of ,canaan2 both the 7#b47 first and the 7#c47 second ,temple were destroyed2 7#d47 ,byther was subjugated and 7#e47 the city was plowed up4 ,taanith1 fol4 #bf1 cols1 #a1 #b4 ,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 them4 ,it is from what is taught in ,exod4 xxxiv4 #bj1 where it is said1 ,all the first born of thy sons shalt thou redeem4 ,kiddushin4 fol4 #bi4 col4 #b4 ,if ,israel had not sinned they would have had no other ,scriptures than the five-fifths of the law 7that is1 the ,pentateuch7 and the book of ,joshua1 which last is indispensable1 because therein is recorded how the land was distributed among the sons of ,israel2 but the remainder was added1 ,because in much wisdom is much grief 7,eccles4 i4 #ah74 ,nedarim1 fol4 #bb1 col4 #b4 ,if a man steal an ox or a sheep and kill it or sell it1 five oxen shall be given in restitution for one ox1 and four sheep for one sheep 7,exod4 xxii4 #a74 ,from this observe the value put upon work4 ,for the loss of an ox1 because it involves the loss of labor1 the owner is recompensed with five oxen2 but for the loss of a sheep1 which does no work1 he is only recompensed with four4 ,bava ,kama1 fol4 #gi1 col4 #b4 ,and ,esau came from the field1 and he was faint 7,gen4 xxv4 #bi74 ,rabbi ,yochanan said that wicked man committed on that day five transgressions3--,he committed rape1 committed murder1 denied the being of ,god1 denied the resurrection from the dead1 and despised the birthright4 ,bava ,bathra1 fol4 #af1 col4 #b4 ,there are five celebrated idolatrous temples1 and these are the names of them3--,the ,temple of ,bel in ,babylon1 the ,temple of ,nebo in ,chursi1 the ,temple of ,thretha in ,maphog1 the ,temple of ,zeripha in ,askelon1 and the ,temple of ,nashra in ,arabia4 ,when ,rabbi ,dimmi came from ,palestine to ,babylon he said there were others1 viz1 the ,temple of ,yarid in ,ainbechi1 and that of ,nadbacha in ,accho4 ,avodah ,zarah1 fol4 #aa1 col4 #b4 ,and they also transgressed my covenant1 which ,i have commanded them2 and they also have taken of the accursed thing1 and have also stolen1 and dissembled also1 and have also put it among their own stuff 7,josh4 vii4 #aa74 ,rav ,illaa says1 in the name of ,rav ,yehudah ben ,mispartha1 the fivefold repetition of the particle also shows that ,achan had trespassed against all the five books of ,moses4 ,the same ,rabbi further adds that ,achan had obliterated the sign of the covenant1 for it is said in relation to him1 ,and they have also transgressed my covenant2 and with reference to circumcision1 ,he hath broken my covenant4 ,sanhedrin1 fol4 #dd1 col4 #a4 ,he who eats an ant is flogged five times with forty stripes save one4 ,maccoth1 fol4 #af1 col4 #b4 ,rabbi ,akiva used to say there are five judgments on record each of twelve months' duration3--,that of the deluge1 that of ,job1 that of the ,egyptians1 that of ,gog and ,magog1 and that of the wicked in hell4 ,this last is said of those whose demerits outweigh their virtues1 or those who have sinned against their bodies4 ,edioth1 chap4 #b1 mish4 #aj4 ,five possessions hath the ,holy ,one--blessed be ,he6--purchased for ,himself in this world3--7#a47 ,the law is one possession 7,prov4 viii4 #bb72 7#b47 ,heaven and earth is one possession 7,isa4 lxvi4 #a1 ,ps4 civ4 #bd72 7#c47 ,abraham is one possession 7,gen4 xiv4 #i72 7#d47 ,israel is one possession 7,exod4 xv4 #af72 7#e47 the ,temple is one possession1 as it is said 7,exod4 xv4 #ag71 ,the sanctuary1 ,o ,lord1 ,thy hands have established4 ,and it is also said 7,ps4 lxxviii4 #ed71 ,and ,he brought them to the border of ,his sanctuary1 even to this mountain1 which ,his right hand had purchased4 ,avoth1 chap4 #f4 ,rabbi ,akiva says he who marries a woman not suited to him violates five precepts3--7#a47 ,thou shalt not avenge2 7#b47 thou shalt not bear a grudge2 7#c47 thou shalt not hate thy brother in thy heart2 7#d47 thou shalt love thy neighbor as thyself2 7#e47 and that thy brother may live with thee4 ,for if he hates her he wishes she were dead1 and thus he diminishes the population4 ,avoth d',rab4 ,nathan1 chap4 #bf4 ,five have no forgiveness of sins3--7#a47 ,he who keeps on sinning and repenting alternately2 7#b47 he who sins in a sinless age2 7#c47 he who sins on purpose to repent2 7#d47 he who causes the name of ,god to be blasphemed4 ,the fifth is not given in the ,talmud4 ,ibid41 chap4 #ci4 ,he who has no fringes to his garment transgresses five positive commands 7see ,num4 xv4 #ch4 etc42 ,deut4 xxii4 #ab74 ,menachoth1 fol4 #dd1 col4 #a4 ,a learner who1 after five years1 sees no profit in studying1 will never see it4 ,rabbi ,yossi says1 after three years1 as it is written 7,dan4 i4 #d1 #e71 ,that they should be taught the literature and the language of the ,chaldeans1 so educating them in three years4 ,chullin1 fol4 #bd1 col4 #a4 ,any one who doeth any of these things sinneth against himself1 and his blood is upon his own head3--,he that 7#a47 eats garlic1 onions1 or eggs which were peeled the night before2 7#b47 or drinks water drawn over night2 7#c47 or sleeps all night in a burying-place2 7#d47 or pares his nails and throws the cuttings into the public street4 ,niddah1 fol4 #ag1 col4 #a4 ,rabbi ,yossi said3--,never once in all my life have the walls of my house seen the hem of my shirt2 and ,i have planted five cedars 7sons are figuratively so termed1 see ,ps4 xcii4 #ab7 in ,israel--namely1 ,rabbis ,ishmael1 ,eliezar1 ,chalafta1 ,artilas1 and ,menachem4 ,never once in my life have ,i spoken of my wife by any other name than house1 and of my ox by any other name than field4 ,shabbath1 fol4 #aah1 col4 #b4 ,six things are a disgrace to a disciple of the wise3--,to walk abroad perfumed1 to walk alone by night1 to wear old clouted shoes1 to talk with a woman in the street1 to sit at table with illiterate men1 and to be late at the synagogue4 ,some add to these1 walking with a proud step or a haughty gait4 ,berachoth1 fol4 #dc1 col4 #b4 ,a soft-boiled egg is better than six ounces of fine flour4 ,ibid41 fol4 #dd1 col4 #b4 ,six things are a certain cure for sickness3--,cabbage1 beetroot1 water distilled from dry moss1 honey1 the maw and the matrix of an animal1 and the edge of the liver4 ,ibid4 ,these six things are good symptoms in an invalid3--,sneezing1 perspiration1 evacuation1 seminal emission1 sleep1 and dreaming4 ,ibid41 fol4 #eg1 col4 #b4 ,six things bear interest in this world and the capital remaineth in the world to come3--,hospitality to strangers1 visiting the sick1 meditation in prayer1 early attendance at the school of instruction1 the training of sons to the study of the law1 and judging charitably of one's neighbors4 ,shabbath1 fol4 #abg1 col4 #a4 ,there are six sorts of tears1 three good and three bad3--,those caused by smoke1 or grief1 or constipation are bad2 and those caused by fragrant spices1 laughter1 and aromatic herbs are good4 ,ibid41 fol4 #aea1 col4 #b2 fol4 #aeb1 col4 #a4 ,six things are said respecting the illiterate3--,no testimony is to be borne to them1 none is to be accepted from them2 no secret is to be disclosed to them2 they are not to be appointed guardians over orphans1 nor keepers of the charity-box1 and there should be no fellowship with them when on a journey4 ,some say also no public notice is to be given of their lost property4 ,p'sachim1 fol4 #di1 col4 #b4 ,the expression here rendered illiterate means literally people of the land1 and was1 there is reason to believe1 originally applied to the primitive inhabitants of ,canaan1 traces of whom may still be found among the fellahin of ,syria4 ,they appear1 like the aboriginal races in many countries of ,christendom in relation to ,christianity1 to have remained generation after generation obdurately inaccessible to ,jewish ideas1 and so to have given name to the ignorant and untaught generally4 ,this circumstance may account for the harshness of some of the quotations which are appended in reference to them4 ,he who aspires to be a fellow of the learned must not sell fruit1 either green or dry1 to an illiterate man1 nor may he buy fresh fruit of him4 ,he must not be the guest of an ignorant man1 nor receive such an one as his guest4 ,demai1 chap4 #b1 mish4 #b4 ,our ,rabbis teach1 ,let a man sell all that he has and marry the daughter of a learned man4 ,if he cannot find the daughter of a learned man1 let him marry the daughter of one of the great men of his day4 ,if he does not find such a one1 let him marry the daughter of one of the heads of the congregation1 or1 failing this1 the daughter of a charity collector1 or even the daughter of a schoolmaster2 but let him not marry the daughter of an illiterate man1 for the unlearned are an abomination1 as also their wives and their daughters4 ,p'sachim1 fol4 #di1 col4 #b4 ,it is said that ,rabbi 7the ,holy7 teaches that it is illegal for an unlearned man to eat animal food1 for it is said 7,lev4 xi4 #df71 ,this is the law of the beast and the fowl2 therefore he who studies the law may eat animal food1 but he who does not study the law may not4 ,rabbi ,eliezar said1 ,it is lawful to split open the nostrils of an unlearned man1 even on the ,day of ,atonement which happens to fall on a ,sabbath4 ,to which his disciples responded1 ,rabbi1 say rather to slaughter him4 ,he replied1 ,nay1 that would require the repetition of the usual benediction2 but in tearing open his nostrils no benedictory formula is needed4 ,rabbi ,eliezar has also said1 ,it is unlawful to travel with such a one1 for it is said 7,deut4 xxx4 #cj71 ',for it is thy life and the length of thy days4' ,the unlearned does not ensure his own life 7since he has no desire to study the law1 which would prolong life71 how much less then will he regard the life of his neighbor8 ,rabbi ,samuel1 son of ,nachman1 says on behalf of ,rabbi ,yochanan1 that it is lawful to split open an unlearned man like a fish4 ,aye1 adds ,rabbi ,samuel1 and that from his back4 ,p'sachim1 fol4 #di1 col4 #b4 ,rav ,yehudah says it is good to eat the pulp of a pumpkin with beetroot as a remedy1 also the essence of hemp seed in ,babylonian broth2 but it is not lawful to mention this in the presence of an illiterate man1 because he might derive a benefit from the knowledge not meant for him4 ,nedarim1 fol4 #di1 col4 #a4 ,no contribution or heave-offering should be given to an ignorant priest4 ,sanhedrin1 fol4 #ij1 col4 #b4 ,no boor can be pious1 nor an ignorant man a saint4 ,avoth1 chap4 #b1 mish4 #f4 ,sleep in the morning1 wine at mid-day1 the idle talk of inexperienced youth1 and attending the conventicles of the ignorant drive a man out of the world4 ,ibid41 chap4 #c1 mish4 #af4 ,rabbi ,jonathan says1 ,where do we learn that no present is to be made to an ignorant priest8 ,in #b ,chron4 xxxi4 #d1 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 ,levites1 that they might be strong in the law of the ,lord4 ,he who firmly lays hold of the law has a claim to a portion1 otherwise he has none4 ,chullin1 fol4 #acj1 col4 #b4 ,the aged1 if ignorant1 grow weaker in intellect the older they become in years1 for it is written 7,job xii4 #bj71 ,he removeth away the speech of the trusty1 and taketh away the understanding of the aged4 ,but it is not so with them that are old in the study of the law1 for the older they grow the more thoughtful they become1 and the wiser1 as it is said 7,job xii4 #ab71 ,with the ancient is wisdom1 and in length of days understanding4 ,kinnin1 chap4 #c4 ,the salutation of the ignorant should be responded to quietly1 and with a reluctant nod of the head4 ,taanith1 fol4 #ad1 col4 #b4 ,no calamities ever befall the world except such as are brought on by the ignorant4 ,bava ,bathra1 fol4 #h1 col4 #a4 ,rav ,hunna's widow once appeared before ,rav ,nachman as plaintiff in a lawsuit4 ,what shall ,i do8 he said4 ,if ,i rise before her 7to honor her as the widow of a ,rabbi71 the defendant1 who is an amhaaretz1 will feel uneasy2 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 associate4 ,so he said to his servant1 ,loose a young goose over my head1 then ,i'll get up4 ,rav bar ,sheravyah had a lawsuit with an amhaaretz before ,rav ,pappa1 who bade him be seated1 and also asked the other to sit down4 ,when the officer of the court raised the amhaaretz with a kick1 the magistrate did not request him to be seated again4 ,shevuoth1 fol4 #cj1 col4 #b4 ,six things are said respecting demons4 ,in three particulars they are like angels1 and in three they resemble men4 ,they have wings like angels2 like angels they fly from one end of the world to the other1 and they know the future1 as angels do1 with this difference1 that they learn by listening behind the veil what angels have revealed to them within4 ,in three respects they resemble men4 ,they eat and drink like men1 they beget and increase like men1 and like men they die4 ,chaggigah1 fol4 #af1 col4 #a4 ,the ,talmud is particularly rich in demonology1 and many are the forms which the evil principle assumes in its pages4 ,we have no wish to drag these shapes to the light1 and interrogate them as to the part they play in this intricate life4 ,enough now if we mention the circumstance of their existence1 and introduce to the reader the story of ,ashmedai1 the king of the demons4 ,the story is worth relating1 both for its own sake and its historical significance4 ,in ,ecclesiastes ii4 #h1 we read1 ,i gat me men singers and women singers1 the delights of the sons of men1 as musical instruments1 and that of all sorts4 ,these last seven words represent only two in the original ,hebrew1 ,shiddah-veshiddoth4 ,these two words in the original ,hebrew translated by the last seven in this verse1 have been a source of great perplexity to the critics1 and their exact meaning is matter of debate to this hour4 ,they in the ,west say they mean severally carriages for lords and carriages for ladies1 while we1 says the ,babylonish ,talmud1 interpret them to signify male demons and female demons4 ,whereupon1 if this last is the correct rendering1 the question arises1 for what purpose ,solomon required them8 ,the answer is to be found in #a ,kings vi4 #g1 where it is written1 ,and the house1 when it was in building1 was built of stone made ready before it was brought thither1 etc4 ,for before the operation commenced ,solomon asked the ,rabbis1 ,how shall ,i accomplish this without using tools of iron8 and they remembering of an insect which had existed since the creation of the world1 whose powers were such as the hardest substances could not resist1 replied1 ,there is the ,shameer1 with which ,moses cut the precious stones of the ,ephod4 ,solomon asked1 ,and where1 pray1 is the ,shameer to be found8 ,to which they made answer1 ,let a male demon and a female come1 and do thou coerce them both2 mayhap they know and will reveal it to thee4 ,he then conjured into his presence a male and a female demon1 and proceeded to torture them1 but in vain1 for said they1 ,we know not its whereabouts and cannot tell2 perhaps ,ashmedai1 the king of the demons1 knows4 ,on being further interrogated as to where he in turn might be found1 they made this answer3 ,in yonder mount is his residence2 there he has dug a pit1 and1 after filling it with water1 covered it over with a stone1 and sealed with his own seal4 ,daily he ascends to heaven and studies in the school of wisdom there1 then he comes down and studies in the school of wisdom here2 upon which he goes and examines the seal1 then opens the pit1 and after quenching his thirst1 covers it up again1 re-seals it1 and takes his departure4 ,solomon thereupon sent ,benaiah1 the son of ,jehoiada1 provided with a magic chain and ring1 upon both of which the name of ,god was engraved4 ,he also provided him with a fleece of wool and sundry skins with wine4 ,then ,benaiah went and sank a pit below that of ,ashmedai1 into which he drained off the water and plugged the duct between with the fleece4 ,then he set to and dug another hole higher up with a channel leading into the emptied pit of ,ashmedia1 by means of which the pit was filled with the wine he had brought4 ,after leveling the ground so as not to rouse suspicion1 he withdrew to a tree close by1 so as to watch the result and wait his opportunity4 ,after a while ,ashmedai came1 and examined the seal1 when1 seeing it all right1 he raised the stone1 and to his surprise found wine in the pit4 ,for a time he stood muttering and saying1 it is written1 ,wine is a mocker3 strong drink is raging1 and whosoever is deceived thereby is not wise4 ,and again1 ,whoredom and wine and new wine take away the heart4 ,therefore at first he was unwilling to drink1 but being thirsty1 he could not long resist the temptation4 ,he proceeded to drink therefore1 when1 becoming intoxicated1 he lay down to sleep4 ,then ,benaiah1 came forth from his ambush1 and stealthily approaching1 fastened the chain round the sleeper's neck4 ,ashmedai1 when he awoke1 began to fret and fume1 and would have torn off the chain that bound him1 had not ,benaiah warned him1 saying1 ,the name of thy ,lord is upon thee4 ,having thus secured him1 ,benaiah proceeded to lead him away to his sovereign master4 ,as they journeyed along they came to a palm-tree1 against which ,ashmedai rubbed himself1 until he uprooted it and threw it down4 ,when they drew near to a hut1 the poor widow who inhabited it came out and entreated him not to rub himself against it1 upon which1 as he suddenly bent himself back1 he snapt a bone of his body1 and said1 ,this is that which is written 7,prov4 xxv4 #ae71 ',and a gentle answer breaketh the bone4' ,descrying a blind man straying out of his way1 he hailed him and directed him aright4 ,he even did the same service to a man overcome with wine1 who was in a similar predicament4 ,at sight of a wedding party that passed rejoicing along1 he wept2 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 years2 and when he saw a magician at his work he broke forth into shrieks of scorn4 ,on arriving at the royal city1 three days were allowed to pass before he was introduced to ,solomon4 ,on the first day he said4 ,why does the king not invite me into his presence8 ,he has drunk too much1 was the answer1 and the wine has overpowered him4 ,upon which he lifted a brick and placed it upon the top of another4 ,when this was communicated to ,solomon1 he replied ,he meant by this1 go and make him drunk again4 ,on the day following he asked again1 ,why does the king not invite me into his presence8 ,they replied1 ,he has eaten too much4 ,on this he removed the brick again from the top of the other4 ,when this was reported to the king1 he interpreted it to mean1 ,stint him in his food4 ,after the third day1 he was introduced to the king2 when measuring off four cubits upon the floor with the stick he held in his hand1 he said to ,solomon1 ,when thou diest1 thou wilt not possess in this world 7he referred to the grave7 more than four cubits of earth4 ,meanwhile thou has conquered the world1 yet thou wert not satisfied until thou hadst overcome me also4 ,to this the king quietly replied1 ,i want nothing of thee1 but ,i wish to build the ,temple and have need of the ,shameer4 ,to which ,ashmedai at once answered1 ,the ,shameer is not committed in charge to me1 but to the ,prince of the ,sea1 and he intrusts it to no one except to the great wild cock1 and that upon an oath that he return it to him again4 ,whereupon ,solomon asked1 ,and what does the wild cock do with the ,shameer8 ,to which the demon replied1 ,he takes it to a barren rocky mountain1 and by means of it he cleaves the mountain asunder1 into the cleft of which1 formed into a valley1 he drops the seeds of various plants and trees1 and thus the place becomes clothed with verdure and fit for habitation4 ,this is the ,shameer 7,lev4 xi4 #ai71 ,nagger ,tura1 which the ,targum renders ,mountain ,splitter4 ,they therefore searched for the nest of the wild cock1 which they found contained a young brood4 ,this they covered with a glass1 that the bird might see its young1 but not be able to get at them4 ,when accordingly the bird came and found his nest impenetrably glazed over1 he went and fetched the ,shameer4 ,just as he was about to apply it to the glass in order to cut it1 ,solomon's messenger gave a startling shout1 and this so agitated the bird that he dropped the ,shameer1 and ,solomon's messenger caught it up and made off with it4 ,the cock thereupon went and strangled himself1 because he was unable to keep the oath by which he had bound himself to return the ,shameer4 ,benaiah asked ,ashmedai why1 when he saw the blind man straying1 he so promptly interfered to guide him8 ,because1 he replied1 it was proclaimed in heaven that that man was perfectly righteous1 and that whosoever did him a good turn would earn a title to a place in the world of the future4 ,and when thou sawest the man overcome with wine wandering out of his way1 why didst thou put him right again8 ,ashmedai said1 ,because it was made known in heaven that that man was thoroughly bad1 and ,i have done him a good service that he might not lose all1 but receive some good in the world that now is4 ,well1 and why didst thou weep when thou sawest the merry wedding-party pass8 ,because1 said he1 the bridegroom was fated to die within thirty days and the bride must needs wait thirteen years for her husband's brother1 who is now but an infant 7see ,deut4 xxv4 #e-aj74 ,why didst thou laugh so when the man ordered a pair of shoes that would last him seven years8 ,ashmedai replied1 ,because the man himself was not sure of living seven days4 ,and why1 asked ,benaiah1 didst thou jeer when thou sawest the conjuror at his tricks8 ,because1 said ,ashmedai1 the man was at that very time sitting on a princely treasure1 and he did not1 with all his pretension1 know that it was under him4 ,having once acquired a power over ,ashmedai1 ,solomon detained him till the building of the ,temple was completed4 ,one day after this1 when they were alone1 it is related that ,solomon1 addressing him1 asked him1 ,what1 pray1 is your superiority over us1 if it be true1 as it is written 7,num4 xxiii4 #bb71 ',he has the strength of a unicorn1' and the word 'strength1' as tradition alleges1 means 'ministering angels1' and the word 'unicorn' means 'devils'8 ,ashmedai replied1 ,just take this chain from my neck1 and give me thy signet-ring1 and ,i'll soon show thee my superiority4 ,no sooner did ,solomon comply with this request1 than ,ashmedai1 snatching him up1 swallowed him2 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 miles4 ,it is with reference to this time that ,solomon says 7,eccl4 i4 #c2 ii4 #aj71 ,what profit hath a man of all his labor which he taketh under the sun8 ,this is my portion of all my labor4 ,what does the word this mean8 ,upon this point ,rav and ,samuel are at variance1 for the one says it means his staff1 the other holds that it means his garment or water-jug2 and that with one or other ,solomon went about from door to door begging2 and wherever he came he said 7,eccl4 i4 #ab71 ,i1 the preacher1 was king over ,israel in ,jerusalem4 ,when in his wanderings he came to the house of the ,sanhedrin1 the ,rabbis reasoned and said1 if he were mad he would not keep repeating the same things over and over again2 therefore what does he mean8 ,they therefore inquired of ,benaiah1 ,does the king ask thee into his presence8 ,he replied1 ,no6 ,they then sent to see whether the king visited the hareem4 ,and the answer to this was1 ,yes1 he comes4 ,then the ,rabbis sent word back that they should look at his feet1 for the devil's feet are like those of a cock4 ,the reply was1 ,he comes to us in stockings4 ,upon this information the ,rabbis escorted ,solomon back to the palace1 and restored to him the chain and the ring1 on both of which the name of ,god was engraven4 ,arrayed with these1 ,solomon advanced straightway into the presence-chamber4 ,ashmedai sat at that moment on the throne1 but as soon as he saw ,solomon enter1 he took fright and raising his wings1 flew away1 shrieking back into invisibility4 ,in spite of this1 ,solomon continued in great fear of him2 and this explains that which is written 7,song of ,songs1 iii4 #g1 #h71 ,behold the bed which is ,solomon's2 threescore valiant men are about it1 of the valiant of ,israel2 they all hold swords1 being expert in war2 every man has his sword upon his thigh1 because of fear in the night4 7,see ,gittin1 fol4 #fh1 cols1 #a1 #b47 ,ashmedai is the ,asmodeus of the ,book of ,tobit1 iii4 #h1 vi4 #ad1 etc1 ,the ,shameer is mentioned in ,jer4 xvii4 i2 ,ezek4 iii4 #i2 ,zech4 vii4 #ab4 ,the ,seventy in the former passage and the ,vulgate passim take it for the diamond4 ,six things are said respecting the children of men1 in three of which they are like angels1 and in three they are like animals4 ,they have intelligence like angels1 they walk erect like angels1 and they converse in the holy tongue like angels4 ,they eat and drink like animals1 they generate and multiply like animals1 and they relieve nature like animals4 ,chaggigah1 fol4 #af1 col4 #a4 ,six months did the ,shechinah hesitate to depart from the midst of ,israel in the wilderness1 in hopes that they would repent4 ,at last1 when they persisted in impenitence1 the ,shechinah said1 ,may their bones be blown2 as it is written 7,job xi4 #bj71 ,the eyes of the wicked shall fail1 they shall not escape1 and their hopes shall be as the blowing out of the spirit4 ,rosh ,hashanah1 fol4 #ca1 col4 #a4 ,six names were given to ,solomon3--,solomon1 ,jedidiah1 ,koheleth1 ,son of ,jakeh1 ,agur1 and ,lemuel4 ,avoth d',rab4 ,nathan1 chap4 #ci4 ,six years old was ,dinah when she gave birth to ,asenath1 whom she bore unto ,shechem4 ,sophrim1 chap4 #ba4 ,and the ,lord blessed ,obed-edom and all his household 7#b ,sam4 vi4 #aa74 ,in what did the blessing consist8 ,rav ,yehudah bar ,zavidah says it consisted in this1 that ,hamoth1 his wife1 and her eight daughters-in-law gave birth each to six children at a time4 7,this is proved from #a ,chron4 xxvi4 #e1 #h47 ,berachoth1 fol4 #fc1 col4 #b4 ,six things were done by ,hezekiah the king1 but the sages praised him for three only3--7#a47 ,he dragged the bones of his father ,ahaz on a hurdle of ropes1 for this they commended him2 7#b47 he broke to pieces the brazen serpent1 for this they commended him2 7#c47 he hid the ,book of ,remedies1 and for this too they praised him4 ,for three they blamed him3--7#a47 ,he stripped the doors of the ,temple and sent the gold thereof to the ,king of ,assyria2 7#b47 he stopped up the upper aqueduct of ,gihon2 7#c47 he intercalated the month ,nisan4 ,p'sachim1 fol4 #ef1 col4 #a4 ,the hiding of the ,book of ,remedies1 harsh and inhuman as it might seem1 was dictated by high moral considerations4 ,it seemed right that the transgressor should feel the weight of his sin in the suffering that followed1 and that the edge of judgment should not be dulled by a too easy access to anodyne applications4 ,the reason for stopping the aqueduct of ,gihon is given in #b ,chron4 xxxii4 #c1 #d4 ,the inhabitants of ,jerusalem did the very same thing when the ,crusaders besieged the city1 ,a4,d4 #ajii4 ,rashi tries to explain why this stratagem was not commended2 the reason he gives is that ,hezekiah ought to have trusted ,god1 who had said 7#b ,kings xix4 #cd71 ,i will defend the city4 ,six things are said of the horse3--,it is wanton1 it delights in the strife of war1 it is high-spirited1 it despises sleep1 it eats much and it voids little4 ,there are some that say it would fain kill its own master4 ,ibid41 fol4 #aac1 col4 #b4 ,the ,rabbis have taught that there are six sorts of fire3--7#a47 ,fire that eats but drinks not1 i4e41 common fire2 7#b47 fire that drinks but does not eat1 i4e41 a fever2 7#c47 fire that eats and drinks1 i4e41 ,elijah1 as it is written 7#a ,kings xviii4 #ch71 ,and licked up the water that was in the trench2 7#d47 fire that burns up moist things as soon as dry1 i4e41 the fire on the altar2 7#e47 fire that counteracts other fire1 i4e41 like that of ,gabriel2 7#f47 fire that consumes fire1 for the ,master has said 7,sanhed41 fol4 #ch1 col4 #b71 ,god stretched out ,his finger among the angels and consumed them1 i4e41 by ,his own essential fire4 ,yoma1 fol4 #ba1 col4 #b4 ,for six months ,david was afflicted with leprosy2 for it is said 7,ps4 li4 #g71 ,purge me with hyssop1 and ,i shall be clean2 wash me1 and ,i shall be whiter than snow4 ,at that time the ,shechinah departed from him2 for it is said 7,ps4 li4 #ab71 ,restore unto me the joy of ,thy salvation2 and the ,sanhedrin kept aloof from him1 for it is said 7,ps4 cxix4 #gi71 ,let those that fear thee turn unto me4 ,that this ailment lasted six months is proved from #a ,kings ii4 #aa1 where it is said1 ,and the days that ,david reigned over ,israel were forty years2 seven years he reigned in ,hebron1 and thirty-three years he reigned in ,jerusalem2 whereas in #b ,sam4 v4 #e1 it is said1 ,in ,hebron he reigned over ,judah seven years and six months4 ,the reason why these six months are omitted in ,kings is because during that period he was afflicted with leprosy4 ,sanhedrin1 fol4 #ajg1 col4 #a4 ,the tables of stone were six ells long1 six broad1 and three thick4 ,nedarim1 fol4 #ch1 col4 #h4 ,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 ,talmud4 ,taking the cubit or ell at its lowest estimate1 that is eighteen inches1 each slab1 being nine feet long1 nine feet wide1 and four and a half feet thick1 would weigh upward of twenty-eight tons1 reckoning thirteen cubic feet to the ton1--the right estimate for such stone as is quarried from the ,sinaitic cliff4 ,the figures are #i ,x #i ,x #i_/b #gbi_/b #cfd4e ,x #agc4e #fcbdj4ge #bh tons1 #d cwt41 #b qrs41 #af lbs4 avoirdupois4 ,the ,rabbis have taught that these six things possess medicinal virtue3--,cabbage1 lungwort1 beetroot1 water1 and certain parts of the offal of animals1 and some also say little fishes4 ,avodah ,zarah1 fol4 #bi1 col4 #a4 ,over six the ,angel of ,death had no dominion1 and these were3--,abraham1 ,isaac1 and ,jacob1 ,moses1 ,aaron1 and ,miriam4 ,respecting the first three it is written1 in all 7,gen4 xxiv4 #a71 of all 7,gen4 xxvii4 #cc7 all 7,a4,v4 enough1 ,gen4 xxxiii4 #aa74 ,respecting the last three it is written1 by the mouth of ,jehovah 7see ,num4 xxxiii4 #ch1 and ,deut4 xxxiv4 #e74 ,bava ,bathra1 fol4 #ag1 col4 i4 ,according to ,jewish tradition1 there are #ijc kinds of death1 as is elicited by a ,kabbalistic rule called gematria1 from the word outlets 7,ps4 lxviii4 #bj72 the numeric value of the letters of which word is #ijc4 ,of these #ijc kinds of death1 the divine kiss is the easiest4 ,god puts ,his favorite children to sleep1 the sleep of death1 by kissing their souls away4 ,it was thus ,abraham1 ,isaac1 and ,jacob fell asleep1 as may be inferred from the word all2 that is to say1 they had all the honor ,god could confer upon them4 ,moses and ,aaron fell asleep by the divine kiss1 for it is plainly stated to have been by the mouth of ,jehovah4 ,so also ,miriam passed away1 only the ,scripture does not say lest the scoffer should find fault4 ,we are also informed that quinsy is the hardest death of all4 7,see ,berachoth1 fol4 #h1 col4 #a47 ,these six of barley gave he me4 ,what does this mean8 ,it cannot surely be understood of six barleycorns1 for it could not be the custom of ,boaz to give a present of six grains of barley4 ,it must1 therefore1 have been six measures4 ,but was it usual for a woman to carry such a load as six measures would come to8 ,what he intended by the number six was to give her a hint that in process of time six sons would proceed from her1 each of which would be blessed with six blessings2 and these were ,david1 the ,messiah1 ,daniel1 ,hananiah1 ,mishael1 and ,azariah4 ,david1 as it is written 7#a ,sam4 xvi4 #h71 7#a47 ,cunning in playing1 7#b47 and a mighty and valiant man1 7#c47 a man of war1 7#d47 prudent in matters1 7#e47 a comely person1 7#f47 and the ,lord is with him4 ,the ,messiah1 for it is written 7,isa4 xi4 #b71 ,and the ,spirit of the ,lord shall rest upon him1 viz1 7#a47 ,the spirit of wisdom and 7#b47 understanding1 7#c47 the spirit of counsel and 7#d47 might1 7#e47 the spirit of knowledge1 and 7#f47 the fear of the ,lord4 ,daniel1 ,hananiah1 ,mishael1 and ,azariah1 for regarding them it is written 7,dan4 i4 #d71 7#a47 ,young men in whom was no blemish1 7#b47 handsome in looks1 7#c47 intelligent in wisdom1 7#d47 acquainted with knowledge1 7#e47 and understanding science1 and such as 7#f47 had ability to stand in the palace of the king1 etc4 ,but what is the meaning of unblemished8 ,rav ,chama ben ,chanania says it means that not even the scar of a lancet was upon them4 ,sanhedrin1 fol4 #ic1 cols1 #a1 #b4 ,the words not even the scar of a lancet was upon them1 bespeak the prevalence of blood-letting in the ,east1 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 purity4 ,in ,taanith 7fol4 #ba1 col4 #b7 mention is made of a certain phlebotomist--a noteworthy exception to the well-known rule 7see ,kiddushin1 fol4 #hb1 col4 #b7 that phlebotomists are to be regarded as morally depraved1 and in the same class with goldsmiths1 perfumers1 hairdressers1 etc41--,abba ,umna by name1 who had a special mantle with slits in the sleeves for females1 so that he could surgically operate upon them without seeing their naked arms1 while he himself was covered over head and shoulders in a peculiar cloak1 so that his own face could not by any chance be seen by them4 ,from ,shabbath1 fol4 #aef1 col4 #a1 we learn that a person born under the influence of ,maadim1 i4e41 ,mars1 will in one way or another be a shedder of blood1 such as a phlebotomist1 a butcher1 a highwayman1 etc41 etc4 ,six blasts of the horn were blown on ,sabbath-eve4 ,the first was to set free the laborers in the fields from their work2 those that worked near the city waited for those that worked at a distance and all entered the place together4 ,the second blast was to warn the citizens to suspend their employments and shut up their shops4 ,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 day4 ,then three more blasts were blown in succession1 and the ,sabbath commenced4 ,shabbath1 fol4 #ce1 col4 #b4 ,he who passes seven nights in succession without dreaming deserves to be called wicked4 ,berachoth1 fol4 #ad1 col4 #a4 ,gehinnom has seven names3--,sheol 7,jonah ii4 #b71 ,avadon 7,ps4 lxxxviii4 #aa71 ,shachath 7,ps4 xvi4 #b71 ,horrible pit 7,ps4 xl4 #b71 ,miry clay 7,ps4 xl4 #b71 the ,shadow of death 7,ps4 cvii4 #ad71 the ,subterranean land4 ,eiruvin1 fol4 #ai1 col4 #a4 ,a dog in a strange place does not bark for seven years4 ,ibid41 fol4 #fa1 col4 #a4 ,seven things were formed before the creation of the world3--,the ,law1 ,repentance1 ,paradise1 ,gehenna1 the ,throne of ,glory1 the ,temple1 and the name of the ,messiah4 ,p'sachim1 fol4 #ed1 col4 #a4 ,the ,midrash ,yalkut 7p4 #g7 enumerates the same list almost word for word1 and the ,targum of ,ben ,uzziel develops the tradition still further1 while the ,targum ,yerushalmi fixes the date of the origin of the seven prehistoric wonders at two thousand years before the creation of the world4 ,seven things are hid from the knowledge of a man3--,the day of death1 the day of resurrection1 the depth of judgment 7i4e41 the future reward or punishment71 what is in the heart of his fellow-man1 what his reward will be1 when the kingdom of ,david will be restored1 and when the kingdom of ,persia will fall4 ,p'sachim1 fol4 #ed1 col4 #b4 ,seven are excommunicated before heaven3--,a ,jew who has no wife1 and even one who is married but has no male children2 and he that has sons but does not train them up to study the law2 he who does not wear phylacteries on his forehead and upon his arm and fringes upon his garment1 and has no mezuzah on his doorpost2 and he who goes barefooted4 ,ibid41 fol4 #aac1 col4 #b4 ,there are seven skies3--,villon1 ,raakia1 ,shechakim1 ,zevul1 ,maaon1 ,maachon1 and ,aravoth4 ,chaggigah1 fol4 #ab1 col4 #b4 ,seven days before the ,day of ,atonement they removed the high priest from his own residence to the chamber of the ,president1 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 day4 ,rabbi ,yehudah says they also had to betroth him to another woman lest his own wife should die meanwhile1 for it is said1 ,and he shall make an atonement for himself and for his house1--his house1 that is1 his wife4 ,in reference to this precautionary rule it was observed1 there might then be no end to the matter 7,rashi71 should this woman die also4 ,yoma1 fol4 #b1 col4 #a4 ,they associated with the high priest the senior elders of the ,sanhedrin1 who read over to him the agenda of the day1 and then said to him1 ,my lord high priest1 read thou for thyself2 perhaps thou hast forgotten it1 or maybe thou hast not learned it at all4 ,on the day before the ,day of ,atonement he was taken to the ,east ,gate when they caused oxen1 rams1 and lambs to pass before him1 that he might become well-versed and expert in his official duties4 ,during the whole of the seven 7preparatory7 days neither victuals nor drink were withheld from him1 but toward dusk on the eve of the ,day of ,atonement they did not allow him to eat much1 for much food induces sleep4 ,then the elders of the ,sanhedrin surrendered him to the elders of the priesthood1 and these conducted him to the hall of the house of ,abtinas1 and there they swore him in2 and after bidding him good-bye1 they went away4 ,in administering the oath they said1 ,my lord high priest1 we are ambassadors of the ,sanhedrin2 thou art our ambassador and the ambassador of the ,sanhedrin as well4 ,we adjure thee1 by ,him who causes ,his name to dwell in this house1 that thou alter not anything that we have told thee6 ,then they parted1 both they and he weeping4 ,he wept because they suspected he was a ,sadducee1 and they wept because the penalty for wrongly suspecting persons is scourging4 ,if he was a learned man he preached 7during the night72 if not1 learned men preached before him4 ,if he was a ready reader1 he read2 if not1 others read to him4 ,what were the books read over to him8 ,job1 ,ezra1 and the ,chronicles4 ,zechariah the son of ,kevootal says1 ,i have often read before him the ,book of ,daniel4 ,if he became drowsy1 the juniors of the priestly order fillipped their middle fingers before him1 and said1 ,my lord high priest1 stand up and cool thy feet upon the pavement4 ,thus they kept him engaged till the time of slaughtering 7the sacrifices74 ,yoma1 fol4 #ah1 cols1 #a1 #b2 fol4 #ai1 col4 #b4 ,sacerdos nascitur1 non fit1--a priest is born1 not made1 we may truly say1 just altering one word of a well-known proverb4 ,his father was a priest1 and so were his forefathers as far back as the time of ,aaron2 his sons and his sons' sons after him will belong to the priestly order1 and so the name was far too often only the badge for exclusive and hereditary privilege4 ,this rule1 that applies to the priests1 holds good also with regard to the ,levites4 7,berachoth1 fol4 #bi1 col4 #a47 ,there was a town in the land of ,israel called ,gophnith1 where there were eighty couples of brother priests who married eighty couples of sister priestesses in one night4 ,berachoth fol4 #dd1 col4 #a4 ,flay a carcass and take thy fee1 but say not it is humiliating because ,i am a priest1 ,i am a great man4 ,p'sachim1 fol4 #aac1 col4 #a4 ,philo ,judus1 ,de ,sac4 ,honor1 7p4 #hcc71 says1 ,the hides of the burnt-offerings proved a rich perquisite of the priesthood4 ,the number of high priests who officiated in succession during the #daj years of the continuance of the first ,temple was only eighteen1 but the number who held office during the #dbj years of the second ,temple amounted to more than three hundred1 most of them having died within a year after their entrance upon the office4 ,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 ,prov4 x4 #bg1 ,the fear of the ,lord prolongeth days1 but the years of the wicked shall be shortened4 ,yoma1 fol4 #i1 col4 #a4 ,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 ,sanhedrin4 ,if they found the least defect in his body1 even a mole with hair upon it1 he was ordered to dress in black and be dismissed2 but if he was perfectly free from blemish1 he was arrayed in white1 and at once introduced to his brother priests and official duties4 ,ibid41 fol4 #ai1 col4 #a4 ,the daughters of a male proselyte who has married the daughter of a female proselyte are eligible to marry priests4 ,yevamoth1 fol4 #eg1 col4 #a4 ,if thou seest an impudent priest1 think not evil of him2 for it is said 7,hosea iv4 #d71 ,thy people are as they that strive with the priest 7see chap4 ii4 p4 #be1 ,note c474 ,kiddushin1 fol4 #gj1 col4 #b4 ,so long as there is a diadem on the head of the priest1 there is a crown on the head of every man4 ,remove the diadem from the head of the high priest and you take away the crown from the head of all the people4 7,this is a ,talmudic comment on ,ezek4 xxi4 #ca2 ,a4 ,ver41 #bf47 ,gittin1 fol4 #g1 col4 #a4 ,a king shaved his head every day1 a high priest did the same once a week1 and an ordinary priest once a month4 ,sanhedrin1 fol4 #bb1 col4 #b4 ,when a priest performs the service of the ,temple in a state of defilement1 his brother priests are not required to lead him before the tribunal1 but the juniors of the priestly order are to drag him out into the hall and brain him with clubs4 ,sanhedrin1 fol4 #ha1 col4 #b4 ,when kings were anointed1 the holy oil was laid on the forehead in the form of a coronet1 and when1 says ,rabbi ,mansi bar ,gadda1 priests were anointed1 the operation was performed in the shape of the ,greek letter k4 ,horayoth1 fol4 #ab1 col4 #a4 ,a learned man who is of illegitimate birth is preferable to an ignorant priest4 ,ibid41 fol4 #ac1 col4 #a4 ,a priest who makes no confession during service has no part in the priesthood4 7,he forfeits his emoluments47 ,menachoth1 fol4 #ah1 col4 #b4 ,the bald-headed1 the dwarfed1 and the blear-eyed are ineligible for the priesthood4 ,bechoroth1 fol4 #dc1 col4 #b4 ,rav ,chisda says1 ,the portions that fall to the priests are not to be eaten except roasted and that with mustard1 because ,scripture says 7,num4 xviii4 #h71 by reason of the anointing1 i4e41 by way of distinction1 for only kings 7who1 of course1 are anointed7 eat roast meat with mustard4 ,chullin1 fol4 #acb1 col4 #b4 ,if a case of mistaken identity should occur between the child of a priestess and the child of her female slave1 so that the one cannot be distinguished from the other1 they both are to eat of the heave-offering and to receive one share from the threshing-floor4 ,when grown up1 each is to set the other free4 ,gittin1 fol4 #db1 col4 #b4 ,from the old clothes of the priests the wicks were made for the lamps in the ,temple4 ,shabbath1 fol4 #ba1 col4 #a4 ,scripture authority is given in proof that the very garments possessed the faculty of making atonement for sin every whit as effectually as animal sacrifices4 ,we are taught that the priest's shirt atones for murder1 his drawers atone for whoredom1 his mitre for pride1 his girdle for evil thoughts1 his breastplate for injustice1 his ephod for idolatry2 his overcoat atones for slander1 and the golden plate on his forehead atones for impudence4 ,zevachim1 fol4 #hh1 col4 #b4 ,all this and a great deal more on the subject may be found in the ,selichoth for ,yom ,kippur4 ,for seven years was the land of ,israel strewn with brimstone and salt4 ,yoma1 fol4 #ed1 col4 #a4 ,then shall we raise against him seven shepherds 7,micah4 v4 #e74 ,who are these seven shepherds8 ,david in the middle3 ,adam1 ,seth1 and ,methuselah on his right hand2 ,abraham1 ,jacob1 and ,moses on his left4 ,succah1 fol4 #eb1 col4 #b4 ,who were the seven prophetesses8 ,the answer is1 ,sarah1 ,miriam1 ,deborah1 ,hannah1 ,abigail1 ,huldah1 and ,esther4 ,meggillah1 fol4 #ad1 col4 #b4 ,it is lawful to look into the face of a bride for seven days after her marriage1 in order to enhance the affection with which she is regarded by her husband1 and there is no ,halachah 7or law7 like this4 ,kethuboth1 fol4 #ag1 col4 #a4 ,the ,rabbis are especially careful to caution their daughters to guard against such habits as might lower them in the regard of their husbands1 lest they should lose aught of that purifying and elevating power which they exercised as maidens4 ,it is thus1 for instance1 ,rav ,chisda counsels his daughters3 ,be ye modest before your husbands and do not even eat before them4 ,eat not vegetables or dates in the evening1 and touch not strong drink4 7,shabbath1 fol4 #adj1 col4 #b47 ,once upon a time a demon in the shape of a seven-headed dragon came forth against ,rav ,acha and threatened to harm him1 but the ,rabbi threw himself on his knees1 and every time he fell down to pray he knocked off one of these heads1 and thus eventually killed the dragon4 ,kiddushin1 fol4 #bi1 col4 #b4 ,on the seventh of the month ,adar1 ,moses died1 and on that day the manna ceased to come down from heaven4 ,ibid41 fol4 #ch1 col4 #a4 ,the seventh of ,adar is still1 and has long been1 kept sacred as the day of the death of ,moses our ,rabbi--peace be with him6--and that on the authority of ,t4,b4 ,kiddushin 7as quoted above71 and ,soteh1 fol4 #aj1 col4 #b2 but ,josephus 7,book iv4 chap4 #h1 sec4 #di7 most distinctly affirms that ,moses died on the first day of the month1 and the ,midrash on ,esther may be quoted in corroboration of his statement4 ,the probability is that the ,talmud is right on this matter1 but it is altogether wrong in connecting with this event the stoppage of the manna 7see ,josh4 v4 #aj1 #ab74 ,seven years did the nations of the world cultivate their vineyards with no other manure than the blood of ,israel4 ,rabbi ,chiya1 the son of ,abin1 says that ,rabbi ,yehoshua1 the son of ,korcha1 said1 ,an old man1 an inhabitant of ,jerusalem1 related to me that ,nebuzaradan1 captain of the guard1 killed in this valley #baa myriads 7about #b1aaj1jjj71 and in ,jerusalem he slaughtered upon one stone #id myriads 7#idj1jjj71 so that the blood flowed until it reached the blood of ,zechariah1 in order that that might be fulfilled which is said 7,hosea iv4 #b71 ',and blood toucheth blood4' ,gittin1 fol4 #eg1 col4 #a4 ,the seventh of ,adar1 on which ,moses died1 was the same day of the same month on which he was born4 ,soteh1 fol4 #aj1 col4 #b4 ,a male hyna after seven years becomes a bat2 this after seven years1 a vampire2 this after other seven years1 a nettle2 this after seven years more1 a thorn2 and this again after seven years is turned into a demon4 ,if a man does not devoutly bow during the repetition of the daily prayer which commences1 we reverently acknowledge1 his spine after seven years becomes a serpent4 ,bava ,kama1 fol4 #af1 col4 #a4 ,it is related of ,benjamin the righteous1 who was keeper of the poor-box1 that a woman came to him at a period of famine and solicited food4 ,by the worship of ,god1 he replied1 there is nothing in the box4 ,she then exclaimed1 ,o ,rabbi1 if thou dost not feed me ,i and my seven children must needs starve4 ,upon which he relieved her from his own private purse4 ,in course of time he fell ill and was nigh unto death4 ,then the ministering angels interceded with the ,holy ,one--blessed be ,he6--and said1 ,lord of the ,universe1 ,thou hast said he that preserveth one single soul of ,israel alive is as if he had preserved the life of the whole world2 and shall ,benjamin the righteous1 who preserved a poor woman and her seven children1 die so prematurely8 ,instantly the death-warrant which had gone forth was torn up1 and twenty-two years were added to his life4 ,bava ,bathra1 fol4 #aa1 col4 #a4 ,seven prophets have prophesied to the nations of the world1 and these were ,balaam and his father1 ,job1 ,eliphaz the ,temanite1 ,bildad the ,shuhite1 ,zophar the ,naamathite1 and ,elihu the son of ,barachel the ,buzite4 ,ibid41 fol4 #ae4 col4 #b4 ,there are seven who are not consumed by the worm in the grave1 and these are ,abraham1 ,isaac1 and ,jacob1 ,moses1 ,aaron1 and ,miriam1 and ,benjamin the son of ,jacob4 ,ibid41 fol4 #ag1 col4 #a4 ,seven men form an unbroken series from the creation down to our own time4 ,methuselah saw ,adam1 ,shem saw ,methuselah1 ,jacob saw ,shem1 ,amram saw ,jacob1 and ,ahijah the ,shilonite saw ,amram1 and ,ahijah was seen by ,elijah1 who is alive to this day4 ,ibid41 fol4 #aba1 col4 #b4 ,seven years' famine will not affect the artisan4 ,sanhedrin1 fol4 #bi1 col4 #a4 ,seven years of pestilence will not cause a man to die before his time4 ,ibid4 ,and it came to pass after seven days that the waters of the flood were upon the earth 7,gen4 vii4 #aj74 ,why this delay of seven days8 ,rav says they were the days of mourning for ,methuselah2 and this teaches us that mourning for the righteous will defer a coming calamity4 ,another explanation is1 that the ,holy ,one--blessed be ,he6--altered the course of nature during these seven days1 so that the sun arose in the west and set in the east4 ,ibid41 fol4 #ajh1 col4 #b4 ,the first step in transgression is evil thought1 the second scoffing1 the third pride1 the fourth outrage1 the fifth idleness1 the sixth hatred1 and the seventh an evil eye4 ,derech ,eretz ,zuta1 chap4 #f4 ,seven things cause affliction3--,slander1 shedding of blood1 perjury1 adultery1 pride1 robbery1 and envy4 ,erchin1 fol4 #ag1 col4 #b4 ,a ram has but one voice while alive but seven after he is dead4 ,how so8 ,his horns make two trumpets1 his hip-bones two pipes1 his skin can be extended into a drum1 his larger intestines can yield strings for the lyre and the smaller chords for the harp4 ,kinnim1 chap4 #c1 mish4 #f4 ,rav ,chisda said1 ,the soul of a man mourns over him the first seven days after his decease2 for it is said 7,job xiv4 #bb71 ,and his soul shall mourn over him4 ,shabbath1 fol4 #aeb1 col4 #b4 ,the ,rabbis have taught that a man should not drink water on ,wednesdays and ,saturdays after night-fall1 for if he does1 his blood1 because of risk1 will be upon his own head4 ,what risk8 ,that from an evil spirit who on these evenings prowls abroad4 ,but if the man be thirsty1 what is he to do8 ,let him repeat over the water the seven voices ascribed to the ,lord by ,david in ,psalm xxix4 #c-i1 ,the voice of the ,lord is upon the waters1 etc4 ,p'sachim1 fol4 #aab1 col4 #a4 ,seven precepts did ,rabbi ,akiva give to his son ,rabbi ,yehoshua3--7#a47 ,my son1 teach not in the highest place of the city2 7#b47 ,dwell not in a city where the leading men are disciples of the wise2 7#c47 ,enter not suddenly into thine own house1 and of course not into thy neighbor's2 7#d47 ,do not go about without shoes2 7#e47 ,rise early and eat in summer time because of the heat1 and in winter time because of the cold2 7#f47 ,make thy ,sabbath as a week-day rather than depend for support on other people2 7#g47 ,strive to keep on close friendly terms with the man whom fortune favors 7lit4 on whom the present hour smiles74 ,rav ,pappa adds1 ,this does not refer to buying or selling1 but to partnership4 ,ibid4 ,how is it proved that mourning should be kept up for seven days8 ,it is written 7,amos viii4 #aj71 ,i will turn your feasts into mourning1 and these in many cases lasted seven days4 ,moed ,katon1 fol #bj1 col4 #a4 ,rav ,chisda said there are seven kinds of gold3--,gold1 good gold1 the gold of ,ophir1 purified gold1 beaten gold1 shut-up gold1 and gold of ,parvain4 ,yoma fol4 #dd1 col4 #b4 ,the shut-up gold 7#a ,kings vi4 #ab7 was of the purest and rarest quality1 so that when it appeared in the market for sale1 all shops in the locality were shut up1 for there could be no sale of any other gold before that4 ,all gold-dealers shut up their shops in order to be present on so rare an occasion2 and hence the name of this kind of gold--shut-up gold4 ,each day of the ,feast of ,tabernacles they walked round the altar once1 and said1 ,o ,lord1 save us1 we beseech ,thee6 ,o ,lord1 prosper us1 we beseech ,thee6 ,but on the last day they encompassed it seven times4 ,on their departure they said1 ,beauty belongeth to thee1 ,o altar6 ,beauty belongeth to thee1 ,o altar6 ,succah1 fol4 #de1 col4 #a4 ,it deserves to be noted here for the information of some of our readers that the words translated above1 ,save now1 or ,save1 we beseech thee1 are the original of our word ,hosanna4 ,the #beth and #bfth verses of ,psalm cxviii1 which begin with this expression1 were repeated at the ,feast of ,tabernacles2 and hence the bundles of palm and willow branches 7carried on this occasion71 the prayers1 and the festival itself1 were so named1 i4e4 ,hosanna4 ,the ,tempter is known by seven distinctive epithets3--7#a7 ,the ,holy ,one--blessed be ,he6--calls him evil2 as it is said1 ,for the imagination of man's heart is evil4 7#b47 ,moses calls him uncircumcised2 as it is said 7,deut4 x4 #af71 ,circumcise therefore the uncircumcised foreskin of your heart4 7#c47 ,david calls him unclean2 as it is said 7,ps4 li4 #aj71 ,create in me a clean heart1 ,o ,god6 ,consequently there must be an unclean one4 7#d47 ,solomon calls him enemy2 as it is said 7,prov4 xxv4 #ba1 #bb71 ,if thine enemy hunger1 give him bread to eat2 if he be thirsty1 give him water to drink2 for thus thou shalt heap coals of fire upon his head1 and the ,lord shall reward thee 7i4e41 oppose him with the law4 ,the word rendered bread1 is metaphorically taken for the law1 ,prov4 ix4 #e1 so that give him water to drink means also the law1 ,isa4 lv4 #a--,rashi4 ,and the ,lord reward thee1 read not reward1 but cause him to make peace with thee1 not to war against thee47 7#e47 ,isaiah calls him stumbling-block2 as it is said 7,isa4 lvii4 #ad71 ,cast ye up1 cast ye up1 prepare the way1 take up the stumbling-block out of the way of my people4 7#f47 ,ezekiel calls him stone2 as it is said 7,ezek4 xxxvi4 #bf71 ,i will take away the heart of stone out of your flesh and ,i will give you a heart of flesh4 7#g47 ,joel calls him the hidden one2 as it is said 7,joel ii4 #bj71 ,i will remove far from you the hidden one1 i4e41 the tempter who remains hidden in the heart of man2 and ,i will drive him into a land barren and desolate1 i4e41 where the children of men do not usually dwell2 with his face toward the former sea1 i4e41 with his eyes set upon the first ,temple1 which he destroyed1 slaying the disciples of the wise that were in it2 and his hinder part toward the latter sea1 i4e41 with his eyes set on the second ,temple1 which he destroyed1 also slaying the disciples of the wise that were in it4 ,succah1 fol4 #eb1 col4 #a4 ,once a ,jewish mother with her seven sons suffered martyrdom at the hands of the ,emperor4 ,the sons1 when ordered by the latter to do homage to the idols of the ,empire1 declined1 and justified their disobedience by quoting each a simple text from the sacred ,scriptures4 ,when the seventh was brought forth1 it is related that ,caesar1 for appearance' sake1 offered to spare him if only he would stoop and pick up a ring from the ground which had been dropped on purpose4 ,alas for thee1 ,o ,caesar6 answered the boy2 if thou art so zealous for thine honor1 how much more zealous ought we to be for the honor of the ,holy ,one--blessed be ,he6 ,on his being led away to the place of execution1 the mother craved and obtained leave to give him a farewell kiss4 ,go1 my child1 said she1 and say to ,abraham1 ,thou didst build an altar for the sacrifice of one son1 but ,i have erected altars for seven sons4 ,she then turned away and threw herself down headlong from the roof and expired1 when the echo of a voice was heard exclaiming 7,ps4 cxiii4 #i71 ,the joyful mother of children 7or1 the mother of the children rejoiceth74 ,gittin1 fol4 #eg1 col4 #b4 ,the story of this martyrdom is narrated at much greater length in the ,books of ,maccabees 7,book iii4 chap4 #g1 ,book iv4 chaps4 #h-ah74 ,in a ,latin version the names are given1 that of the mother ,solomona1 and her sons respectively ,maccabeus1 ,aber1 ,machir1 ,judas1 ,achaz1 ,areth1 while the hero of our ,talmudic reference1 the seventh and last1 is styled ,jacob4 ,josephus1 ,ant41 ,book xii4 chap4 #f1 sec4 #d1 may also be referred to for further and varying details4 ,the land of ,israel was not destroyed till the seven courts of judgment had fallen into idolatry1 and these are they3--,jeroboam1 the son of ,nebat2 ,baasha1 the son of ,ahijah2 ,ahab1 the son of ,omri2 ,jehu1 the son of ,nimshi2 ,pekah1 the son of ,remaliah2 ,menahem1 the son of ,gadi2 and ,hoshea1 the son of ,elah2 as it is written 7,jer4 xv4 #i71 ,she that hath borne seven languisheth3 she hath given up the ghost2 her sun is gone down while it is yet day2 she hath been ashamed and confounded4 ,gittin1 fol4 #hh1 col4 #a4 ,he stood and measured the earth2 he beheld and freed the ,gentiles 7,a4,v41 he drove asunder the nations1 ,hab4 iii4 #f72 he beheld that the seven precepts which the children of ,noah accepted were not observed2 he stood up and set their property free for the service of ,israel4 ,bava ,kama1 fol4 #ch1 col4 #a4 ,this is one of the weightier expositions met with from time to time in the ,talmud1 in which one recognizes a more than ordinarily deep and earnest feeling on the part of the commentator4 ,the interpreter expresses himself as a man instinct with the exclusive ,hebrew spirit1 and as such claims his title to the whole inheritance4 ,it is a claim abstractly defensible1 and the just assertion of it is the basis of all rights over others4 ,the only question here is whether the ,jew alone is invested with the privilege4 ,there can be little doubt that the principle on which he claims enfeoffment in the estate is a sound one1 that the earth belongs in no case to the sons of ,belial1 only to the sons of ,god4 ,seven things distinguish an ill-bred man and seven a wise man3--,the wise man 7#a47 does not talk before his superior in wisdom and years2 7#b47 he does not interrupt another when speaking2 7#c47 he is not hasty to make reply2 7#d47 his questions are to the point1 and his answers are according to the ,halachah2 7#e47 his subjects of discourse are orderly arranged1 the first subject first and the last last2 7#f47 if he has not heard of a thing1 he says1 ,i have not heard it2 and 7#g47 he confesseth the truth4 ,the characteristics of the ill-bred man are just the contrary of these4 ,avoth1 chap4 #e1 mish4 #aj4 ,if a man does not work during the six days of the week1 he may be obliged to work all the seven4 ,avoth d',rab4 ,nathan1 chap4 #aa4 ,seven have no portion in the world to come3--,a notary2 a schoolmaster1 the best of physicians1 a judge who dispenses justice in his own native town1 a wizard1 a congregational reader 7or law-officer71 and a butcher4 ,avoth d ,rab4 ,nathan1 chap4 #cg4 ,seven attributes avail before the ,throne of ,glory1 and these are3--,wisdom1 righteousness1 judgment1 grace1 mercy1 truth1 and peace4 ,ibid41 chap4 #cf4 ,there are seven points in which a righteous man excels another3--7#a47 ,the wife of the one is more comely than the other's2 7#b47 so are the children of the one as compared with those of the other2 7#c47 if the two partake of one dish1 each enjoys the taste according to his doings2 7#d47 if the two dye in one vat1 by one the article is dyed properly1 by the other not2 7#e1 etc47 the one excels the other in wisdom1 in understanding1 in knowledge1 and stature1 as it is said 7,prov4 xii4 #bf71 ,the righteous is more excellent than his neighbor4 ,ibid41 chap4 #cg4 ,seven patriarchs were covenant-makers3--,abraham1 ,isaac1 and ,jacob1 ,moses1 ,aaron1 ,phinehas1 and ,david4 ,derech ,eretz ,zuta1 chap4 #a4 ,seven liquids are comprehended under the generic term drink 7,lev4 xi4 #cd73--;,dew1 water1 wine1 oil1 blood1 milk1 and honey4 ,machshirin1 chap4 #f1 mish #f4 ,for tertian fever take seven small grapes from seven different vines2 seven threads from seven different pieces of cloth2 seven nails from seven different bridges2 seven handfuls of ashes from seven different fireplaces2 seven bits of pitch from seven ships1 one piece from each2 seven scrapings of dust from as many separate doorways2 seven cummin seeds2 seven hairs from the lower jaw of a dog and tie them upon the throat with a papyrus fibre4 ,shabbath1 fol4 #ff1 col4 #b4 ,the ,rabbis teach that the precept relating to the lighting of a candle at the ,feast of ,dedication applies to a whole household1 but that those who are particular light a candle for each individual member1 and those that are extremely particular light up eight candles on the first day1 seven on the second1 decreasing the number by one each day4 ,this is according to the school of ,shammai2 but the school of ,hillel say that he should light up one on the first day1 two on the second1 increasing the number by one each of the eight days of the fast4444 ,what is the origin of the feast of ,dedication8 ,on the twenty-fifth day of ,kislev 7about ,december71 the eight days of the ,dedication commence1 during which term no funeral oration is to be made1 nor public fast to be decreed4 ,when the ,gentiles 7,greeks7 entered the second ,temple1 it was thought they had defiled all the holy oil they found in it2 but when the ,hasmoneans prevailed and conquered them1 they sought and found still one jar of oil stamped with the seal of the ,high ,priest1 and therefore undefiled4 ,though the oil it contained would only have sufficed for one day1 a miracle was performed1 so that the oil lasted to the end of the week 7during which time more oil was provided and consecrated for the future service of the ,temple74 ,on the anniversary of this occasion the ,feast of ,dedication was instituted4 ,shabbath1 fol4 #ba1 col4 #b4 ,the ,feast of ,dedication is annually celebrated by all ,jews everywhere1 to commemorate the purifying of the ,temple and the restoration of its worship after its desecration by ,antiochus ,epiphanes1 of which an account may be found in #a ,maccabees iv4 #eb-ei4 ,it is very probable that some of our ,christmas festivities are only adaptations of the observances of this ,jewish feast in symbolism of ,christian ideas4 ,during the eight days of the festival they light up wax candles or oil lamps1 according to the rubric of the school of ,hillel4 ,previous to the lighting1 the following benedictions are pronounced3-- ,blessed art ,thou1 ,o ,lord1 our ,god6 ,king of the universe1 who hath sanctified us with ,thy commandment1 and commanded us to light the light of ,dedication4 ,blessed art ,thou1 ,o ,lord1 our ,god6 ,king of the universe1 who wrought miracles for our fathers in those days and in this season4 ,blessed art ,thou1 ,o ,lord1 ,our ,god6 ,king of the universe1 who hath preserved us alive1 sustained us1 and brought us to enjoy this season4 ,after the lighting1 the following form is repeated3--,these lights we light to praise ,thee for the miracles1 wonders1 salvation1 and victories which ,thou didst perform for our fathers in those days and in this season by the hands of ,thy holy priests4 ,wherefore by command these lights are holy all the eight days of the ,dedication1 neither are we permitted to make any other use of them1 but to view them1 that we may return thanks to ,thy name for ,thy miracles1 wonderful works1 and salvation4 ,another commemorative formula is repeated six or seven times a day during this festival2 viz1 during morning and evening prayers and after each meal4 ,rabbi ,yoshua ben ,levi has said a man should never utter an indecent word1 for the ,scripture 7,gen4 vii4 #f7 uses eight letters more rather than make use of a word which1 without them1 would be indecent4 ,p'sachim1 fol4 #c1 col4 i4 ,in the passage referred to1 the words that are not clean are used instead of unclean2 but see verse #b2 there another word for not is used1 which brings down the excess to five letters4 ,when the doors of the ,temple were opened the creaking of the hinges was heard at the distance of eight ,sabbath days' journeys4 ,yoma1 fol4 #ci1 col4 #b4 ,it may be proper to remark that the journey is about nine furlongs1 or a mile and one-eighth1 so that the distance alluded to is nearly ten miles4 ,the eight princes alluded to in ,micah 7v4 #e7 are ,jesse1 ,saul1 ,samuel1 ,amos1 ,zephaniah1 ,zedekiah1 the ,messiah1 and ,elijah4 ,succah1 fol4 #eb1 col4 #b4 ,it is related of ,rabbi ,shimon1 the son of ,gamaliel1 that at the rejoicing during the festival of the drawing of water on the ,feast of ,tabernacles1 he threw eight flaming torches1 one after the other in quick succession1 into the air1 and caught them again as they descended without suffering one to touch another4 ,he also 7in fulfillment of ,ps4 cii4 #ad7 stooped and kissed the stone floor1 supporting himself upon his two thumbs only1--a feat which no one else could perform4 ,and this is what is termed stooping properly4 ,ibid41 fol4 #ec1 col4 #a4 ,levi once in the presence of ,rabbi 7the ,holy7 conjured with eight knives4 ,samuel in the presence of ,shavur the king 7of ,persia1 ,sapor ,i1 #bdj-bgc7 performed the same feat with eight cups of wine4 ,abaii in the presence of ,rava did likewise with eight eggs2 some say with four only4 ,ibid4 ,eight prophets1 who were priests as well1 were descended from ,rahab the harlot1 and these are they3--,neraiah1 ,baruch1 ,seraiah1 ,maaseiah1 ,jeremiah1 ,hilkiah1 ,hanameel1 and ,shallum4 ,rabbi ,yehudah says ,huldah the prophetess was one of the grandchildren of ,rahab4 ,meggillah1 fol4 #ad1 col4 #b4 ,the last eight verses of the ,law 7,torah7 were written by ,joshua4 ,bava ,bathra1 fol4 #ad1 col4 #a4 ,there is a touching story in this very same tract1 fol4 #ae1 col4 #a1 which is repeated in ,menachoth1 fol4 #cj1 col4 #a1 and noticed by ,rashi in his commentary1 to the effect that ,moses himself wrote the verses which record his own death at the dictation of the ,almighty4 ,the account literally rendered is1 ,the ,holy ,one--blessed be ,he6--spake1 and ,moses wrote in tears4 ,there are eight sects of ,pharisees1 viz1 these3--7#a47 ,the shoulder ,pharisee1 i4e41 he who1 as it were1 shoulders his good works to be seen of men4 7#b47 ,the time-gaining ,pharisee1 he who says1 ,wait a while2 let me first perform this or that good work4 7#c47 ,the compounding ,pharisee1 i4e41 he who says1 ,may my few sins be deducted from my many virtues1 and thus atoned for 7or the blood-letting ,pharisee1 i4e41 he who for fear lest he should look by chance on a woman shuts his eyes and wounds his face74 7#d47 ,the ,pharisee who so bends his back1 stooping with his head toward the ground1 that he wears the appearance of an inverted mortar4 7#e47 ,the ,pharisee who proudly says1 ,remains there a virtue which ,i ought to perform and have not8 7#f47 ,the ,pharisee who is so out of love for the reward which he hopes to earn by his observances4 7#g47 ,the ,pharisee who is so from fear lest he should expose himself to punishment4 7#h47 ,the ,pharisee who is born so4 ,avoth d',rab4 ,nathan1 chap4 #cg4 ,both ,talmuds as a rule enumerate only seven sorts of ,pharisees 7,t4 ,yerush1 ,berachoth1 fol4 #ac1 ,soteh1 fol4 #bj1 ,t4 ,babli1 fol4 #bb1 col4 #b1 and elsewhere72 but ,rabbi ,nathan1 as above1 adds a new species to the genus4 ,the freehand sketches of ,pharisees given in the ,talmud are the reverse of complimentary4 ,in the words of the late ,e4 ,deutsch1 who was a ,talmudist of no mean repute1 the ,talmud inveighs even more bitterly and caustically than the ,new ,testament against what it calls the plague of ,pharisaism1 'the dyed ones1' 'who do evil deeds like ,zimri1 and require a goodly reward like ,phinehas1' 'they who preach beautifully1 but do not act beautifully4' ,parodying their exaggerated logical arrangements1 their scrupulous divisions and subdivisions1 the ,talmud distinguishes seven classes of ,pharisees1 one of whom only is worthy of that name4 ,the real and only ,pharisee is he 'who does the will of his ,father which is in heaven because he loves ,him4' ,he who neglects to wear phylacteries transgresseth eight commandments4 ,menachoth1 fol4 #dd1 col4 #a4 ,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 law3--,rabbi ,eliezer said the ,israelites complained before ,god one day1 ',we are anxious to be occupied day and night in the law1 but we have not the necessary leisure4' ,then the ,holy ,one--blessed be ,he6--said to them1 ',perform the commandment of the phylacteries1 and ,i will count it as if you were occupied day and night in the law4' 7,yalhut ,shimeoni74 ,phylacteries1 fringes1 and ,mezuzah1 these three preserve one from sin2 as it is said 7,eccl4 iv4 #b71 ,a threefold cord is not quickly broken2 as also in ,ps4 xxxiv4 #g1 ,the angel of the ,lord encampeth about them that fear ,him1 and delivereth them4 ,ibid41 fol4 #dc1 col4 #b4 ,the harp in the time of the ,messiah will have eight strings2 as it is written 7,ps4 xii4 #a71 ,the chief musician upon eight1 etc4 ,eirchin1 fol4 #ac1 col4 #b4 ,on the ninth day of the month ,ab 7about ,august7 both the first ,temple and the second were destroyed4 ,rosh ,hashanah1 fol4 #ah1 col4 #b4 ,in #b ,kings xxv4 #h1 the seventh of ,ab is the date given for the first of these events1 whereas ,jeremiah 7lii4 #ab7 mentions the tenth as the fatal day4 ,josephus 7,wars of the ,jews1 ,book vi4 chap4 #d1 sec4 #ae7 coincides with the latter4 ,on the ninth of ,ab one must abstain from eating and drinking1 and anointing one's self1 and wearing shoes1 and matrimonial intercourse4 ,he may not read the ,bible1 the ,talmud1 the ,midrash1 the ,halachoth1 or the ,haggadoth1 excepting such portions as he is not in the habit of reading1 such he may then read4 ,the lamentations1 ,job1 and the hard words of ,jeremiah should engage his study4 ,children should not go to school on this day1 because it is said 7,ps4 xix4 #h71 ,the statutes of the ,lord are right1 rejoicing the heart4 ,taanith1 fol4 #cj1 col4 #a4 ,nowadays1 on the date referred to1 ,jews do not wear their tallith and phylacteries at morning prayer2 by this act laying aside the outward signs of their covenant with ,god2 but1 contrary to custom1 they put them on in the evening1 when the fast is nearly over4 ,he who does any work on the ninth of ,ab will never see even a sign of blessing4 ,the sages say1 whoso does any work on that day and does not lament over ,jerusalem will never see her joy2 for it is said 7,isa4 lxvi4 #aj71 ,rejoice ye with ,jerusalem1 and be glad with her2 rejoice for joy1 all ye that mourn for her4 ,taanith1 fol4 #cj1 col4 #b4 ,if there be nine shops all selling the meat of animals which have been legally butchered1 and one selling the meat of animals which have not1 and if a person who has bought meat does not know at which of these shops he bought it1 he is not entitled to the benefit of the doubt2 the meat he has purchased is prohibited4 ,kethuboth1 fol4 #ae1 col4 #a4 ,a woman prefers one measure of frivolity to nine measures of ,pharisaic sanctimoniousness4 ,soteh1 fol4 #bj1 col4 #a4 ,the ,talmud has much to say1 and does say a great deal1 about women4 ,and although what it says tends rather to discountenance than to promote their development1 it is not insensible to what they might become under refinement of culture1 and occasionally enforces the duty of attending to their higher education4 ,in proof of both positions we appeal to the following quotations3-- ,in the ,mishna1 from which the above quotation is taken1 we are told that ,ben ,azai 7the son of impudence7 says1 a man is bound to instruct his daughter in the law1 although ,rabbi ,eliezer1 who always assumes an oracular air1 and boasts that the ,halachah is always according to his decision 7,bava ,metzia1 fol4 #ei1 col4 #b71 insists1 on the other hand1 that he who instructs his daughter in the law must be considered as training her into habits of frivolity2 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 character4 ,the ,gemara1 ,tosephoth1 and ,rashi as well all support ,rabbi ,eliezer in laying a veto on female education1 for fear lest1 with the acquisition of knowledge1 women might become cunning1 and do things on the sly which ought not to be done by them4 ,literally the saying is3--,for from it 7i4e41 the acquisition of knowledge7 she comes to understand cunning1 and does things on the quiet4 ,soteh1 fol4 #ba1 col4 #b1 ,rashi4 ,another good reason for neglecting female education those who take the ,talmud as an authority find in these words3 women are light-minded1 i4e41 of shallow natural endowment1 on which any serious discipline would be thrown away4 ,kiddushin1 fol4 #hj1 col4 #b4 ,another argument to the same effect is1 that there is no distinct command in the law of ,moses inculcating the duty2 for in ,deut4 xi4 #ai it is merely said1 ,and ye shall teach them to your children1 a command which1 as it passes refracted through the ,rabbinic medium1 becomes your sons1 but not your daughters4 ,ibid41 fol4 #bi1 col4 #b4 ,as the immediately preceding command1 so interpreted1 cannot be carried out by any one not favored with male children1 the well-known ,talmudic dictum acquires force and point1 ,blessed is the man whose children are sons1 but luckless is he whose children are daughters4 ,bava ,bathra1 fol4 #af1 col4 #b4 ,a man prefers one measure obtained by his own earning to nine measures collected by the exertion of his neighbor4 ,bava ,metzia1 fol4 #ch1 col4 #a4 ,nine have entered alive into paradise1 and these are they3--,enoch1 the son of ,jared2 ,elijah2 the ,messiah2 ,eliezer1 the servant of ,abraham2 ,hiram1 king of ,tyre2 ,ebed ,melech1 the ,ethiopian2 ,jabez1 the son of ,rabbi ,yehuda the prince2 ,bathia1 the daughter of ,pharaoh2 and ,sarah1 the daughter of ,asher4 ,some say also ,rabbi ,yoshua1 the son of ,levi4 ,derech ,eretz ,zuta1 chap4 #a4 ,as the last-mentioned personage1 ,rabbi ,yoshua1 entered paradise not by the door1 but some other way1 it may be interesting to not a few to know how he succeeded1 and here accordingly we append the story of the feat4 ,as ,rabbi ,yoshua's earthly career drew to a close1 the angel of death was instructed to wait upon him1 and at the same time show all respect for his wishes4 ,the ,rabbi1 remarking the courteous demeanor of his visitant1 requested him1 before he despatched him1 to favor him with a glimpse of the place he was to occupy in paradise above1 and meantime commit to him his sword1 as a gage that he would grant his petition and not take advantage of him on the journey4 ,this request being granted and the sword delivered up1 the ,rabbi and his attendant took the road1 pacing along till they halted together just outside the gates of the celestial city4 ,here the angel assisted the ,rabbi to climb the wall1 and proceeded to point out the place he would occupy some day in the future1 when deftly throwing himself over1 he left the angel standing outside and holding him fast by the skirt of his garment4 ,when pressed to return1 he swore he would not go back1 protesting that1 as he had never sought to be relieved of the obligation of his oath on earth1 he would not be cajoled or coerced into an act of perjury within the precincts of heaven4 ,he declined at first to give up the sword of the angel1 and would have stood to his point but for the echo of a voice which peremptorily ordered its immediate restoration4 7,see ,kethuboth fol4 #gg1 col4 #b47 ,where is it taught that when ten join together in prayer the ,shechinah is with them8 ,in ,ps4 lxxxii4 #d1 where it is said1 ,god standeth in the congregation of the mighty4 ,berachoth1 fol4 #f1 col4 #a4 ,according to ,rabbinic law1 it takes at least ten men to constitute a legally convened congregation4 ,nearly a thousand pounds were expended every year by the synagogues of the metropolis to hire 7minyan7 men to make up the congregational number1 and thus ensure the due observance of this regulation4 ,when the ,holy ,one--blessed be ,he6--enters the synagogue1 and does not find ten men present1 ,his anger is immediately stirred2 as it is said 7,isa4 i4 #b71 ,wherefore1 when ,i came1 was there no man8 ,when ,i called1 there was none to answer8 ,ibid41 fol4 #f1 col4 #b4 ,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 ,deity4 ,such1 however1 is evidently not the judgment of the ,talmudists4 ,nor is this surprising when we see elsewhere how boldly they conceive and how freely they speak of the ,divine ,majesty4 ,the ,rabbis are not in general a shamefaced generation1 and are all too prone to deal familiarly with the most sacred realities4 ,the excerpts which follow amply justify this judgment4 ,god is represented as roaring like a lion1 etc41 etc4 ,berachoth1 fol4 #c1 col4 #a4 ,see chap4 iii4 ,god is said to wear phylacteries4 ,berachoth1 fol4 #f1 col4 #a4 ,this is referred to in the morning service for ,yom ,kippur1 where it is said ,he showed the knot of the phylacteries to the meek one 7i4e41 ,moses74 ,he is said to pray2 for it is written 7,isa4 lvi4 #g71 ,them will ,i bring to my holy mountain1 and make them joyful in the house of my prayer4 ,it is thus ,he prays3 ,may it please me that my mercy may overcome my anger1 that all my attributes may be invested with compassion1 and that ,i may deal with my children in the attribute of kindness1 and that out of regard to them ,i may pass by judgment4 ,ibid41 fol4 #g1 col4 #a4 ,he is a respecter of persons2 as it is written 7,num4 vi4 #bf71 ,the ,lord lift up ,his countenance upon thee4 ,ibid41 fol4 #bj1 col4 #b4 ,when accused by ,elijah of having turned ,israel's heart back again 7#a ,kings xviii4 #cg71 ,he confesseth the evil ,he had done 7,micah iv4 #f74 ,ibid41 fol4 #ca1 col4 #b4 ,god1 when charged by ,moses as being the cause of ,israel's idolatry1 confesseth the justice of that accusation by saying 7,num4 xiv4 #bj71 ,i have pardoned according to thy word4 ,ibid41 fol4 #cb1 col4 #a4 ,he drops two tears into the ocean1 and this causes the earth to quake4 ,ibid41 fol4 #ei1 col4 #a4 ,he is represented as a hairdresser2 for it is said ,he plaited ,eve's hair 7and some have actually enumerated the braids as #gjj74 ,eiruvin1 fol4 #ah1 col4 #a4 ,in a ,hagada 7see ,sanhedrin1 fol4 #ie1 col4 #b71 ,god is conceived as acting the barber to ,sennacherib1 a sort of parody on ,isaiah vii4 #bj4 ,he is said to have created the evil as well as the good passions in man4 ,berachoth1 fol4 #fa1 col4 #a4 ,god weeps every day4 ,chaggigah1 fol4 #c1 col4 #b4 ,he dresses ,himself in a veil and shows ,moses the ,jewish ,liturgy1 saying unto him1 ,when the ,israelites sin against me1 let them copy this example1 and ,i will pardon their sins4 ,rosh ,hashanah1 fol4 #ag1 col4 #b4 ,god is said to have regretted creating certain things4 ,succah1 fol4 #eb1 col1 #b4 ,god is represented as irrigating the land of ,israel1 but leaving the rest of the earth to be watered by an angel4 ,taanith1 fol4 #aj1 col4 #a4 ,it is said that ,he will make a dance for the righteous1 and as ,he places ,himself in the centre1 they will point at ,him with their fingers1 and say 7,isa4 xxv4 #i71 ,behold1 this is our ,god2 we have waited for him2444 we will be glad and rejoice in ,his salvation4 ,ibid41 fol4 #ca1 col4 #a4 ,god is said to have prevaricated in making peace between ,abraham and ,sarah1 which is not so surprising2 for while one ,rabbi teaches that prevarication is under certain circumstances allowable1 another asserts it absolutely as a duty2 for it is written 7#a ,sam4 xvi4 #b71 ,and ,samuel said1 ,how can ,i go8 if ,saul hear it1 he will kill me4 ,and the ,lord said1 ,take a heifer with thee1 and say1 ,i am come to sacrifice unto the ,lord4 ,yevamoth1 fol4 #fe1 col4 #b4 ,this teaching may be easily matched by parallels from heathen literature1 but we have room only for two or three examples3--,maximus ,tyrius says1 ,there is nothing 7essentially7 decorous in truth1 yea1 truth is sometimes hurtful and lying profitable4 ,darius is represented by ,herodotus 7,book iii41 p4 #aia7 as saying1 ,when telling falsehood is profitable1 let it be told4 ,menander says1 ,a lie is better than an annoying truth4 ,god utters a curse against those who remain single after they are twenty years of age2 and those who marry at sixteen please him1 and those who do so at fourteen still more4 ,kiddushin1 fol4 #bi1 col4 #b4 ,elijah binds and ,god flogs the man who marries an unsuitable wife4 ,ibid41 fol4 #gj1 col4 #a4 ,god acknowledges ,his weakness in argument1 ,my children have vanquished me6 my children have vanquished me6 ,he exclaims4 ,they have defeated me in argument4 ,bava ,metzia1 fol4 #ei1 col4 #b4 ,god's decision was controverted by the ,academy in heaven1 and the matter in debate was finally settled by a ,rabbi1 who had to be summoned from earth to heaven expressly to adjudicate in the case4 ,bava ,metzia1 fol4 #hf1 col4 #a4 ,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 ,paris4 ,may there not in both fables lie a dim forefeeling of the time when ,justice shall transfer her seat from the skies1 so that whatever her ministers bind on earth may be bound in heaven8 ,god will bear testimony before all the nations of the earth that ,his people ,israel have kept the whole of the law4 ,avodah ,zarah1 fol4 #c1 col4 #a4 ,god is occupied for twelve hours every day in study1 at work1 or at play4 ,ibid41 fol4 #c1 col4 #b4 ,god does not act without first consulting the assembly above2 as it is said 7,dan4 iv4 #ag71 ,this matter is by the decree of the watchers and the demand of the word of the ,holy ,one1 etc4 ,sanhedrin1 fol4 #ch1 col4 #b4 ,god ,himself is described as exacting an atonement for ,his own miscreations2 as1 for instance1 ,his diminishing the size of the moon4 ,shevuoth1 fol4 #i1 col4 #a4 ,the general height of the ,levites was ten ells4 ,shabbath1 fol4 #ib1 col4 #a4 ,ten things cause hemorrhoids3--,eating cane leaves1 the foliage and tendrils of the vine1 the palate of cattle1 the backbones of fish1 half-cooked salt fish1 wine lees1 etc4 ,berachoth1 fol4 #ee1 col4 #a4 ,ten things provoke a desperate relapse in a convalescent3--,eating beef1 fat meat1 broiled meat1 fowl1 or roasted eggs1 shaving1 eating cress1 taking milk or cheese1 or indulging in a bath4 ,some say also eating walnuts1 others say eating cucumbers1 which are as dangerous to the body as swords4 ,ibid41 fol4 #eg1 col4 #b4 ,ten curses were pronounced against ,eve3--,the words greatly multiply1 thy sorrow 7alluding to rearing a family71 thy conception1 in sorrow shalt thou bring forth1 thy desire shall be to thy husband1 he shall rule over thee1 express six of these4 ,the remainder are3--,she should be wrapped up like a mourner 7that is1 she should not appear in public without having her head covered72 she was restricted to one husband1 though he might have more wives than one1 and was to be kept within doors like a prisoner4 ,eiruvin1 fol4 #ajj1 col4 #b4 ,ten things were created during the twilight of the first ,sabbath-eve4 ,these were3--,the well that followed ,israel in the wilderness1 the manna1 the rainbow1 the letters of the alphabet1 the stylus1 the tables of the law1 the grave of ,moses1 the cave in which ,moses and ,elijah stood1 the opening of the mouth of ,balaam's ass1 the opening of the earth to swallow the wicked 7,korah and his clique74 ,rav ,nechemiah said1 in his father's name1 also fire and the mule4 ,rav ,yosheyah1 in his father's name1 added also the ram which ,abraham offered up instead of ,isaac1 and the ,shameer4 ,rav ,yehudah says the tongs also1 etc4 ,psachim1 fol4 #ed1 col #a4 ,to the ten things said to have been created on ,sabbath-eve some add the rod of ,aaron that budded and bloomed1 and others malignant demons and the garments of ,adam4 ,ibid4 ,rav ,yehuda said1 in the name of ,rav1 ten things were created on the first day3--,heaven and earth1 chaos and confusion1 light and darkness1 wind and water1 the measure of day and the measure of night4 ,heaven and earth1 for it is written1 ,in the beginning ,god made the heavens and the earth4 ,chaos and confusion1 for it is written1 ,and the earth was chaos and confusion4 ,light and darkness1 for it is written1 ,and darkness was upon the face of the abyss4 ,wind and water1 for it is written1 ,the wind of ,god hovered over the face of the waters4 ,the measure of day and the measure of night1 for it is written1 ,morning and evening were one day4 ,chaggigah1 fol4 #ab1 col4 #a4 ,ten facts witness to the presence of a supernatural power in the ,temple3--,no premature birth was ever caused by the odor of the sacrifices2 the carcasses never became putrid2 no fly was ever to be seen in the slaughter-houses2 the high-priest was never defiled on the day of atonement2 no defect was ever found in the wave-sheaf1 the two wave-loaves1 or the shewbread2 however closely crowded the people were1 every one had room enough for prostration2 no serpent or scorpion ever stung a person in ,jerusalem2 and no one had ever to pass the night without sleeping-accommodation in the city4 ,yoma1 fol4 #ba1 col4 #a4 ,tradition teaches that ,rabbi ,yossi said3--,the ,shechinah has never descended below1 nor did ,moses and ,elijah ever ascend on high2 for it is said 7,ps4 cxv4 #af71 ,the heavens1 even the heavens1 are the ,lords2 but the earth hath he given to the children of men4 ,true1 it is written1 he admitted 7,exod4 xix4 #bj71 ,and the ,lord came down upon ,mount ,sinai2 but that1 he remarked1 was ten handbreadths above the summit4 ,and true1 too1 is it written 7,zech4 xiv4 #d71 ,and ,his feet shall stand in that day upon the ,mount of ,olives2 but that1 too1 he added1 is ten handbreadths above it4 ,and so1 in like manner1 ,moses and ,elijah halted ten handbreadths from heaven4 ,succah1 fol4 #e1 col4 #a4 ,what entitles a place to rank as a large town8 ,when there are in it ten unemployed men4 ,should there be fewer than that number1 it is to be looked upon as a village4 ,meggillah1 fol4 #c1 col4 #b4 ,in places where there are not ten ,batlanim1 men of leisure1 that is1 men always free to be present at every synagogue service1 a minyan 7number7 has to be hired for the purpose4 ,the notion that ten constitutes a congregation is based on the authority of ,num4 xiv1 #bg1 ,how long shall ,i bear with this congregation8 ,as the term congregation here refers to the ten spies who brought the evil report1 it is concluded forsooth that ten men1 and never less1 is the orthodox minimum for a congregation4 ,ten lights1 said he1 could not extinguish one2 how shall one extinguish ten8 ,ibid41 fol4 #af1 col4 #b4 ,these words are said to have been spoken by ,joseph to his brethren1 who1 after the death of their father ,jacob1 feared lest ,joseph should revenge himself upon them 7,gen4 l4 #ba74 ,the ,midrash and the ,targums as usual furnish much additional information4 ,rav ,assi said3--,nowadays1 if a ,gentile should betroth a ,jewess1 there is reason for regarding the betrothal as not therefore invalid1 for he may be a descendant of the ten tribes1 and so one of the seed of ,israel4 ,yevamoth1 fol4 #af1 col4 #b4 ,rabbi ,yochanan said3--,if1 after the death of her husband1 a woman should remain unmarried for ten years and then marry again1 she will have no children4 ,rav ,nachman added3--,provided she have not thought of marrying all the while2 but if she had thought of marrying again1 in that case she will have children4 ,rava once said to ,rav ,chisda's daughter 7who bore children to ,rava1 though she did not marry him until ten years after her first husband's death71 ,the ,rabbis have their doubts about you4 ,she replied1 ,i had always set my heart upon thee4 ,a woman once said to ,rav ,yoseph1 ,i waited ten years before ,i married again1 and then ,i had children4 ,daughter1 said he1 do not bring the words of the wise into discredit4 ,it is thou1 not they1 that are mistaken4 ,then the woman confessed that she had been a transgressor4 ,ibid41 fol4 #cd1 col4 #b4 ,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 portion1 as he may not be deemed worthy to be built up by her 7that is1 to have children by her74 ,ibid41 fol4 #fd1 col4 #b4 ,as a set-off we append here a romantic story paraphrased from the ,midrash ,shir ,hashirim4 ,a certain ,israelite of ,sidon1 having lived many years with his wife without being blessed with offspring1 made up his mind to give her a bill of divorcement4 ,they went accordingly together to ,rabbi ,shimon ben ,yochai1 that legal effect might be given to the act of separation4 ,upon presenting themselves before him1 the ,rabbi addressed them in these fatherly accents3--,my children1 said he1 your divorce must not take place in pettishness or anger1 lest people should surmise something guilty or disgraceful as the motive for the action4 ,let your parting1 therefore1 be like your meeting1 friendly and cheerful4 ,go home1 make a feast1 and invite your friends to share it with you2 and then to-morrow return and ,i will ratify the divorce you seek for4 ,acting upon this advice1 they went home1 got ready a feast1 invited their friends1 and made merry together4 ,my dear1 said the husband at length to his wife1 we have lived for many a long year lovingly together1 and now that we are about to be separated1 it is not because there is any ill-will between us1 but simply because we are not blessed with a family4 ,in proof that my love is unchanged1 and that ,i wish thee all good1 ,i give thee leave to choose whatever thou likest best in the house and carry it away with thee4 ,the wife with true womanly wit promptly replied1 ,well and good1 my dear6 ,the evening thereafter glided pleasantly by1 the wine-cup went round freely and without stint1 and all passed off well1 till first the guests one by one1 and then the master of the house himself1 fell asleep1 and lay buried in unconsciousness4 ,the lady1 who had planned this result1 and only waited its denouement1 immediately summoned her confidential handmaids and had her lord and master gently borne away as he was to the house of her father4 ,on the following morning1 as the stupor wore off1 he awoke1 rubbing his eyes with astonishment4 ,where am ,i8 he cried4 ,be easy1 husband dear1 responded the wife in his presence4 ,i have only done as thou allowedst me4 ,dost thou remember permitting me last night1 in the hearing of our guests1 to take away from our house whatever best pleased me8 ,there was nothing there ,i cared for so much as thyself2 thou art all in all to me1 so ,i brought thee with me here4 ,where ,i am there shalt thou be2 let nothing but death part us4 ,the two thereupon went back to ,rabbi ,shimon as appointed1 and reported their change of purpose1 and that they had made up their minds to remain united4 ,so the ,rabbi prayed for them to the ,lord1 who couples and setteth the single in families4 ,he then spoke his blessing over the wife1 who became thenceforth as a fruitful vine1 and honored her husband with children and children's children4 ,a parallel to this1 illustrative of wifely devotion1 is recorded in the early history of ,germany4 ,in the year #aada1 during the civil war in ,germany between the ,guelphs and the ,ghibellines1 it happened that the ,emperor ,conrad besieged the ,guelph ,count of ,bavaria in the ,castle of ,weinsberg4 ,after a long and obstinate defense the garrison was obliged at length to surrender1 when the ,emperor1 annoyed that they had held out so long and defied him1 vowed that he would destroy the place with fire and put all to the sword except the women1 whom he gallantly promised to let go free and pass out unmolested4 ,the ,guelph ,countess1 when she heard of this1 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 carry4 ,the ,emperor having pledged his word and honor that he would grant this request1 on the morrow at daybreak1 as the castle gates opened1 he saw to his amazement the women file out one by one1 every married woman carrying her husband with her young ones upon her back1 and the others each the friend or relation nearest and dearest to her4 ,at sight of this1 the ,emperor was tenderly moved1 and could not help according to the action the homage of his admiration4 ,the result was that not only was life and liberty extended to the ,guelphs1 but the place itself was spared and restored in perpetuity to its heroic defenders4 ,the ,count and his ,countess were henceforth treated by the ,emperor with honor and affection1 and the town itself was for long after popularly known by the name of ,weihertreue1 i4e41 the abode of womanly fidelity4 ,benedictory condolences are recited by ten men1 not reckoning the mourners2 but nuptial blessings are recited by ten men1 including the bridegroom4 ,kethuboth1 fol4 #h4 col4 #b4 ,the ,mishnic ,rabbis have ordained that ten cups of wine be drunk in the house by the funeral party2 three before supper1 to whet the appetite2 three during supper1 to aid digestion2 and four after the meal1 at the recitation of the four benedictions4 ,afterward four complimentary cups were added1 one in honor of the precentors1 one in honor of the municipal authorities1 another in remembrance of the ,temple1 and the fourth in the memory of ,rabbon ,gamliel4 ,drunkenness so often ensued on these occasions that the number had to be curtailed to the original ten cups4 ,the toast to the memory of ,rabbon ,gamliel was to commemorate his endeavors to reduce the extravagant expenses at burials1 and the consequent abandonment of the dead by poor relations4 ,he left orders that his own remains should be buried in a linen shroud1 and since then1 says ,rav ,pappa1 corpses are buried in canvas shrouds about a zouz in value4 ,ibid41 fol4 #h1 col4 #b4 ,at the age of ten years a child should begin to study the ,mishna4 ,ibid41 fol4 #ej1 col4 #a4 ,rabbi the ,holy1 when dying1 lifted up his ten fingers toward heaven and said3--,lord of the ,universe1 it is open and well-known unto ,thee that with these ten fingers ,i have labored without ceasing in the law1 and never sought after any worldly profit with even so much as my little finger2 may it therefore please ,thee that there may be peace in my rest6 ,a voice from heaven immediately responded 7,isa4 lvii4 #b71 ,he shall enter peace3 they shall rest in their beds4 ,ibid41 fol4 #ajd1 col4 #b4 ,ten measures of wisdom came down to the world2 the land of ,israel received nine and the rest of the world but one only4 ,ten measures of beauty came down to the world2 ,jerusalem monopolized nine and the rest of the world had only one4 ,ten measures of riches came down to the world2 ,rome laid hold of nine and left the rest of the world but one for a portion4 ,ten measures of poverty came down to the world2 nine fell to the lot of ,babylon and one to the rest of the world4 ,ten measures of pride came down to the world2 ,elam appropriated nine and to the rest of the world but one remained over4 ,ten measures of bravery came to the world2 ,persia took nine1 leaving but one for the rest of the world4 ,ten measures of vermin came to the world2 nine fell to the ,medes and one to the rest of the world4 ,ten measures of sorcery came down to the world2 ,egypt received nine and one was shared by the rest of the world4 ,ten measures of plagues came into the world2 nine measures were alloted to the swine and the rest of the world had the other4 ,ten measures of fornication came into the world2 nine of these belong to the ,arabs and to the rest of the world the other4 ,ten measures of impudence found its way into the world2 ,mishan appropriated nine1 leaving one to the rest of the world4 ,ten measures of talk came into the world2 women claimed nine1 leaving the tenth to the rest of the world4 ,ten measures of early rising came into the world2 they of ,ethiopia received nine and the rest of the world one only4 ,ten measures of sleep came to the world2 the servants took nine of them1 leaving one measure to the rest of the world4 ,kiddushin1 fol4 #di1 col4 #b4 ,ten different sorts of people went up from ,babylon3--7#a47 ,priests1 7#b47 ,levites1 7#c47 ,israelites1 7#d47 ,disqualified ,cohanim1 7#e47 ,freedmen1 7#f47 ,illegitimate1 7#g47 ,nethinim1 7#h47 ,unaffiliated ones1 and 7#aj47 ,foundlings4 ,ibid41 fol4 #fc1 col4 #a4 ,ten characteristics mark the phlebotomist3--,he walks sideling along2 he is proud2 he stoops awhile before seating himself2 he has an envious and evil eye2 he is a gourmand1 but he defecates little at a time2 he is suspected of incontinence1 robbery1 and murder4 ,ibid41 fol4 #hb1 col4 #a4 ,rabbi ,chanena ben ,agil asked ,rabbi ,cheya ben ,abba1 ,why does the word1 'signifying that it may be well with thee' not occur in the first copy of the ten commandments 7,exod4 xx47 as it does in the second8 7,deut4 v47 ,he replied1 ,before thou askest me such a question1 first tell me whether the word occurs in ,deuteronomy or not8 for ,i don't know if it does4 ,the required answer was given by another ,rabbi1 ,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 tables1 for if the word good had been in the tables1 and broken withal1 then goodness would have ceased to bless the sons of ,israel4 ,bava ,kama1 fol4 #ee1 col4 #a4 ,the ,tosephoth in ,bava ,bathra 7fol4 #aac1 col4 #a7 ingenuously admits that the ,rabbis were occasionally ignorant of the letter of ,scripture4 ,the above quotation may be taken as a sample of several in corroboration4 ,the ,rabbis have taught that when pestilence is abroad no one should walk along the middle of the road1 for there the angel of death would be sure to cross him4 ,neither when there is pestilence in a town should a person go to the synagogue alone1 because there1 provided no children are taught there1 and ten men are not met to pray there1 the angel of death hides his weapons4 ,the ,rabbis have also taught that 7like the ,banshee of ,ireland71 the howling of dogs indicates the approach of the angel of death1 whereas when they sport it is a sign that ,elijah the prophet is at hand1 unless one of them happen to be a female1 for it is her presence among them1 and not any super-natural instinct1 that is to be understood as the cause of the demonstration4 ,ibid41 fol4 #fj1 col4 #b4 ,ten constitutions were founded by ,ezra3--,the reading of a portion of ,scripture during the afternoon prayers on the ,sabbath-day1 and during morning prayers on the second and fifth days of the week 7a rule that is to this day observed in orthodox places of worship71 and this for the reason that three days should not pass by without such an exercise2 to hold courts for the due administration of justice on the second and fifth days of the week1 when the country people came to hear the public reading of the ,scriptures2 to wash their garments1 etc41 on the fifth day1 and to prepare for the coming ,sabbath2 to eat garlic on the sixth day of the week1 as this vegetable has the property of promoting secretions 7see ,exod4 xxi4 #aj72 that the wife should be up betimes and bake the bread1 so as to have some ready in case any one should come begging2 that the women should wear a girdle round the waist for decency sake2 that they should comb their hair before bathing2 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 husbands2 and that certain unfortunates 7see ,lev4 xv47 should bathe themselves before they came to the public reading of the law4 ,bava ,kama1 fol4 #hb1 col4 #a4 ,ten things are said about ,jerusalem3--7#a47 ,no mortgaged house was eventually alienated from its original owner 7which was the case elsewhere in ,jewry74 7#b47 ,jerusalem never had occasion to behead a heifer by way of expiation for an unproved murder 7see ,deut4 xxi4 #a-i74 7#c47 ,she never could be regarded as a repudiated city 7,deut4 xiii4 #ab1 etc474 7#d47 ,no appearance of plagues in any house at ,jerusalem rendered the house unclean1 because the words of ,lev4 xiv4 #cd1 are your possession1 an expression which could not apply to ,jerusalem1 as it had never been portioned among the ten tribes4 7#e47 ,projecting cornices and balconies were not to be built in the city4 7#f47 ,limekilns were not to be erected there4 7#g47 ,no refuse heaps were allowed in any quarter4 7#h47 ,no orchards or gardens were permitted1 excepting certain flower-gardens1 which had been there from the times of the earlier prophets4 7#i47 ,no cocks were reared in ,jerusalem4 7#aj47 ,no corpse ever remained over night within its walls2 the funeral had to take place on the day of the decease4 ,ibid41 fol4 #hb1 col4 #b4 ,in the ,book of ,psalms ,david included those which were composed by ten elders3--,adam 7,ps4 cxxxix472 ,melchizedek 7,ps4 cx472 ,abraham 7,ps4 lxxxix472 ,moses 7,ps4 xc472 the others alluded to were by ,heman1 ,jeduthun1 ,asaph1 and the three sons of ,korah4 ,bava ,bathra1 fol4 #ad1 col4 #b4 ,a man once overheard his wife telling her daughter that1 though she had ten sons1 only one of them could fairly claim her husband as his father4 ,after the father's death it was found that he had bequeathed all his property to one son1 but that the testament did not mention his name4 ,the question therefore1 arose1 which of the ten was intended8 ,so they came one and all to ,rabbi ,benaah and asked him to arbitrate between them4 ,go1 said he to them1 and beat at your father's grave1 until he rises to tell you to which of you it was that he left the property4 ,all except one did so2 and he1 because by so doing he showed most respect for his father's memory1 was presumed to be the one on whom the father had fixed his affections2 he accordingly was supposed to be the one intended1 and the others were therefore excluded from the patrimony4 ,the disappointed ones went straight to the government and denounced the ,rabbi4 ,here is a man1 said they1 who arbitrarily deprives people of their rights1 without proof or witnesses4 ,the consequence was that the ,rabbi was sent to prison1 but he gave the authorities such evidence of his shrewdness and sense of justice1 that he was soon restored to freedom4 ,bava ,bathra1 fol4 #eh1 col4 #a4 ,till ten generations have passed speak thou not contemptuously of the ,gentiles in the hearing of a proselyte4 ,sanhedrin1 fol4 #id1 col4 #a4 ,the ten tribes will never be restored1 for it is said 7,deut4 xxiii4 #bh71 ,god cast them into another land1 as it is this day4 ,as this day passes away without return1 so also they have passed away never more to return4 ,so says ,rabbi ,akiva1 but ,rabbi ,eleazar says1 ',as it is this day' implies that1 as the day darkens and lightens up again1 so the ten tribes now in darkness shall in the future be restored to light4 ,the ,rabbis have thus taught that the ten tribes will have no portion in the world to come2 for it is said 7,deut4 xxix4 #bh71 ,and the ,lord rooted them out of their land in anger1 and in wrath1 and in great indignation4 ,and he rooted them out of their land1 that is1 from this world1 and cast them into another land1 that is1 the ,world to come4 ,so says ,rabbi ,akiva4 ,rabbi ,shimon ben ,yehuda says1 ,if their designs continue as they are at this day1 they will not return1 but if they repent they will return4 ,rabbi 7the ,holy7 says1 ,they will enter the world to come1 for it is said 7,isa4 xxvii4 #ac71 ',and it shall come to pass in that day that the great trumpet shall be blown1 and they shall come which were ready to perish4' ,sanhedrin1 fol4 #aaj1 col4 #b4 ,ten things are detrimental to study3--,going under the halter of a camel1 and still more passing under its body2 walking between two camels or between two women2 to be one of two men that a woman passes between2 to go where the atmosphere is tainted by a corpse2 to pass under a bridge beneath which no water has flowed for forty days2 to eat with a ladle that has been used for culinary purposes2 to drink water that runs through a cemetery4 ,it is also dangerous to look at the face of a corpse1 and some say also to read inscriptions on tombstones4 ,horayoth1 fol4 #ac1 col4 #b4 ,ten strong things were created in the world 7of which the one that comes after is stronger than that which preceded74 ,a mountain is strong1 but iron can hew it in pieces2 the fire weakens the iron2 the water quenches the fire2 the clouds carry off the water2 the wind disperses the clouds2 the living body resists the wind2 fear enervates the body2 wine abolishes fear2 sleep overcomes wine1 and death is stronger than all together2 yet it is written 7,prov4 x4 #b71 ,and alms delivereth from death 7the original word has two meanings1 righteousness and alms74 ,bava ,bathra1 fol4 #aj1 col4 #a4 ,with the utterance of ten words was the world created4 ,avoth1 chap4 #e1 mish4 #a4 ,there were ten generations from ,adam to ,noah1 to show how great is ,god's long-suffering1 for each of these went on provoking ,him more and more1 till ,his forbearance relenting1 ,he brought the flood upon them4 ,ibid41 mish4 #b4 ,there were ten generations from ,noah to ,abraham1 to show that ,god is long-suffering1 since all those succeeding generations provoked ,him1 until ,abraham came1 and he received the reward that belonged to all of them4 ,avoth1 mish4 #c4 ,the greatest sinner is uniformly presumed throughout the ,talmud to have a certain amount of merit1 and therefore a corresponding title to reward 7see chap4 #b1 ,no4 #aj ,ps4 xxxvii4 #ce-cg74 ,much of this last is enjoyed by the wicked themselves in the present world1 and the surplus is often transferred to the credit of the righteous in the world to come 7see ,genesis1 page #dhb1 ,no4 #agc ,matt4 xiii4 #ab74 ,abraham our father was tested ten times2 in every case he stood firm2 which shows how great the love of our father ,abraham was4 ,ibid41 mish4 #d4 ,ten miracles were wrought for our forefathers in ,egypt1 and ten at the ,red ,sea4 ,ten plagues did the ,holy ,one--blessed be ,he6--inflict on the ,egyptians in ,egypt1 and ten at the sea4 ,ten times did our ancestors tempt ,god in the wilderness1 as it is said 7,num4 xiv4 #bb71 ,and have tempted me now these ten times1 and have not hearkened to my voice4 ,ibid41 mish4 #e1 #f1 #g4 ,ten times did ,god test our forefathers1 and they were not so much as once found to be perfect4 ,avoth d',rab4 ,nathan1 chap4 #cd4 ,ten times the ,shechinah came down unto the world3--,at the garden of ,eden 7,gen4 iii4 #h72 at the time of the ,tower 7,gen4 xi4 #e72 at ,sodom 7,gen4 xviii4 #ba72 in ,egypt 7,exod4 iii4 #h72 at the ,red ,sea 7,ps4 xviii4 #i72 on ,mount ,sinai 7,exod4 xix4 #bj72 into the ,temple 7,ezek4 xliv4 #b72 in the pillar of cloud 7,num4 xi4 #be74 ,it will descend in the days of ,gog and ,magog1 for it is said 7,zech4 xiv4 #d71 ,and ,his feet shall stand in that day upon the ,mount of ,olives 7the tenth is omitted in the original74 ,ibid4 ,the ,shechinah made ten gradual ascents in passing from place to place3--,from the cover of the ark to the cherub 7#b ,sam4 xxii4 #aa72 thence to the threshold of the house 7,ezek4 ix4 #c72 thence to the cherubim 7,ezek4 x4 #ah72 thence to the roof of the ,temple 7,prov4 xxi4 #i72 thence to the wall of the court 7,amos vii4 #g72 thence to the altar 7,amos ix4 #a72 thence to the city 7,micah vi4 #i72 thence to the mount 7,ezek4 xi4 #bc72 thence to the wilderness 7,prov4 xxi4 #i72 whence the ,shechinah went up1 as it is said 7,hosea v4 #ae71 ,i will go and return to my place4 ,avoth d ,rab4 ,nathan1 chap4 #cd4 ,ten different terms are employed to express the title of prophet3--,ambassador1 ,faithful1 ,servant1 ,messenger1 ,seer1 ,watchman1 ,seer of ,vision1 ,dreamer1 ,prophet1 ,man of ,god4 ,ibid4 ,ten distinct designations are applied to the ,holy ,spirit3--,proverb1 ,interpretation1 ,dark1 ,saying1 ,oracle1 ,utterance1 ,decree1 ,burden1 ,prophecy1 ,vision4 ,ibid4 ,ten are designated by the term ,life or ,living3--,god1 the law1 ,israel1 the righteous1 the garden of ,eden1 the tree of life1 the land of ,israel1 ,jerusalem1 benevolence1 the sages2 and water also is described as life1 as it is said 7,zech4 xiv4 #h71 ,and it shall be in that day that living water shall go out from ,jerusalem4 ,ibid4 ,if there are ten beds piled upon one another1 and if beneath the lowermost there be any tissue woven of linen and wool 7,lev4 xix4 #ai71 it is unlawful to lie down upon them4 ,tamid1 fol4 #bg1 col4 #b4 ,alexander of ,macedon proposed ten queries to the elders of the south3--,which are more remote from each other1 the heavens from the earth or the east from the west8 ,they answered1 ,the east is more remote from the west1 for when the sun is either in the east or in the west1 any one can gaze upon him2 but when the sun is in the zenith or heaven1 none can gaze at him1 he is so much nearer4 ,the ,mishnaic ,rabbis1 on the other hand1 say they are equidistant2 for it is written 7,ps4 ciii4 #aa1 #ab71 ,as the heavens are from the earth1 444 so is the east removed from the west4 ,alexander then asked1 ,were the heavens created first or was the earth8 ,the heavens1 they replied1 for it is said1 ',in the beginning ,god created the heavens and the earth4' ,he then asked1 ,was light created first or was darkness8 ,they replied1 ,this is an unanswerable question4 ,they should have answered darkness was created first1 for it is said1 ,and the earth was without form and void1 and darkness was upon the face of the deep1 and after this1 ,and ,god said1 ,let there be light1 and there was light4 ,tamid41 fol4 #ca1 col4 #b4 ,there are ten degrees of holiness1 and the land of ,israel is holy above all other lands4 ,kelim1 chap4 i1 mish4 #f4 ,there are ten places which1 though ,gentile habitations are not considered unclean3--7#a47 ,arab tents2 7#b47 ,a watchman's hut2 7#c47 ,the top of a tower2 7#d47 ,a fruit-store2 7#e47 ,a summer-house2 7#f47 ,a gatekeeper's lodge2 7#g47 ,an uncovered courtyard2 7#h47 ,a bath-house2 7#i47 ,an armory2 7#aj47 ,a military camp4 ,oholoth chap4 #ah1 mish4 #aj4 ,an ,ammonite or ,moabite shall not enter the congregation of the ,lord1 even to the tenth generation1 etc4 7,deut4 xxiii4 #d74 ,one day ,yehuda1 an ,ammonite prophet1 came into the academy and asked1 ,may ,i enter the congregation 7if ,i marry a ,jewess78 ,rabban ,gamliel said unto him1 ,thou art not at liberty to do so2 but ,rabbi ,joshua interposed and maintained1 ,he is at liberty to do so4 ,then ,rabban ,gamliel appealed to ,scripture1 which saith1 ,an ,ammonite or ,moabite shall not enter into the congregation of the ,lord1 even to the tenth generation4 ,to this ,rabbi ,joshua retorted and asked1 ,are then these nations still in their own native places8 ,did not ,sennacherib1 the king of ,assyria1 transplant the nations8 as it is said 7,isa4 x4 #ac71 ',i have removed the bounds of the people1 and have robbed their treasures1 and have put down the valor of the inhabitants4' ,rabban ,gamliel replied1 ,scripture saith 7,jer4 xlix4 #f71 ',afterward ,i will bring again the captivity of the children of ,ammon1' and so1 he argued1 they must have already returned4 ,rabbi ,joshua then promptly rejoined1 ,scripture saith 7,jer4 xxx4 #c71 ',i will bring again the captivity of my people ,israel and ,judah1' and these have not returned yet4 ,and on this reasoning the proselyte was permitted to enter the congregation4 ,yadayim1 chap4 #d1 mish4 #d4 ,go and learn from the tariff of donkey-drivers1 ten miles for one zouz1 eleven for two zouzim4 ,chaggigah1 fol4 #i1 col4 #b4 ,when ,israel went up to ,jerusalem to attend the festivals1 they had to stand in the ,temple court closely crowded together1 yet when prostrated there was a wide space between each of them 7,rashi says about four ells71 so that they could not hear each other's confession1 which might have caused them to blush4 ,they had1 however1 when prostrated1 to extend eleven ells behind the ,holy of ,holies4 ,yoma1 fol4 #ba1 col4 #a1 ,in the days of ,joel1 the son of ,pethuel1 there was a great dearth1 because 7as is said in ,joel i4 #d7 ,that which the palmerworm hath left hath the locust eaten1 etc4 ,that year the month of ,adar 7about ,march7 passed away and no rain came4 ,when some rain fell1 during the following month1 the prophet said unto ,israel1 ,go ye forth and sow4 ,they replied1 ,shall he who has but a measure or two of wheat or barley eat and live or sow it and die8 ,still the prophet urged1 ,go forth and sow4 ,then they obeyed the prophet1 and in eleven days the seed had grown and ripened2 and it is with reference to that generation that it is said 7,ps4 cxxvi4 #e71 ,they that sow in tears shall reap in joy4 ,taanith fol4 #e1 col4 #a4 ,what is a female in her minority8 ,one who is between eleven years and one day1 and twelve years and one day4 ,when younger or older than these ages she is to be treated in the usual manner4 ,yevamoth1 fol4 #ajj1 col4 #b4 ,whoever gives a prutah to a poor man has six blessings bestowed upon him1 and he that speaks a kind word to him realizes eleven blessings in himself 7see ,isa4 lviii4 #g1 #h74 ,bava ,bathra1 fol4 #i1 col4 #b4 ,on the next page of the same tract it is said1 ,for one prutah given as alms to a poor man one is made partaker of the beatific vision4 7,see also ,midrash ,tillim on ,ps4 xvii4 #ae47 ,the prutah was the smallest coin then current4 ,it is estimated to have been equal to about one-twentieth of an ,english penny4 ,in some quarters of ,poland the ,jews have small thin bits of brass1 with the ,hebrew word prutah impressed upon them1 for the uses in charity on the part of those among them that cannot afford to give a kreutzer to a poor man4 ,the poor1 when they have collected a number of these1 change them into larger coin at the almoner's appointed by the congregation4 ,thus even the poor are enabled to give alms to the poor4 7,see my ,genesis1 p4 #bgg1 ,no4 #ca47 ,rabbi ,yochanan said eleven sorts of spices were mentioned to ,moses on ,sinai4 ,rav ,hunna asked1 ,what ,scripture text proves this8 7,exod4 xxx4 #cd71 ,take unto thee sweet spices 7the plural implying two71 stacte1 myrrh1 and galbanum 7these three thus making up five71 sweet spices 7the repetition doubling the five into ten71 with pure frankincense 7which makes up eleven74 ,kerithoth1 fol4 #f1 col4 #b4 ,zion said1 ,the ,lord hath forsaken and forgotten me 7,isa4 xlix4 #ad74 ,the community of ,israel once pleaded thus with the ,holy ,one--blessed be ,he6--,even a man who marries a second wife still bears in mind the services of the first1 but ,thou1 ,lord1 hast forgotten me4 ,the ,holy ,one--blessed be ,he6--replied1 ,daughter1 ,i have created twelve constellations in the firmament1 and for each constellation ,i have created thirty armies1 and for each army thirty legions1 each legion containing thirty divisions1 each division thirty cohorts1 each cohort having thirty camps1 and in each camp hang suspended #cfe1jjj myriads of stars1 as many thousands of myriads as there are days in the year2 all these have ,i created for thy sake1 and yet thou sayest1 ',thou hast forsaken and forgotten me6' ,can a woman forget her sucking-child1 that she should not have compassion on the son of her womb8 ,yea1 they may forget1 yet will ,i not forget thee4 ,berachoth1 fol4 #cb1 col4 #b4 ,no deceased person is forgotten from the heart 7of his relatives that survive him7 till after twelve months1 for it is said 7,ps4 xxxi4 #ab71 ,i am forgotten as a dead man out of mind2 ,i am like a lost vessel 7which1 as ,rashi explains1 is like all lost property1 not thought of as lost for twelve months1 for not till then is proclamation for it given up74 ,ibid41 fol4 #eh1 col4 #b4 ,rabbi ,yehudah1 ,rabbi ,yossi1 and ,rabbi ,shimon 7ben ,yochai7 were sitting together1 and ,yehudah ben ,gerim 7the son1 says ,rashi1 of proselyte parents7 beside them4 ,in the course of conversation ,rabbi ,yehudah remarked1 ,how beautiful and serviceable are the works of these ,romans6 ,they have established markets1 spanned rivers by bridges1 and erected baths4 ,to this remark ,rabbi ,yossi kept silent1 but ,rabbi ,shimon replied1 ,yea1 indeed2 but all these they have done to benefit themselves4 ,the markets they have opened to feed licentiousness1 they have erected baths for their own pleasure1 and the bridges they have raised for collecting tolls4 ,yehudah ben ,gerim thereupon went direct and informed against them1 and the report having reached the ,emperor's ears1 an edict was immediately issued that ,rabbi ,yehudah should be promoted1 ,rabbi ,yossi banished to ,sepphoris1 and ,rabbi ,shimon taken and executed4 ,rabbi ,shimon and his son1 however1 managed to secret themselves in a college1 where they were purveyed to by the ,rabbi's wife1 who brought them daily bread and water4 ,one day mistrust seized the ,rabbi1 and he said to his son1 ,women are light-minded2 the ,romans may tease her and then she will betray us4 ,so they stole away and hid themselves in a cave4 ,here the ,lord interposed by a miracle1 and created a carob-tree bearing fruit all the year round for their support1 and opened a perennial spring for their refreshment4 ,to save their clothes they laid them aside except at prayers1 and to protect their naked bodies from exposure they would at other times sit up to their necks in sand1 absorbed in study4 ,after they had passed twelve years thus in the cave1 ,elijah was sent to inform them that the ,emperor was dead1 and his decree powerless to touch them4 ,on leaving the cave1 they noticed some people plowing and sowing1 when one of them exclaimed1 ,these folk neglect eternal things and trouble themselves with the things that are temporal4 ,as they fixed their eyes upon the place1 fire came and burnt it up4 ,then a ,bath ,kol was heard exclaiming1 ,what6 are ye come forth to destroy the world ,i have made8 ,get back to your cave and hide you4 ,thither accordingly they returned1 and after they had stopped there twelve months longer1 they remonstrated1 pleading that even the judgment of the wicked in ,gehenna lasted no longer than twelve months2 upon which a ,bath ,kol was again heard from heaven1 which said1 ,come ye forth from your cave4 ,then they arose and obeyed it4 ,shabbath1 fol4 #cc1 col #b4 ,rabbi ,yehoshua ben ,levi said that at every utterance which proceeded from the mouth of the ,holy ,one--blessed be ,he6--on ,mount ,sinai1 ,israel receded twelve miles1 being conducted gently back by the ministering angels2 for it is said 7,ps4 lxviii4 #ab71 ,the angels of hosts kept moving4 ,shabbath1 fol4 #hh1 col4 #b4 ,a ,sadducee once said to ,rabbi ,abhu1 ,ye say that the souls of the righteous are treasured up under the throne of glory2 how then had the ,witch of ,endor power to bring up the prophet ,samuel by necromancy8 ,the ,rabbi replied1 ,because that occurred within twelve months after his death2 for we are taught that during twelve months after death the body is preserved and the soul soars up and down1 but that after twelve months the body is destroyed and the soul goes up never to return4 ,ibid41 fol4 #aeb1 col4 #b4 ,clever answers to puzzling questions like the above1 are of frequent occurrence in the ,talmud2 and we select here a few out of the many specimens of ,rabbinical ready wit and repartee4 ,turnus ,rufus once said to ,rabbi ,akiva1 ,if your ,god is a friend to the poor1 why doesn't he feed them8 ,to which he promptly replied1 ,that we by maintaining them may escape the condemnation of ,gehenna4 ,on the contrary1 said the ,emperor1 the very fact of your maintaining the poor will condemn you to ,gehenna4 ,i will tell thee by a parable whereto this is like4 ,it is as if a king of our own flesh and blood should imprison a servant who has offended him1 and command that neither food nor drink should be given him1 and as if one of his subjects in spite of him should go and supply him with both4 ,when the king hears of it will he not be angry with that man8 ,and ye are called servants1 as it is said 7,lev4 xxv4 #ee71 ',for unto me the children of ,israel are servants4' ,to this ,rabbi ,akiva replied1 ,and ,i too will tell thee a parable whereunto the thing is like4 ,it is like a king of our own flesh and blood who1 being angry with his son1 imprisons him1 and orders that neither food nor drink be given him1 but one goes and gives him both to eat and drink4 ,when the king hears of it will he not handsomely reward that man8 ,and we are sons1 as it is written 7,deut4 xiv4 #a71 ',ye are the sons of the ,lord your ,god4' ,true1 the ,emperor replied1 ye are both sons and servants2 sons when ye do the will of ,god2 servants when ye do not2 and now ye are not doing the will of ,god4 ,bava ,bathra1 fol4 #aj1 col4 #a4 ,certain philosophers once asked the elders at ,rome1 ,if your ,god has no pleasure in idolatry1 why does ,he not destroy the objects of it8 ,and so ,he would1 was the reply1 if only such objects were worshiped as the world does not stand in need of2 but you idolaters will worship the sun and moon1 the stars and the constellations4 ,should ,he destroy the world because of the fools there are in it8 ,no6 ,the world goes on as it has done all the same1 but they who abuse it will have to answer for their conduct4 ,on your philosophy1 when one steals a measure of wheat and sows it in his field it should by rights produce no crop2 nevertheless the world goes on as if no wrong had been done1 and they who abuse it will one day smart for it4 ,avoda ,zarah1 fol4 #ed1 col4 #b4 ,antoninus ,caesar asked ,rabbi 7the ,holy71 ,why does the sun rise in the east and set in the west8 ,thou wouldst have asked1 answered the ,rabbi1 the same question if the order had been reversed4 ,what ,i mean1 remarked ,antoninus1 is this1 is there any special reason why he sets in the west8 ,yes1 replied ,rabbi1 to salute his ,creator 7who is in the east71 for it is said 7,neh4 ix4 #f71 ',and the host of heaven worship ,thee4' ,sanhedrin1 fol4 #ia1 col4 #b4 ,caesar once said to ,rabbi ,tanchum1 ,come1 now1 let us be one people4 ,very well1 said ,rabbi ,tanchum1 only we1 being circumcised1 cannot possibly become like you2 if1 however1 ye become circumcised we shall be alike in that regard anyhow1 and so be as one people4 ,the ,emperor said1 ,thou hast reasonably answered1 but the ,roman law is1 that he who nonpluses his ruler and puts him to silence shall be cast to the lions4 ,the word was no sooner uttered than the ,rabbi was thrown into the den1 but the lions stood aloof and did not even touch him4 ,a ,sadducee1 who looked on1 remarked1 ,the lions do not devour him because they are not hungry1 but1 when at the royal command1 the ,sadducee himself was thrown in1 he had scarcely reached the lions before they fell upon him and began to tear his flesh and devour him4 ,sanhedrin1 fol4 #ci1 col4 #a4 ,a certain ,sadducee asked ,rabbi ,abhu1 ,since your ,god is a priest1 as it is written 7,exod4 xxv4 #b71 ',that they bring ,me an offering1' in what did ,he bathe ,himself after ,he was polluted by the burial 7,num4 xix4 #aa1 #ah7 of the dead body of ,moses8 ,it could not be in the water1 for it is written 7,isa4 xl4 #ab71 ',who has measured the waters in the hollow of ,his hand8' which therefore are insufficient for ,him to bathe in4 ,the ,rabbi replied1 ,he bathed in fire1 as it is written 7,isa4 lxvi4 #ae71 ',for behold the ,lord will come with fire4' ,ibid4 ,turnus ,rufus asked this question also of ,rabbi ,akiva1 ,why is the ,sabbath distinguished from other days8 ,rabbi ,akiva replied1 ,why art thou distinguished from other men8 ,the answer was1 ,because it hath pleased my ,master thus to honor me4 ,and so retorted ,akiva1 ,it hath pleased ,god to honor ,his ,sabbath4 ,but what ,i mean1 replied the other1 was how dost thou know that it is the ,sabbath-day8 ,the reply was1 ,the river ,sambatyon proves it2 the necromancer proves it2 the grave of thy father proves it1 for the smoke thereof rises not on the ,sabbath4 ,ibid41 fol4 #fe1 col4 #b4 ,see ,bereshith ,rabba1 fol4 #d1 with reference to what is here said about ,turnus ,rufus and his father's grave4 ,the proof from the necromancer lies in the allegation that his art was unsuccessful if practiced on the ,sabbath-day4 ,the ,sambatyon1 ,rashi says1 is a pebbly river which rushes along all the days of the week except the ,sabbath1 on which it is perfectly still and quiet4 ,in the ,machsor for ,pentecost 7,d4 ,levi's ed4 p4 #ha71 it is styled the incomprehensible river1 and a footnote thereto informs us that ,this refers to the river said to rest on the ,sabbath from throwing up stones1 etc41 which it does not cease to do all the rest of the week4 7,see ,sanhedrin1 fol4 #fe1 col4 #b2 ,yalkut on ,isaiah1 fol4 #c1 #a2 ,pesikta ,tanchuma4 ,see also ,shalsheleth ,hakabbala and ,yuchsin47 ,those ,israelites and ,gentiles who have transgressed with their bodies 7the former by neglecting to wear phylacteries1 and the latter by indulging in sensuous pleasures71 shall go down into ,gehenna1 and there be punished for twelve months1 after which period their bodies will be destroyed and their soul consumed1 and a wind shall scatter their ashes under the soles of the feet of the righteous2 as it is said 7,mal4 iv4 #c71 ,and ye shall tread down the wicked2 for they shall be as ashes under the soles of your feet4 ,but the ,minim1 the informers1 and the ,epicureans1 they who deny the law and the resurrection of the dead1 they who separate themselves from the manners of the congregation1 they who have been a terror in the land of the living1 and they who have sinned and have led the multitude astray1 as did ,jeroboam the son of ,nebat and his companions1--these shall go down into ,gehenna1 and there be judged for generations upon generations1 as it is said 7,isa4 lxvi1 #bd71 ,and they shall go forth and look upon the carcasses of the men that have transgressed against me1 etc4 ,gehenna itself shall be consumed but they shall not be burned up in the destruction2 as it is said 7,ps4 xlix1 #ad2 ,heb4 xv471 ,and their figures shall consume hell from being a dwelling4 ,rosh ,hashanah1 fol4 #ag1 col4 #a4 ,once when ,israel went up by pilgrimages to one of the three annual feasts at ,jerusalem 7see ,exod4 xxxiv4 #bc1 #bd71 it so happened that there was no water to drink4 ,nicodemon ben ,gorion therefore hired of a friendly neighbor twelve huge reservoirs of water promising to have them replenished against a given time1 or failing this to forfeit twelve talents of silver4 ,the appointed day came and still the drought continued1 and therewith the scarcity of water2 upon which the creditor appeared and demanded payment of the forfeit4 ,the answer of ,nicodemon to the demand was1 ,there's time yet2 the day is not over4 ,the other chuckled to himself1 inwardly remarking1 ,there's no chance now2 there's been no rain all the season1 and off he went to enjoy his bath4 ,but ,nicodemon sorrowful at heart1 wended his way to the ,temple4 ,after putting on his prayer scarf1 as he prayed1 he pleaded1 ,lord of the ,universe6 ,thou knowest that ,i have not entered into this obligation for my own sake1 but for ,thy glory and for the benefit of ,thy people4 ,while he yet prayed the clouds gathered overhead1 the rain fell in torrents1 and the reservoirs were filled to overflowing4 ,on going out of the house of prayer he was met by the exacting creditor1 who still urged that the money was due to him1 as he said1 the rain came after sunset4 ,but in answer to prayer the clouds immediately dispersed1 and the sun shone out as brightly as ever4 ,taanith1 fol4 #ai4 col4 #b4 ,nicodemon ben ,gorion of the above story is by some considered to be the ,nicodemus of ,st4 ,john's ,gospel1 iii4 #a-aj2 vii4 #ej2 xix #cj4 ,would that my husband were here and could listen to me2 ,i should permit him to stay away another twelve years4 ,kethuboth1 fol4 #fc4 col4 #a4 ,hereto hangs a tale stranger than fiction1 yet founded on fact4 ,rabbi ,akiva was once a poor shepherd in the employ of ,calba ,shevua1 one of the richest men in all ,jerusalem4 ,while engaged in that lowly occupation his master's only daughter fell in love with him1 and the two carried on a clandestine courtship for some time together4 ,her father1 hearing of it1 threatened to disinherit her1 to turn her out of doors and disown her altogether1 if she did not break off her engagement4 ,how could she connect herself with one who was the base-born son of a proselyte1 a reputed descendant of ,sisera and ,jael1 an ignorant fellow that could neither read nor write1 and a man old enough to be her father8 ,rachel--for that was her name--determined to be true to her lover1 and to brave the consequences by marrying him and exchanging the mansion of her father for the hovel of her husband4 ,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 land1 where she felt sure that his talents would be recognized and his genius fostered into development worthy of it4 ,as he sauntered along by himself he began to harbor misgivings in his mind as to the wisdom of the step1 and more than once thought of returning4 ,but when musing one day at a resting-place a waterfall arrested his attention1 and he remarked how the water1 by its continual dropping1 was wearing away the solid rock4 ,all at once1 with the tact for which he was afterward so noted1 he applied the lesson it yielded to himself4 ,so may the law1 he reasoned1 work its way into my hard and stony heart2 and he felt encouraged and pursued his journey4 ,under the tuition of ,rabbi ,eliezer1 the son of ,hyrcanus1 and ,rabbi ,yehoshua1 the son of ,chananiah1 his native ability soon began to appear1 his name became known to fame1 and he rose step by step until he ranked as a professor in the very college which he had entered as a poor student4 ,after some twelve years of hard study and diligent service in the law he returned to ,jerusalem1 accompanied by a large number of disciples4 ,on nearing the dwelling of his devoted wife he caught the sound of voices in eager conversation4 ,he paused awhile and listened at the door1 and overheard a gossiping neighbor blaming ,rachel for her msalliance1 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 college4 ,he listened in eager curiosity1 wondering what the reply would be4 ,to his surprise1 he heard his self-sacrificing wife exclaim1 ,would that my husband were here and could listen to me2 ,i should permit1 nay1 urge him to stay other twelve years1 if it would benefit him4 ,strange to say ,akiva taking the hint from his wife1 turned away and left ,jerusalem without ever seeing her4 ,he went abroad again for a time1 and then returned for good2 this time1 so the story says1 with twice twelve thousand disciples4 ,well-nigh all ,jerusalem turned out to do him honor1 every one striving to be foremost to welcome him4 ,calba ,shevua1 who for many a long year had repented of his hasty resolution1 which cost him at once his daughter and his happiness1 went to ,akiva to ask his opinion about annulling this vow4 ,akiva replied by making himself known as his quondam servant and rejected son-in-law4 ,as we may suppose1 the two were at once reconciled1 and ,calba ,shevua looked upon himself as favored of ,heaven above all the fathers in ,israel4 ,the ,rabbis say that at first they used to communicate the ,divine name of twelve letters to every one4 ,but when the ,antinomians began to abound1 the knowledge of this name was imparted only to the more discreet of the priestly order1 and they repeated it hastily while the other priests pronounced the benediction of the people4 7,what the name was1 says ,rashi1 is not known47 ,rabbi ,tarphon1 the story goes on to say1 once listened to the high priest1 and overheard him hurriedly pronouncing this name of twelve letters while the other priests were blessing the people4 ,kiddushin1 fol4 #ga1 col4 #a4 ,twelve hours there are in the day3--,the first three1 the ,holy ,one--blessed be ,he6--employs in studying the law2 the next three ,he sits and judges the whole world2 the third three ,he spends in feeding all the world2 during the last three hours ,he sports with the leviathan2 as it is said 7,ps4 civ4 #bf71 ,this leviathan ,thou hast created to play with it4 ,avodah ,zarah1 fol4 #c1 col4 #b4 ,rabbi ,yochanan bar ,chanena said3--,the day consists of twelve hours4 ,during the first hour ,adam's dust was collected from all parts of the world2 during the second it was made into a lump2 during the third his limbs were formed2 during the fourth his body was animated2 during the fifth he stood upon his legs2 during the sixth he gave names to the animals2 during the seventh he associated with ,eve2 during the eighth ,cain and a twin sister were born 7,abel and his twin sister were born after the ,fall1 says the ,tosephoth72 during the ninth ,adam was ordered not to eat of the forbidden tree2 during the tenth he fell1 during the eleventh he was judged2 and during the twelfth he was ejected from paradise2 as it is said 7,ps4 xlix4 #ac1 ,a4,v4 #ab71 ,man 7,adam7 abode not one night in his dignity4 ,sanhedrin1 fol4 #ch1 col4 #b4 ,rabbi ,akiva used to say3--,of five judgments1 some have lasted twelve months1 others will do so2--those of the deluge1 of ,job1 of the ,egyptians1 of ,gog and ,magog1 and of the wicked in ,gehenna4 ,edioth1 chap4 #b1 mish4 #aj4 ,plagues come upon those that are proud1 as was the case with ,uzziah 7#b ,chron4 xxvi4 #af71 ,but when he was strong 7proud71 his heart was lifted up to destruction4 ,when the leprosy rose up in his forehead1 the ,temple was cleft asunder twelve miles either way4 ,avoth d',rab4 ,nathan1 chap4 #i4 ,this hyperbole is evidently a mere fiction joined on to a truth for the purpose of frightening the proud into humility4 ,the end sanctifieth the means1 as we well know from other instances recorded in the ,talmud4 ,those who mourn for deceased relatives are prohibited from entering a tavern for thirty days1 but those who mourn for either father or mother must not do so for twelve months4 ,semachoth1 chap4 #i4 ,a creature that has no bones in his body does not live more than twelve months4 ,chullin1 fol4 #eh1 col4 #a4 ,the ,alexandrians asked ,rabbi ,joshua twelve questions2 three related to matters of wisdom1 three to matters of legend1 three were frivolous1 and three were of a worldly nature--viz1 how to grow wise1 how to become rich1 and how to ensure a family of boys4 ,niddah1 fol4 #fi1 col4 #b4 ,there was once a man named ,joseph1 who was renowned for honoring the ,sabbath-day4 ,he had a rich neighbor1 a ,gentile1 whose property a certain fortune-teller had said would eventually revert to ,joseph the ,sabbatarian4 ,to frustrate this prediction the ,gentile disposed of his property1 and with the proceeds of the sale he purchased a rare and costly jewel which he fixed to his turban4 ,on crossing a bridge a gust of wind blew his turban into the river and a fish swallowed it4 ,this fish being caught1 was brought on a ,friday to market1 and1 as luck would have it1 it was bought by ,joseph in honor of the coming ,sabbath4 ,when the fish was cut up the jewel was found1 and this ,joseph sold for thirteen purses of gold denarii4 ,when his neighbor met him1 he acknowledged that he who despised the ,sabbath the ,lord of the ,sabbath would be sure to punish4 ,shabbath1 fol4 #aai1 col4 #a4 ,this story cannot fail to remind those who are conversant with ,herodotus or ,schiller of the legend of ,king ,polycrates1 which dates back five or six centuries before the present era4 ,polycrates1 the king of ,samos1 was one of the most fortunate of men1 and everything he took in hand was fabled to prosper4 ,this unbroken series of successes caused disquietude to his friends1 who saw in the circumstance foreboding of some dire disaster2 till ,amasis1 king of ,egypt1 one of the number advised him to spurn the favor of fortune by throwing away what he valued dearest4 ,the most valuable thing he possessed was an emerald signet-ring1 and this accordingly he resolved to sacrifice4 ,so1 manning a galley1 he rowed out to the sea1 and threw the ring away into the waste of the waters4 ,some five or six days after this1 a fisherman came to the palace and made the king a present of a very fine fish that he had caught4 ,this the servants proceeded to open1 when1 to their surprise1 they came upon a ring1 which on examination proved to be the very ring which had been cast away by the king their master4 7,see ,herodotus1 book iii47 ,among the many legends that have clustered round the memory of ,solomon1 there is one which reads very much like an adaptation of this classic story4 ,the version the ,talmud gives of this story is quoted in another part of this ,miscellany 7chap4 vi4 ,no4 #h1 note71 but in ,emek ,hammelech1 fol4 #ad1 col4 #d1 we have the legend in another form1 with much amplitude and variety of detail1 of which we can give here only an outline4 ,when the building of the ,temple was finished1 the king of the demons begged ,solomon to set him free from his service1 and promised in return to teach him a secret he would be sure to value4 ,having cajoled ,solomon out of possession of his signet-ring1 he first flung the ring into the sea1 where it was swallowed by a fish1 and then taking up ,solomon himself1 he cast him into a foreign land some four hundred miles away1 where for three weary long years he wandered up and down like a vagrant1 begging his bread from door to door4 ,in the course of his rambles he came to ,mash ,kemim1 and was so fortunate as to be appointed head cook at the palace of the king of ,ammon 7,ana ,hanun1 see #a ,kings xii4 #bd2 ,,lxx474 ,while employed in this office1 ,naama1 the king's daughter 7see #a ,kings xiv4 #ba1 #ca1 and #b ,chron4 xii4 #ac71 fell in love with him1 and1 determining to marry him1 eloped with him for refuge to a distant land4 ,one day as ,naama was preparing a fish for dinner1 she found in it a ring1 and this turned cut to be the very ring which the king of the demons had flung into the sea1 and the loss of which had bewitched the king out of his power and dominion4 ,in the recovery of the ring the king both recovered himself and the throne of his father ,david4 ,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 circumstances4 ,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 keepsake4 ,by some means or other the king got to know of the whereabouts of the ring1 and cleverly contriving to secure possession of it1 threw it into the sea4 ,he then went straight to the queen and demanded to know where it was and what she had done with it4 ,the queen in her distress repaired to ,st4 ,kentigern1 and both made full confession of her guilt and her anxiety about the recovery of the ring1 that she might regain the lost favor of her husband4 ,the saint set off at once to the ,clyde1 and there caught a salmon and the identical ring in the mouth of it4 ,this he handed over to the queen1 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 wedlock4 ,there were thirteen horn-shaped collecting-boxes1 and thirteen tables1 and thirteen devotional bowings in the ,temple service4 ,those who belonged to the houses of ,rabbi ,gamliel and of ,rabbi ,chananiah1 the president of the priests1 bowed fourteen times4 ,this extra act of bowing was directed to the quarter of the wood store1 in consequence of a tradition they inherited from their ancestors that the ,ark of the ,covenant was hidden in that locality4 ,the origin of the tradition was this3--,a priest1 being once engaged near the wood store1 and observing that part of the plaster differed from the rest1 went to tell his companions1 but died before he had time to relate his discovery4 ,thus it became known for certain that the ,ark was hidden there4 ,shekalim chap4 #c1 hal1 #a4 ,it is more than probable that the ,chananiah1 mentioned above1 is the person alluded to in the ,acts1 chap1 xxiii4 #b1 as the high priest ,ananias4 ,for the tradition about the ,ark4 see also #b ,macc4 ii4 #d1 #e4 ,there were thirteen horn-shaped collecting-boxes in the ,temple1 and upon them were inscribed new shekels1 old shekels1 turtle-dove offerings1 young-pigeon offerings1 fire-wood1 contributions for ,galbanus1 gold for the mercy-seat2 and six boxes were inscribed for voluntary contributions4 ,new shekels were for the current year1 old shekels were for the past one4 ,yoma1 fol4 #ee1 col1 #b4 ,once on account of long-continued drought ,rabbi ,eliezer proclaimed thirteen public fasts1 but no rain came4 ,at the termination of the last fast1 just as the congregation was leaving the synagogue1 he cried aloud1 ,have you then prepared graves for yourselves8 ,upon this all the people burst into bitter cries1 and rain came down directly4 ,taanith1 fol4 #be1 col4 #b4 ,a boy at thirteen years of age is bound to observe the usual fasts in full1 i4e41 throughout the whole day4 ,a girl is bound to do so when only twelve4 ,rashi gives this as the reason3--,a boy is supposed to be weaker than a girl on account of the enervating effect of much study4 ,kethuboth1 fol4 #e1 col4 #a4 ,a poor man once came to ,rava and begged for a meal4 ,on what dost thou usually dine8 asked ,rava4 ,on stuffed fowl and old wine1 was the reply4 ,what6 said ,rava1 art thou not concerned about being so burdensome to the community8 ,he replied1 ,i eat nothing belonging to them1 only what the ,lord provides2 as we are taught 7,ps4 cxlv4 #ae71 ',the eyes of all wait upon ,thee1 and ,thou givest them their meat in his season4' ,it is not said in their season1 for so we learn that ,god provides for each individual in his season of need4 ,while they were thus talking1 in came ,rava's sister1 who had not been to see him for thirteen years1 and she brought him as a present a stuffed fowl and some old wine also4 ,rava marveled at the coincidence1 and turning to his poor visitor said1 ,i beg thy pardon1 friend2 rise1 ,i pray thee1 and eat4 ,ibid41 fol4 #fg1 col4 #b4 ,so great is circumcision that thirteen covenants were made concerning it4 ,tosafoth says that covenant is written thirteen times in the chapter of circumcision4 ,nedarim1 fol4 #ca1 col4 #b4 ,rabbi 7the ,holy7 says sufferings are to be borne with resignation4 ,he himself bore them submissively for thirteen years2 for six he suffered from lithiasis1 and for seven years from stomatitis 7or1 as some say1 six years from the former and seven from the latter74 ,his groans were heard three miles off4 ,bava ,metzia1 fol4 #he1 col4 #a4 ,the ,rabbis have taught thirteen things respecting breakfast 7morning-morsel73--,it counteracts the effects of heat1 cold or draught2 it protects from malignant demons2 it makes wise the simple by keeping the mind in a healthy condition2 it enables a man to come off clear from a judicial inquiry2 it qualifies him both to learn and to teach the law2 it makes him eagerly listened to1 to have a retentive memory1 etc4 ,ibid4 fol4 #ajg1 col4 #b4 ,the land of ,israel is in the future to be divided among thirteen tribes1 and not1 as at first1 among twelve4 ,bava ,bathra1 fol4 #abb1 col4 #a4 ,rabbi ,abhu once complimented ,rav ,saphra before the ,minim by singling him out in their hearing as a man distinguished by his learning1 and this led them to exempt him from tribute for thirteen years4 ,it so happened that these ,minim once posed ,saphra about that which is written in ,amos iii4 #b1 ,you only have ,i known of all the families of the earth2 therefore ,i will punish you for all your iniquities4 ,ye say you are ,god's friends1 but when one has a friend does he pour out his wrath upon him8 ,to this ,rav ,saphra make no reply4 ,they then put a rope round his neck and tormented him4 ,when he was in this sorry plight1 ,rabbi ,abhu came up and inquired why they tormented him thus4 ,to this they made answer1 ,didst thou not tell us that he was a very learned man1 and he does not even know how to explain a text of ,scripture8 ,yes1 ,i did so say1 replied ,rabbi ,abhu2 he is an adept in the ,talmud only1 but not in the ,scriptures4 ,thou knowest the ,scriptures2 they replied1 and why ought he not to know them as well8 ,i have daily intercourse with you1 said the ,rabbi1 and therefore ,i am obliged to study the ,scriptures1 but he1 having no intercourse with you1 has no need to trouble himself1 and does not at all care about them4 ,avodah ,zarah1 fol4 #d1 col4 #a4 ,in order to understand aright the grounds on which ,rabbi ,abhu would fain excuse ,rav ,saphra for not caring at all about the ,scriptures1 certain passages from both ,talmuds should be read1 which1 in the usual metaphorical style of the ,rabbis1 set forth the respective merits of ,scripture and ,tradition4 ,the three times three in ,sophrim 7chap4 #ae71 in which the ,scripture is compared to water1 the ,mishna to wine1 and the ,gemara to mulled wine1 and that in which the ,scripture is likened to salt1 the ,mishna to pepper1 and the ,gemara to spice1 and so on1 are too well known to need more than passing mention2 but far less familiar and much more explicit is the exposition of ,zech4 viii4 #aj1 as given in ,t4,b4 ,chaggigah1 fol4 #aj1 col4 #a1 where1 commenting on the ,scripture text1 ,neither1 was there any peace to him that went out or came in1 ,rav expressly says1 ,he who leaves a matter of ,halachah for a matter of ,scripture shall never more have peace2 to which ,shemuel adds1 ,aye1 and he also who leaves the ,talmud for the ,mishna2 ,rabbi ,yochanan chiming in with even from ,talmud to ,talmud2 as if to say1 ,and he who turns from the ,babli to the ,yerushalmi1 even he shall have no peace4 ,if we refer to the ,mishna 7chap4 #a1 hal4 #g7 of ,berachoth in the last-named ,talmud1 we read there that ,rabbi ,tarphon1 bent1 while on a journey1 on reading the ,shema according to the school of ,shammai1 ran the risk of falling into the hands of certain banditti whom he had not noticed near him4 ,it would have served you right1 remarked one1 because you did not follow the rule of ,hillel4 ,in the ,gemara to this passage ,rabbi ,yochanan says1 ,the words of the scribes are more highly valued than the words of the law1 for1 as ,rabbi ,yuda remarks1 ',if ,rabbi ,tarphon had not read the ,shema at all he would only have broken a positive command1' but since he transgressed the rule of ,hillel he was guilty of death1 for it is written1 ',he who breaks down a hedge 7the ,rabbinic hedge to the law1 of course71 a serpent shall bite him' 7,eccles4 x4 #h74 ,then ,rabbi ,chanina1 the son of ,rabbi ,ana1 in the name of ,rabbi ,tanchum1 the son of ,rabbi ,cheyah1 says1 ,the words of the elders are more important than the words of the prophets4 ,a prophet and an elder1 whom do they resemble8 ,they are like two ambassadors sent by a king to a province4 ,about the one he sends word saying1 ,if he does not present credentials with my signature and seal1 trust him not2 whereas the other is accredited without any such token2 for in regard to the prophet it is written 7,deut4 xiii4 #b71 ,he giveth thee a sign or token2 while in reference to the elders it is written 7,deut4 xvii4 #aa71 ,according to the decision which they may say unto thee shalt thou do2 thou shalt not depart from the sentence which they may tell thee1 to the right or to the left4 ,rashi's comment on this text is worth notice3 ,even when they tell thee that right is left and left is right4 ,in a word1 a wise man 7i4e41 a ,rabbi7 is better than a prophet4 7,bava ,bathra fol4 #ab1 col4 #a47 ,oved1 the ,galilean1 has expounded that there are thirteen vavs 7i4e41 the letter vav occurs thirteen times7 in connection with wine4 ,vav in ,syriac means woe4 ,sanhedrin fol4 #gj1 col4 #a4 ,the ,rabbis have a curious ,haggada respecting the origin of the culture of the vine4 ,once while ,noah was hard at work breaking up the fallow ground for a vineyard1 ,satan drew near and inquired what he was doing4 ,on ascertaining that the patriarch was about to cultivate the grape1 which he valued both for its fruit and its juice1 he at once volunteered to assist him at his task1 and began to manure the soil with the blood of a lamb1 a lion1 a pig1 and a monkey4 ,now1 said he1 when his work was done1 of those who taste the juice of the grape1 some will become meek and gentle as the lamb1 some bold and fearless as the lion1 some foul and beastly as the pig1 and others frolicsome and lively as the monkey4 ,this quaint story may be found more fully detailed in the ,midrash ,tanchuma 7see ,noah7 and the ,yalkut on ,genesis4 ,the ,mohammedan legend is somewhat similar4 ,it relates how ,satan on the like occasion used the blood of a peacock1 of an ape1 of a lion1 and of a pig1 and it deduces from the abuse of the vine the curse that fell on the children of ,ham1 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 complexions4 ,at thirteen years of age1 a boy becomes bound to observe the 7#fac7 precepts of the law4 ,avoth1 chap4 #e4 ,rabbi ,ishmael says the law is to be expounded according to thirteen logical rules4 ,chullin1 fol4 #fc1 col4 #a4 ,the thirteen rules of ,rabbi ,ishmael above referred to are not to be found together in any part of the ,talmud1 but they are collected for repetition in the ,liturgy1 and are as follows3-- #a4 ,inference is valid from minor to major4 #b4 ,from similar phraseology4 #c4 ,from the gist or main point of one text to that of other passages4 #d4 ,of general and particular4 #e4 ,of particular and general4 #f4 ,from a general1 or a particular and a general1 the ruling both of the former and the latter is to be according to the middle term1 i4e41 the one which is particularized4 #g4 ,from a general text that requires a particular instance1 and vice vers4 #h4 ,when a particular rule is laid down for something which has already been included in a general law1 the rule is to apply to all4 #i4 ,when a general rule has an exception1 the exception mitigates and does not aggravate the rule4 #aj4 ,when a general rule has an exception not according therewith1 the exception both mitigates and aggravates4 #aa4 ,when an exception to a general rule is made to substantiate extraneous matter1 that matter cannot be classed under the said general rule1 unless the ,scripture expressly says so4 #ab4 ,the ruling is to be according to the context1 or to the general drift of the argument4 #ac4 ,when two texts are contradictory1 a third is to be sought that reconciles them4 ,rabbi ,akiva was forty years of age when he began to study1 and after thirteen years of study he began publicly to teach4 ,avoth d',rab4 ,nathan4 ,thirteen treasurers and seven directors were appointed to serve in the ,temple4 7,more there might be1 never less47 ,tamid1 fol4 #bg1 col4 #a4 ,thirteen points of law regulate the decisions that require to be made relative to the carcass of a clean bird4 ,taharoth1 chap4 i1 mish4 #a4 ,a man must partake of fourteen meals in the booth during the ,feast of ,tabernacles4 ,succah1 fol4 #bg1 col4 #a4 ,traditional chronology records that the ,israelites killed the ,paschal lamb on the fourteenth day of ,nisan1 the month on which they came out of ,egypt4 ,they came out on the fifteenth2 that day was a ,friday4 ,shabbath1 fol4 #hh1 col4 #a4 ,the fifteen steps were according to the number of the ,songs of ,degrees in the ,psalms4 ,it is related that whosoever has not seen the joy at the annual ceremony of the water-drawing1 has not seen rejoicing in his life4 ,at the conclusion of the first part of the ,feast of ,tabernacles1 the ,priests and ,levites descended into the women's ante-court1 where they made great preparations 7such as erecting temporary double galleries1 the uppermost for women1 and those under for men74 ,there were golden candelabra there1 each having four golden bowls on the top1 four ladders reaching to them1 and four of the young priests with cruses of oil ready to supply them1 each cruse holding one hundred and twenty logs of oil4 ,the lamp-wicks were made of the worn-out drawers and girdles of the priests4 ,there was not a court in all ,jerusalem that was not lit up by the illumination of the water-drawing4 ,holy men1 and men of dignity1 with flaming torches in their hands1 danced before the people1 rehearsing songs and singing praises4 ,the ,levites1 with harps1 lutes1 cymbals1 trumpets1 and innumerable musical instruments1 were stationed on the fifteen steps which led from the ante-court of ,israel to the women's court2 the ,levites stood upon the steps and played and sang4 ,two priests stood at the upper gate which led from the ante-court for ,israel to that for the women1 each provided with a trumpet1 and as soon as the cock crew they blew one simple blast1 then a compound or fragmentary one1 and then a modulated or shouting blast4 ,this was the preconcerted signal for the drawing of the water4 ,as soon as they reached the tenth step1 they blew again three blasts as before4 ,when they came to the ante-court for women1 they blew another three blasts1 and after that they continued blowing till they came to the east gate4 ,when they arrived at the east gate1 they turned their faces westward 7i4e41 toward the ,temple71 and said1 ,our fathers1 who were in this place1 turned their backs toward the ,temple of the ,lord1 and their faces toward the ,east1 for they worshiped the sun in the ,east2 but we turn our eyes to ,god6 ,rabbi ,yehudah says1 ,these words were repeated1 echoing1 ',we are for ,god1 and unto ,god are our eyes directed6' ,succah1 fol4 #ea1 col4 #a1 #b4 ,rabbon ,shimon ben ,gamliel has said there were no such gala-days for ,israel as the fifteenth of ,ab and the ,day of ,atonement1 when the young maidens of ,jerusalem used to resort to the vineyard all robed in white garments1 that were required to be borrowed1 lest those should feel humiliated who had none of their own4 ,there they danced gleefully1 calling to the lookers-on and saying1 ,young men1 have a care2 the choice you now make may have consequences4 ,taanith1 fol4 #bf1 col4 #b4 ,rabbi ,elazar the ,great said1 ,from the fifteenth of ,ab the influence of the sun declines1 and from that day they leave off cutting wood for the altar fire1 because it could not be properly dried 7and green wood might harbor vermin1 which would make it unfit for use74 ,taanith1 fol4 #ca1 col4 #a4 ,he who eats turnips to beef1 and sleeps out in the open air during the night of the fourteenth and fifteenth days of the months of summer 7that is1 when the moon is full71 will most likely bring on an ague fever4 ,gittin1 fol4 #gj1 col4 #a4 ,a lad should1 at the age of fifteen1 begin to apply himself to the ,gemara4 ,avoth1 chap4 #e4 ,so ,i bought her to me for fifteen 7,hosea iii4 #b71 that is1 on the fifteenth day of ,nisan1 when ,israel was redeemed from the bondage of ,egypt4 ,silver2 this refers to the righteous4 ,an homer and a half-homer2 these equal forty-five measures1 and are the forty-five righteous men for whose sake the world is preserved4 ,i don't know whether there are thirty here 7that is1 in ,babylon71 and fifteen in the land of ,israel1 or vice vers2 as it is said 7,zech4 xi4 #ac71 ,i took the thirty pieces of silver and cast them to the potter in the house of the ,lord4 ,it stands to reason that there are thirty in the land of ,israel1 and1 therefore1 fifteen here4 ,abaii says that the greater part are to be found under the gable end of the synagogue4 ,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 7but see ,no4 #ajc infra74 ,ulla says it refers to the thirty precepts received by the nations of the world1 of which1 however1 they keep three only2 i4e4 they do not enter into formal marriage-contracts with men2 they do not expose for sale the bodies of such animals as have died from natural causes2 and they have regard for the law4 ,chullin1 fol4 #ib1 col4 #a4 ,rabbi ,cheyah bar ,abba says1 ,i once visited a house-holder at ,ludkia1 and they placed before him a golden table so loaded with silver plate1 basins1 cups1 bottles and glasses1 besides all sorts of dishes1 delicacies1 and spices1 that it took sixteen men to carry it4 ,when they set the table in its place they said 7,ps4 xxiv4 #a71 ',the earth is the ,lord's and the fullness thereof1' and upon removing it1 they said 7,ps4 cxv4 #af71 ',the heaven1 even the heavens1 are the ,lord's1 but the earth hath ,he given to the children of men4' ,i said1 ',son1 how hast thou come to deserve all this8' ',i was1' replied he1 'a butcher by trade1 and ,i always set apart for the ,sabbath the best of the cattle4' ',how happy art thou1' ,i remarked 7adds ,rabbi ,cheyah71 'to have merited such a reward1 and blessed be ,god who has thus rewarded thee4' ,shabbath1 fol4 #aai1 col4 #a4 ,rash ,lakish said1 ,i have seen the flow of milk and honey at ,tzipori2 it was sixteen miles by sixteen miles4 ,meggillah1 fol4 #f1 col4 #a4 ,rashi explains the above as follows3--,the goats fed upon figs from which honey distilled1 and this mingled with the milk which dropped from the goats as they walked along4 ,on the spot arose a lake which covered an area of sixteen miles square4 7,see also ,kethuboth1 fol4 iii1 col4 #b47 ,a cedar tree once fell down in our place1 the trunk of which was so wide that sixteen wagons were drawn abreast upon it4 ,bechoroth1 fol4 #eg1 col4 #b4 ,who can estimate the loss the world sustains in its ignorance of the trees of the ,talmud8 ,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 ,california1 and was the largest known to the present generation6 ,rabbi ,yochanan plaintively records1 ,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 it4 ,bava ,bathra1 fol4 #ia1 col4 #b4 ,on the deposition of ,rabbon ,gamliel1 ,rabbi ,eleazar ben ,azariah was chosen as his successor to the presidential chair of the academy4 ,on being told of his elevation1 he consulted with his wife as to whether or not he should accept the appointment4 ,what if they should depose thee also8 asked his wife4 ,he replied1 ,use the precious bowl while thou hast it1 even if it be broken the next4 ,but she rejoined1 ,thou art only eighteen years old1 and how canst thou at such an age expect folks to venerate thee8 ,by a miracle eighteen of his locks turned suddenly gray1 so that he could say1 ,i am as one of seventy4 ,berachoth1 fol4 #bg1 col4 #b4 ,the ,rabbis have taught that ,shimon ,happikoli had arranged the eighteen benedictions before ,rabbon ,gamliel at ,javneh4 ,rabbon ,gamliel appealed to the sages1 ,is there not a man who knows how to compose an imprecation against the ,sadducees8 ,then ,samuel the ,little stood up and extemporized it4 ,ibid41 fol4 #bh1 col4 #b4 ,the imprecation against the ,sadducees stands twelfth among the collects of the ,shemoneh ,esreh4 ,it is popularly known as ,velama-leshinim from its opening words1 and is given thus in modern ,ashkenazi liturgies3--,oh1 let the slanderers have no hope1 all the wicked be annihilated speedily1 and all the tyrants be cut off1 hurled down and reduced speedily2 humble ,thou them quickly in our days4 ,blessed art ,thou1 ,o ,lord1 who destroyest enemies and humblest tyrants4 ,there has been much misconception with regard to this collect against heretics4 ,there is every reason to believe it was composed without any reference whatever to the ,christians4 ,one point of interest1 however1 in connection with it is worth relating here4 ,some have sought to identify the author of it1 ,samuel the ,little1 with the ,apostle ,paul1 grounded the conclusion on his original ,hebrew name1 ,saul4 ,they take ,paulus as equal to pusillus1 which means very little or the less1 and answers to the word ,hakaton1 a term of similar import4 ,samuel1 however1 died a good ,jew 7see ,semachoth1 chap4 #h71 and ,rabbon ,gamliel ,hazaken and ,rabbi ,eleazar ben ,azariah pronounced a funeral oration at his burial4 ,his key and his diary were placed on his coffin1 because he had no son to succeed him4 7,see also ,sanhedrin1 fol4 ii1 col4 #a47 ,eighteen denunciations did ,isaiah make against the people of ,israel1 and he recovered not his equanimity until he was able to add1 ,the child shall behave himself proudly against the ancient1 and the base against the honorable 7,isa4 iii4 #e74 ,chaggigah1 fol4 #ad1 col4 #a4 ,the ,rabbis have related that there was once a family in ,jerusalem the members of which died off regularly at eighteen years of age4 ,rabbi ,yochanan ben ,zacchai shrewdly guessed that they were descendants of ,eli1 regarding whom it is said 7#a ,sam4 ii4 #be71 ,and all the increase of thine house shall die in the flower of their age2 and he accordingly advised them to devote themselves to the study of the law1 as the certain and only means of neutralizing the curse4 ,they acted upon the advice of the ,rabbi2 their lives were in consequence prolonged2 and they thenceforth went by the name of their spiritual father4 ,rosh ,hashanah1 fol4 #ah1 col4 #a4 ,eighteen handbreadths was the height of the golden candlestick4 ,menachoth1 fol4 #bh1 col4 #b4 ,if a man remain unmarried after the age of twenty1 his life is a constant transgression4 ,the ,holy ,one--blessed be ,he6--waits until that period to see if one enters the matrimonial state1 and curses his bones if he remain single4 ,kiddushin1 fol4 #bi1 col4 #b4 ,a woman marrying under twenty years of age will bear till she is sixty2 if she marries at twenty she will bear until she is forty2 if she marries at forty she will not have any family4 ,bava ,bathra1 fol4 #aai1 col4 #b4 ,at twenty pursue the study of the law4 ,avoth1 chap4 #e4 ,rabbi ,yehudah says the early ,pietists used to suffer some twenty days before death from diarrhoea1 the effect of which was to purge and purify them for the world to come2 for it is said1 ,as the fining pot for silver1 and the furnace for gold1 so is a man to his praise 7,prov4 xxvii4 #ba74 ,semachoth1 chap4 #c1 mish4 #aj4 ,it may not be out of place to append two or three parallel passages here by way of illustration3--,bodily suffering purges away sin 7,berachoth1 fol4 #e1 col4 #a74 ,he who suffers will not see hell 7,eiruvin1 fol4 #da1 col4 #b74 ,to die of diarrhoea is an augury for good1 for most of the righteous die of that ailment 7,kethuboth1 fol4 #ajc1 col4 #b1 and elsewhere74 ,the bathing season at 7the hot baths of7 ,dimsis lasted twenty-one days4 ,shabbath1 fol4 #adg1 col4 #b4 ,a fowl hatches in twenty-one days1 and the almond tree ripens its fruit in twenty-one days4 ,bechoroth1 fol4 #h1 col4 #a4 ,rabbi ,levi says the realization of a good dream may be hopefully expected for twenty-two years2 for it is written 7,gen4 xxxvii4 #b71 ,these are the generations of ,jacob1 ,joseph being seventeen years old when he had the dreams4 ,and it is written also 7,gen4 xli4 #df71 ,and ,joseph was thirty years old when he stood before ,pharaoh1 etc4 ,from seventeen to thirty are thirteen1 to which add the seven years of plenty and the two years of famine1 which make the sum total of twenty-two4 ,berachoth1 fol4 #ee1 col4 #b4 ,in the pages which precede and follow the above quotation there is much that is interesting on the subject of dreams and their interpretation1 and one is strongly tempted to append selections1 but we refrain in order to make room for a prayer which occurs in the morning service for the various festivals1 and is given in the preceding context3--,sovereign of the ,universe6 ,i am thine1 and my dreams are thine4 ,i have dreamed a dream1 but know not what it portendeth4 ,may it be acceptable in ,thy presence1 ,o ,lord my ,god1 and the ,god of my fathers1 that all my dreams concerning myself and concerning all ,israel may be for my good4 ,whether ,i have dreamt concerning myself1 or whether ,i have dreamt concerning others1 or whether others have dreamt concerning me1 if they be good1 strengthen and fortify them1 that they may be accomplished in me1 as were the dreams of the righteous ,joseph2 and if they require cure1 heal them as ,thou didst ,hezekiah1 king of ,judah1 from his sickness2 as ,miriam the prophetess from her leprosy1 and ,naaman from his leprosy2 as the bitter waters of ,marah by the hands of our legislator ,moses1 and those of ,jericho by the hands of ,elisha4 ,and as ,thou wast pleased to turn the curse of ,balaam1 the son of ,beor1 to a blessing1 be pleased to convert all my dreams concerning me and all ,israel to a good end4 ,oh1 guard me2 let me be acceptable to ,thee1 and grant me life4 ,amen4 7,the translation of this prayer is borrowed from the ,jewish liturgy47 ,rabbi ,levi said1 ,come and see how unlike the character of the ,holy ,one--blessed be ,he6--is to that of those who inherit the flesh and blood of humanity4 ,god blessed ,israel with twenty-two benedictions and cursed them with eight curses 7,lev4 xxvi4 #c-ac1 xv4 #dc74 ,but ,moses1 our ,rabbi1 blessed them with eight benedictions and cursed them with twenty-two imprecations 7see ,deut4 xxviii4 #a-d1 xv4 #fh74 ,bava ,bathra1 fol4 #ei1 col4 i4 ,once as they were journeying to ,chesib 7in ,palestine71 some of ,rabbi ,akiva's disciples were overtaken by a band of robbers1 who demanded to know where they were going to4 ,we are going to ,acco1 was the reply2 but on arriving at ,chesib1 they went no farther4 ,the robbers then asked them who they were8 ,disciples of ,rabbi ,akiva1 they replied4 ,upon hearing this the robbers exclaimed1 ,blessed surely is ,rabbi ,akiva and his disciples too1 for no man can ever do them any harm4 ,once as ,rabbi ,menasi was traveling to ,thurtha 7in ,babylonia71 some thieves surprised him on the road and asked him where he was bound for4 ,for ,pumbeditha1 was the reply2 but upon reaching ,thurtha1 he stayed and went no farther4 ,the highwaymen1 thus balked1 retorted1 ,thou art the disciple of ,yehuda the deceiver6 ,oh1 you know my master1 do you8 said the ,rabbi4 ,then in the name of ,god be every one of you anathematized4 ,for twenty-two years thereafter they carried on their nefarious trade1 but all their attempts at violence ended only in disappointment4 ,then all save one of them came to the ,rabbi and craved his pardon1 which was immediately granted4 ,the one who did not come to confess his guilt and obtain absolution was a weaver1 and he was eventually devoured by a lion4 ,hence the proverbs1 ,if a weaver does not humble himself1 he shortens his life2 and1 ,come and see the difference there is between the thieves of ,babylon and the banditti of the land of ,israel4 ,avodah ,zarah1 fol4 #bf1 col4 #a4 ,rabbi ,eliezer ben ,hyrcanus was twenty-two years of age when1 contrary to the wishes of his father1 he went to ,rabbon ,yochanan ben ,zaccai purposing to devote himself to the study of the law4 ,by the time he arrived at ,rabbon ,yochanan's he had been without food four-and-twenty hours1 and yet1 though repeatedly asked whether he had had anything to eat1 refused to confess he was hungry4 ,his father having come to know where he was1 went one day to the place on purpose to disinherit him before the assembled ,rabbis4 ,it so happened that ,rabbon ,yochanan was at that time lecturing before some of the great men of ,jerusalem1 and when he saw the father enter1 he pressed ,rabbi ,eliezer to deliver an exposition4 ,so racy and cogent were his observations that ,rabbon ,yochanan rose and styled him his own ,rabbi1 and thanked him in the name of the rest for the instruction he had afforded them4 ,then the father of ,rabbi ,eliezer said1 ,rabbis1 ,i came here for the purpose of disinheriting my son1 but now ,i declare him sole heir of all ,i have1 to the exclusion of his brothers4 ,avoth d',rab4 ,nathan1 chap4 #f4 ,the father of ,eliezer acts more magnanimously by his son than does the father of ,st4 ,francis4 ,like the ,rabbi1 as ,mr4 ,ruskin relates in his ,mornings in ,florence1 ,st4 ,francis1 one of whose three great virtues was obedience1 begins his spiritual life by quarreling with his father4 ,he 'commercially invests' some of his father's goods in charity4 ,his father objects to that investment1 on which ,st4 ,francis runs away1 taking what he can find about the house along with him4 ,his father follows to claim his property1 but finds it is all gone already1 and that ,st4 ,francis has made friends with the ,bishop of ,assisi4 ,his father flies into an indecent passion1 and declares he will disinherit him2 on which ,st4 ,francis1 then and there1 takes all his clothes off1 throws them frantically in his father's face1 and says he has nothing more to do with clothes or father4 ,not the same strict scrutiny is required in money matters as in cases of capital punishment2 for it is said 7,lev4 xxiv4 #bc71 ,ye shall have one manner of law4 ,what distinction is there made between them8 ,with regard to money matters three judges are deemed sufficient1 while in cases of capital offense twenty-three are required1 etc4 ,sanhedrin1 fol4 #cb1 col4 #a4 ,rabbi ,yehoshua ben ,levi said1 ,in twenty-four cases doth the tribunal excommunicate for the honor of a ,rabbi1 and all are explained in our ,mishna4 ,rabbi ,elazer interposed and asked1 ,where are they8 ,the reply was1 ,go and seek1 and thou shalt find4 ,he went accordingly and sought1 but found only three--the case of the man who lightly esteems the washing of hands2 of him who whispers evil behind the bier of a disciple of the wise2 and of him who behaves haughtily toward the ,most ,high4 ,berachoth1 fol4 #ai1 col4 #a4 ,there are three degrees of excommunication1 i4e41 separation1 exclusion1 and execration4 ,that mentioned in the above extract is of the lowest degree1 and lasts never less than thirty days4 ,the second degree of excommunication is a prolongation of the first by thirty days more4 ,the third or highest degree lasts for an indefinite time4 ,see ,moed ,katon1 fol4 #ag1 col4 #a2 ,shevuoth1 fol4 #cf1 col4 #a2 and consult ,index ,,ii4 appended4 ,a certain matron once said to ,rabbi ,yehuda ben ,elaei1 ,thy face is like that of one who breeds pigs and lends money on usury4 ,he replied1 ,these offices are forbidden me by the rules of my religion1 but between my residence and the academy there are twenty-four latrin2 these ,i regularly visit as ,i need4 ,berachoth1 fol4 #ee1 col4 #a4 ,the ,rabbi meant to say that paying attention to the regular action of his excretory organs was the secret of his healthy looks1 and to imply that a disordered stomach is the root of most diseases1--a physiological opinion well worthy of regard by us moderns4 ,rav ,birim says that the venerable ,rav ,benaah once went to all the interpreters of dreams in ,jerusalem1 twenty-four in number4 ,every one of them gave a different interpretation1 and each was fulfilled2 which substantiates the saying that it is the interpretation and not the dream that comes true4 ,ibid41 fol4 #ee1 col4 #b4 ,twenty-four fasts were observed by the men of the ,great ,synagogue1 in order that the writers of the books1 phylacteries1 and ,mezuzahs might not grow rich1 lest in becoming rich they might be tempted not to write any more4 ,p'sachim1 fol4 #ej1 col4 #b4 ,when ,solomon was desirous of conveying the ,ark into the ,temple1 the doors shut themselves of their own accord against him4 ,he recited twenty-four psalms1 yet they opened not4 ,in vain he cried1 ,lift up your heads1 ,o ye gates 7,ps4 xxiv4 #i74 ,but when he prayed1 ,o ,lord ,god1 turn not ,thy face away from ,thine anointed2 remember the mercies of ,david1 ,thy servant 7#b ,chron4 vi4 #db71 then the gates flew open at once4 ,then the enemies of ,david turned black in the face1 for all knew by this that ,god had pardoned ,david's transgression with ,bathseheba4 ,moed ,katon1 fol4 #i1 col4 #a4 ,in the ,midrash ,rabbah 7,devarim1 chap4 #ae7 the same story is told1 with this additional circumstance among others1 that a sacred respect was paid to the gates when the ,temple was sacked at the time of the ,captivity4 ,when the glorious vessels and furniture of the ,temple were being carried away into ,babylon1 the gates1 which were so zealous for the glory of ,god1 were buried on the spot 7see ,lam4 ii4 #i71 there to await the restoration of ,israel4 ,this romantic episode is alluded to in the closing service for the ,day of ,atonement4 ,there are twenty-four species of unclean birds1 but the clean birds are innumerable4 ,chullin1 fol4 #fc1 col4 #b4 ,in twenty-four places priests are called ,levites1 and this is one of them 7,ezek4 xliv4 #ae71 ,but the priests1 the ,levites1 the sons of ,zadok4 ,tamid1 fol4 #bg1 col4 #a4 ,there are twenty-four extremities of members in the human body which do not suffer defilement in the case of diseased flesh 7see ,lev4 xiii4 #aj1 #bd74 ,the tip-ends of the fingers and toes1 the edges of the ears1 the tip of the nose1 etc4 ,negaim1 chap4 #f1 mish4 #g4 ,twenty-five children is the highest number there should be in a class for elementary instruction4 ,there should be an assistant appointed1 if there be forty in number2 and if fifty1 there should be two competent teachers4 ,rava says1 ,if there be two teachers in a place1 one teaching the children more than the other1 the one that teaches less is not to be dismissed1 because if so1 the other is liable to lapse into negligence also4 ,rav ,deimi of ,nehardaa1 on the other hand1 thinks the dismissal of the former will make the latter all the more eager to teach more1 both out of fear lest he also be dismissed1 and out of gratitude that he has been preferred to the other4 ,mar says1 ,the emulation of the scribes 7or teachers7 increaseth wisdom4 ,rava also says1 ,when there are two teachers1 one teaching much but superficially1 and one teaching thoroughly but not so much1 the former is to be preferred1 for the children will1 in the long run1 improve most by learning much4 ,rav ,deimi of ,nehardaa1 however1 thinks the latter is to be preferred1 for a mistake or an error once learned is difficult to unlearn2 as it is written in #a ,kings xi4 #af1 ,for six months did ,joab remain there with all ,israel1 until he cut off every male in ,edom4 ,when ,david asked ,joab why he killed only the males and not the females1 he replied1 ,because it is written in ,deut4 xxv4 #ai1 ',thou shalt blot out the male portion of ,amalek4' ,but1 said ,david1 we read 'the remembrance of ,amalek4' ,to this ,joab replied1 ,my teacher taught me to read zachar and not zeichar1 i4e41 male1 and not remembrance4 ,the teacher of ,joab was sent for2 and being found guilty of having taught his pupil in a superficial manner1 he was condemned to be beheaded4 ,the poor teacher pleaded in vain for his life1 for the king's judgment was based on ,scripture 7,jer4 xlviii4 #aj71 ,cursed be he that doeth the work of the ,lord deceitfully1 and cursed be he that keepeth back his sword from blood4 ,bava ,bathra1 fol4 #ba1 col4 #a4 ,the ,romans faithfully observed their compact with ,israel for twenty-six years4 ,after that time they began to oppress them4 ,avoda ,zarah1 fol4 #h1 col4 #b4 ,the ,rabbis have taught that a small salt fish will cause death if partaken of after seven1 seventeen1 or twenty-seven days2 some say after twenty-three days4 ,this is said with reference to half-cooked fish1 but when properly cooked there is no harm in it4 ,neither does any harm result from eating half-cooked fish1 if strong drink be taken after it4 ,berachoth1 fol4 #dd1 col4 #b4 ,on the twenty-eighth day of ,adar there came good news to the ,jews4 ,the ,roman ,government had passed a decree ordaining that they should neither study the law1 nor circumcise their children1 nor observe the ,sabbath-days4 ,yehudah ben ,shamua and his associates went to consult a certain matron1 whom all the magnates of ,rome were in the habit of visiting4 ,she advised them to come at night and raise a loud outcry against the decree they complained of4 ,they did so1 and cried1 ,o heavens6 are we not your brethren8 are we not the children of one mother8 7,alluding to ,rebekah1 the mother of ,jacob and ,esau47 ,wherein are we worse than all other nations and tongues1 that you should oppress us with such harsh decrees8 ,thereupon the decrees were revoked2 to commemorate which the ,jews established a festival4 ,rosh ,hashanah1 fol4 #ai1 col4 #a4 ,the renewal of the moon comes round in not less than twenty-nine days and a half and forty minutes4 ,ibid41 fol4 #be1 col4 #a4 ,rav ,mari reports that ,rabbi ,yochanan had said1 ,he who indulges in the practice of eating lentils once in thirty days keeps away quinsy1 but they are not good to be eaten regularly because by them the breath is corrupted4 ,he used also to say that mustard eaten once in thirty days drives away sickness1 but if taken every day the action of the heart is apt to be affected4 ,berachoth1 fol4 #dj1 col4 #a4 ,he who eats unripe dates and does not wash his hands will for thirty day be in constant fear1 without knowing why1 of something untoward happening4 ,p'sachim1 fol4 #aaa1 col4 #b4 ,the ,rabbis have taught that the lighter kind of excommunication is not to last less than thirty days1 and censure not less than seven4 ,the latter is inferred from what is said in ,num4 xii4 #ad1 ,if her father had but spit in her face1 should she not be ashamed seven days8 ,moed ,katon1 fol4 #af1 col4 #a4 ,if we meet a friend during any of the thirty days of his mourning for a deceased relative1 we must condole with him but not salute him2 but after that time he may be saluted but not condoled with4 ,if a man 7because he has no family7 re-marries within thirty days of the death of his wife1 he should not be condoled with at home 7lest it might hurt the feelings of his new partner72 but if met with out of doors1 he should be addressed in an undertone of voice1 accompanied with a slight inclination of the head4 ,ibid41 fol4 #ba1 col4 #b4 ,during the thirty days of mourning for deceased friends or relatives1 the bereaved should not trim their hair2 but if they have lost their parents1 they are not to attend to such matters until their friends force them to do so4 ,ibid41 fol4 #bb1 col4 #b4 ,and ,haman told them of the glory of his riches and the multitude of his children 7,esth4 v4 #aa74 ,and how many children were there8 ,rav said thirty2 ten had died1 ten were hanged1 and ten went about begging from door to door4 ,the ,rabbis say1 ,those that went about begging from door to door were seventy2 for it is written 7#a ,sam4 ii4 #e71 ',they that were full have hired themselves for bread4' ,meggillah1 fol4 #ae1 col4 #b4 ,when ,rabbi ,chanena bar ,pappa was about to die1 the ,angel of ,death was told to go and render him some friendly service4 ,he accordingly went and made himself known to him4 ,the ,rabbi requested him to leave him for thirty days1 until he had repeated what he had been learning2 for it is said1 ,blessed is he who comes here with his studies in his hand4 ,he accordingly left1 and at the expiration of thirty days returned to him4 ,the ,rabbi then asked to be shown his place in ,paradise1 and the ,angel of ,death consented to show him while life was still in him4 ,then said the ,rabbi1 ,lend me thy sword1 lest thou surprise me on the road and cheat me of my expectation4 ,to this the ,angel of ,death said1 ,dost thou mean to serve me as thy friend ,rabbi ,yoshua did8 and he declined to intrust the sword to the ,rabbi4 ,kethuboth1 fol4 #gg1 col4 #b4 ,if a man says to a woman1 ,thou art betrothed to me after thirty days1 and in the interim another comes and betroths her1 she is the second suitor's4 ,kiddushin1 fol4 #eh1 col #b4 ,if one finds a scroll1 he may peruse it once in thirty days1 but he must not teach out of it1 nor may another join him in reading it2 if he does not know how to read1 he must unroll it4 ,if a garment be found1 it should be shaken and spread out once in thirty days1 for its own sake 7to preserve it71 but not for display4 ,silver and copper articles should be used to take care of them1 but not for the sake of ornament4 ,gold and glass vessels he should not meddle with--till the coming of ,elijah4 ,bava ,metzia1 fol4 #bi1 col4 #b4 ,rabbi ,zira so inured his body 7to endurance7 that the fire of ,gehenna had no power over it4 ,every thirty days he experimented on himself1 ascending a fiery furnace1 and finally sitting down in the midst of it without being affected by the fire4 ,one day1 however1 as the ,rabbis fixed their eyes upon him1 his hips became singed1 and from that day onward he was noted in ,jewry as the little man with the singed hips4 ,ibid41 fol4 #he1 col4 #a4 ,an ,arab once said to ,rabbah bar ,channah1 ,come and ,i will show thee the place where ,korah and his accomplices were swallowed up4 ,there1 says the ,rabbi1 ,i observed smoke coming out from two cracks in the ground4 ,into one of these he inserted some wool tied on to the end of his spear1 and when he drew it out again it was scorched4 ,then he bade me listen4 ,i did so1 and as ,i listened heard them groan out1 ',moses and his law are true1 but we are liars4' ,the ,arab then told me that they come round to this place once in every thirty days1 being stirred about in the hell-surge like meat in the boiling caldron4 ,bava ,bathra1 fol4 #gd1 col4 #a4 ,rabbi ,yochanan1 in expounding ,isa4 liv4 #ab1 said1 ,the ,holy ,one--blessed be ,he6--will bring precious stones and pearls1 each measuring thirty cubits by thirty1 and polishing them down to twenty cubits by ten1 will place them in the gates of ,jerusalem4 ,a certain disciple contemptuously observed1 ,no one has ever yet seen a precious stone as large as a small bird's egg1 and is it likely that such immense ones as these have any existence8 ,he happened one day after this to go forth on a voyage1 and there in the sea he saw the angels quarrying precious stones and pearls like those his ,rabbi had told him of1 and upon inquiry he learned that they were intended for the gates of ,jerusalem4 ,on his return he went straight to ,rabbi ,yochanan and told him what he had seen and heard4 ,raca6 said the latter1 hadst thou not seen them thou wouldst have kept on deriding the words of the wise6 ,then fixing his gaze intently upon him1 he with the glance of his eye reduced to a heap of bones the carcass of his body4 ,ibid41 fol4 #ge1 col4 #a4 ,he who lends unconditionally a sum of money to his neighbor is not entitled to demand it back within thirty days thereafter4 ,maccoth1 fol4 #c1 col4 #b4 ,if a man has lost a relative1 he is forbidden to engage in business until thirty days after the death4 ,in the case of the decease of a father or a mother1 he is not to resume work until his friends rebuke him and urge him to return4 ,semachoth1 chap4 #i4 ,it is unlawful for one to enter a banqueting-house for thirty days after the death of a relative2 but he must refrain from so doing for twelve months after the demise of either father or mother1 unless on the behest of some higher requirement of piety4 ,ibid4 ,but ,i know not whether there are thirty righteous men here and fifteen in the land of ,israel1 or vice vers4 ,chullin1 fol4 #ib1 col4 #a4 ,thirty days in a year are equivalent to a whole year4 ,niddah1 fol4 #dd1 col4 #b4 ,moses1 thou didst say unto me1 ',what is ,thy name8' ,and now thou dost say1 ',neither hast ,thou delivered ,thy people at all4' ,now shalt thou see what ,i will do to ,pharaoh 7,exod4 v4 #bc1 vi4 #a71 but not what ,i am about to do to the thirty-one kings4 ,sanhedrin1 fol4 ,,iii1 col4 #a4 ,when ,rav ,deimi arrived at ,babylon1 he reported that the ,romans had fought thirty-two battles with the ,greeks without once conquering them1 until they allied themselves with ,israel1 on the stipulation that where ,rome appointed the commanding officers the ,jews should appoint the governors1 and vice vers4 ,avodah ,zarah1 fol4 #h1 col4 #b4 ,manasseh did penance thirty-three years4 ,sanhedrin1 fol4 #ajc1 col4 #a4 ,balaam was thirty-three years of age when ,phineas1 the robber1 slew him4 ,ibid41 fol4 #ajf1 col4 #b4 ,for thirty-four years the kingdom of ,persia lasted contemporaneously with the ,temple4 ,avodah ,zarah1 fol4 #i1 col4 #a4 ,abaii has said1 ,there are never fewer than thirty-six righteous men in every generation who receive the presence of the ,shechinah2 for it is said 7,isa4 xxx4 #ah71 ',blessed are all those who wait upon ,him4' ,the numerical value 7by ,gematria7 of ,him1 is thirty-six4 ,sanhedrin1 fol4 #ig1 col4 #b4 ,the sons of ,esau1 of ,ishmael1 and of ,keturah went on purpose to dispute the burial 7of ,jacob72 but when they saw that ,joseph had placed his crown upon the coffin1 they did the same with theirs4 ,there were thirty-six crowns in all1 tradition says4 ,and they mourned with a great and very sore lamentation4 ,even the very horses and asses joined in it1 we are told4 ,on arriving at the ,cave of ,machpelah1 ,esau once more protested1 and said1 ,adam and ,eve1 ,abraham and ,sarah1 ,isaac and ,rebekah1 are all buried here4 ,jacob disposed of his share when he buried ,leah in it1 and the remaining one belongs to me4 ,but thou didst sell thy share with thy birthright1 remonstrated the sons of ,jacob4 ,nay1 rejoined ,esau1 that did not include my share in the burial-place4 ,indeed it did1 they argued1 for our father1 just before he died1 said 7,gen4 l4 #e71 ',in my grave which ,i have bought for myself4' ,where are the title-deeds8 demanded ,esau4 ,in ,egypt1 was the answer4 ,and immediately the swift-footed ,naphthali started for the records4 7,so light of foot was he1 says the ,book of ,jasher1 that he could go upon the ears of corn without crushing them47 ,hushim1 the son of ,dan1 being deaf1 asked what was the cause of the commotion4 ,on being told what it was1 he snatched up a club and smote ,esau so hard that his eyes dropped out and fell upon the feet of ,jacob2 at which ,jacob opened his eyes and grimly smiled4 ,this is that which is written 7,ps4 lviii4 #aj71 ,the righteous shall rejoice when he sees vengeance2 he shall wash his feet in the blood of the wicked4 ,then ,rebekah's prophecy came to pass 7,gen4 xxvii4 #de71 ,why shall ,i be deprived also of you both in one day8 ,for although they did not both die on the same day1 they were both buried on the same day4 ,soteh1 fol4 #ac1 col4 #a4 ,this story slightly varied1 is repeated in the ,book of ,jasher and in the ,targum of ,ben ,uzziel4 ,the principal works of the hand are forty save one3--,to sow1 to plow1 to reap1 to bind in sheaves1 to thrash1 to winnow1 to sift corn1 to grind1 to bolt meal1 to knead1 to bake1 to shear1 to wash wool1 to comb wool1 to dye it1 to spin1 to warp1 to shoot two threads1 to weave two threads1 to cut and tie two threads1 to tie1 to untie1 to sew two stitches1 to tear two threads with intent to sew1 to hunt game1 to slay1 to skin1 to salt a hide1 to singe1 to tan1 to cut up a skin1 to write two letters1 to scratch out two letters with intent to write1 to build1 to pull down1 to put out a fire1 to light a fire1 to smite with a hammer1 to convey from one ,reshuth a private property in opposition to a public to another4 ,shabbath1 fol4 #gc1 col4 #a4 ,king ,yanai had a single tree on the royal mound1 whence once a month they collected forty seahs 7about fifteen bushels7 of young pigeons of three different breeds4 ,berachoth1 fol4 #dd1 col4 #a4 ,forty years before the destruction of the ,temple the ,sanhedrin were exiled1 and they sat in the ,halls of ,commerce4 ,shabbath1 fol4 #ae1 col4 #a4 ,until one is forty eating is more advantageous than drinking4 ,after that age the rule is reversed4 ,ibid41 fol4 #aeb1 col4 #a4 ,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 7see ,lev4 xvi4 #h-aj74 ,after that time it sometimes fell on the right and sometimes on the left4 ,the crimson band also1 which in his time had always turned white1 after that period sometimes turned white1 and at others it did not change color at all4 ,yoma1 fol4 #ci1 col4 #a4 ,the ,rabbis have taught3--,forty years before the destruction of the ,temple the lot did not fall on the right1 and the crimson band did not turn white2 the light in the west did not burn1 and the gates of the ,temple opened of themselves1 so that ,rabbi ,yochanan ben ,zacchai rebuked them1 and said1 ,o ,temple6 ,temple6 why art thou dismayed8 ,i know thy end will be that thou shalt be destroyed1 for ,zachariah the son of ,iddo has already predicted respecting thee 7,zech4 xi4 i71 ',open thy doors1 ,o ,lebanon1 that the fire may devour thy cedars4' ,ibid41 fol4 #ci1 col4 #b4 ,during the forty years that ,israel were in the wilderness there was not a midnight in which the north wind did not blow4 ,yevamoth1 fol4 #ga1 col4 #a4 ,rabbi ,zadok fasted forty years that ,jerusalem might not be destroyed1 and so emaciated was he1 that when he ate anything it might be seen going down his throat4 ,gittin1 fol4 #ef1 col4 #a4 ,forty days before the formation of a child a ,bath ,kol proclaims1 ,the daughter of so-and-so shall marry the son of so-and-so2 the premises of so-and-so shall be the property of so-and-so4 ,soteh1 fol4 #b1 col4 #a4 ,rav ,hunna and ,rav ,chasda were so angry with one another that they did not meet for forty years4 ,after that ,rav ,chasda fasted forty days for having annoyed ,rav ,hunna1 and ,rav ,hunna forty days for having suspected ,rav ,chasda4 ,bava ,metzia1 fol4 #cc1 col4 #a4 ,a female who marries at forty will never have any children4 ,he who eats black cummin the weight of a denarius will have his heart torn out2 so also will he who eats forty eggs or forty nuts1 or a quarter of honey4 ,tract ,calah4 ,he that cooks in milk the nerve ,nashe on a yearly festival1 and then eats it1 receives five times forty stripes save one1 etc4 ,baitza1 fol4 #ab1 col4 #a4 ,he who passes forty consecutive days without suffering some affliction has received his good reward in his lifetime 7cf4 ,luke xvi4 #be74 ,erachin1 fol4 #af1 col4 #b4 ,if a bath contain forty measures of water and some mud1 people may1 according to ,rabbi ,elazar1 immerse themselves in the water of it1 but not in the mud2 while ,rabbi ,yehoshua says they may do so in both4 ,mikvaoth1 chap4 ii4 #aj4 ,rav ,yehudah said in the name of ,rav3--,the ,divine name1 which consists of forty-two letters1 is revealed only to him who is prudent and meek1 who has reached the meridian of life1 is not prone to wrath1 not given to drink1 and not revengeful4 ,he that knows that name1 and acts circumspectly in regard to it1 and retains it sacredly1 is beloved in heaven and esteemed on earth2 ,he inspires men with reverence1 and is heir both to the world that now is and that which is to come4 ,kiddushin1 fol4 #ga1 col4 #a4 ,a man should always devote himself to the study of the law and to the practice of good deeds1 even if he does not do so for their own sake1 as self-satisfied performance may follow in due course4 ,thus1 in recompense for the forty-two sacrifices he offered1 ,balak was accounted worthy to become the ancestor of ,ruth4 ,rav ,yossi bar ,hunna has said1 ,ruth was the daughter of ,eglon1 the grandson of ,balak1 king of ,moab4 ,sanhedrin1 fol4 #aje1 col4 #b4 ,these are the forty-five righteous men for whose sake the world is preserved4 ,chullin1 fol4 #ib1 col4 #a4 ,rabbi ,meir had a disciple named ,sumchus1 who in every case assigned forty-eight reasons why one thing should be called clean and why another should be called unclean1 though ,scripture declared the contrary4 7,a striking illustration of ,rabbinical ingenuity67 ,eiruvin1 fol4 #ac1 col4 #b4 ,forty-eight prophets and seven prophetesses prophesied unto ,israel1 and they have neither diminished nor added to that which is written in the law1 except the reading of the ,book of ,esther4 ,megillah1 fol4 #ad1 col4 #a4 ,the ,rabbis teach that in future 7in the days of the ,messiah7 all ,scripture will be abolished except the ,book of ,esther1 also all festivals except the feast of ,purim4 7,see ,menorath ,hamaor1 fol4 #ace1 col4 #a47 ,by forty-eight things the law is acquired4 ,these are study1 attention1 careful conversation1 mental discernment1 solicitude1 reverential fear1 meekness1 geniality of soul1 purity1 attention to the wise1 mutual discussion1 debating1 sedateness1 learning in the ,scripture and the ,mishna1 not dabbling in commerce1 self-denial1 moderation in sleep1 aversion to gossip1 etc41 etc4 ,avoth1 chap4 #f4 ,when ,god gave the law to ,moses1 ,he assigned forty-nine reasons in every case for pronouncing one thing unclean and as many for pronouncing other things clean4 ,sophrim1 chap4 #af1 mish4 #f4 ,he that has fifty zouzim1 and trades therewith1 may not glean what is left in the corner of the field 7,lev4 xix4 #i74 ,he that takes it1 and has no right to it1 will come to want before the day of his departure4 ,and if one who is entitled to it leaves it to others more needy1 before he dies he will not only be able to support himself1 but be a stay to others4 ,peah1 chap4 #h1 mish4 #i4 ,fifty measures of understanding were created in the world1 and all except one were given to ,moses2 as it is said 7,ps4 viii4 #e71 ,thou hast made him a little lower than the angels4 ,rosh ,hashanah1 fol4 #ba1 col1 #b4 ,poverty in a house is harder to bear than fifty plagues4 ,bava ,bathra1 fol #aaf1 col4 #a4 ,the above saying is based on ,job xix4 #ba1 compared with ,exod4 viii4 #ai4 ,for fifty-two years no man traveled through the land of ,judea4 ,yoma4 fol4 #ed1 col4 #a4 ,black cummin is one of the sixty deadly drugs4 ,berachoth1 fol4 #dj1 col4 #a4 ,ulla and ,rav ,chasda were once traveling together1 when they came up to the gate of the house of ,rav ,chena bar ,chenelai4 ,at sight of it ,rav ,chasda stooped and sighed4 ,why sighest thou8 asked ,ulla1 seeing1 as ,rav says1 sighing breaks the body in halves2 for it is said 7,ezek4 xxi4 #f71 'sigh1 therefore1 ,o son of man1 with the breaking of thy loins2' and ,rabbi ,yochanan says a sigh breaks up the whole constitution2 for it is said 7,ezek4 xxi4 #g71 ',and it shall be when they say unto thee1 ,wherefore sighest thou8 that thou shalt answer1 ,for the tidings because it cometh1 and the whole heart shall melt1' etc4 ,to this ,rav ,chasda replied1 ,how can ,i help sighing over this house1 where sixty bakers used to be employed during the day1 and sixty during the night1 to make bread for the poor and needy2 and ,rav ,chena had his hand always at his purse1 for he thought the slightest hesitation might cause a poor but respectable man to blush2 and besides he kept four doors open1 one to each quarter of the heavens1 so that all might enter and be satisfied8 ,over and above this1 in time of famine he scattered wheat and barley abroad1 so that they who were ashamed to gather by day might do so by night2 but now this house has fallen into ruin1 and ought ,i not to sigh8 ,ibid41 fol4 #eh1 col4 #b4 ,egypt is a sixtieth of ,ethiopia1 ,ethiopia a sixtieth of the world1 the world is a sixtieth part of the garden of ,eden1 the garden itself is but a sixtieth of ,eden1 and ,eden a sixtieth of ,gehenna4 ,hence the world in proportion to ,gehenna is but as the lid to a caldron4 ,p'sachim1 fol4 #id1 col4 #a4 ,they led forth ,metatron and struck him sixty bastinadoes with a cudgel of fire4 ,chaggigah1 fol4 #ae1 col4 #a4 ,in the context of the foregoing quotation occurs an anecdote of ,rabbi ,elisha ben ,abuyah which is too racy to let pass1 and too characteristic to need note or comment4 ,one day ,elisha ben ,abuyah was privileged to pry into ,paradise1 where he saw the recording angel ,metatron on a seat registering the merits of the holy of ,israel4 ,struck with astonishment at the sight1 he exclaimed1 ,is it not laid down that there is no sitting in heaven1 no shortsightedness or fatigue8 ,then ,metatron1 thus discovered1 was ordered out and flogged with sixty lashes from a fiery scourge4 ,smarting with pain1 the angel asked and obtained leave to cancel the merits of the prying ,rabbi4 ,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 stood1 he heard a ,bath ,kol proclaiming1 ,return1 ye backsliding children1 but ,acher abide thou in thy sin 7,acher was the ,rabbi's nickname74 ,a faithful disciple of his hearing this1 and bent on reclaiming and reforming him1 invited him to go and hear the lads of a school close by repeat their lessons4 ,the ,rabbi went1 and from that to another and another1 until he had gone the round of a dozen seminaries1 in the last of which he called up a lad to repeat a verse who had an impediment in his speech4 ,the verse happened to be ,ps4 l4 #af1 ,but unto the wicked1 ,god saith1 ,why dost thou declare my law8 ,acher fancied the boy said1 and to ,elisha 7his own name71 instead of and to ,rasha1 that is1 the wicked4 ,this roused the ,rabbi into such fury of passion1 that he sprang to his feet1 exclaiming1 ,if ,i only had a knife at hand ,i would cut this boy into a dozen pieces1 and send a piece to each school ,i have visited6 ,a woman of sixty runs after music like a girl of six4 ,moed ,katon1 fol4 #i1 col4 #b4 ,rabba1 who only studied the law1 lived forty years2 ,abaii1 who both studied the law and exercised benevolence1 lived sixty4 ,rosh ,hashanah1 fol4 #ah1 col4 #a4 ,the manna which came down upon ,israel was sixty ells deep4 ,yoma1 fol4 #gf1 col4 #a4 ,it is not right for a man to sleep in the daytime any longer than a horse sleeps4 ,and how long is the sleep of a horse8 ,sixty respirations4 ,succah1 fol4 #bf1 col4 #b4 ,abaii says1 ,when ,i left ,rabbah1 ,i was not at all hungry2 but when ,i arrived at ,meree1 they served up before me sixty dishes1 with as many sorts of viands1 and ,i ate half of each1 but as for hotch-potch1 which the last dish contained1 ,i ate up all of it1 and would fain have eaten up the dish too4 ,abaii said1 ,this illustrates the proverb1 current among the people1 ',the poor man is hungry1 and does not know when he has eaten enough2 or1 there is always room for a tit-bit4' ,meggillah1 fol4 #g1 col4 #b4 ,there are sixty kinds of wine2 the best of all is the red aromatic wine1 and bad white wine is the worst4 ,gittin1 fol4 #gj1 col4 #a4 ,samson's shoulders were sixty ells broad4 ,soteh1 fol4 #aj1 col4 #a4 ,ebal and ,gerizim were sixty miles from ,jordan4 ,ibid41 fol4 #cf1 col4 #a4 ,one who makes a good breakfast can outstrip sixty runners in a race 7who have not74 ,bava ,kama1 fol4 #ib1 col4 #b4 ,a 7hungry7 person who looks on while another eats1 experiences sixty unpleasant sensations in his teeth4 ,ibid4 ,his wife made him daily sixty sorts of dainties1 and these restored him again4 ,bava ,metzia1 fol4 #hd1 col4 #b4 ,rabbi ,blazar1 the son of ,rabbi ,shimon1 once vindictively caused a man to be put to death1 merely because he had spoken of him as ,vinegar the son of ,wine1 a round-about way of reproaching him that he was the bad son of a good father1 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 execution2 yet the mind of the ,rabbi was ill at ease1 and he voluntarily did penance by subjecting himself in a peculiar fashion to great bodily suffering4 ,sixty woolen cloths were regularly spread under him every night1 and these were found soaked in the morning with his profuse perspiration4 ,the result of this was greater and greater bodily prostration1 which his wife strove1 as related above1 day after day to repair1 detaining him from college1 lest the debates there should prove too much for his weakened frame4 ,when his wife found that he persisted in courting these sufferings1 and that her tender care1 as well as her own patrimony1 were being lavished on him in vain1 she tired of her assiduity1 and left him to his fate4 ,and now1 waited on by some sailors1 who believed they owed to him deliverance from a watery grave1 he was free to do as he liked4 ,one day1 being ministered to by them after a night's perspiration of the kind referred to1 he went straight to college1 and there decided sixty doubtful cases against the unanimous dissent of the assembly4 ,providential circumstances1 which happened afterward1 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 duties4 ,elijah frequently attended the ,rabbi's seat of instruction1 and once1 on the first of a month1 he came in later than usual4 ,rabbi asked what had kept him so late4 ,elijah answered1 ,i have to wake up ,abraham1 ,isaac1 and ,jacob one after the other1 to wash the hands of each1 and to wait until each has said his prayers and retired to rest again4 ,but1 said ,rabbi1 why do they not all get up at the same time8 ,the answer was1 ,because if they prayed all at once1 their united prayers would hurry on the coming of the ,messiah before the time appointed4 ,then said ,rabbi1 ,are there any such praying people among us8 ,elijah mentioned ,rabbi ,cheyah and his sons4 ,then ,rabbi announced a fast1 and the ,rabbi ,cheyah and his sons came to celebrate it4 ,in the course of repeating the ,shemoneh ,esreh a prayer consisting of eighteen ,collects1 which is repeated three times each day they were about to say1 ,thou restoreth life to the dead when the world was convulsed1 and the question was asked in heaven1 ,who told them the secret8 ,so ,elijah was bastinadoed sixty strokes with a cudgel of fire4 ,then he came down like a fiery bear1 and dashing in among the people1 scattered the congregation4 ,bava ,metzia1 fol4 #he1 col4 #b4 ,when love was strong1 we could lie1 as it were1 on the edge of a sword2 but now1 when love is diminished1 a bed sixty ells wide is not broad enough for us4 ,sanhedrin1 fol4 #g1 col4 #a4 ,the pig bears in sixty days4 ,bechoroth1 fol4 #h1 col4 #a4 ,sixty iron mines are suspended in the sting of a gnat4 ,chullin1 fol4 #eh1 col4 #b4 ,an egg once dropped out of the nest of a bird called ,bar-,yuchnei1 which deluged sixty cities and swept away three hundred cedars4 ,the question therefore arose1 ,does the bird generally throw out its eggs8 ,rav ,ashi replied1 ,no2 that was a rotten one4 ,bechoroth1 fol4 #eg1 col4 #b4 ,everybody knows why a bride enters the nuptial chamber1 but against him who sullies his lips by talking about it1 the decree for good1 though of seventy years' standing1 shall be reversed into a decree for evil4 ,rav ,chasda says1 ,whosoever disgraces his mouth 7by evil communication71 ,gehenna shall be deepened for him2 for it is said in ,prov4 xxii4 #ad1 ',a deep pit for the mouth of strange words 7immoral talk74' ,rav ,nachman bar ,yitzchak says1 ,the same punishment will be inflicted on him who listens to it and is silent2 for it is said 7,prov4 xxii4 #ad71 ',and he that is abhorred of the ,lord shall fall therein4' ,shabbath1 fol4 #cc1 col4 #a4 7,jer4 xxiii4 #bi71 ,like a hammer that breaketh the rock in pieces1 so is every utterance which proceedeth from the mouth of ,god1 divided though it be into seventy languages4 ,ibid41 fol4 #hh1 col4 #b4 ,rabbi ,eliezer asked1 ,for whose benefit were those seventy bullocks intended8 ,see ,num4 xxix4 #ab-cf4 ,for the seventy nations into which the ,gentile world is divided2 and ,rashi plainly asserts that the seventy bullocks were intended to atone for them1 that rain might descend all over the world1 for on the ,feast of ,tabernacles judgment is given respecting rain1 etc4 ,woe to the ,gentile nations for their loss1 and they know not what they have lost6 for as long as the ,temple existed1 the altar made atonement for them2 but now1 who is to atone for them8 ,succah1 fol4 #ee1 col4 #b4 ,choni1 the ,maagol1 once saw in his travels an old man planting a carob-tree1 and he asked him when he thought the tree would bear fruit4 ,after seventy years1 was the reply4 ,what6 said ,choni1 dost thou expect to live seventy years and eat the fruit of thy labor8 ,i did not find the world desolate when ,i entered it1 said the old man2 and as my fathers planted for me before ,i was born1 so ,i plant for those that will come after me4 ,taanith1 fol4 #bc1 col4 #a4 ,mordecai was one of those who sat in the hall of the ,temple1 and he knew seventy languages4 ,megillah1 fol4 #ac1 col4 #b4 ,the ,rabbis have taught3--,during a prosperous year in ,israel1 a place that is sown with a single measure of seed produces five myriad cors of grain4 ,in the tilled districts of ,zoan1 one measure of seed produces seventy cors2 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 cors4 ,and there is no better land anywhere than the land of ,egypt2 for it is said1 ,as the garden of the ,lord1 like the land of ,egypt4 ,and there is no better land in ail ,egypt than ,zoan1 where several kings have resided2 for it is written 7,isa4 xxx4 #d71 ,his princes were in ,zoan4 ,in all ,israel there was no more unsuitable soil than ,hebron1 for it was a burying-place1 and yet ,hebron was seven times more prolific than ,zoan2 for it is written 7,num4 xiii4 #bb71 ,now ,hebron was built seven years before ,zoan in ,egypt4 ,for it is said 7,gen4 x4 #f71 ,and the sons of ,ham1 ,cush1 ,mizraim 7that is1 ,egypt71 ,phut1 and ,canaan 7that is1 ,israel74 ,it must1 therefore1 mean that it was seven times more prolific 7the verb meaning both to build and to produce7 than ,zoan4 ,this is only in the unsuitable soil of the land of ,israel1 ,hebron1 but in the suitable soil 7the increase7 is five hundred times4 ,all this applies to a year of average return1 but in one of special prosperity1 it is written 7,gen4 xxvi4 #ab71 ,then ,isaac sowed in that land1 and received in the same year an hundredfold1 and the ,lord blessed him4 7,the word years1 is conveniently overlooked in working out the argument47 ,kethuboth1 fol4 #aab1 col4 #a4 ,the astrologers in ,egypt said to ,pharaoh1 ,what6 shall a slave whose master bought him for twenty pieces of silver rule over us8 ,pharaoh replied1 ,but ,i find him endowed with kingly qualities4 ,if that is the case1 they answered1 he must know seventy languages4 ,then came the angel ,gabriel1 and taught him seventy languages4 ,soteh1 fol4 #cf1 col4 #b4 ,when the leviathan makes the deep boil1 the sea does not recover its calm for seventy years2 for it is said 7,job xli4 #cb71 ,one would think the deep is to be hoary1 and we cannot take the word hoary to imply a term of less than seventy years4 ,bava ,bathra1 fol4 #ge1 col4 #a4 ,abba ,chalepha ,keruya once remarked to ,rav ,cheyah bar ,abba1 ,the sum total of ,jacob's family thou findest reckoned at seventy1 whereas the numbers added up make only sixty-nine4 ,how is that8 ,rav ,cheyah made answer that the particle in verse #ae1 implies that ,dinah must have been one of twin-sisters4 ,but1 objected the other1 the same particle occurs also in connection with ,benjamin1 to say nothing of other instances4 ,alas6 said ,rav ,cheyah1 ,i am possessed of a secret worth knowing1 and thou art trying to worm it out of me4 ,then interposed ,rav ,chama bar ,chanena1 ,the number may be made up by reckoning ,jochebed in1 for of her it is said 7,num4 xxvi4 #ei7 'that her mother bare her to ,levi in ,egypt2' her birth took place in ,egypt1 though she was conceived on the journey4 ,bava ,bathra1 fol4 #abc1 cols1 #a1 #b4 ,rav ,yehudah says in the name of ,shemuel3--,there is yet another festival in ,rome1 which is observed only once in seventy years1 and this is the manner of its celebration4 ,they take an able-bodied man1 without physical defect1 and cause him to ride upon the back of a lame one4 ,they dress up the former in the garments of ,adam 7such as ,god made for him in ,paradise71 and cover his face with the skin of the face of ,rabbi ,ishmael1 the high priest1 and adorn his neck with a precious stone4 ,they illuminate the streets1 and then lead the two men through the city1 a herald proclaiming before them1 ,the account of our ,lord was false2 it is the brother of our ,lord that is the deceiver6 ,he that sees this festival sees it1 and he that does not see it now will never see it4 ,what advantage to the deceiver is his deception1 and to the crafty his craftiness8 ,the proclamation finishes up thus--,woe to this one when the other shall rise again6 ,avodah ,zarah1 fol4 #aa1 col4 #b4 ,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 serpent4 ,we learn elsewhere that ,nimrod came into possession of ,adam's coat through ,ham1 who stole it from ,noah while in the ,ark4 ,the glib tongue of tradition also tells how ,esau slew ,nimrod and appropriated the garment1 and wore it for luck when hunting2 but that on the day when he went to seek venison at the request of his dying parent1 in his hurry he forgot the embroidered robe of ,adam1 and had bad luck in consequence4 ,then ,jacob borrowed the left-off garment1 and kept it for himself4 ,the mask alluded to is accounted for thus3--,the daughter of a ,roman emperor took a fancy to have the skin of ,rabbi ,ishmael's face1 and it accordingly1 when he was dead1 was taken off1 and so embalmed as to retain its features1 expression1 and complexion1 and the ,jews say that it is still preserved among the relics at ,rome4 ,the able-bodied man in this prophetic mystery-play represents ,esau1 and the limping man is intended for ,jacob4 ,rome 7or ,esau7 is uppermost in that ceremonial1 but the time is coming when ,jacob will rise and invest himself in the blessings he so craftily obtained the reversion of4 ,rabbi ,yochanan said3--,none were elected to sit in the ,high ,council of the ,sanhedrin except men of stature1 of wisdom1 of imposing appearance1 and of mature age2 men who knew witchcraft and seventy languages1 in order that the ,high ,council of the ,sanhedrin should have no need of an interpreter4 ,sanhedrin1 fol4 #ag1 col4 #a4 ,yehudah and ,chiskiyah1 the sons of ,rabbi ,cheyah1 once sat down to a meal before ,rabbi 7the ,holy7 without speaking a word4 ,give the boys some wine1 said ,rabbi1 that they may have boldness to speak4 ,when they had partaken of the wine1 they said1 ,the son of ,david will not come until the two patriarchal houses of ,israel are no more1 that is1 the head of the ,captivity in ,babylon and the ,prince in the land of ,israel2 for it is written 7,isa4 viii4 #ad71 ,and he shall be for a sanctuary1 and for a stone of stumbling and a rock of offense to both the houses of ,israel4 ,why1 children1 said ,rabbi 7who was patriarch of ,tiberias71 you are thrusting thorns into my eyes4 ,rabbi ,cheyah said1 ,do not be offended at them4 ,wine is given with seventy1 and so is a secret 7the numerical value of each of these words is seventy72 when wine enters the secret oozes out4 ,ibid41 fol4 #ch1 col4 #a4 ,a certain star appears once in seventy years and deceives the sailors 7who guide their vessels by the position of the heavenly bodies2 and this star appears sometimes in the north and sometimes in the south4--,rashi47 ,horayoth1 fol4 #aj1 col4 #a4 ,as eating olive berries causes one to forget things that he has known for seventy years1 so olive oil brings back to the memory things which happened seventy years before4 ,ibid41 fol4 #ac1 col4 #b1 ,the outside of the shell of the purple mollusk resembles the sea in color2 its bodily conformation is like that of a fish2 it rises once in seventy years2 its blood is used to dye wool purple1 and therefore this color is dear4 ,menachoth1 fol4 #dd1 col4 #a4 ,the bearing-time of the flat-headed otter lasts seventy years2 a parallel may be found in the carob-tree1 from the planting to the ripening of the pods of which is seventy years4 ,berachoth1 fol4 #h1 col4 #a4 ,the ,sanhedrin consisted of seventy-one members4 ,it is recorded that ,rabbi ,yossi said1 ,seldom was there contention in ,israel1 but the judicial court of seventy-one sat in the ,lishkath-hagazith1 i4e41 ,paved ,hall1 and two 7ordinary7 courts of justice consisting of twenty-three1 one of which sat at the entrance of the ,temple-,mount1 and the other at the entrance of the ante-court2 and also 7provincial7 courts of justice1 also comprising twenty-three members1 which held their sessions in all the cities of ,israel4 ,when an ,israelite had a question to propose1 he asked it first of the court in his own city4 ,if they understood the case1 they settled the matter2 but if not1 they applied to the court of the next city4 ,if the neighboring justices could not decide1 they went together and laid the case in debate before the court which held its session at the entrance of the ,temple-,mount4 ,if these courts1 in turn1 failed to solve the problem1 they appealed to the court that sat in the entrance of the ante-court1 where a discussion was entered into upon the moot points of the case2 if no decision could be arrived at1 they all referred to the 7supreme7 court of seventy-one1 where the matter was finally decided by the majority of votes4 ,as the disciples of ,shammai and ,hillel multiplied who had not studied the law thoroughly1 contentions increased in ,israel to such an extent that the law lost its unity and became as two4 ,sanhedrin1 fol4 #hh1 col4 #b4 ,the ,sanhedrin sat in a semicircle1 in order that they might see one another2 and two notaries stood before them1 the one on the right and the other on the left1 to record the pros and cons in the various processes4 ,rabbi ,yehudah says there were three such notaries1 one for the pros1 one for the cons1 and one to record both the pros and the cons4 ,sanhedrin1 fol4 #cf1 col4 #b4 ,the witnesses 7in capital cases7 were questioned on seven points1 as follows3--,in what ,shemitah 7or septennial cycle7 did it occur8 ,in which year 7of the cycle78 ,in what month8 ,upon what day8 ,at what hour8 ,in what place8 444 ,the more one questioned the more he was commended4 7,see ,deut4 xiii4 #ae2 ,a4,v41 ver4 #ad47 ,ibid41 fol4 #dj1 col4 #a4 ,in connection with the foregoing subject1 let us string together some of the gems of forensic wisdom to be met with in the ,talmud4 ,a score or so of bona fide quotations1 respecting judges1 criminals and criminal punishment1 and witnesses1 will serve to illustrate this part of our subject4 ,,judges4 ,the judge1 says the ,scripture1 who for but one hour administers justice according to true equity1 is a partner1 as it were1 with ,god in ,his work of creation4 ,shabbath1 fol4 #aj1 col4 #a4 ,despicable is the judge who judges for reward2 yet his judgment is law1 and must1 as such1 be respected4 ,kethuboth1 fol4 #aje1 col4 #a4 ,the judge who accepts a bribe1 however perfectly righteous otherwise1 will not leave this world with sane mind4 ,ibid41 fol4 #aje1 col4 #b4 ,a judge will establish the land if1 like a king1 he want nothing2 but he will ruin it if1 like a priest1 he receive gifts from the threshing-floor4 ,ibid4 ,once when ,shemuel was crossing a river in a ferryboat1 a man lent a sustaining hand to prevent him from falling4 ,what1 said the ,rabbi1 have ,i done for thee1 that thou art so attentive with thy services8 ,the man replied1 ,i have a lawsuit before thee4 ,in that case1 said ,shemuel1 thy attention has disqualified me from judging in thy lawsuit4 ,ameimar was once sitting in judgment1 when a man stepped forward and removed some feathers that were clinging to his hair4 ,upon this the judge asked1 ,what service have ,i done thee8 ,the man replied1 ,i have a case to bring up before thee1 my lord4 ,the ,rabbi replied1 ,thou hast disqualified me from being judge in the matter4 ,mar ,ukva once noticed a man politely step up and cover some saliva which lay on the ground before him4 ,what have ,i done for thee8 said the ,rabbi4 ,i have a case to bring before thee1 said the man4 ,thou hast bribed me with thy kind attention1 said the ,rabbi2 ,i cannot be thy judge4 ,rabbi ,ishmael1 son of ,rabbi ,yossi1 had a gardener who regularly brought him a basket of grapes every ,friday4 ,bringing it once on a ,thursday1 the ,rabbi asked him the reason why he had come a day earlier4 ,my lord1 said the gardener1 having a lawsuit to come off before thee to-day1 ,i thought by so doing ,i might save myself the journey to-morrow4 ,upon this the ,rabbi both refused to take the basket of grapes1 though they were really his own1 and declined to act as judge in the process4 ,he1 however1 appointed two ,rabbis to judge the case in his stead1 and while they were investigating the evidence in the litigation he kept pacing up and down1 and saying to himself1 if the gardener were sharp he might say so-and-so in his own behalf4 ,he was at one time on the point of speaking in defense of his gardener1 when he checked himself and said1 ,the receivers of bribes may well look to their souls4 ,if ,i feel partial who have not even taken a bribe of what was my own1 how perverted must the disposition of those become who receive bribes at the hands of others6 ,kethuboth1 fol4 #aje1 col4 #a4 ,the judge who takes a bribe only provokes wrath1 instead of allaying it2 for is it not said 7,prov4 xxi4 #ad71 ,a reward in the bosom bringeth strong wrath8 ,bava ,bathra1 fol4 #i1 col4 #b4 ,let judges know with whom and before whom they judge1 and who it is that will one day exact account of their judgments2 for it is said 7,ps4 lxxxii4 #a71 ,god standeth in the assembly of ,god1 and judgeth with the judges4 ,sanhedrin1 fol4 #f1 col4 #b4 ,a judge who does not judge justly causeth the ,shechinah to depart from ,israel2 for it is said 7,ps4 xii4 #e71 ,for the oppression of the poor1 the sighing of the needy1 now will ,i depart1 saith the ,lord4 ,sanhedrin1 fol4 #g1 col4 #a4 ,the judge should ever regard himself as if he had a sword laid upon his thigh1 and ,gehenna were yawning near him2 as it is said 7,solomon's ,song1 iii4 #g1 #h71 ,behold the bed of ,solomon 7the judgment-seat of ,god71 threescore valiant men are about it1 of the valiant of ,israel4 ,they all hold swords1 being expert in war 7with injustice74 ,every one has his sword upon his thigh1 for fear of the night 7the confusion that would follow74 ,yevamoth1 fol4 #aji1 col4 #b2 ,sanhedrin1 fol4 #g1 col4 #a4 ,seven have1 in the popular regard1 no portion in the world to come3 a notary1 a schoolmaster1 the best of doctors1 a judge in his native place1 a conjuror1 a congregational reader1 and a butcher4 ,avoth d' ,rabbi ,nathan1 chap4 #cf4 ,,witnesses4 ,an ignoramus is ineligible for a witness4 ,the following are ineligible as witnesses of the appearance of the new moon3--,dice-players1 usurers1 pigeon-fliers1 sellers of the produce of the year of release1 and slaves4 ,this is the general rule2 in any case in which women are inadmissible as witnesses1 they also are inadmissible here4 ,rosh ,hashanah1 fol4 #bb1 col4 #a4 ,two disciples of the wise happened to be shipwrecked with ,rabbi ,yossi ben ,simaii1 and the ,rabbi allowed their widows to re-marry on the testimony of women4 ,even the testimony of a hundred women is only equal to the evidence of one man 7and that only in a case like the foregoing2 it is inadmissible in any other matter74 ,yevamoth1 fol4 #aae1 col4 #a4 ,whosoever is not instructed in ,scripture1 in the ,mishna1 and in good manners1 says ,rabbi ,yochanan1 is not qualified to act as a witness4 ,he who eats in the street1 say the ,rabbis1 is like a dog2 and some add that such a one is ineligible as a witness1 and ,rav ,iddi bar ,avin says the ,halachah is as some say4 ,kiddushin1 fol4 #dj1 col4 #b4 ,even when a witness is paid1 his testimony is not thereby invalidated4 ,kiddushin1 fol4 #eh1 col4 #b4 ,testimony that is invalidated in part is invalidated entirely4 ,bava ,kama1 fol1 #gc1 col4 #a4 ,let witnesses know with whom and before whom they bear testimony1 and who will one day call them to account2 for it is said 7,deut4 xix4 #ag71 ,both the men between whom the controversy is shall stand before the ,lord4 ,sanhedrin1 fol4 #f1 col4 #b4 ,those that eat another thing 7i4e41 not pork1 but those who receive charity from a ,gentile4--,rashi and ,tosefoth7 are disqualified from being witnesses4 ,when is this the case8 ,when done publicly2 but if in secret1 not so4 ,ibid41 fol4 #bf1 col4 #b4 ,he who swears falsely in a capital case is unreliable as a witness in any other suit at law2 but if he has perjured himself in a civil case only1 his evidence may be relied upon in cases where life and death are concerned4 ,ibid41 fol4 #bg1 col4 #a4 ,he who disavows a loan is fit to be a witness2 but he who disowns a deposit in trust is unfit4 ,shevuoth1 fol4 #dj1 col4 #b4 ,shimon ben ,shetach says1 ,fully examine the witnesses2 be careful with thy words1 lest from them they learn to lie4 ,avoth1 chap4 #a4 ,,criminals ,,and ,,criminal ,,punishments4 ,four kinds of capital punishment were decreed by the court of justice3--,stoning1 burning1 beheading1 and strangling2 or as ,rabbi ,shimon arranges them--,burning1 stoning1 strangling1 and beheading4 ,as soon as the sentence of death is pronounced1 the criminal is led out to be stoned1 the stoning-place being at a distance from the court of justice2 for it is said 7,lev4 xxiv4 #ad71 ,bring forth him that hath cursed without the camp4 ,then one official stands at the door of the court of justice with a flag in his hand1 and another is stationed on horseback at such a distance as to be able to see the former4 ,if1 meanwhile1 one comes and declares before the court1 ,i have something further to urge in defense of the prisoner1 the man at the door waves his flag1 and the mounted official rides forward and stops the procession4 ,even if the criminal himself says1 ,i have yet something to plead in my defense1 he is to be brought back1 even four or five times over1 provided there is something of importance in his deposition4 ,if the evidence is exculpatory1 he is discharged2 if not1 he is led out to be stoned4 ,as he proceeds to the place of execution1 a public crier goes before him and proclaims1 ,so-and-so1 the son of ,so-and-so1 goes out to be stoned because he has committed such-and-such a crime1 and ,so-and-so and ,so-and-so are the witnesses4 ,let him who knows of anything that pleads in his defense come forward and state it4 ,when about ten yards from the stoning-place1 the condemned is called upon to confess his guilt4 7,all about to be executed were urged to confess1 as by making confession every criminal made good a portion in the world to come2 for so we find it in the case of ,achan1 when ,joshua said unto him 7,josh4 vii4 #ai71 ,my son1 give1 ,i pray thee1 glory to the ,lord ,god of ,israel1 and make confession unto him1 etc4 ,and ,achan answered ,joshua and said1 ,indeed ,i have sinned4 ,but where are we taught that his confession was his atonement8 ,where it is said 7,ibid41 v4 #be71 ,and ,joshua said1 ,why hast thou troubled us8 ,the ,lord shall trouble thee this day2 as if to say1 ,this day thou shalt be troubled1 but in the world to come thou shalt not be troubled47 ,about four yards from the stoning-place they stripped off the criminal's clothes1 covering a male in front1 but a female both before and behind4 ,these are the words of ,rabbi ,yehudah2 but the sages say a man was stoned naked1 but not a female4 ,the stoning-place was twice the height of a man1 and this the criminal ascended4 ,one of the witnesses then pushed him from behind1 and he tumbled down upon his chest4 ,he was then turned over upon his back3 if he was killed1 the execution was complete2 but if not quite dead1 the second witness took a heavy stone and cast it upon his chest2 and if this did not prove effectual1 then the stoning was completed by all present joining in the act2 as it is said 7,deut4 xvii4 #g71 ,the hands of the witnesses shall be first upon him to put him to death1 and afterward the hands of all the people4 ,criminals who were stoned dead were afterward hanged4 ,these are the words of ,rabbi ,eliezer2 but the sages say none were hanged but the blasphemer and the idolater4 ,they hanged a man with his face toward the people1 but a woman with her face toward the gallows4 ,these are the words of ,rabbi ,eliezer2 but the sages say a man is hanged1 but no woman is hanged4444 ,how then did they hang the man8 ,a post was firmly fixed into the ground1 from which an arm of wood projected1 and they tied the hands of the corpse together and so suspended it4 ,rabbi ,yossi says1 ,the beam simply leaned against a wall1 and so they hung up the body as butchers do an ox or a sheep1 and it was soon afterward taken down again1 for if it remained over night a prohibition of the law would have been thereby transgressed4 ,for it is said 7,deut4 xxi4 #bc71 ,his body shall not remain all night upon the tree1 but thou shalt in any wise bury him that day2 for he that is hanged is accursed of ,god1 etc4 ,that is to say1 people would ask why this one was hanged2 and as the reply would needs be1 ,because he blasphemed ,god1 this would lead to the use of ,god's name under circumstances in which it would be blasphemed4 ,the sentence of burning was carried out thus3--,they fixed the criminal up to his knees in manure1 and a hard cloth wrapped in a softer material was passed round his neck4 ,one of the witnesses1 taking hold of this1 pulled it one way1 and another the other1 until the criminal was forced to open his mouth2 then a wick of lead was lighted and thrust into his mouth1 the molten lead running down into his bowels and burning them4 ,rabbi ,yehudah asks1 ,if the criminal should die in their hands1 how would that fulfill the commandment respecting burning8 ,but they forcibly open his mouth with a pair of tongues and the lighted wire 7the molten lead7 is thrust into his mouth1 so that it goes down into his bowels and burns his inside4 ,the sentence of beheading was executed thus3--,they sometimes cut off the criminal's head with a sword1 as is done among the ,romans4 ,but ,rabbi ,yehudah says this was degrading1 and in some cases they placed the culprit's head upon the block and struck it off with an ax4 ,some one remarked to him that such a death is more degrading still4 ,the sentence of strangling was carried out thus3--,they fixed the criminal up to his knees in manure1 and having twined a hard cloth within a soft one round his neck1 one witness pulled one way and the other pulled in an opposite direction till life was extinct4 ,sanhedrin1 fol4 #db1 col4 #b2 fol4 #di1 col4 #b2 fol4 #eb1 cols4 #a1 #b4 ,the above1 which has been translated almost literally from the ,talmud1 may serve to remove many misconceptions now current as to the modes of capital punishment that obtained in ,jewry4 ,in further illustration of this topic1 we will append some of the legal decisions that are recorded in the ,talmud1 authenticating each by reference to folio and column4 ,examples might be multiplied by the score1 but a sufficient number will be quoted to give a fair idea of ,rabbinic jurisprudence4 ,if one who intends to kill a beast 7accidentally7 kill a man2 or if1 purposing to kill a ,gentile1 he slay an ,israelite2 or if he destroy a foetus in mistake for an embryo1 he shall be free2 i4e41 not guilty4 ,ibid41 fol4 #gh1 col4 #b4 ,he who has been flogged and exposes himself again to the same punishment is to be shut up in a narrow cell1 in which he can only stand upright1 and be fed with barley till he burst4 ,ibid41 fol4 #ha1 col4 #b4 ,if one commits murder1 and there is not sufficient legal evidence1 he is to be shut up in a narrow cell and fed with the bread of adversity and the water of affliction 7,isa4 xxx4 #bj74 ,they give him this diet till his bowels shrink1 and then he is fed with barley till 7as it swells in his bowels7 his intestines burst4 ,ibid4 ,a woman who is doomed1 being enceinte1 to suffer the extreme penalty of the law1 is first beaten1 about the womb1 lest a mishap occur at the execution4 ,erachin1 fol4 #g1 col4 #a4 ,if a woman who has vowed the vow of a ,nazarite drink wine or defile herself by contact with a dead body 7see ,num4 vi4 #b-f71 she is to undergo the punishment of forty stripes4 ,nazir1 fol4 #bc1 col4 #a4 ,the ,rabbis teach that when the woman has to be flogged1 the man has only to bring a sacrifice2 and that if she is not to be flogged1 the man is not required to bring a sacrifice4 7,this is in reference to ,lev4 xix4 #bj1 #ba47 ,kerithoth1 fol4 #aa1 col4 #a4 ,rav ,yehudah says1 ,he that eats a certain aquatic insect1 the swallowing of which while drinking would involve no penalty whatever--,tosefoth1 receives forty stripes save one 7the penalty for transgressing the negative precepts71 for it belongs to the class of 'creeping things that do creep upon the earth' 7,lev4 xi4 #bi74 ,rav ,yehudah once gave a practical exemplification of this ruling of his4 ,abaii says1 ,he that eats a particular animalcule found in stagnant water1 receives four times forty stripes save one4 ,for eating an ant this penalty is five times repeated1 and for eating a wasp it is inflicted six times4 ,maccoth1 fol4 #af1 col4 #b4 ,when one is ordered to construct a booth1 or to prepare a palm-branch for the ,feast of ,tabernacles1 or to make fringes1 and does not do so1 he is to be flogged till his soul comes out of him4 ,chullin1 fol4 #acb1 col4 #b4 ,once on a time1 as the ,rabbis relate1 the wicked ,government sent two officers to the wise men of ,israel1 saying1 ,teach us your law4 ,this being put into their hands1 three times over they perused it2 and when about to leave they returned it1 remarking1 ,we have carefully studied your law1 and find it equitable save in one particular4 ,you say3 ,when the ox of an ,israelite gores to death the ox of an alien1 its owner is not liable to make compensation2 but if the ox of an alien gore to death the ox of an ,israelite1 its owner must make full amends for the loss of the animal2 whether it be the first or second time that the ox has so killed another 7in which case an ,israelite would have to pay to another ,israelite only half the value of the loss71 or the third time 7when he would be fined to the full extent of his neighbor's loss74 ,either 'neighbor' 7in ,exod4 xxi4 #ce1 for such the word signifies in the original ,hebrew1 though the ,authorized ,version has another7 is taken strictly as referring to an ,israelite only1 and then an alien should be exempted as well2 or if the word 'neighbor' is to be taken in its widest sense1 why should not an ,israelite be bound to pay when his ox gores to death the ox of an alien8 ,this legal point1 was the answer1 we do not tell the ,government4 ,as ,rashi says in reference to the preceding ,halacha1 an alien forfeits the right to his own property in favor of the ,jews4 ,bava ,kama1 fol4 #ch1 col4 #a4 ,ptolemy1 the king 7of ,egypt71 assembled seventy-two elders of ,israel and lodged them in seventy-two separate chambers1 but did not tell them why he did so4 ,then he visited each one in turn and said1 ,write out for me the law of ,moses your ,rabbi4 ,the ,holy ,one--blessed be ,he6--went and counseled the minds of every one of them1 so that they all agreed1 and wrote1 ,god created in the beginning1 etc4 ,megillah1 fol4 #i1 col4 #a4 ,the ,talmudic story of the origin of the ,septuagint agrees in the main with the account of ,aristeas and ,josephus1 but ,philo gives the different version4 ,many of the ,christian fathers believed it to be the work of inspiration4 ,abraham was as tall as seventy-four people2 what he ate and drank was enough to satisfy seventy-four ordinary men1 and his strength was proportionate4 ,sophrim1 chap4 #ba1 #i4 ,the venerable ,hillel had eighty disciples1 thirty of whom were worthy that the ,shechinah should rest upon them1 as it rested upon ,moses our ,rabbi2 and thirty of them were worthy that the sun should stand still 7for them71 as it did for ,joshua the son of ,nun2 and twenty of them stood midway in worth4 ,the greatest of all of them was ,jonathan ben ,uzziel1 and the least of all was ,rabbi ,yochanan ben ,zacchai4 ,it is said of ,rabbi ,yochanan ben ,zacchai that he did not leave unstudied the ,bible1 the ,mishna1 the ,gemara1 the constitutions1 the legends1 the minutiae of the law1 the niceties of the scribes1 the arguments fortori and from similar premises1 the theory of the change of the moon1 the ,gematria1 the parable of the unripe grapes and the foxes1 the language of demons1 of palm-trees1 and of ministering angels4 ,bava ,bathra1 fol4 #acd1 col4 #a4 ,a male criminal is to be hanged with his face toward the people1 but a female with her face toward the gibbet4 ,so says ,rabbi ,eliezer2 but the sages say the man only is hanged1 not the woman4 ,rabbi ,eliezer retorted1 ,did not ,simeon the son of ,shetach hang women in ,askelon8 ,to this they replied1 ,he indeed caused eighty women to be hanged1 though two criminals are not to be condemned in one day4 ,sanhedrin1 fol4 #de1 col4 #b4 ,we may here repeat the story of the execution of the eighty women here alluded to1 as that is told by ,rashi on the preceding page of the ,talmud4 ,once a publican1 an ,israelite but a sinner1 and a great and good man of the same place1 having died on the same day1 were about to be buried4 ,while the citizens were engaged with the funeral of the latter1 the relations of the other crossed their path1 bearing the corpse to the sepulchre4 ,of a sudden a troop of enemies came upon the scene and caused them all to take to flight1 one faithful disciple alone remaining by the bier of his ,rabbi4 ,after a while the citizens returned to inter the remains they had so unceremoniously left1 but by some mistake they took the wrong bier and buried the publican with honor1 in spite of the remonstrance of the disciple1 while the relatives of the publican buried the ,rabbi ignominiously4 ,the poor disciple felt inconsolably distressed1 and was anxious to know for what sin the great man had been buried with contempt1 and for what merit the wicked man had been buried with such honor4 ,his ,rabbi then appeared to him in a dream1 and said1 ,comfort thou thy heart1 and come ,i will show thee the honor ,i hold in ,paradise1 and ,i will also show thee that man in ,gehenna1 the hinge of the door of which even now creaks in his ears4 7,which were formed into sockets for the gates of hell to turn in47 ,but because once on a time ,i listened to contemptuous talk about the ,rabbis and did not check it1 ,i have suffered an ignoble burial1 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 governor1 but of which the governor did not come to partake4 ,the disciple having asked the ,rabbi how long this publican was to be thus severely treated1 he replied1 ,until the death of ,simeon the son of ,shetach1 who is to take the publican's place in ,gehenna4 ,why so8 ,because1 though he knows there are several ,jewish witches in ,askelon1 he idly suffers them to ply their infernal trade and does not take any steps to extirpate them4 ,on the morrow the disciple reported this speech to ,simeon the son of ,shetach1 who at once proceeded to take action against the obnoxious witches4 ,he engaged eighty stalwart young men1 and choosing a rainy day1 supplied each with an extra garment folded up and stowed away in an earthern vessel4 ,thus provided1 they were each at a given signal to snatch up one of the eighty witches and carry her away1 a task they would find of easy execution1 as1 except in contact with the earth1 these creatures were powerless4 ,then ,simeon the son of ,shetach1 leaving his men in ambush1 entered the rendezvous of the witches1 who1 accosting him1 asked1 ,who art thou8 ,he replied1 ,i am a wizard1 and am come to experiment in magic4 ,what trick have you to show8 they said4 ,he answered1 ,even though the day is wet1 ,i can produce eighty young men all in dry clothes4 ,they smiled incredulously and said1 ,let us see6 ,he went to the door1 and at the signal the young men took the dry clothes out of the jars and put them on1 then starting from their ambush1 they rushed into the witches' den1 and each seizing one1 lifted her up and carried her off as directed4 ,thus overpowered1 they were brought before the court1 convicted of malpractices and led forth to execution4 ,sanhedrin1 fol4 #dd1 col4 #b4 7,exod4 xxiii4 #ce71 ,and ,i will take away sickness from the midst of thee4 ,it is taught that sickness 7,machlah7 means the bile4 ,but why is it termed ,machlah8 ,because eighty-three diseases are in it4 ,machlah by ,gematria equals eighty-three2 and all may be avoided by an early breakfast of bread and salt and a bottle of water4 ,bava ,kama1 fol4 #ib1 col4 #b4 ,if in a book of the law the writing is obliterated all but eighty-five letters--as1 for instance1 in ,num4 x4 #ce1 #cf1 ,and it came to pass when the ark set forward1 etc41--it may be rescued on the ,sabbath from a fire1 but not otherwise4 ,shabbath1 fol4 #aaf1 col4 #a4 ,elijah said to ,rabbi ,judah the brother of ,rav ,salla the ,pious1 ,the world will not last less than eighty-five jubilees1 and in the last jubilee the son of ,david will come4 ,sanhedrin1 fol4 #ig1 col #b4 ,there was not a single individual in ,israel who had not ninety ,lybian donkeys laden with the gold and silver of ,egypt4 ,bechoroth1 fol4 #e1 col4 #b4 7#b ,sam4 xix4 #ce71 ,can thy servant taste what ,i eat or what ,i drink8 ,from this we learn that in the aged the sense of taste is destroyed4444 ,rav says1 ,barzillai the ,gileadite reports falsely1 for the cook at the house of ,rabbi 7the ,holy7 was ninety-two years old1 and yet could judge by taste of what was cooking in the pot4 ,shabbath1 fol4 #aeb1 col4 #a4 ,rava said1 ,life1 children1 and competency do not depend on one's merit1 but on luck2 for instance1 ,rabbah and ,rav ,chasda were both righteous ,rabbis2 the one prayed for rain and it came1 and the other did so likewise with the like result2 yet ,rav ,chasda lived ninety-two years and ,rabbah only forty4 ,rav ,chasda1 moreover1 had sixty weddings in his family during his lifetime1 whereas ,rabbah had sixty serious illnesses in his during the short period of his life4 ,at the house of the former even the dogs refused to eat bread made of the finest wheat flour1 whereas the family of the latter were content to eat rough bread of barley and could not always obtain it4 ,rava also added1 ,for these three things ,i prayed to ,heaven1 two of which were and one was not granted unto me4 ,i prayed for the wisdom of ,rav ,hunna and for the riches of ,rav ,chasda1 and both these were granted unto me2 but the humility and meekness of ,rabbah1 the son of ,rav ,hunna1 for which ,i also prayed1 was not granted4 ,moed ,katon1 fol4 #bh1 col4 #a4 ,the judges who issued decrees at ,jerusalem received for salary ninety-nine manahs from the contributions of the chamber4 ,kethuboth1 fol4 #aje1 col4 #a4 ,ninety-nine die from an evil eye for one who dies in the usual manner4 ,bava ,metzia1 fol4 #ajg1 col4 #b4 ,the ,rabbis have taught us who they are that are to be accounted rich4 ,every one1 says ,rabbi ,meir1 who enjoys his riches4 ,but ,rabbi ,tarphon says1 ,every one who has a hundred vineyards and a hundred fields1 with a hundred slaves to labor in them4 ,rabbi ,akiva pronounces him well off who has a wife that is becoming in all her ways4 ,shabbath1 fol4 #be1 col4 #b4 ,a light for one is a light for a hundred4 ,ibid41 fol4 #abb1 col4 #a4 ,when a ,gentile lights a candle or a lamp on the ,sabbath-eve for his own use1 an ,israelite is permitted to avail himself of its light1 as a light for one is a light for a hundred2 but it is unlawful for an ,israelite to order a ,gentile to kindle a light for his use4 ,a hundred ,rav ,papas and not one 7like7 ,ravina6 ,a hundred zouzim employed in commerce will allow the merchant meat and wine at his table daily1 but a hundred zouzim employed in farming will allow their owner only salt and vegetables4 ,yevamoth1 fol4 #fc1 col4 #a4 ,a hundred women are equal to only one witness 7compare ,deut4 xvii4 #f and xix4 #ae74 ,ibid41 fol4 #hh1 col4 #b4 ,if song should cease1 a hundred geese or a hundred measures of wheat might be offered for one zouz1 and even then the buyer would refuse paying such a sum for them4 ,soteh1 fol4 #dh1 col4 #a4 ,rav says1 ,the ear that often listens to song shall be rooted out4 ,music1 according to the idea here1 raises the price of provisions4 ,do away with music and provisions will be so abundant that a goose would be considered dear at a penny4 ,theatres and music-halls are abominations to orthodox ,jews1 and the ,talmud considers the voice of a woman to be immoral4 ,when ,rabbi ,zira returned to the land of ,israel he fasted a hundred times in order that he might forget the ,babylonian ,talmud4 ,bava ,metzia1 fol4 #he1 col4 #a4 ,this passage1 as also that on another page1 will appear surprising to many a reader1 as we confess it does to ourselves4 ,we must1 however1 give the ,talmud great credit for recording such passages1 and also the custodians of the ,talmud for not having expunged them from its pages4 ,ye shall hear the small as well as the great 7,deut4 i4 #ag74 ,resh ,lakish said1 ,a lawsuit about a prutah 7the smallest coin there is7 should be esteemed of as much account as a suit of a hundred manahs4 ,sanhedrin1 fol4 #h1 col4 #a4 ,rav ,yitzchak asks1 ,why was ,obadiah accounted worthy to be a prophet8 ,because1 he answers1 he concealed a hundred prophets in a cave2 as it is said 7#a ,kings xviii4 #d71 ,when ,jezebel cut off the prophets of the ,lord1 ,obadiah took a hundred prophets and hid them by fifty in a cave4 ,why by fifties8 ,rabbi ,eliezer explains1 ,he copied the plan from ,jacob1 who said1 ',if ,esau come to one company and smite it1 then the other company which is left may escape4' ,rabbi ,abuhu says1 ,it was because the caves would not hold any more4 ,sanhedrin1 fol4 #ci1 col4 #b4 ,and it came to pass after these things that ,god did test ,abraham 7,gen4 xxii4 #a74 ,after what things8 ,rabbi ,yochanan1 in the name of ,rabbi ,yossi ben ,zimra1 replies1 ,after the words of ,satan1 who said1 ',lord of the ,universe6 ,thou didst bestow a son upon that old man when he was a hundred years of age1 and yet he spared not a single dove from the festival to sacrifice to ,thee4' ,god replied1 ',did he not make this festival for the sake of his son8 and yet ,i know he would not refuse to sacrifice that son at my command4' ,to prove this1 ,god did put ,abraham to the test1 saying unto him1 ',take now thy son2' just as an earthly king might say to a veteran warrior who had conquered in many a hard-fought battle1 ',fight1 ,i pray thee1 this severest battle of all1 lest it should be said that thy previous encounters were mere haphazard skirmishes4' ,thus did the ,holy ,one--blessed be ,he6--address ,abraham1 ',i have tried thee in various ways1 and not in vain either2 stand this test also1 for fear it should be insinuated that the former trials were trivial and therefore easily overcome4 ,take thy son4' ,abraham replied1 ',i have two sons4' ',take thine only son4' ,abraham answered1 ',each is the only son of his mother4' ',take him whom thou lovest4' ',i love both of them1' said ,abraham4 ',take ,isaac4' ,thus ,abraham's mind was gradually prepared for this trial4 ,while on the way to carry out this ,divine command ,satan met him1 and 7parodying ,job iv4 #b-e7 said1 ',why ought grievous trials to be inflicted upon thee8 ,behold thou hast instructed many1 and thou hast strengthened the weak hands4 ,thy words have supported him that was falling1 and now this sore burden is laid upon thee4' ,abraham answered 7anticipating ,ps4 xxvi4 #aa71 ',i will walk in my integrity4' ,then said ,satan 7see ,job iv4 #f71 ',is not the fear 7of ,god7 thy folly8 ,remember1 ,i pray thee1 who ever perished being innocent8' ,then finding that he could not persuade him1 he said 7perverting ,job iv4 #ab71 ',now a word came to me by stealth4 ,i overheard it behind the veil 7in the ,holy of ,holies above74 ,a lamb will be the sacrifice1 and not ,isaac4' ,abraham said1 ',it is the just desert of a liar not to be believed even when he speaks the truth4' ,sanhedrin1 fol4 #hi1 col4 #b4 ,it is better to have ten inches to stand upon than a hundred yards to fall4 ,avoth d' ,rab4 ,nathan1 chap4 #a4 ,when ,israel went up to ,jerusalem to worship their ,father who is in heaven1 they sat so close together that no one could insert a finger between them1 yet when they had to kneel and to prostrate themselves there was room enough for them all to do so4 ,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 another4 ,ibid41 chap4 #ce4 ,a man is bound to repeat a hundred blessings every day4 ,menachoth1 fol4 #dc1 col4 #b4 ,this duty1 as ,rashi tells us1 is based upon ,deut4 x4 #ab1 altering the word what into a hundred1 by the addition of a letter4 ,this is what the so-called ,pagan ,goethe1 intent on self-culture as the first if not the final duty of man1 makes ,serlo in his ,meister lay down as a rule which one should observe daily4 ,one1 he says1 ought every day to hear a little song1 read a good poem1 see a fine picture1 and1 if possible1 speak a few reasonable words4 ,the contrast between this advice and that of the ,talmud here and elsewhere is suggestive of reflections4 ,he who possesses one manah may buy1 in addition to his bread1 a litra of vegetables2 the owner of ten manahs may add to his bread a litra of fish2 he that has fifty manahs may add a litra of meat2 while the possessor of a hundred may have pottage every day4 ,chullin1 fol4 #hd1 col4 #a4 ,ben ,hey-,hey said to ,hillel1 ,what does this mean that is written in ,mal4 iii4 #ah1 ',then shall ye return1 and discern between the righteous and the wicked1 between him that serveth ,god and him that serveth ,him not'8 ,does the righteous here mean him that serveth ,god1 and the wicked him that serveth ,him not8 ,why this repetition8 ,to this ,hillel replied1 ,the expressions1 'he that serveth ,god1 and he that serveth ,him not1' are both to be understood as denoting 'perfectly righteous1' but he who repeats his lesson a hundred times is not to be compared with one who repeats it a hundred and one times4 ,then said ,ben ,hey-,hey1 ,what6 because he has repeated what he has learned only one time less than the other1 is he to be considered as 'one who serveth ,him not'8 ,yes6 was the reply2 go and learn a lesson from the published tariff of the donkey-drivers--ten miles for one zouz1 eleven for two4 ,chaggigah1 fol4 #i1 col4 #b4 ,hillel was great and good and clever1 but his exposition of ,scripture1 as we see from the above1 is not always to be depended upon4 ,if1 indeed1 he was the teacher of ,jesus1 as some suppose him to have been1 then ,jesus must1 even from a ,rabbinical stand-point1 be regarded as greater than ,hillel the ,great1 for ,he never handled the ,scriptures with such irreverence4 ,one hundred and three chapters 7or psalms7 were uttered by ,david1 and he did not pronounce the word ,hallelujah until he came to contemplate the downfall of the wicked2 as it is written 7,ps4 civ4 #ce71 ,let the sinners be consumed out of the earth1 and let the wicked be no more4 ,bless the ,lord1 ,o my soul1 ,hallelujah6 ,instead of one hundred and three we ought to say a hundred and four1 but we infer from this that ,blessed is the man1 etc41 and ,why do the heathen rage8 etc41 are but one psalm4 ,berachoth1 fol4 #i1 col4 #b4 ,one of the most charming women that we find figuring in the ,talmud was the wife of ,rabbi ,meir1 ,beruriah by name2 and as we meet with her in the immediate context of the above quotation1 it may be well to introduce her here to the attention of the reader4 ,the context speaks of a set of ignorant fellows 7probably ,greeks7 who sorely vexed the soul of ,rabbi ,meir1 her husband1 and he ardently prayed ,god to take them away4 ,then ,beruriah reasoned with her husband thus3--,is it1 pray1 because it is written 7,ps4 civ4 #ce71 ',let the sinners be consumed'8 ,it is not written 'sinners1' but 'sins4' ,besides1 a little farther on in the text it is said1 ',and the wicked will be no more2' that is to say1 ',let sins cease1 and the wicked will cease too4' ,pray1 therefore1 on their behalf that they may be led to repentance1 and these wicked will be no more4 ,this he therefore did1 and they repented and ceased to vex him4 ,of this excellent and humane woman it may well be said1 ,she openeth her mouth with wisdom1 and in her tongue is the law of kindness 7,prov4 xxxi4 #bf74 ,her end was tragic4 ,she was entrapped by a disciple of her husband1 and out of shame she committed suicide4 ,see particulars by ,rashi in ,avodah ,zarah1 fol4 #ah1 col4 #b4 ,the ,hasmoneans ruled over ,israel during the time of the second ,temple a hundred and three years2 and for a hundred and three the government was in the hands of the family of ,herod4 ,avodah ,zarah1 fol4 #i1 col4 #a4 ,rabbi ,yochanan the son of ,zacchai lived a hundred and twenty years2 forty he devoted to commerce1 forty to study1 and forty to teaching4 ,rosh ,hashanah1 fol4 #cj1 col4 #b4 ,one hundred and twenty elders1 and among them several prophets1 bore a part in composing the ,eighteen ,blessings 7the ,shemonah ,esreh74 ,meggillah1 fol4 #ag1 col4 #b4 ,a similar tradition was current among the early ,christians1 with reference to the composition of the ,creed4 ,its different sentences were ascribed to different apostles4 ,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 inspired1 it is not recommended by the critic as a proceeding calculated to ensure unity in a work of art4 ,rabbi ,shemuel says advantage may be taken of the mistakes of a ,gentile4 ,he once bought a gold plate as a copper one of a ,gentile for four zouzim1 and then cheated him out of one zouz into the bargain4 ,rav ,cahana purchased a hundred and twenty vessels of wine from a ,gentile for a hundred zouzim1 and swindled him in the payment out of one of the hundred1 and that while the ,gentile assured him that he confidently trusted to his honesty4 ,rava once went shares with a ,gentile and bought a tree1 which was cut up into logs4 ,this done1 he bade his servant go to pick him out the largest logs1 but to be sure to take no more than the proper number1 because the ,gentile knew how many there were4 ,as ,rav ,ashi was walking abroad one day he saw some grapes growing in a roadside vineyard1 and sent his servant to see whom they belonged to4 ,if they belong to a ,gentile1 he said1 bring some here to me2 but if they belong to an ,israelite1 do not meddle with them4 ,the owner1 who happened to be in the vineyard1 overheard the ,rabbi's order and called out1 ,what6 is it lawful to rob a ,gentile8 ,oh1 no1 said the ,rabbi evasively2 a ,gentile might sell1 but an ,israelite would not4 ,bava ,kama1 fol4 #aac1 col4 #b4 ,this is given simply as a sample of the teaching of the ,talmud on the subject both by precept and example4 ,there is no intention to cast a slight on general ,jewish integrity1 or suggest distrust in regard to their ethical creed4 ,rabbon ,gamliel1 ,rabbi ,eliezer ben ,azaryah1 ,rabbi ,yehoshua1 and ,rabbi ,akiva once went on a journey to ,rome1 and at ,puteoli they already heard the noisy din of the city1 though at a distance of a hundred and twenty miles4 ,at the sound all shed tears except ,akiva1 who began to laugh4 ,why laughest thou8 they asked4 ,why do you cry8 he retorted4 ,they answered1 ,these ,romans1 who worship idols of wood and stone and offer incense to stars and planets1 abide in peace and quietness1 while our ,temple1 which was the footstool of our ,god1 is consumed by fire2 how can we help weeping8 ,that is just the very reason1 said he1 why ,i rejoice2 for if such be the lot of those who transgress ,his laws1 what shall the lot of those be who observe and do them8 ,maccoth1 fol4 #bd1 col4 #b4 ,when ,adam observed that his sin was the cause of the decree which made death universal he fasted one hundred and thirty years1 abstained all that space from intercourse with his wife1 and wore girdles of fig-leaves round his loins4 ,all these years he lived under divine displeasure1 and begat devils1 demons1 and spectres2 as it is said 7,gen4 v4 #c71 ,and ,adam lived a hundred and thirty years1 and begat in his own likeness1 after his image1 which implies that1 until the close of those years1 his offspring were not after his own image4 ,eiruvin1 fol4 #ah1 col4 #b4 ,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 7which the ,scripture regards as unclean4--,compare ,lev4 xi4 #bi74 ,ibid41 fol #ac1 col #b4 ,the ablutionary tank made by ,solomon was as large as a hundred and fifty lavatories4 ,ibid41 fol4 #ad1 col4 #a4 ,a hundred and eighty years before the destruction of the ,temple1 the empire of idolatry 7,rome7 began the conquest of ,israel4 ,shabbath1 fol4 #ae1 col4 #a4 ,the empire of ,rome was1 some think1 so designated1 because it strove with all its might to drag down the worship of ,god to the worship of man1 and resolve the cause of ,god into the cause of the ,empire4 ,during the time of the second ,temple ,persia domineered over ,israel for thirty-four years and the ,greeks held sway a hundred and eighty4 ,avodah ,zarah1 fol4 #i1 col4 #a4 ,foolish saints1 crafty villains1 sanctimonious women1 and self-afflicting ,pharisees are the destroyers of the world4 ,what is it to be a foolish saint8 ,to see a woman drowning in the river and refrain from trying to save her because of the look of the thing4 ,who is to be regarded as a crafty villain8 ,rabbi ,yochanan says1 ,he who prejudices the magistrates by prepossessing them in favor of his cause before his opponent has had time to make his appearance4 ,rabbi ,abhu says1 ,he who gives a denarius to a poor man to make up for him the sum total of two hundred zouzim2 for it is enacted that he who possesses two hundred zouzim is not entitled to receive any gleanings1 neither what is forgotten in the field1 nor what is left in the corner of it 7see ,lev4 xxiii4 #bb71 nor poor relief either4 ,but if he is only one short of the two hundred zouzim1 and a thousand people give anything to him1 he is still entitled to the poor man's perquisites4 ,soteh1 fol4 #ba1 col4 #b4 ,the cup of ,david in the world to come will contain two hundred and twenty-one logs2 as it is said 7,ps4 xxiii4 #e71 ,my cup runneth over1 the numerical value of the ,hebrew word1 runneth over1 being two hundred and twenty-one4 ,yoma1 fol4 #gf1 col4 #b4 ,in the world to come the ,holy ,one will make a grand banquet for the righteous from the flesh of the leviathan4 ,bava ,bathra1 fol4 #ge1 col4 #a4 7,see the ,morning ,service for the middle days of the ,feast of ,tabernacles47 ,god will make a banquet for the righteous on the day when ,he shows ,his mercy to the posterity of ,isaac4 ,after the meal the cup of blessing will be handed to ,abraham1 in order that he may pronounce the blessing1 but he will plead excuse because he begat ,ishmael4 ,then ,isaac will be told to take the cup and speak the benediction of grace1 but he also will plead his unworthiness because he begat ,esau4 ,next ,jacob also will refuse because he married two sisters4 ,then ,moses1 on the ground that he was unworthy to enter the land of promise1 or even to be buried in it2 and finally ,joshua will plead unworthiness because he had no son4 ,david will then be called upon to take the cup and bless1 and he will respond1 ,yea1 ,i will bless1 for ,i am worthy to bless1 as it is said 7,ps4 cxvi4 #ac71 ',i will take the cup of salvation1 and call upon the name of the ,lord4' ,p'sachim1 fol4 #aai1 col4 #b4 ,this cup1 as we are told above1 will contain two hundred and twenty-one logs 7which the ,rabbis tell us1 is the twenty-fourth part of a seah1 therefore this cup will hold rather more than one-third of a hogshead of wine74 ,beruriah once found a certain disciple who studied in silence4 ,as soon as she saw him she spurned him and said1 ,is it not thus written 7#b ,sam4 xxiii4 #e71 ',ordered in all and sure'8 ,if ordered with all the two hundred and forty-eight members of thy body1 it will be sure2 if not1 it will not be sure4 ,it is recorded that ,rabbi ,eliezer had a disciple who also studied in silence1 but that after three years he forgot all that he had learned4 ,eiruvin1 fol4 #ec1 col4 #b1 and fol4 #ed1 col4 #a4 ,in continuation of the above we read that ,shemuel said to ,rav ,yehudah1 ,shrewd fellow1 open thy mouth when thou readest1 etc41 so that thy reading may remain and thy life may be lengthened2 as it is written in ,prov4 iv4 #bb1 ',for they are life unto those that find them2' read not1 'that find them1' but read1 'that bring them forth by the mouth1' i4e41 that read them aloud4 ,it was and is still a common custom in the ,east to study aloud4 ,as an anathema enters all the two hundred and forty-eight members of the body1 so does it issue from them all4 ,of the entering-in of the anathema it is written 7,josh4 vi4 #ag71 ,and the city shall be accursed2 by ,gematria amounting to two hundred and forty-eight4 ,of the coming-out of the anathema it is written 7,hab4 iii4 #b71 ,in wrath remember mercy2 a transposition of the letters of the word for accursed1 also amounting by ,gematria to two hundred and forty-eight4 ,rabbi ,joseph says1 ,hang an anathema on the tail of a dog and he will still go on doing mischief4 ,moed ,katon1 fol4 #ag1 col4 #a4 ,the human body has two hundred and forty-eight members3--,thirty in the foot--that is1 six in each toe--ten in the ankle1 two in the thigh1 five in the knee1 one in the hip1 three in the hip-ball1 eleven ribs1 thirty in the hand--that is1 six in each finger--two in the fore-arm1 two in the elbow1 one in the upper arm1 four in the shoulder4 ,thus we have one hundred and one on each side2 to this add eighteen vertebrae in the spine1 nine in the head1 eight in the neck1 six in the chest1 and five in the loins4 ,oholoth1 chap4 ,i1 mish4 #h4 ,see also ,eiruvin1 fol4 #ec1 col4 #b1 and the ,musaph for the second day of ,pentecost4 ,in the ,musaph for the ,new ,year there is a prayer that runs thus1 ,oh1 deign to hear the voice of those who glorify ,thee with all their members1 according to the number of the two hundred and forty-eight affirmative precepts4 ,in this month they blow thirty sounds1 according to the thirty members of the soles of their feet2 the additional offerings of the day are ten1 according to the ten in their ankles2 they approach the altar twice1 according to their two legs2 five are called to the law1 according to the five joints in their knees2 they observe the appointed time to sound the cornet on the first day of the month1 according to the one in their thigh2 they sound the horn thrice1 according to the three in their hips2 lo6 with the additional offering of the new moon they are eleven1 according to their eleven ribs2 they pour out the supplication with nine blessings1 according to the muscles in their arms1 and which contain thirty verses1 according to the thirty in the palms of their hands2 they daily repeat the prayer of eighteen blessings1 according to the eighteen vertebrae in the spine2 at the offering of the continual sacrifice they sound nine times1 according to the nine muscles in their head1 etc41 etc4 ,it is related of ,rabbi ,ishmael's disciples that they dissected a low woman who had been condemned by the ,government to be burned1 and upon examination they found that her body contained two hundred and fifty-two members4 ,bechoroth1 fol4 #de1 col4 #a4 ,the regular period of gestation is either two hundred and seventy-one1 two hundred and seventy-two1 or two hundred and seventy-three days4 ,niddah1 fol4 #ch1 col4 #a4 ,revere the memory of ,chananiah ben ,chiskiyah1 for had it not been for him the ,book of ,ezekiel would have been suppressed1 because of the contradictions it offers to the words of the law4 ,by the help of three hundred bottles of oil1 which were brought up into an upper chamber1 he prolonged his lucubrations1 till he succeeded in reconciling all the discrepancies4 ,shabbath1 fol4 #ac1 col4 #b4 ,it is related of ,johanan1 the son of ,narbai1 that he used to eat three hundred calves1 and to drink three hundred bottles of wine1 and to consume forty measures of young pigeons by way of dessert4 7,rashi says this was because he had to train many priests in his house47 ,p'sachim1 fol4 #eg1 col4 #a4 ,the keys of the treasury of ,korah were so many that it required three hundred white mules to carry them4 ,these1 with the locks1 were said to be made of white leather4 ,ibid41 fol4 #aai1 col4 #a4 ,the ,midrash repeats the same story1 and adds1 ,his wealth was his ruin4 ,he is as rich as ,korah is now a ,jewish proverb4 ,rav ,chiya1 the son of ,adda1 was tutor to the children of ,resh ,lakish1 and once absented himself from his duties for three days4 ,on his return he was questioned as to the reason of his conduct1 and he gave the following reply3 ,my father bequeathed to me a vine1 trained on high trellis-work as a bower1 from which ,i gathered the first day three hundred bunches1 each of which yielded a gerav of wine 7a gerav is a measure containing as much as #bhh egg-shells would contain74 ,on the second day ,i again gathered three hundred bunches of smaller size1 two only producing one gerav 7one bunch yielding the quantity of wine #add egg-shells would contain74 ,the third day ,i also gathered three hundred bunches1 but only three bunches to the gerav1 and have yet left more than half of the grapes free for any one to gather them4 ,thereupon ,resh ,lakish observed to him1 ,if thou hadst not been so negligent 7losing time in the instruction of my children71 it would have yielded still more4 ,kethuboth1 fol4 #aaa1 col4 #b4 ,there were three hundred species of male demons in ,sichin1 but what the female demon herself was like is known to no one4 ,gittin1 fol4 #fh1 col4 #a4 ,now1 when ,job's three friends heard of all this evil that was come upon him1 they came each from his own place2 ,eliphaz the ,temanite1 ,bildah the ,shuhite1 and ,zophar the ,naamathite3 for they had made an appointment together to come and mourn with him1 and to comfort him 7,job ii4 #aa74 ,what is meant when it is said1 ,they had made an appointment together8 ,rab4 ,yehudah says in the name of ,rav1 ,this is to teach that they all came in by one gate4 ,but there is a tradition that each lived three hundred miles away from the other4 ,how then came they to know of ,job's sad condition8 ,some say they had wreaths1 others say trees 7each representing an absent friend71 and when any friend was in distress the one representing him straightway began to wither4 ,rava said1 ,hence the proverb1 ',either a friend as the friends of ,job1 or death4' ,bava ,bathra1 fol4 #af1 col4 #b4 ,rashi tenders this explanation1 that ,job and his friends had each wreaths with their names engraved on them1 and if affliction befell any one his name upon the wreath would change color4 ,rabbi ,yochanan says that ,rabbi ,meir knew three hundred fables about foxes1 but we have only three of them1 viz1 ,the fathers have eaten sour grapes1 and the children's teeth are set on edge 7,ezek4 xviii4 #b72 ,just balances and just weights 7,lev4 xix4 #cf72 ,the righteous is delivered out of trouble1 and the wicked cometh in his stead 7,prov4 xi4 #h74 ,sanhedrin1 fol4 #ch1 col4 #b1 and fol4 #ci1 col4 #a4 ,quite apropos to this we glean the following from ,rashi3--,a fox once induced a wolf to enter a ,jewish dwelling to help the inmates to get ready the ,sabbath meal4 ,no sooner did he enter than the whole household set upon him1 and so belabored him with cudgels that he was obliged to flee for his life4 ,for this trick the wolf was indignant at the fox1 and sought to kill him1 but he pacified him with the remark1 ,they would not have beaten thee if thy father had not on a former occasion belied confidence1 and eaten up the choicest pieces that were set aside for the meal4 ,what6 rejoined the wolf1 the fathers have eaten sour grapes1 and shall the children's teeth be set on edge8 ,well1 interrupted the fox1 come with me now and ,i will show thee a place where thou mayest eat and be satisfied4 ,he thereupon took him to a well1 across the top of which rested a transverse axle with a rope coiled round it1 to each extremity of which a bucket was attached4 ,the fox1 entering the bucket1 which happened to be at the top1 soon descended by his own weight to the bottom of the well1 and thereby raised the other bucket to the top4 ,on the wolf inquiring at the fox why he had gone down there1 he replied1 because he knew there was meat and cheese to eat and be satisfied1 in proof of which he pointed to a cheese1 which happened to be the reflection of the moon on the water4 ,upon which the wolf inquired1 ,and how am ,i to get down beside you8 ,the fox replied1 ,by getting into the bucket at the top4 ,he did as directed1 and as he descended the bucket with the fox rose to the top4 ,the wolf in this plight again appealed to the fox4 ,but how am ,i to get out8 ,the reply was1 ,the righteous is delivered out of trouble1 and the wicked cometh in his stead2 and is it not written1 ,just balances just weights8 ,when ,rabbi ,eliezer1 on his deathbed1 taught ,rabbi ,akiva three hundred particulars to be observed in regard to the white spot covered with hair which was the sign of leprosy1 the former lifted up his arms and placed them on his chest and exclaimed1 ,woe is me1 because of these my two arms1 these two scrolls of the law1 that are about to depart from this world2 for if all the seas were ink1 and all the reeds were quills1 and all the men were scribes1 they could not record all ,i have learned and all ,i have taught1 and how much ,i have heard at the lips of sages in the schools4 ,and what is more1 ,i also taught three hundred laws based on the text1 ',a witch shall not live4' ,avoth d',rab4 ,nathan1 chap4 #be4 ,this truly ,oriental exaggeration1 which ,rabbi ,eliezer ben ,azariah so complacently applies to himself1 was spoken also of ,rabbi ,yochanan before him 7,bereshith ,rabba72 an acrostic poem in the ,morning ,service for ,pentecost adopts the same hyperbole almost word for word1 and turns it to very pious account4 ,it is interesting to note how contemporary sacred literature abounds in similar hyperbolic expressions4 ,in ,john xxi #be it is said1 ,there are also many other things which ,jesus did1 the which1 if they should be written every one1 ,i suppose that even the world itself could not contain the books that should be written4 ,cicero1 too1 speaks of a glory of such a weight that even heaven itself is scarcely able to contain it2 and ,livy1 on one occasion1 describes the power of ,rome as with difficulty restrained within the limits of the world4 ,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 witchcraft1 as well as magic1 charms1 and omens4 ,the list of quotations might be extended to a hundred1 but we must confine ourselves to a score or so4 ,the daughters of ,israel burn incense for 7purposes of7 sorcery4 ,berachoth1 fol4 #ec1 col4 #a4 ,ben ,azai 7son of impudence71 says1 444 he who seats himself and then feels 444 7which must not be explained71 the effects of witchcraft1 even when practiced in ,spain1 will come upon him4 ,what is the remedy when one forgets and first sits down and then feels84444 ,when he rises let him say1 ',not these and not of these2 not the witchcraft of sorcerers and not the sorcery of witches4' ,berachoth1 fol4 #fb1 col4 #a4 ,the daughters of ,israel in later generations lapsed into the practice of witchcraft4 ,eiruvin fol4 #fd1 col4 #b4 ,ameimar says1 ,the superior of the witches told me that when a person meets any of them he should mutter thus1 ',may a potsherd of boiling dung be stuffed into your mouths1 you ugly witches6 may the hair with which you perform your sorcery be torn from your heads1 so that ye become bald4 ,may the wind scatter the crumbs wherewith ye do your divinations4 ,may your spices be scattered and may the wind blow away the saffron you hold in your hands for the practicing of sorcery4' ,p'sachim1 fol4 #aaj1 cols1 #a1 #b4 ,yohanna1 the daughter of ,ratibi1 was a widow1 who bewitched women in their confinement4 ,see ,rashi on ,soteh1 fol4 #bb1 col4 #a4 ,rabbi ,shimon ben ,gamliel1 in the name of ,rabbi ,yehoshua1 says1 ,since the destruction of the ,temple a day has not passed without a curse2 the dew does not come down with a blessing1 and the fruits have lost their proper taste4 ,rabbi ,yossi adds1 ,also the lusciousness of the fruit is gone4 ,rabbi ,shimon ben ,elazar says1 ,with the decay of purity the taste and aroma 7of the fruit7 has disappeared1 and with the tithes and richness of the corn4 ,the sages say1 ,lewdness and witchcraft ruin everything4 ,soteh1 fol4 #dh1 col4 #a4 ,a certain magician used to strip the dead of their shrouds4 ,once when he came to the tomb of ,rav ,tovi bar ,mathna he was seized and held fast by the beard1 but ,abaii having interceded on behalf of his friend1 the grip was let go and he was set at liberty4 ,next year he came again on the same errand1 and again he was seized by the beard4 ,this time ,abaii's intercession was of no avail1 and he was not liberated until they brought a pair of scissors and cut off his beard4 ,bava ,bathra1 fol4 #eh1 col4 #a ,none were allowed to sit in the ,sanhedrin unless they had a knowledge of magic4 ,sanhedrin1 fol4 #ag1 col4 #a4 ,rabbi ,shimon said1 ,an enchanter is one who passeth the exudation of seven different sorts of male creatures over the eye4 ,the sages say he is one who practices and palms off optical illusions4 ,rabbi ,akiva says1 ,he is one who calculates times and hours1 and says ,to-day is good to start on a journey1 ,to-morrow will be a lucky day for selling1 ,the year before the ,sabbatical year is generally good for growing wheat1 ,the pulling up of pease will preserve them from being spoiled4 ,according to the ,rabbis1 ,an enchanter is he who augurs ill when his bread drops from his mouth1 or if he drops the stick that supports him from his hand1 or if his son calls after him1 or a crow caws in his hearing1 or a deer crosses his path1 or he sees a serpent at his right hand or a fox on his left1 or if he says to the tax-gatherer1 ',do not begin with me the first in the morning'2 or1 ',it is the first of the month'2 or1 ',it is the exit of the ,sabbath1' i4e41 the commencement of a new week4 ,ibid41 fol4 #fe1 col4 #b4 ,by the term witch1 the ,rabbis say1 we are to understand either male or female4 ,if so1 it is asked1 why the term 'witch1' in ,exod4 xxii4 #ah1 in the ,hebrew verse #ag1 is in the feminine gender8 ,because1 it is answered1 most women are witches4 ,ibid41 fol4 #fg1 col4 #a4 ,if the proud 7in ,israel7 were to cease1 the magicians would also cease2 as it is written 7,isa4 i4 #be71 ,i will purge away thy dross and take away all thy tin4 ,ibid41 fol4 #ih1 col4 #a4 ,among those who have no portion in the world to come is he who reads the books of the strangers1 foreign books1 books of outsiders4 ,see also ,sanhedrin1 fol4 #ij1 col4 #a4 ,now ,rav ,yoseph says1 ,it is unlawful to read the ,book of the ,son of ,sirach1 444 because it is written therein 7,ecclesiasticus xlii4 #i1 etc41 as quoted1 or rather misquoted1 in the ,talmud71 ',a daughter is a false treasure to her father3 because of anxiety for her he cannot sleep at night2 when she is young1 for fear she should be seduced2 in her virginity lest she play the harlot2 in her marriageable age1 lest she should not get married2 and when married1 lest she should be childless2 and when grown old1 lest she practice witchcraft4' ,sanhedrin1 fol4 #ajj1 col4 #b4 ,he who multiplieth wives multiplieth witchcraft4 ,avoth1 chap4 #b4 ,most donkey-drivers are wicked1 but most sailors are pious4 ,the best physicians are destined for hell1 the most upright butcher is a partner of ,amalek4 ,bastards are mostly cunning1 and servants mostly handsome4 ,those who are well-descended are bashful1 and children mostly resemble their mother's brother4 ,rabbi ,shimon ben ,yochai bids us kill the best of ,gentiles 7modern editions qualify this by adding1 in time of war71 and smash the head of the best of serpents4 ,the best among women1 he says1 is a witch4 ,blessed is he who does the will of ,god6 ,sophrim1 chap4 #ae1 hal4 #aj4 ,on the ,sabbath one may carry a grasshopper's egg as a charm against earache1 the tooth of a living fox to promote sleep1 the tooth of a dead fox to prevent sleep1 and the nail of one crucified 7as a remedy7 for inflammation or swelling4 ,for cutaneous disorders he is to repeat ,baz ,baziah1 ,mass ,massiah1 ,cass ,cassiah1 ,sharlaii1 and ,amarlaii 7names of angels71 etc4444 ,as the mules do not increase and multiply1 so may the skin disease not increase and spread upon the body of ,n41 the son of the woman ,n41 etc4 ,shabbath1 fol4 #fg1 col4 #a4 ,for night-blindness1 let a man take a hair-rope and bind one end of it to his own leg and the other to a dog's1 then let children clatter a potsherd after him1 and call out1 ',old man6 dog6 fool6 cock6' ,let him now collect seven pieces of meat from seven 7different7 houses2 let him set them on the cross-bar of the threshold1 then let him eat them on the town middens2 and after that let him undo the hair-rope1 then let him say thus3 ',blindness of ,so-and-so1 son of ,mrs4 ,so-and-so1 leave ,so-and-so1 son of ,mrs4 ,so-and-so1 and be brushed into the pupil of the eye of the dog4' 7,quoted from ,the ,fragment1 by ,rev4 ,w4,h4 ,lowe of ,cambridge47 ,gittin1 fol4 #fi1 col4 #a4 ,according to the ,rabbis1 a man should not drink water by night1 for thus he exposes himself to the power of ,shavriri1 the demon of blindness4 ,what then should he do if he is thirsty8 ,if there be another man with him1 let him rouse him up and say1 ,i am thirsty2 but if he be alone1 let him tap upon the lid of the jug 7to make the demon fancy there's some one with him71 and addressing himself by his own name and the name of his mother1 let him say1 ,thy mother has bid thee beware of ,shavriri1 vriri1 riri1 iri1 ri1 in a white cup4 ,rashi says by this incantation the demon gradually contracts and vanishes as the sounds of the word ,shavriri decrease4 ,avodah ,zarah1 fol4 #ab1 col4 #b4 ,a python is a familiar spirit who speaks from his armpits2 a wizard is one who speaks with the mouth4 ,as the ,rabbis have taught1 a familiar spirit is one who speaks from his joints and his wrists2 a wizard is one who1 putting a certain bone into his mouth1 causes it to speak4 ,sanhedrin1 fol4 #fe1 cols1 #a1 #b4 ,he who says to a raven ,croak1 and to a hen raven1 ,droop thy tail and turn it this way as a lucky sign1 is an imitator of the ways of the ,amorites 7,lev4 xviii4 #c74 ,shabbath1 fol4 #fg1 col4 #b4 ,women going out on the ,sabbath-day are allowed1 as the ,rabbis teach1 to carry with them a certain stone believed to counteract abortion4 ,abaii interrupts his exposition of this ,halachah in order to enumerate certain antidotes to chronic fever which1 he says1 he had learned from his mother4 ,take a new zouz and then procure its weight in sea-salt2 hang this round the neck1 suspended by a papyrus fibre1 so that it may rest just in the hollow in front4 ,if this does not answer1 go where two or more roads meet and watch for the first big ant that is going home loaded2 lay hold of it and place it in a brass tube2 stop up the end of the tube with lead1 putting as many seals upon it as possible2 then shake it1 saying the while1 ,my load be upon thee1 and thine upon me4 ,to this ,rav ,acha1 the son of ,rav ,hunna1 objected to ,rav ,ashi1 and asked1 ,might not the ant have been already laden with another man's fever8 ,true1 observed the other2 nevertheless let him say1 ',my load be upon thee as well as thine own4' ,if this be not effective1 then take a new earthenware pot1 and going to the nearest stream1 say1 ,stream1 stream1 lend me a pot full of water for one who is on a visit to me4 ,wave it seven times round thy head and then throw the water back again1 saying1 ,stream1 stream1 take back thy borrowed water for my guest came and went the same day4 ,rav ,hunna then adds a prescription for a tertian fever1 and ,rabbi ,yochanan gives the following as effective against a burning fever3--,take an iron knife1 and having fastened a papyrus fibre to the nearest bramble1 cut off a piece and say1 ,and the ,angel of the ,lord appeared to him in a flame of fire1 etc41 as in ,exod4 iii4 #b4 ,on the morrow cut off another piece and say1 ,the ,lord saw that he 7the fever7 turned aside2 then upon the third day say1 ,draw not hither1 and stooping down1 pray1 ,bush1 bush6 the ,holy ,one--blessed be ,he6--caused ,his ,shechinah to lodge upon thee1 not because thou art the loftiest1 for thou art the lowest of all trees2 and as when thou didst see the fire of ,hananiah1 ,mishael1 and ,azariah1 thou didst flee therefrom1 so see the fire 7fever7 of this sufferer and flee from it4 ,shabbath1 fol4 #ff1 col4 #b1 etc4 ,rabba once created a man 7out of dust7 and sent him to ,rabbi ,zira1 who having addressed the figure and received no answer1 said1 ,thou art 7made7 by witchcraft2 return to thy native dust4 ,rav ,chaneanah and ,rav ,oshayah sat together every ,sabbath-eve studying the book ,yetzirah 7i4e41 the book of ,creation71 until they were able to create for themselves a calf 7as large as a7 three-year old1 and they did eat thereof4 ,sanhedrin1 fol4 #fe1 col1 #b4 ,yannai once turned in to a certain inn1 and asked for water to drink1 when they gave him 7,shethitha1 i4e41 water mixed with flour74 ,he noticed that the lips of the woman who brought it moved 7and so suspecting that something was wrong71 he poured out a little of it and it became scorpions4 ,he then said1 ,i have drunk of thine1 now thou shalt drink of mine4 ,the woman drank and was transformed into an ass1 which he mounted and rode to the market-place4 ,one of her companions having come up1 broke the spell1 and the ass he had ridden was on the spot transformed back again into a woman4 ,in reference to the above1 ,rashi navely remarks that we are not to suppose that ,yannai was a ,rabbi1 for he was not held in esteem1 because he practiced witchcraft4 ,but ,rashi is mistaken2 see ,sophrim1 chap4 #af1 hal4 #f4 ,sanhedrin1 fol4 #fg1 col4 #b4 ,ten measures of witchcraft came into the world2 ,egypt received nine measures1 and the rest of the world one4 ,kiddushin1 fol4 #di1 col4 #b4 ,the ,rabbis say that on the ,sabbath serpents and scorpions may be tamed by charming2 that a metal ring1 such as may be carried on the ,sabbath1 may be applied as a remedy to a sore eye2 but that demons may not be consulted on that day about lost property4 ,rabbi ,yossi has said1 ,this ought not to be done even on week-days4 ,rav ,hunna says1 ,the ,halachah does not enjoin as ,rabbi ,yossi says1 and even he prohibits it only because of the risk there is in consulting demons4 ,for instance1 ,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 trunk4 ,sanhedrin1 fol4 #aja1 col4 #a4 ,rabbi ,yochanan ben ,zachai acquired a knowledge of the language of angels and demons for purposes of incantation4 ,bava ,bathira1 fol4 #acd1 col4 #a4 ,neither shall ye use enchantments 444 7,lev4 xix4 #bf74 ,such1 for instance1 as those practiced with cats1 fowls1 and fishes4 ,sanhedrin1 fol4 #ff1 col4 #a4 ,rav ,ketina happened once1 in his travels1 to hear the noise of an earthquake just as he came opposite to the abode of one who was wont to conjure with human bones4 ,happening to mutter aloud to himself as he passed1 ,does the conjurer really know what that noise is8 a voice answered1 ,ketina1 ,ketina1 why shouldn't ,i know8 ,when the ,holy ,one--blessed be ,he6--thinks of ,his children who dwell in sorrowful circumstances among the nations of the earth1 ,he lets fall two tears into the great sea1 and ,his voice is heard from one end of the world to the other1 and that is the rumbling noise we hear4 ,upon which ,rav ,ketina protested1 ,the conjurer is a liar1 his words are not true2 they might have been true1 had there been two rumbling noises4 ,the fact was1 two such noises were heard1 but ,rav ,ketina would not acknowledge it1 lest1 by so doing1 he should increase the popularity of the conjurer4 ,rav ,ketina is of the opinion that the rumbling noise is caused by ,god clapping ,his hands together1 as it is said 7,ezek4 xxi1 #bb2 ,a4,v41 ver4 #ag71 ,i will also smite ,my hands together1 and ,i will cause ,my fury to rest4 ,berachoth1 fol4 #ei1 col4 #a4 ,rabbi ,elazar ben ,azariah proclaimed this anathema with the blast of three hundred trumpets3--,whoever shall take drink from the hand of a bride1 no matter whether she be the daughter of a disciple of the wise or the daughter of an ,amhaaretz1 it is all one as if he drunk it from the hand of a harlot4 ,again1 it is said1 ,he who receives a cup from the hands of a bride and drinks it therefrom1 has no portion whatever in the world to come4 ,tract ,calah4 ,there was a place for collecting the ashes in the middle of the altar1 and there were at times in it nearly as much as three hundred cors 7equal to about #bhcj bushels7 of ashes4 ,on ,rava remarking that this must be an exaggeration1 ,rav ,ammi said the law1 the prophets1 and the sages are wont to use hyperbolical language4 ,thus the law speaks of ,cities great and walled up to heaven 7,deut4 i4 #bh72 the prophets speak of the earth rent with the sound of them 7#a ,kings i4 #dj72 the sages speak as above and also as follows4 ,there was a golden vine at the entrance of the ,temple1 trailing on crystals1 on which devotees who could used to suspend offerings of fruit and grape clusters4 ,it happened once1 said ,rabbi ,elazer ben ,rabbi ,zadoc1 that three hundred priests were counted off to clear the vine of the offerings4 ,chullin1 fol4 #ij1 col4 #b4 ,three hundred priests were told off to draw the veil 7of the ,temple7 aside2 for it is taught that ,rabbi ,shimon ben ,gamliel declared in the name of ,rabbi ,shimon the ,sagan 7or high priest's substitute71 that the thickness of the veil was a handbreadth4 ,it was woven of seventy-two cords1 and each cord consisted of twenty-four strands4 ,it was forty cubits long and twenty wide4 ,eighty-two myriads of damsels worked at it1 and two such veils were made every year4 ,when it became soiled1 it took three hundred priests to immerse and cleanse it4 ,chullin4 ,when ,moses was about to enter ,paradise he turned to ,joshua and said1 ,if any doubtful matters remain1 ask me now and ,i will explain them4 ,to this ,joshua replied1 ,have ,i ever left thy side for an hour and gone away to any other8 ,hast thou not thyself written concerning me 7,exod4 xxxiii4 #aa71 ',his servant ,joshua1 the son of ,nun1 a young man1 departed not out of the ,tabernacle8' ,as a punishment for this pert reply1 which must have distressed and confounded his master1 ,joshua's power of brain was immediately weakened1 so that he forgot three hundred ,halachahs1 and seven hundred doubts sprang up to perplex him4 ,all ,israel then rose up to murder him1 but the ,holy ,one--blessed be ,he6--said unto him1 ,to teach thee the ,halachahs and their explanation is impossible1 but go and trouble them with work2 as it is said 7,josh4 i4 #a71 ',now after the death of ,moses1 the servant of the ,lord1 it came to pass that the ,lord spake unto ,joshua1' etc4 ,temurah1 fol4 #af1 col4 #a4 ,in the future ,god will assign to each righteous man three hundred and ten worlds as an inheritance2 for it is said 7,prov4 viii4 #ba71 ,that ,i may cause those that love me to inherit substance1 and ,i will fill their treasures4 ,by ,gematria equals three hundred and ten4 ,sanhedrin1 fol4 #ajj1 col4 #a1 and ,okitzin1 chap4 #c1 mish4 #ab4 ,an old woman once complained before ,rav ,nachman that the ,head of the ,captivity and certain ,rabbis with him were enjoying themselves in her booth1 which they had surreptitiously taken possession of and would not surrender1 but ,rav ,nachman gave no heed to her remonstrance4 ,then she raised her voice and cried aloud1 ,a woman whose father had three hundred and eighteen slaves is now pleading before you1 and you paying no heed to her6 ,upon which ,rav ,nachman turned to his associates and said1 ,she is a bawling woman1 but she has no right to claim the booth1 only the value of its timber4 ,succah1 fol4 #ca1 col4 #a4 ,elijah the ,tishbite once said to ,rav ,yehudah1 the brother of ,rav ,salla the ,holy1 ,you ask why the ,messiah does not come1 even though it is just now the ,day of ,atonement4 ,and what1 asked the ,rabbi1 does the ,holy ,one--blessed be ,he6--say to that8 ,he says1 ',sin lieth at the door' 7,gen4 iv4 #g74 ,and what has ,satan to say8 ,he has no permission to accuse any one on the ,day of ,atonement4 ,how do we know this8 ,ramma bar ,chamma replied1 ,satan by ,gematria equals three hundred and sixty-four1 therefore on that number of days only has he permission to accuse2 but on the ,day of ,atonement 7i4e41 the #cfeth day7 he cannot accuse4 ,yoma1 fol4 #bj1 col4 #a4 ,rav ,yitzchak said1 ,what is the meaning of that which is written 7,ps4 cxl4 #h71 ',grant not1 ,o ,lord1 the desires of the wicked2 further not his wicked device1 lest they exalt themselves4 ,selah8' ,it is the prayer of ,jacob to the ,lord of the universe that ,he would not grant to ,esau1 the wicked1 the desires of his heart4 ,further not his wicked device1 this refers to ,germamia of ,edom 7i4e41 ,rome71 for if they 7the ,romans7 were suffered to go forward they would destroy the whole world6 ,rav ,chama bar ,chanena said1 ,there are three hundred crowned heads in ,germamia of ,edom1 and there are three hundred and sixty-five dukes in ,babylon4 ,these encounter each other daily1 and one of them commits murder1 and they strive to set up a king4 ,meggillah1 fol4 #f1 col4 #b4 ,in the great city 7of ,rome7 there were three hundred and sixty-five streets1 and in each street there were three hundred and sixty-five palaces1 and in every one of these there were three hundred and sixty-five steps1 each of which palaces contained sufficient store to maintain the whole world4 ,p'sachim1 fol4 #aah1 col4 #b4 ,there are three hundred and sixty-five negative precepts4 ,there were three hundred and ninety-four courts of law in ,jerusalem1 and as many synagogues2 also the same number of high schools1 colleges1 and academies1 and as many offices for public notaries4 ,kethuboth1 fol4 #aje1 col4 #a4 ,rav ,hunna had four hundred casks of wine which had turned into vinegar4 ,on hearing of his misfortune1 ,rav ,yehudah1 the brother of ,rav ,salla the ,holy1 or1 as some say1 ,rav ,adda bar ,ahavah1 came and visited him1 accompanied by the ,rabbis4 ,let the master1 said they1 examine himself carefully4 ,what6 said he1 do you suppose me to have been guilty of wrong-doing8 ,shall we then1 said they1 suspect the ,holy ,one--blessed be ,he6--of executing judgment without justice8 ,well1 said ,rav ,hunna1 if you have heard anything against me1 don't conceal it4 ,it has been reported to us1 said they1 that the master has withheld the gardener's share of the prunings4 ,what else1 pray1 did he leave me8 retorted ,rav ,hunna2 he has stolen all the produce of my vineyard4 ,they replied1 ,there is a saying that whoever steals from a thief smells of theft4 ,then1 said he1 ,i hereby promise to give him his share4 ,thereupon1 according to some1 the vinegar turned to wine again2 and1 according to others1 the price of vinegar rose to the price of wine4 ,berachoth1 fol4 #e1 col4 #b4 ,rav ,adda bar ,ahavah once saw a ,gentile woman in the market-place wearing a red head-dress1 and supposing that she was a daughter of ,israel1 he impatiently tore it off her head4 ,for this outrage he was fined a fine of four hundred zouzim4 ,he asked the woman what her name was1 and she replied1 ,my name is ,mathan4 ,methun1 ,methun1 he wittily rejoined1 is worth four hundred zouzim4 ,ibid41 fol4 #bj1 col4 #a4 ,methun means patience and ,mathan two hundred4 ,the point lies either in the application of the term ,methun1 which means patience1 as if to say1 had he been so patient as to have first ascertained what the woman was1 he would have saved his four hundred zouzim2 or in the identity of the sound ,mathan1 i4e41 two hundred1 which doubled1 equals four hundred4 ,this has long since passed into a proverb1 and expresses the value of patience4 ,from the foregoing extract it would seem that it was not the fashion among ,jewish females to wear head-dresses of a red color1 as it was presumed to indicate a certain lightness on the part of the wearer2 so ,rav ,adda in his pious zeal thought he was doing a good work in tearing it off from the head of the supposed ,jewess4 ,patience1 patience is worth four hundred zouzim4 ,custom among the ,jews had then1 as now1 the force of religion4 ,the ,talmud says1 ,a man should never deviate from a settled custom4 ,moses ascended on high and did not eat bread 7for there it is not the custom72 angels came down to earth and did eat bread 7for here it is the custom so to do74 ,bava ,metzia1 fol4 #hf1 col4 #b4 ,in the olden time it was not the fashion for a ,jew to wear black shoes 7,taanith1 fol4 #bb1 col4 #a74 ,even now1 in ,poland1 a pious ,jew1 or a ,chasid1 would on no account wear polished boots or a short coat1 or neglect to wear a girdle4 ,he would at once lose caste and be subjected to persecution1 direct or indirect1 were he to depart from a custom4 ,custom is law1 is an oft-quoted ,jewish proverb1 one among the most familiar of their household words1 as ,custom is a tyrant1 is among ours4 ,another saying we have is1 ,custom is the plague of wise men1 but is the idol of fools4 ,the following anecdotes are related by way of practically illustrating ,ps4 ii4 #aa1 ,rejoice with trembling4 ,mar1 the son of ,ravina1 made a grand marriage-feast for his son1 and when the ,rabbis were at the height of their merriment on the occasion1 he brought in a very costly cup1 worth four hundred zouzim1 and broke it before them1 and this occasioned them sorrow and trembling4 ,rav ,ashi made a grand marriage-feast for his son1 and when he noticed the ,rabbis in high jubilation1 he brought in a costly cup of white glass and broke it before them1 and this made them sorrowful4 ,the ,rabbis challenged ,rav ,hamnunah on the wedding of his son ,ravina1 saying1 ,give us a song1 sir1 and he sung1 ,woe be to us1 for we must die6 ,woe be to us1 for we must die6 ,and what shall we sing8 they asked in chorus by way of response4 ,he replied1 ,sing ye1 ',alas6 where is the law we have studied8 where the good works we have done8 that they may protect us from the punishment of hell6' ,rabbi ,yochanan1 in the name of ,rabbi ,shimon ben ,yochai1 says1 ,it is unlawful for a man to fill his mouth with laughter in this world1 for it is said in ,ps4 cxxvi41 ',then 7but not now7 will our mouth be filled with laughter1' etc4 ,it is related of ,resh ,lakish that he never once laughed again all the rest of his life from the time that he heard this from ,rabbi ,yochanan1 his teacher4 ,berachoth1 fol4 #cj1 col4 #b1 and fol4 #ca1 col4 #a4 ,a man once laid a wager with another that he would put ,hillel out of temper4 ,if he succeeded he was to receive1 but if he failed he was to forfeit1 four hundred zouzim4 ,it was close upon ,sabbath-eve1 and ,hillel was washing himself1 when the man passed by his door1 shouting1 ,where is ,hillel8 where is ,hillel8 ,hillel wrapped his mantle round him and sallied forth to see what the man wanted4 ,i want to ask thee a question1 was the reply4 ,ask on1 my son1 said ,hillel4 ,whereupon the man said1 ,i want to know why the ,babylonians have such round heads8 ,a very important question1 my son1 said ,hillel2 the reason is because their midwives are not clever4 ,the man went away1 but after an hour he returned1 calling out as before1 ,where is ,hillel8 where is ,hillel8 ,hillel again threw on his mantle and went out1 meekly asking1 ,what now1 my son8 ,i want to know1 said he1 why the people of ,tadmor are weak-eyed8 ,hillel replied1 ,this is an important question1 my son1 and the reason is this1 they live in a sandy country4 ,away went the man1 but in another hour's time he returned as before1 crying out1 ,where is ,hillel8 where is ,hillel8 ,out came ,hillel again1 as gentle as ever1 blandly requesting to know what more he wanted4 ,i have a question to ask1 said the man4 ,ask on1 my son1 said ,hillel4 ,well1 why have the ,africans such broad feet8 said he4 ,because they live in a marshy land1 said ,hillel4 ,i have many more questions to ask1 said the man1 but ,i am afraid that ,i shall only try thy patience and make thee angry4 ,hillel1 drawing his mantle around him1 sat down and bade the man ask all the questions he wished4 ,art thou ,hillel1 said he1 whom they call a prince in ,israel8 ,yes1 was the reply4 ,well1 said the other1 ,i pray there may not be many more in ,israel like thee6 ,why1 said ,hillel1 how is that8 ,because1 said the man1 ,i have betted four hundred zouzim that ,i could put thee out of temper1 and ,i have lost them all through thee4 ,be warned for the future1 said ,hillel2 better it is that thou shouldst lose four hundred zouzim1 and four hundred more after them1 than it should be said of ,hillel he lost his temper6 ,shabbath1 fol4 #ca1 col4 #a4 ,rabbi ,perida had a pupil to whom he had to rehearse a lesson four hundred times before the latter comprehended it4 ,one day the ,rabbi was hurriedly called away to perform some charitable act1 but before he went he repeated the lesson in hand the usual four hundred times1 but this time his pupil failed to learn it4 ,what is the reason1 my son1 said he to his dull pupil1 that this time my repetitions have been thrown away8 ,because1 master1 naively replied the youth1 my mind was so pre-occupied with the summons you received to discharge another duty4 ,well1 then1 said the ,rabbi to his pupil1 let us begin again4 ,and he repeated the lesson a second four hundred times4 ,eiruvin1 fol4 #ed1 col4 #b4 ,between ,azel and ,azel 7#a ,chron4 viii4 #ch and ix4 #dd71 there are four hundred camel-loads of critical researches due to the presence of manifold contradictions4 ,psachim4 fol4 #fb1 col4 #b4 ,egypt has an area of four hundred square miles4 ,ibid41 fol4 #id1 col4 #a4 ,the ,targum of the ,pentateuch was executed by ,onkelos the proselyte at the dictation of ,rabbi ,eliezer and ,rabbi ,yehoshua1 and the ,targum of the prophets was executed by ,jonathan ben ,uzziel at the dictation of ,haggai1 ,zachariah1 and ,malachi 7671 at which time the land of ,israel was convulsed over an area of four hundred square miles4 ,meggillah1 fol4 #c1 col4 #a4 ,mar ,ukva was in the habit of sending on the ,day of ,atonement four hundred zouzim to a poor neighbor of his4 ,once he sent the money by his own son1 who returned bringing it back with him1 remarking1 ,there is no need to bestow charity upon a man who1 as ,i myself have seen1 is able to indulge himself in expensive old wine4 ,well1 said his father1 since he is so dainty in his taste1 he must have seen better days4 ,i will therefore double the amount for the future4 ,and this accordingly he at once remitted to him4 ,kethuboth1 fol4 #fg1 col4 #b4 ,and ,joseph took an oath of the children of ,israel1 444 ye shall carry up my bones from hence 7,gen4 l4 #be74 ,rabbi ,chanena said1 ,there is a reason for this oath4 ,as ,joseph knew that he was perfectly righteous1 why then1 if the dead are to rise in other countries as well as in the land of ,israel1 did he trouble his brethren to carry his bones four hundred miles8 ,the reply is1 ,he feared lest1 if buried in ,egypt1 he might have to worm his way through subterranean passages from his grave into the land of ,israel4 ,ibid41 fol4 #aaa1 col4 #a4 ,to this day among the ,polish ,jews the dead are provided for their long subterranean journey with little wooden forks1 with which1 at the sound of the great trumpet1 they are to dig and burrow their way from where they happen to be buried till they arrive in ,palestine4 ,to avoid this inconvenience there are some among them who1 on the approach of old age1 migrate to the ,holy ,land1 that their bones may rest there against the morning of the resurrection4 ,rav ,cahana was once selling ladies' baskets when he was exposed to the trial of a sinful temptation4 ,he pleaded with his tempter to let him off and he promised to return1 but instead of doing so he went up to the roof of the house and threw himself down headlong4 ,before he reached the ground1 however1 ,elijah came and caught him1 and reproached him1 as he caught him up1 with having brought him a distance of four hundred miles to save him from an act of willful self-destruction4 ,the ,rabbi told him that it was his poverty which had given to the temptation the power of seduction4 ,thereupon ,elijah gave him a vessel full of gold denarii and departed4 ,kiddushin1 fol4 #dj1 col4 #a4 ,pashur1 the son of ,immer the priest 7,jer4 xx4 #a7 had four hundred servants1 and every one of them rose to the rank of the priesthood4 ,one consequence was that an insolent priest hardly ever appeared in ,israel but his genealogy could be traced to this base-born1 low-bred ancestry4 ,rabbi ,elazar said1 ,if thou seest an impudent priest1 do not think evil of him1 for it is said 7,hos1 iv4 #d71 ',thy people are as they that strive with the priest4' ,ibid41 fol4 #gj1 col4 #b4 ,david had four hundred young men1 handsome in appearance and with their hair cut close upon their foreheads1 but with long flowing curls behind1 who used to ride in chariots of gold at the head of the army4 ,these were men of power 7men of the fist1 in the original71 the mighty men of the house of ,david1 who went about to strike terror into the world4 ,kiddushin1 fol4 #gf1 col4 #b4 ,four hundred boys and as many girls were once kidnapped and torn from their relations4 ,when they learned the purpose of their capture1 they all exclaimed1 ,better drown ourselves in the sea2 then shall we have an inheritance in the world to come4 ,the eldest then explained to them the text 7,ps4 lxviii4 #bb71 ,the ,lord said1 ,i will bring again from ,bashan2 ,i will bring again from the depths of the sea4 ,from ,bashan1 i4e41 from the teeth of the lion2 from the depths of the sea1 i4e41 those that drown themselves in the sea4 ,when the girls heard this explanation they at once jumped all together into the sea1 and the boys with alacrity followed their example4 ,it is with reference to these that ,scripture says 7,ps4 xliv4 #bb71 ,for thy sake we are killed all the day long2 we are counted as sheep for the slaughter4 ,gittin1 fol4 #eg1 col4 #b4 ,there were four hundred synagogues in the city of ,byther1 in each there were four hundred elementary teachers1 and each had four hundred pupils4 ,when the enemy entered the city they pierced him with their pointers2 but when at last the enemy overpowered them1 he wrapped them in their books and then set fire to them2 and this is what is written 7,lam4 iii4 #ea71 ,mine eye affecteth my heart because of all the daughters of my city4 ,ibid41 fol4 #eh1 col #a4 ,the total population of ,byther must have been something enormous when the children in it amounted to #fd1jjj1jjj6 ,the elementary teachers alone came to #afj1jjj4 ,once when the ,hasmonean kings were engaged in civil war it happened that ,hyrcanus was outside ,jerusalem and ,aristobulus within4 ,every day the besieged let down a box containing gold denarii1 and received in return lambs for the daily sacrifices4 ,there chanced to be an old man in the city who was familiar with the wisdom of the ,greeks1 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 taken4 ,the next day accordingly1 when the money had been let down1 they sent back a pig in return4 ,when about half-way up the animal pushed with its feet against the stones of the wall1 and thereupon an earthquake was felt throughout the land of ,israel to the extent of four hundred miles4 ,at that time it was the saying arose1 ,cursed be he that rears swine1 and he who shall teach his son the wisdom of the ,greeks4 7,see ,matt4 viii4 #cj47 ,soteh1 fol4 #di1 col4 #b4 ,if one strikes his neighbor with his fist1 he must pay him one sela2 if he slaps his face1 he is to pay two hundred zouzim2 but for a back-handed slap the assailant is to pay four hundred zouzim4 ,if he pulls the ear of another1 or plucks his hair1 or spits upon him1 or pulls off his mantle1 or tears a woman's head-dress off in the street1 in each of these cases he is fined four hundred zouzim4 ,bava ,kama1 fol4 #ij1 col4 #a4 ,there was once a dispute between ,rabbi ,eliezer and the ,mishnic sages as to whether a baking-oven1 constructed from certain materials and of a particular shape1 was clean or unclean4 ,the former decided that it was clean1 but the latter were of a contrary opinion4 ,having replied to all the objections the sages had brought against his decision1 and finding that they still refused to acquiesce1 the ,rabbi turned to them and said1 ,if the ,halacha 7the law7 is according to my decision1 let this carob-tree attest4 ,whereupon the carob-tree rooted itself up and transplanted itself to a distance of one hundred1 some say four hundred1 yards from the spot4 ,but the sages demurred and said1 ,we cannot admit the evidence of a carob-tree4 ,well1 then1 said ,rabbi ,eliezer1 let this running brook be a proof2 and the brook at once reversed its natural course and flowed back4 ,the sages refused to admit this proof also4 ,then let the walls of the college bear witness that the law is according to my decision2 upon which the walls began to bend1 and were about to fall1 when ,rabbi ,joshuah interposed and rebuked them1 saying1 ,if the disciples of the sages wrangle with each other in the ,halacha1 what is that to you8 ,be ye quiet6 ,therefore1 out of respect to ,rabbi ,joshuah1 they did not fall1 and out of respect to ,rabbi ,eliezer they did not resume their former upright position1 but remained toppling1 which they continue to do to this day4 ,then said ,rabbi ,eliezer to the sages1 ,let ,heaven itself testify that the ,halacha is according to my judgment4 ,and a ,bath ,kol or voice from heaven was heard1 saying1 ,what have ye to do with ,rabbi ,eliezer8 for the ,halacha is on every point according to his decision6 ,rabbi ,joshuah then stood up and proved from ,scripture that even a voice from heaven was not to be regarded1 ,for ,thou1 ,o ,god1 didst long ago write down in the law which ,thou gavest on ,sinai 7,exod4 xxiii4 #b71 ',thou shalt follow the multitude4' 7,see context47 ,we have it on the testimony of ,elijah the prophet1 given to ,rabbi ,nathan1 on an oath1 that it was with reference to this dispute about the oven ,god himself confessed and said1 ,my children have vanquished me6 ,my children have vanquished me6 ,bava ,metzia fol4 #ei1 col4 #a4 ,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 fire1 and he himself excommunicated4 ,in consequence of this the whole world was smitten with blight1 a third in the olives1 a third in the barley1 and a third in the wheat2 and the ,rabbi himself1 though excommunicated1 continued to be held in the highest regard in ,israel4 ,the ,rabbis said to ,rabbi ,hamnuna1 ,rav ,ami has written or copied four hundred copies of the law4 ,he replied to them1 ,perhaps only 7,deut4 xxxiii4 #d7 ',moses commanded us a law4' 7,he meant he did not imagine that any one man could possibly write out four hundred complete copies of the ,pentateuch47 ,bava ,bathra1 fol4 #ad1 col4 #a4 ,rabbi ,chanena said1 ,if four hundred years after the destruction of the ,temple one offers thee a field worth a thousand denarii for one denarius1 don't buy it4 ,avodah ,zarah1 fol4 #i1 col4 #b4 ,we know by tradition that the treatise ,avodah ,zarah1 which our father ,abraham possessed1 contained four hundred chapters1 but the treatise as we now have it contains only five4 ,avodah ,zarah1 fol4 #ad1 col4 #b4 ,the camp of ,sennacherib was four hundred miles in length4 ,sanhedrin1 fol4 #ie1 col4 #b4 ,curse ye ,meroz1 etc4 7,judges v4 #bc74 ,barak excommunicated ,meroz at the blast of four hundred trumpets 7lit4 horns or cornets74 ,shevuoth1 fol4 #cf1 col4 #a4 ,what is the meaning where it is written 7,ps4 x4 #bg71 ,the fear of the ,lord prolongeth days1 but the years of the wicked shall be shortened2 ,the fear of the ,lord prolongeth days alludes to the four hundred and ten years the first ,temple stood1 during which period the succession of high priests numbered only eighteen4 ,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 hundred4 ,if we deduct the forty years during which ,shimon the ,righteous held office1 and the eighty of ,rabbi ,yochanan1 and the ten of ,rabbi ,ishmael ben ,rabbi1 it is evident that not one of the remaining high priests lived to hold office for a whole year4 ,yoma1 fol4 #i1 col4 #a4 ,the souls which they had gotten in ,haran 7,gen4 xii4 #e74 ,from this time to the giving of the law was four hundred and forty-eight years4 ,avodah ,zarah1 fol4 #i1 col4 #a4 ,a young girl and ten of her maid-servants were once kidnapped1 when a certain ,gentile bought them and brought them to his house4 ,one day he gave a pitcher to the child and bade her fetch him water1 but one of her servants took the pitcher from her1 intending to go instead4 ,the master1 observing this1 asked the maid why she did so4 ,the servant replied1 ,by the life of thy head1 my lord1 ,i am one of no less than five hundred servants of this child's mother4 ,the master was so touched that he granted them all their freedom4 ,avoth d',rab4 ,nathan1 chap4 #ag4 ,csar once said to ,rabbi ,yoshua ben ,chananja1 ,this ,god of yours is compared to a lion1 as it is written 7,amos iii4 #h71 ',the lion hath roared1 who will not fear8' ,wherein consists his excellency8 ,a horseman kills a lion4 ,the ,rabbi replied1 ,he is not compared to an ordinary lion1 but to a lion of the forest ,ilaei4 ,show me that lion at once1 said the ,emperor4 ,but thou canst not behold him1 said the ,rabbi4 ,still the ,emperor insisted on seeing the lion2 so the ,rabbi prayed to ,god to help him in his perplexity4 ,his prayer was heard2 the lion came forth from his lair and roared1 upon which1 though it was four hundred miles away1 all the walls of ,rome trembled and fell to the ground4 ,approaching three hundred miles nearer1 he roared again1 and this time the teeth of the people dropped out of their mouths and the ,emperor fell from his throne quaking4 ,alas6 ,rabbi1 pray to thy ,god that ,he order the lion back to his abode in the forest4 ,chullin1 fol4 #ei1 col4 #b4 ,all this is as nothing compared to the voice of ,judah1 which made all ,egypt quake and tremble1 and ,pharaoh fall from his throne headlong1 etc41 etc4 ,see ,jasher1 chap4 #fd1 verses #df1 #dg4 ,the distance from the earth to the firmament is five hundred years' journey1 and so it is from each successive firmament to the next1 throughout the series of the seven heavens4 ,p'sachim1 fol4 #id1 col4 #b4 ,now1 as ,i beheld the living creatures1 behold1 one wheel upon the earth by the living creatures 7,ezek4 i4 #ae74 ,rabbi ,elazar says it was an angel who stood upon the earth1 and his head reached to the living creatures4 ,it is recorded in a ,mishna that his name is ,sandalphon1 who towers above his fellow-angels to a height of five hundred years' journey2 he stands behind the chariot and binds crowns on the head of his ,creator4 ,chaggigah1 fol4 #ac1 col4 #b4 ,in the ,liturgy for the ,feast of ,tabernacles it is said that ,sandalphon gathers in his hands the prayers of ,israel1 and1 forming a wreath of them1 he adjures it to ascend as an orb for the head of the supreme ,king of kings4 ,the mount of the ,temple was five hundred yards square4 ,middoth1 chap4 #b4 ,one ,scripture text 7#a ,chron4 xxi4 #be7 says1 ,so ,david gave to ,ornan for the place six hundred shekels of gold by weight4 ,and another ,scripture 7#b ,sam4 xxiv4 #bd7 says1 ,so ,david bought the threshing-floor and the oxen for fifty shekels of silver4 ,how is this8 ,david took from each tribe fifty shekels1 and they made together the total six hundred1 i4e41 he took silver to the value of fifty shekels of gold4 ,zevachim1 fol4 #aaf1 col4 #b4 ,rabbi ,samlai explains that six hundred and thirteen commandments were communicated to ,moses2 three hundred and sixty-five negative1 according to the number of days in the year1 and two hundred and forty-eight positive1 according to the number of members in the human body4 ,rav ,hamnunah asked what was the ,scripture proof for this4 ,the reply was 7,deut4 xxxiii4 #d71 ,moses commanded us a law 7,torah71 which by ,gematria answers to six hundred and eleven4 ,i am1 and ,thou shalt have no other1 which we heard from the ,almighty ,himself1 together make up six hundred and thirteen4 ,maccoth1 fol4 #bc1 col4 #b4 ,david1 we are told1 reduced these commandments here reckoned at six hundred and thirteen1 to eleven1 and ,isaiah still further to six1 and then afterward to two4 ,thus saith the ,eternal1 ,observe justice and act righteously1 for my salvation is near4 ,finally came ,habakkuk1 and he reduced the number to one all-comprehensive precept 7chap4 ii4 #d71 ,the just shall live by faith4 7,see ,maccoth1 fol4 #bd1 col4 #a47 ,the precept concerning fringes is as weighty as all the other precepts put together2 for it is written1 says ,rashi 7,num4 xv4 #ci71 ,and remember all the commandments of the ,lord4 ,now the numerical value of the word fringes is six hundred1 and this with eight threads and five knots makes six hundred and thirteen4 ,shevuoth1 fol4 #bi1 col4 #a4 ,for behold1 the ,lord1 the ,lord of hosts1 doth take away from ,jerusalem and from ,judah the stay and the staff1 the whole stay of bread and the whole stay of water1 the mighty man and the man of war1 the judge and the prophet1 etc4 7,isa4 iii4 #a1 #b74 ,by the stay is meant men mighty in the ,scriptures1 and by the staff men learned in the ,mishna2 such1 for instance1 as ,rabbi ,yehudah ben ,tima and his associates4 ,rav ,pappa and the ,rabbis differed as to the ,mishna2 the former said there were six hundred orders of the ,mishna1 and the latter that there were seven hundred orders4 ,the whole stay of bread means men distinguished in the ,talmud2 for it is said1 ,come1 eat of my bread1 and drink of the wine which ,i have mingled 7,prov4 ix4 #e74 ,and the whole stay of water means men skillful in the ,haggadoth1 who draw out the heart of man like water by means of a pretty story or legend1 etc4 ,chaggigah1 fol4 #ad1 col4 #a4 ,there are seven hundred species of fish1 eight hundred of locusts1 twenty-four of birds that are unclean1 while the species of birds that are clean cannot be numbered4 ,chullin1 fol4 #fc1 col4 #b4 ,the same was ,adino the ,eznite1 etc4 7#b ,sam4 xxiii4 #h74 ,this mighty man when studying the law was as pliant as a worm2 but when engaged in war he was as firm and unyielding as a tree2 and when he discharged an arrow he killed eight hundred men at one shot4 ,moed ,katon1 fol4 #af1 col4 #b4 ,ye shall soon utterly perish from off the land 7,deut4 iv4 #bf74 ,the term soon uttered by the ,lord of the ,universe means eight hundred and fifty-two years4 ,sanhedrin1 fol4 #ch1 col4 #a4 ,there are nine hundred and three sorts of deaths in the world2 for the expression occurs 7,ps4 lxviii4 #bj71 ,issues of death4 ,the numerical value of issues is nine hundred and three4 ,the hardest of all deaths is by quinsy1 and the easiest is the ,divine kiss 7of which ,moses1 ,aaron1 and ,miriam died74 ,quinsy is like the forcible extraction of prickly thorns from wool1 or like a thick rope drawn through a small aperture2 the kiss referred to is like the extracting of a hair from milk4 ,berachoth1 fol4 #h1 col4 #a4 ,when ,moses went up on high1 the ministering angels asked1 ,what has one born of a woman to do among us8 ,he has come to receive the law1 was the ,divine answer4 ,what6 they remonstrated again1 that cherished treasure which has lain with ,thee for nine hundred and seventy-four generations before the world was created1 art ,thou about to bestow it upon flesh and blood8 ,what is mortal man that ,thou art mindful of him1 and the son of earth that ,thou thus visitest him8 ,o ,lord6 our ,lord6 is not ,thy name already sufficiently exalted in the earth8 ,confer ,thy glory upon the heavens 7,ps4 viii4 #d1 #f74 ,the ,holy ,one--blessed be ,he6--then called upon ,moses to refute the objection of the envious angels4 ,i fear1 pleaded he1 lest they consume me with the fiery breath of their mouth4 ,thereupon1 by way of protection1 he was bid approach and lay hold of the throne of ,god2 as it is said 7,job xxvi4 #i71 ,he lays hold of the face of ,his throne and spreads ,his cloud over him4 ,thus encouraged1 ,moses went over the ,decalogue1 and demanded of the angels whether they had suffered an ,egyptian bondage and dwelt among idolatrous nations1 so as to require the first commandment2 or were they so hardworked as to need a day of rest1 etc41 etc4 ,then the angels at once confessed that they were wrong in seeking to withhold the law from ,israel1 and they then repeated the words1 ,o ,lord1 how excellent is ,thy name in all the earth6 7,ps4 viii4 #i71 omitting the words1 ,confer ,thy glory upon the heavens4 ,and not only so1 but they positively befriended ,moses1 and each of them revealed to him some useful secret2 as it is said 7,ps4 lxviii4 #ah71 ,thou hast ascended on high1 thou hast captured spoil1 thou hast received gifts2 because they have contemptuously called thee man4 ,shabbath1 fol4 #hh1 col4 #b4 ,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 ,he6--and sang praises with the ministering angels4 ,avoth d',rab4 ,nathan1 chap4 #ca4 ,if one is sick and at the point of death1 he is expected to confess1 for all confess who are about to suffer the last penalty of the law4 ,when a man goes to the market place1 let him consider himself as handed over to the custody of the officers of judgment4 ,if he has a headache1 let him deem himself fastened with a chain by the neck4 ,if confined to his bed1 let him regard himself as mounting the steps to be judged2 for when this happens to him1 he is saved from death only if he have competent advocates1 and these advocates are repentance and good works4 ,and if nine hundred and ninety-nine plead against him1 and only one for him1 he is saved2 as it is said 7,job xxxiii4 #bc71 ,if there be an interceding angel1 one among a thousand to declare for man his uprightness1 then ,he is gracious unto him and saith1 ,deliver him from going down to the pit4 ,shabbath1 fol4 #cb1 col4 #a4 ,rav ,hunna says1 ,a quarrel is like a breach in the bank of a river2 when it is once made it grows wider and wider4 ,a certain man used to go about and say1 ,blessed is he who submits to a reproach and is silent1 for a hundred evils depart from him4 ,shemuel said to ,rav ,yehuda1 ,it is written in ,scripture 7,prov4 xvii4 #ad71 ',the beginning of strife is as when one letteth out water4' ,strife is the beginning of a hundred lawsuits4 ,sanhedrin1 fol4 #g1 col4 #a4 ,when ,solomon married the daughter of ,pharaoh1 she introduced to him a thousand different kinds of musical instruments1 and taught him the chants to the various idols4 ,shabbath1 fol4 #ef1 col4 #b4 ,when ,buneis1 the son of ,buneis1 called on ,rabbi 7the ,holy71 the latter exclaimed1 ,make way for one worth a hundred manahs6 ,presently another visitor came1 and ,rabbi said1 ,make way for one worth two hundred manahs4 ,upon which ,rabbi ,ishmael1 the son of ,rabbi ,yossi1 remonstrated1 saying1 ,rabbi1 the father of the first-comer1 owns a thousand ships at sea and a thousand towns ashore6 ,well1 replied ,rabbi1 when thou seest his father1 tell him to send his son better clad next time4 ,rabbi paid great respect to those that were rich1 and so did ,rabbi ,akiva4 ,eiruvin1 fol4 #hf1 col4 #a4 ,rabbi ,elazer ben ,charsom inherited from his father a thousand towns and a thousand ships1 and yet he went about with a leather sack of flour at his back1 roaming from town to town and from province to province in order to study the law4 ,this great ,rabbi never once set eye on his immense patrimony1 for he was engaged in the study of the law all day and all night long4 ,and so strange was he to his own servants1 that they1 on one occasion1 not knowing who he was1 pressed him against his will to do a day's work as a menial2 and though he pleaded with them as a suppliant to be left alone to pursue his studies in the law1 they refused1 and swore1 saying1 ,by the life of ,rabbi ,elazer ben ,charsom1 our master1 we will not let thee go till thy task is completed4 ,he then let himself be enforced rather than make himself known to them4 ,yoma1 fol4 #ce1 col4 #b4 ,the wife of ,potiphar coaxed ,joseph with loving words1 but in vain4 ,she then threatened to immure him in prison1 but he replied 7anticipating ,ps4 cxlvi4 #g71 ,the ,lord looseth the prisoners4 ,then she said1 ,i will bow thee down with distress2 ,i will blind thine eyes4 ,he only answered 7ibid41 ver4 #h71 ,the ,lord openeth the eyes of the blind and raiseth them that are bowed down4 ,she then tried to bribe him with a thousand talents of silver if he would comply with her request1 but in vain4 ,ibid4 ,a ,midrash tells us that ,potiphar's wife not only falsely accused ,joseph herself1 but that she also suborned several of her female friends to do likewise4 ,the ,book of ,jasher1 which embodies the ,talmudic story quoted above1 tells us that an infant in the cradle spoke up and testified to ,joseph's innocence1 and that while ,joseph was in prison his inamorata daily visited him4 ,more on this topic may be found in the ,koran1 chap4 xii4 ,the amours of ,joseph and ,zulieka1 as told by the glib tongue of tradition1 fitly find their consummation in marriage1 and certain ,moslems affect to see in all this an allegorical type of ,divine love1 an allegory which some other divines find in the ,song of ,solomon4 ,the thickness of the earth is a thousand paces or ells4 ,succah1 fol4 #ec1 col4 #b4 ,the crust of the earth as far as the abyss is a thousand ells1 and the abyss under the earth is fifteen thousand4 ,there is an upper and a lower abyss mentioned in ,taanith1 fol4 #be1 col4 #b4 ,riddia1 the angel who has the command of the waters1 and resides between the two abysses1 says to the upper1 disperse thy waters1 and to the lower1 let thy waters flow up4 ,many may ask after thy peace1 but tell thy secret only to one of a thousand4 ,yevamoth1 fol4 #fc1 col4 #b4 ,the ,rabbis have taught that if the value of stolen property is a thousand1 and the thief is only worth1 say1 five hundred1 he is to be sold into slavery twice4 ,but if the reverse1 he is not to be sold at all4 ,kiddushin1 fol4 #ah1 col4 #b4 ,the ,behemoth upon a thousand hills 7,ps4 l4 #aj71 ,god created them male and female1 but had they been allowed to propagate they would have destroyed the whole world4 ,what did ,he do8 ,he castrated the male and spayed the female1 and then preserved them that they might serve for the righteous at the ,messianic banquet2 as it is said 7,job xl4 #af71 ,his strength is in his loins 7i4e41 the male71 and his force in the navel of his belly 7i4e41 the female74 ,bava ,bathra1 fol4 #gd1 col4 #b4 ,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 ,tabernacles4 ,the remark of ,d4 ,levi1 that the feast here referred to is to be understood allegorically1 involves rather sweeping consequences1 as it is open to any one to annihilate many other expectations on the same principle4 ,the ,holy ,one--blessed be ,he6--will add to ,jerusalem gardens extending to a thousand times their numerical value1 which equals one hundred and sixty-nine1 etc4 ,ibid41 fol4 #ge1 col4 #b4 ,moreover ,manasseh shed innocent blood very much 7#b ,kings xxi4 #af74 ,here 7in ,babylon7 it is interpreted to mean that he murdered ,isaiah1 but in the ,west 7i4e41 in ,palestine7 they say that he made an image of the weight of a thousand men1 which was the number he massacred every day 7as ,rashi says1 by the heaviness of its weight74 ,sanhedrin1 fol4 #ajc1 col4 #b4 ,see ,josephus1 ,antiq41 ,book ,x4 chap1 iii41 sec4 #a1 for corroborative evidence4 ,tradition says that ,manasseh caused ,isaiah to be sawn asunder with a wooden saw4 7,see also ,yevamoth1 fol4 #di1 col4 #b2 ,sanhedrin1 fol4 #ajc1 col4 #b47 ,nowhere in the ,talmud do we find the name of the great image here referred to4 ,what if we christen it the ,juggernaut of the ,talmud8 ,may the tradition not be a prelusion or a reflex of that man-crushing monster8 ,anyhow1 scholars are aware of a community of no inconsiderable extent between the conceptions and legends of the ,hindoos and the ,rabbis4 ,one notable contrast1 however1 between this ,juggernaut and that of the ,hindoos is1 that whereas in both cases the innocent suffered for the guilty1 in the former that sacrifices were exacted to propitiate ,satan1 while in the latter they were freely offered in supposed propitiation of the gods4 ,the food consumed by ,og1 king of ,bashan1 consisted of a thousand oxen and as many of all sorts of other beasts1 and his drink consisted of a thousand measures1 etc4 ,sophrim1 chap4 #ba1 mish4 #i4 ,solomon made ten candelabra for the ,temple2 for each he set aside a thousand talents of gold1 which he refined in a crucible until they were reduced to the weight of one talent4 ,menachoth1 fol4 #bi1 col4 #a4 ,there was an organ in the ,temple which produced a thousand kinds of melody4 ,eirchin1 fol4 #aa col4 #a4 ,the ,magrepha1 with its ten pipes and its ten-times-ten various notes 7,eirchin1 fol4 #aj1 col4 #b1 and fol4 #aa1 col4 #a71 which was said to have been used in the ,temple service1 must have been an instrument far superior to any organ in use at the time elsewhere4 ,if from a town numbering fifteen hundred footmen1 such1 for example1 as the village of ,accho1 nine people be borne forth dead in the course of three successive days1 it is a sure sign of the presence of the plague2 but if this happen in one day or in four1 then it is not the plague4 ,taanith1 fol4 #ba1 col4 #a4 ,seventeen hundred of the arguments and minute rules of the ,scribes were forgotten during the days of mourning for ,moses4 ,othniel1 the son of ,kenaz1 by his shrewd arguing restored them all as if they had never lapsed from the memory4 ,temurah1 fol4 #af1 col4 #a4 ,there was a great court at ,jerusalem called ,beth ,yaazek1 where all witnesses 7who could testify to the time of the appearance of the new moon7 used to assemble1 and where they were examined by the authorities4 ,grand feasts were prepared for them as an inducement to them to come 7and give in their testimony74 ,formerly they did not move from the place they happened to be in when overtaken by the ,sabbath1 but ,rabbon ,gamliel the elder ordained that they might in that case move two thousand cubits either way4 ,rosh ,hashanah1 fol4 #ba1 col4 #b4 ,he that is abroad 7on the ,sabbath7 and does not know the limit of the ,sabbath day's journey may walk two thousand moderate paces1 and that is a ,sabbath day's journey4 ,eiruvin1 fol4 #db1 col4 #a4 ,rabbon ,gamliel had a hollow tube1 through which1 when he looked1 he could distinguish a distance of two thousand cubits1 whether by land or sea4 ,by the same tube he could ascertain the depth of a valley or the height of a palm tree4 ,ibid41 fol4 #dc1 col4 #b4 ,he who observes carefully the precepts respecting fringes will1 as a reward1 have two thousand eight hundred slaves to wait upon him2 for it is said 7,zech4 viii4 #bc71 ,thus saith the ,lord of hosts2 ,in those days it shall come to pass that ten men shall take hold out of all languages of the nations1 even shall take hold of the skirt of him that is a ,jew1 saying1 ,we will go with you1 for we have heard that ,god is with you4 ,shabbath1 fol4 #cb1 col4 #b4 ,rashi's explanation of this matter is very simple4 ,the merit of the fringes lies in their being duly attached to the four quarters or skirts of the garments 7,deut4 xxii4 #ab74 ,there are seventy nations in the whole world1 and ten of each nation will take hold of each corner of the garment1 which gives #gj x #aj x #d #bhjj4 ,rabbi ,b'chai1 commenting on ,num4 xv4 #ci1 #dj1 repeats the same story almost word for word4 ,this passage 7,zech4 viii4 #bc7 has lately been construed by some into a prophecy of the recent ,berlin ,congress1 and the ten men mentioned are found in the representatives of the contracting parties1 i4e41 ,england1 ,france1 ,germany1 ,turkey1 ,russia1 ,austria1 ,italy1 ,greece1 ,roumania1 and ,servia4 ,rav ,hamnunah said1 ,what is it that is written 7#a ,kings iv4 #cb71 ',and he spoke three thousand proverbs1 and his songs were a thousand and five'8 ,it is intended to teach that ,solomon uttered three thousand proverbs upon each and every word of the law1 and for every word of the ,scribes he assigned a thousand and five reasons4 ,eiruvin1 fol4 #ba1 col4 #b4 ,when ,rabbi ,eliezer was sick he was visited by ,rabbi ,akiva and his party4444 ,wherefore have ye come8 he asked4 ,to learn the law1 was the reply4 ,and why did you not come sooner8 ,because we had no leisure1 said they4 ,i shall be much surprised1 said he1 if you die a natural death4 ,then turning to ,rabbi ,akiva he said1 ,thy death shall be the worst of all4 ,then folding his arms upon his breast1 he exclaimed3 ,woe unto my two arms6 for they are like two scrolls of the law rolled up1 so that their contents are hidden4 ,had they waited upon me1 they might have added much to their knowledge of the law1 but now that knowledge will perish with me4 ,i have in my time learned much and taught much1 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 them4 ,over and above this ,i expounded three hundred1 some allege he said three thousand1 ,halachahs with reference to the growing of ,egyptian cucumbers1 and yet no one except ,akiva ben ,yoseph has ever proposed a single question to me respecting them4 ,he and ,i were walking along the road one day when he asked me to instruct him regarding the cultivation of ,egyptian cucumbers4 ,i made but one remark1 when the entire field became full of them4 ,then at his request ,i made a remark about cutting them1 when lo6 they all collected themselves together in one spot4 ,thus ,rabbi ,eliezer kept on talking1 when all of a sudden he fell back and expired4 ,sanhedrin1 fol4 #fh1 col4 #a4 ,the last words of this eminent ,rabbi derive a tragic interest from the fact that he died while under sentence of excommunication4 ,three thousand ,halachoth were forgotten at the time of mourning for ,moses1 and among them the ,halachah respecting an animal intended for a sin-offering the owner of which died before sacrificing it4 ,temurah1 fol4 #af1 col4 #a4 ,all the prophets were rich men4 ,this we infer from the account of ,moses1 ,samuel1 ,amos1 and ,jonah4 ,of ,moses1 as it is written 7,num4 xvi4 #ae71 ,i have not taken one ass from them4 ,of ,samuel1 as it is written 7#a ,sam4 xii4 #c71 ,behold1 here ,i am2 witness against me before the ,lord1 and before ,his anointed1 whose ox have ,i taken8 or whose ass have ,i taken8 ,of ,amos1 as it is written 7,amos vii4 #ad71 ,i was an herdsman and a gatherer of sycamore fruit1 i4e41 ,i am proprietor of my herds and own sycamores in the valley4 ,of ,jonah1 as it is written 7,jonah i4 #c71 ,so he paid the fare thereof and went down into it4 ,rabbi ,yochanan says he hired the whole ship4 ,rabbi ,rumanus says the hire of the ship amounted to four thousand golden denarii4 ,nedarim1 fol4 #ch1 col4 #a4 ,four thousand two hundred and thirty-one years after the creation of the world1 if any one offers thee for one single denarius a field worth a thousand denarii1 do not buy it4 ,avodah ,zarah1 fol4 #i1 col4 #b4 ,rashi gives this as the reason of the prohibition3 ,for then the restoration of the ,jews to their own land will take place1 so that the denarius paid for a field in a foreign land would be money thrown away4 ,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 cease1 and the rest of the time will be the days of the ,messiah2 and the ,holy ,one--blessed be ,he6--will not renew ,his world till after seven thousand years4444 ,rabbi ,jonathan said1 ,may the bones of those who compute the latter days 7when the ,messiah shall appear7 be blown2 for some say1 ',because the time 7of ,messiah7 has come and ,himself has not1 therefore ,he will never come6' ,but wait thou for ,him1 as it is said 7,hab4 ii4 #c71 ',though ,he tarry1 wait for ,him4' ,perhaps you will say1 ',we wait1 but ,he does not wait2' learn rather to say 7,isa4 xxx4 #ah71 ',and therefore will the ,lord wait1 that ,he may be gracious unto you2 and therefore will ,he be exalted1 that ,he may have mercy upon you4' ,sanhedrin1 fol4 #ig1 col4 #b4 ,it is related of ,rabbi ,tarphon 7probably the ,tryphon of polemic fame7 that he was very rich1 but gave nothing to the poor4 ,once ,rabbi ,akiva met him and said1 ,rabbi1 dost thou wish me to purchase for thee a town or two8 ,i do1 said he1 and at once gave him four thousand gold denarii4 ,rabbi ,akiva took this sum and distributed it among the poor4 ,some time after ,rabbi ,tarphon met ,rabbi ,akiva and said1 ,where are the towns thou purchasedst for me8 ,the latter seized hold of him by the arm and led him to the ,beth ,hamedrash1 where1 taking-up a psalter1 they read together till they came to this verse1 ,he hath dispersed1 he hath given to the poor1 his righteousness endureth forever 7,ps4 cxii4 #i74 ,here ,rabbi ,akiva paused and said1 ,this is the place ,i purchased for thee1 and ,rabbi ,tarphon saluted him with a kiss4 ,tract4 ,callah4 ,the ,pentateuch contains five thousand eight hundred and eighty-eight verses4 ,the ,psalms have eight verses more than1 and the ,chronicles eight verses short of1 that number4 ,kiddushin1 fol4 #cj1 col4 #a4 ,the number of verses in the ,pentateuch is usually stated at #ehde1 the mnemonic sign of which is a word in ,isaiah xxx4 #bf1 the letters of which stand for #ehde4 ,the verse reads1 ,moreover1 the light of the moon shall be as the light of the sun4 ,the ,masorites tell us that the number of verses in the ,psalms is #bebg1 and in the two ,books of ,chronicles #afef4 ,the world is to last six thousand years4 ,two thousand of these are termed the period of disorder1 two thousand belong to the dispensation of the law1 and two thousand are the days of the ,messiah2 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 appearing4 ,sanhedrin1 fol4 #ig1 col4 #a4 ,as the land of ,canaan had one year of release in seven1 so has the world one millennium of release in seven thousand years2 for it is said 7,isa4 ii4 #ag71 ,and the ,lord alone will be exalted in that day2 and again 7,ps4 xcii4 #a71 ,a psalm or song for the ,sabbath day1 which means a long ,sabbatic period2 and again 7,ps4 xc4 #d71 ,for a thousand years in ,thy sight are but as the day of yesterday4 ,ibid4 ,tradition records that the ladder 7mentioned ,gen4 xxviii4 #ab7 was eight thousand miles wide1 for it is written1 ,and behold the angels of ,god ascending and descending upon it4 ,angels ascending1 being in the plural1 cannot be fewer than two at a time1 and so likewise must those descending1 so that when they passed they were four abreast at least4 ,in ,daniel x4 #f it is said of the angel1 ,his body was like ,tarshish1 and there is a story that ,tarshish extended two thousand miles4 ,chullin1 fol4 #ia1 col4 #b4 ,the tithes from the herds of ,elazer ben ,azaryah amounted to twelve thousand calves annually4 ,shabbath1 fol4 #ed1 col4 #b4 ,it is said that ,rabbi ,akiva had twelve thousand pairs of disciples dispersed about between ,gabbath and ,antipatris1 and all of them died within a short period because they paid no honor to one another4 ,the land was then desolate until ,rabbi ,akiva came among our ,rabbis of the south and taught the law to ,rabbis ,meir1 ,yehudah1 ,yossi1 ,shimon1 and ,elazer ben ,shamua1 who re-established its authority4 ,yevamoth1 fol4 #bf1 col4 #b4 ,after a lapse of twelve years1 he returned accompanied by twelve thousand disciples1 etc4 ,ravah bar ,nachmaini was impeached for depriving the revenue of the poll-tax on twelve thousand ,jews1 by detaining them annually at his academy for one month in the spring1 and for another month in the autumn2 for great multitudes from various parts of the country were wont1 at the two seasons of the ,passover and the ,feast of ,tabernacles1 to come to hear him preach1 so that when the king's officers came to collect the taxes they found none of them at home4 ,a royal messenger was accordingly despatched to apprehend him1 but he failed to find him1 for the ,rabbi fled to ,pumbeditha1 and from thence to ,akra1 to ,agmi1 ,sichin1 ,zeripha1 ,ein d',maya1 and back again to ,pumbeditha4 ,arrived at this place1 both the royal messenger and the fugitive ,rabbi happened to put up at the same inn4 ,two cups were placed before the former on a table1 when1 strange to say1 after he had drunk and the table was removed1 his face was forcibly turned round to his back4 7,this was done by evil spirits because he drank even numbers--against which we are earnestly warned in ,p'sachim1 fol4 #aaj1 col4 #a47 ,the inn-keeper1 fearing the consequences of such a misfortune happening to so high an official at his inn1 sought advice of the lurking ,rabbi1 when the latter suggested that the table be placed again before him with one cup only on it1 and thus the even number would become odd1 and his face would return to its natural position4 ,they did so1 and it was as the ,rabbi had said4 ,the official then remarked to his host1 ,i know the man ,i want is here1 and he hastened and found him4 ,if ,i knew for certain1 he said to the ,rabbi1 that thy escape would cost my life only1 ,i would let thee go1 but ,i fear bodily torture1 and therefore ,i must secure thee4 ,and thereupon he locked him up4 ,upon this the ,rabbi prayed1 till the prison walls miraculously giving way he made his escape to ,agma1 where he seated himself at the root of a tree and gave himself up to meditation4 ,while thus engaged he all at once heard a discussion in the academy of heaven on the subject of the hair mentioned in ,lev4 xiii4 #be4 ,the ,holy ,one--blessed be ,he6--declared the case to be clean1 but the whole academy were of a different opinion1 and declared the case to be unclean4 ,the question then arose1 ,who shall decide8 ,ravah bar ,nachmaini shall decide1 was the unanimous reply1 for he said1 ',i am one in matters of leprosy2 ,i am one in questions about tents2 and there is none to equal me4' ,then the angel of death was sent for to bring him up1 but he was unable to approach him1 because the ,rabbi's lips never ceased repeating the law of the ,lord4 ,the angel of death thereupon assumed the appearance of a troop of cavalry1 and the ,rabbi1 apprehensive of being seized and carried off1 exclaimed1 ,i would rather die through that one 7meaning the angel of death7 than be delivered into the hands of the ,government6 ,at that very instant he was asked to decide the question in dispute1 and just as the verdict clean issued from his lips his soul departed from his body1 and a voice was heard from heaven proclaiming1 ,blessed art thou1 ,ravah bar ,nachmaini1 for thy body is clean4 ',clean' was the word on thy lips when thy spirit departed4 ,then a scroll fell down from heaven into ,pumbeditha announcing that ,ravah bar ,nachmaini was admitted into the academy of heaven4 ,apprised of this1 ,abaii1 in company with many other ,rabbis1 went in search of the body to inter it1 but not knowing the spot where he lay1 they went to ,agma1 where they noticed a great number of birds hovering in the air1 and concluded that the shadow of their wings shielded the body of the departed4 ,there1 accordingly1 they found and buried him2 and after mourning three days and three nights over his grave1 they arose to depart1 when another scroll descended threatening them with excommunication if they did so4 ,they therefore continued mourning for seven days and seven nights1 when1 at the end of these1 a third scroll descended and bade them go home in peace4 ,on the day of the death of this ,rabbi there arose1 it is said1 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 other4 ,what meaneth such a storm as this8 cried the merchant1 as he lay on the ground4 ,a voice from heaven answered1 ,ravah bar ,nachmaini is dead4 ,then he prayed and fled1 ,lord of the universe1 the whole world is ,thine1 and ,ravah bar ,nachmaini is ,thine6 ,thou art ,ravah's and ,ravah is ,thine2 but wherefore wilt ,thou destroy the world8 ,on this the storm immediately abated1 and there was a perfect calm4 ,bava ,metzia1 fol4 #hf1 col4 #a4 ,the above seems to be a ,rabbinical satire on the ,talmud itself although the orthodox ,jews believe that every word in it is historically true4 ,well1 perhaps it is so2 and we outsiders are ignorant1 and without the means of judging4 ,now we know what ,god does during the day1 but how does ,he occupy ,himself in the night-time8 ,we may say ,he does the same as at day-time2 or that during the night ,he rides on a swift cherub over eighteen thousand worlds2 as it is said 7,ps4 lxviii4 #ag71 ,the chariots of ,god are twenty thousand1 less two thousand ,shinan2 read not ,shinan but ,she-einan1 i4e41 two thousand less than twenty thousand1 therefore eighteen thousand4 ,avodah ,zarah1 fol4 #c4 col4 #b4 ,prince ,contrukos asked ,rabbon ,yochanan ben ,zacchai how1 when the detailed enumeration of the ,levites amounted to twenty-two thousand three hundred 7the ,gershonites1 #gejj2 the ,kohathites1 #hfjj2 the ,merarites1 #fbjj1 making in all #bb1cjj71 the sum total given is only twenty-two thousand1 omitting the three hundred4 ,was ,moses1 your ,rabbi1 he asked1 a cheat or a bad calculator8 ,he answered1 ,they were first-borns1 and therefore could not be substitutes for the first-born of ,israel4 ,bechoroth1 fol4 #e1 col4 #a4 ,and the inhabitants of ,jerusalem did him honor at his death 7#b ,chron4 xxxii4 #cc74 ,this is ,hezekiah1 king of ,judah1 at whose funeral thirty-six thousand people attended bare-shouldered1 444 and upon his bier was laid a roll of the law1 and it was said1 ,this man has fulfilled what is written in this book4 ,bava ,kama1 fol4 #ag1 col4 #a4 ,sennacherib the wicked invaded ,jewry with forty-five thousand princes in golden coronets1 and they had with them their wives and odalisques2 also eighty thousand mighty men clad in mail and sixty thousand swordsmen ran before him1 and the rest were cavalry4 ,with a similar army they came against ,abraham1 and a like force is to come up with ,gog and ,magog4 ,a tradition teaches that the extent of his camp was four hundred parsaes or leagues1 the extent of the horses' necks were forty parsaes4 ,the total muster of his army was two hundred and sixty myriads of thousands1 less one4 ,abaii asked1 ,less one myriad1 or one thousand1 or one hundred8 or more literally less one8 ,sanhedrin1 fol4 #ie1 col4 #b4 ,in the immediate context of the above extract we have the following legend concerning ,sennacherib3--,as ,rabbi ,abhu has said1 ,were it not for this ,scripture text it would be impossible to repeat what is written 7,isa4 vii4 #bj71 ',in the same day shall the ,lord shave with a razor that is hired1 by them beyond the river1 by the king of ,assyria1 the head and the hair of the feet2 and it shall also consume the beard4' ,the story is this3--,the ,holy ,one--blessed be ,he6--once disguised ,himself as an elderly man and came to ,sennacherib1 and said1 ,when thou comest to the kings of the ,east and of the ,west1 to force their sons into thine army1 what wilt thou say unto them8 ,he replied1 ,on that very account ,i am in fear4 ,what shall ,i do8 ,god answered him1 ,go and disguise thyself4 ,how can ,i disguise myself8 said he4 ,god replied1 ,go and fetch me a pair of scissors and ,i will cut thy hair4 ,sennacherib asked1 ,whence shall ,i fetch them8 ,go to yonder house and bring them4 ,he went accordingly and observed a pair1 but there he met the ministering angels disguised as men1 grinding date-stones4 ,he asked them for the scissors1 but they said ,grind thou first a measure of date-stones1 and then thou shalt have the scissors4 ,he did as he was told1 and so obtained the scissors4 ,it was dark before he returned1 and ,god said unto him1 ,go and fetch some fire4 ,this also he did1 but while blowing the embers his beard was singed4 ,upon which ,god came and shaved his head and his beard1 and said1 ,this is it which is written 7,isa4 vii4 #bj71 ',it shall also consume the beard4' ,rav ,pappa says this is the proverb current among the people1 ,singe the face of a ,syrian1 and1 if it pleases him1 also set his beard in fire1 and thou wilt not be able to laugh enough4 ,sanhedrin1 fol4 #ie1 col4 #b1 and fol4 #if1 col4 #a4 ,he hath cut off in ,his fierce anger all the horn of ,israel1 etc4 7,lam4 ii4 #c74 ,these are the eighty thousand war-horns or battering-rams that entered the city of ,byther1 in which he massacred so many men1 women1 and children1 that their blood ran like a river and flowed into the ,mediterranean ,sea1 which was a mile away from the place4 ,gittin1 fol4 #eg1 col4 #a4 ,that mule had a label attached to his neck on which it was stated that its breeding cost a hundred thousand zouzim4 ,bechoroth1 fol4 #h1 col4 #b4 ,rabbi ,yossi said1 ,i have seen ,sepphoris 7,cyprus7 in the days of its prosperity1 and there were in it a hundred and eighty thousand marts for sauces4 ,bava ,bathra1 fol4 #ge1 col4 #b4 ,rav ,assi said three hundred thousand swordsmen went up to the ,royal ,mount and there slaughtered the people for three days and three nights1 and yet while on the one side of the mount they were mourning1 on the other they were merry2 those on the one side did not know the affairs of those on the other4 ,gittin1 fol4 #eg1 col4 #a4 ,a certain disciple prayed before ,rabbi ,chanina1 and said1 ,o ,god6 who art great1 mighty1 formidable1 magnificent1 strong1 terrible1 valiant1 powerful1 real and honored6 ,he waited until he had finished1 and then said to him1 ,hast thou ended all the praises of thy ,god8 ,need we enumerate so many8 ,as for us1 even the three terms of praise which we usually repeat1 we should not dare to utter had not ,moses1 our master1 pronounced them in the law 7,deut4 x4 #ag71 and had not the men of the ,great ,synagogue ordained them for prayer2 and yet thou hast repeated so many and still seemest inclined to go on4 ,it is as if one were to compliment a king because of his silver1 who is master of a thousand thousands of gold denarii4 ,wouldst thou think that becoming8 ,berachoth1 fol4 #cc1 col4 #b4 ,rabbi ,yossi ben ,kisma relates1 ,i once met a man in my travels and we saluted one another4 ,in reply to a question of his ,i said1 ',i am from a great city of sages and scribes4' ,upon this he offered me a thousand thousand golden denarii1 and precious stones and pearls1 if ,i would agree to go and dwell in his native place4 ,but ,i replied1 saying1 ',if thou wert to give me all the gold and silver1 all the precious stones and pearls in the world1 ,i would not reside anywhere else than in the place where the law is studied4' ,avoth1 chap4 #f4 ,thousands on thousands in ,israel were named after ,aaron2 for had it not been for ,aaron these thousands of thousands would not have been born4 ,aaron went about making peace between quarreling couples1 and those who were born after the reconciliation were regularly named after him4 ,avoth d',rab4 ,nathan1 chap4 #ab4 ,it is related by the ,rabbis that ,rabbon ,yochanan ben ,zacchai was once riding out of ,jerusalem accompanied by his disciples1 when he saw a young woman picking barley out of the dung on the road4 ,on his asking her name1 she told him that she was the daughter of ,nikodemon ben ,gorion4 ,what has become of thy father's riches8 said he1 and what has become of thy dowry8 ,dost thou not remember1 said she1 that charity is the salt of riches8 7,her father had not been noted for this virtue47 ,dost thou not remember signing my marriage contract8 said the woman4 ,yes1 said the ,rabbi1 ,i well remember it4 ,it stipulated for a million gold denarii from thy father1 besides the allowance from thy husband1 etc4 ,kethuboth1 fol4 #ff1 col4 #b4 ,abba ,benjamin says1 ,if our eye were permitted to see the malignant sprites that beset us1 we could not rest on account of them4 ,abaii has said1 ,they out-number us1 they surround us as the earthed-up soil on our garden-beds4 ,rav ,hunna says1 ,every one has a thousand at his left side and ten thousand at his right 7,ps4 xci4 #g74 ,rava adds1 ,the crowding at the schools is caused by their pushing in2 they cause the weariness which the ,rabbis experience in their knees1 and even tear their clothes by hustling against them4 ,if one would discover traces of their presence1 let him sift some ashes upon the floor at his bedside1 and next morning he will see1 as it were1 the footmarks of fowls on the surface4 ,but if one would see the demons themselves1 he must burn to ashes the after-birth of a first-born black kitten1 the offspring of a first-born black cat1 and then put a little of the ashes into his eyes1 and he will not fail to see them1 etc41 etc4 ,berachoth1 fol4 #f1 col4 #a4 ,in each camp there are suspended three hundred and sixty-five myriads of stars1 etc4 ,agrippa1 being anxious to ascertain the number of the male population of ,israel1 instructed the priest to take accurate note of the ,paschal lambs4 ,on taking account of the kidneys1 it was found that there were sixty myriad couples 7which indicated7 double the number of those that came up out of ,egypt1 not reckoning those that were ceremonially unclean and those that were out traveling4 ,there was not a ,paschal lamb in which less than ten had a share1 so that the number represented over six hundred myriads of men4 ,p'sachim1 fol4 #fd1 col4 #b4 ,it is unlawful to enumerate ,israel even with a view to a meritorious deed 7,yoma1 fol4 #bb1 col4 #b74 ,from ,rashi's comment on the former text it seems that the priest merely held up the duplicate kidneys1 upon which the king's agent regularly laid aside a pea or a pebble into a small heap1 which were afterwards counted up4 ,see also ,josephus1 ,book ,,vi4 chap4 ix4 sec4 #c4 ,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 day1 it would take no less than sixteen days six hours forty minutes to count a million2 and that it would take twenty men1 reckoning at the same rate1 to sum up the total number stated in the text in one day1 so as to ascertain that there were #a1bjj1jjj sacrifices at the ,passover under notice1 representing no less than #ab1jjj1jjj celebrants4 ,at the time when ,israel in their eagerness first said1 ,we will do1 and then1 ,we will hear 7,exod4 xxix4 #g71 there came sixty myriads of ministering angels to crown each ,israelite with two crowns1 one for we will do and one for we will hear4 ,but when after this ,israel sinned1 there came down a hundred and twenty myriads of destroying angels and took the crowns away from them1 as it is said 7,exod4 xxxiii4 #f71 ,and the children of ,israel stripped themselves of their ornaments by ,mount ,horeb4 ,resh ,lakish says1 ,the ,holy ,one--blessed be ,he6--will1 in the future1 return them to us2 for it is said 7,isa4 xxxv4 #aj71 ',the ransomed of the ,lord shall return and come to ,zion with songs and everlasting joy upon their heads1' i4e41 the joy they had in days of yore1 upon their heads4 ,shabbath1 fol4 #hh1 col4 #a4 ,let no one venture out alone at night-time on ,wednesdays and ,saturdays1 for ,agrath1 the daughter of ,machloth1 roams about accompanied by eighteen myriads of evil genii1 each one of which has power to destroy4 ,p'sachim1 fol4 #aab1 col4 #b4 ,it is related of ,rabbi ,elazar ben ,charsom that his mother made him a shirt which cost two myriads of manahs1 but his fellow-priests would not allow him to wear it1 because he appeared in it as though he were naked4 ,yoma1 fol4 #ce1 col4 #b4 ,he who has not seen the double gallery of the ,synagogue in ,alexandria of ,egypt1 has not seen the glory of ,israel4444 ,there were seventy-one seats arranged in it according to the number of the seventy-one members of the greater ,sanhedrin1 each seat of no less value than twenty-one myriads of golden talents4 ,a wooden pulpit was in the centre1 upon which stood the reader holding a ,sudarium 7a kind of flag7 in his hand1 which he waved when the vast congregation were required to say ,amen at the end of any benediction1 which1 of course1 it was impossible for all to hear in so stupendous a synagogue4 ,the congregation did not sit promiscuously1 but in guilds2 goldsmiths apart1 silversmiths apart1 blacksmiths1 coppersmiths1 embroiderers1 weavers1 etc41 all apart from each other4 ,when a poor craftsman came in1 he took his seat among the people of his guild1 who maintained him till he found employment4 ,abaii says all this immense population was massacred by ,alexander of ,macedon4 ,why were they thus punished8 ,because they transgressed the ,scripture1 which says 7,deut4 xvii4 #af71 ,ye shall henceforth return no more that way4 ,succah1 fol4 #ea1 col4 #b4 ,the ,rabbis teach that during a prosperous year in the land of ,israel1 a place sown with a measure of seed produces five myriad cors 7a cor being equal to thirty measures74 ,kethuboth1 fol4 #aab1 col4 #a4 ,rav ,ulla was once asked1 ,to what extent is one bound to honor his father and mother8 ,to which he replied1 ,see what a ,gentile of ,askelon once did1 ,dammah ben ,nethina by name4 ,the sages one day required goods to the value of sixty myriads1 for which they were ready to pay the price1 but the key of the store-room happened to be under the pillow of his father1 who was fast asleep1 and ,dammah would not disturb him4 ,rabbi ,eliezer was once asked the same question1 and he gave the same answer1 adding an interesting fact to the illustration3 ,the sages were seeking after precious stones for the high priest's breastplate1 to the value of some sixty or eighty myriads of golden denarii1 but the key of the jewel-chest happened to be under the pillow of his father1 who was asleep at the time1 and he would not wake him4 ,in the following year1 however1 the ,holy ,one--blessed be ,he6--rewarded him with the birth of a red heifer among his herds1 for which the sages readily paid him such a sum as compensated him fully for the loss he sustained in honoring his parent4 ,kiddushin1 fol4 #ca1 col4 #a4 ,the ,lord hath swallowed up all the habitations of ,jacob 7,lam4 ii4 #b74 ,ravin came to ,babylon and said in the name of ,rabbi ,yochanan1 ,these are the sixty myriads of cities which ,king ,yannai 7,jannnus7 possessed on the royal mount4 ,the population of each equalled the number that went up out of ,egypt1 except that of three cities in which that number was doubled4 ,and these three cities were ,caphar ,bish 7literally1 the village of evil71 so called because there was no hospice for the reception of strangers therein2 ,caphar ,shichlaiim 7village of water-cresses71 so called because it was chiefly on that herb that the people subsisted2 ,caphar ,dichraya 7the village of male children71 so called1 says ,rabbi ,yochanan1 because its women first gave birth to boys1 and afterward to girls1 and then left off bearing4 ,ulla said1 ,i have seen that place1 and am sure that it could not hold sixty myriads of sticks4 ,a ,sadducee upon this said to ,rabbi ,chanina1 ,ye do not speak the truth4 ,the response was1 ,it is written 7,jer4 iii4 #ai71 ',the inheritance of a deer1' as the skin of a deer1 unoccupied by the body of the animal1 shrinks1 so also the land of ,israel1 unoccupied by its rightful owners1 became contracted4 ,gittin1 fol4 #eg1 col4 #a4 ,rabbi ,yoshua1 the son of ,korcha1 relates3 ,an aged inhabitant of ,jerusalem once told me that in this valley two hundred and eleven thousand myriads were massacred by ,nebuzaradan1 captain of the guard1 and in ,jerusalem itself he slaughtered upon one stone ninety-four myriads1 so that the blood flowed till it touched the blood of ,zachariah1 that it might be fulfilled which is said 7,hos4 ii4 #d71 ',and blood toucheth blood4' ,when he saw the blood of ,zachariah1 and noticed that it was boiling and agitated1 he asked1 ',what is this8' and he was told that it was the spilled blood of the sacrifices4 ,then he ordered blood from the sacrifices to be brought and compared it with the blood of the murdered prophet1 when1 finding the one unlike the other1 he said1 ',if ye tell me the truth1 well and good2 if not1 ,i will comb your flesh with iron currycombs6' ,upon this they confessed1 ',he was a prophet1 and because he rebuked us on matters of religion1 we arose and killed him1 and it is now some years since his blood has been in the restless condition in which thou seest it4' ',well1' said he1 ',i will pacify him4' ,he then brought the greater and lesser ,sanhedrin and slaughtered them1 but the blood of the prophet did not rest4 ,he next slaughtered young men and maidens1 but the blood continued restless as before4 ,he finally brought school-children and slaughtered them1 but the blood being still unpacified1 he exclaimed1 ',zachariah6 ,zachariah6 ,i have for thy sake killed the best among them2 will it please thee if ,i kill them all8' ,as he said this the blood of the prophet stood still and quiescent4 ,he then reasoned within himself thus1 ',if the blood of one individual has brought about so great a punishment1 how much greater will my punishment be for the slaughter of so many6' ,in short1 he repented1 fled from his house1 and became a ,jewish proselyte4 ,gittin1 fol4 #eg1 col4 #b4 ,the same story is repeated in ,sanhedrin1 fol4 #if1 col4 #b1 with some variations2 notably this1 among others1 that it was because the prophet prophesied the destruction of ,jerusalem that they put him to death4 7,gen1 xxvii4 #b71 ,the voice is the voice of ,jacob1 but the hands are the hands of ,esau4 ,the first-named voice alludes to the voice of lamentation caused by ,hadrian1 who had at ,alexandria in ,egypt massacred twice the number of ,jews that had come forth under ,moses4 ,the voice of ,jacob refers to a similar lamentation occasioned by ,vespasian1 who put to death in the city of ,byther four hundred myriads1 or1 as some say1 four thousand myriads4 ,the hands are the hands of ,esau1 that is1 the empire which destroyed our house1 burned our ,temple1 and banished us from our country4 ,or the voice of ,jacob means that there is no effectual prayer that is not offered up by the progeny of ,jacob2 and the hands are the hands of ,esau1 that there is no victorious battle which is not fought by the descendants of ,esau4 ,ibid4 ,tamar and ,zimri both committed fornication4 ,the former 7actuated by a good motive1 see ,gen4 xxxviii4 #bf7 became the ancestress of kings and prophets4 ,the latter brought about the destruction of myriads in ,israel4 ,rav ,nachman bar ,yitzchak says1 ,to do evil from a good motive is better than observing the law from a bad one 7e4g41 ,tamar and ,zimri1 ,lot and his daughters74 ,nazir1 fol4 #bc1 col4 #b4 ,the ,rabbis have taught that the text1 ,and when it rested1 he said1 ,return1 ,o ,lord1 to the myriads and thousands of ,israel 7,num4 x4 #cf71 intimates that the ,shechinah does not rest upon less than two myriads and two thousands 7two being the minimum plurality74 ,suppose one of the twenty-two thousand neglect the duty of procreation1 is he not the cause of the ,shechinah's departure from ,israel8 ,yevamoth1 fol4 #fd1 col4 #a4 ,and place over them to be rulers of thousands1 and rulers of hundreds1 and rulers of fifties1 and rulers of tens 7,exod4 xviii4 #ba74 ,the rulers of thousands were six hundred in number1 the rulers of hundreds six thousand1 of fifties twelve thousand1 and rulers of tens six myriads4 ,the total number of rulers in ,israel1 therefore1 was seven myriad eight thousand six hundred4 ,sanhedrin1 fol4 #ah1 col4 #a4 ,once upon a time the people of ,egypt appeared before ,alexander of ,macedon to complain of ,israel4 ,it is said 7,exod4 xii4 #cf71 they argued1 ',the ,lord gave the people favor in the sight of the ,egyptians1 so that they lent unto them1' etc42 and they prayed1 ,give us now back the gold and the silver that ye took from us4 ,givia ben ,pesisa said to the wise men 7of ,israel71 ,give me permission to plead against them before ,alexander4 ,if they overcome me1 say1 ',you have overcome a plebeian only1' but if ,i overcome them1 say1 ',the law of ,moses our master has triumphed over you4' ,they accordingly gave him leave1 and he went and argued thus1 ,whence do ye produce your proof8 ,from the law1 said they4 ,then said he1 ,i will bring no other evidence but from the law4 ,it is said 7,exod4 xii4 #dj71 ',the sojourning of the children of ,israel1 who dwelt in ,egypt1 was four hundred and thirty years4' ,pay us now the usufruct of the labor of the sixty myriads whom ye enslaved in ,egypt for four hundred and thirty years4 ,alexander gave the ,egyptians three days' grace to prepare a reply1 but they never put in an appearance4 ,in fact1 they fled away and left both their fields and vineyards4 ,ibid41 fol4 #ia1 col4 #a4 ,and ,jethro said1 ,blessed be the ,lord1 who hath delivered you 7,exod4 xviii4 #aj74 ,a tradition says1 in the name of ,rabbi ,papyes1 ,shame upon ,moses and upon the sixty myriads 7of ,israel71 because they had not said1 ',blessed be the ,lord1' till ,jethro came and set the example4 ,sanhedrin1 fol4 #id1 col4 #a4 ,and let him dip his foot in oil 7,deut4 xxxiii4 #bd71 the ,rabbis say1 refers to the portion of ,asher1 which produces oil like a well4 ,once on a time1 they relate1 the ,laodiceans sent an agent to ,jerusalem with instructions to purchase a hundred myriads' worth of oil4 ,he proceeded first to ,tyre1 and thence to ,gush-halab1 where he met with the oil merchant earthing up his olive trees1 and asked him whether he could supply a hundred myriads' worth of oil4 ,stop till ,i have finished my work1 was the reply4 ,the other1 when he saw the business-like way in which he set to work1 could not help incredulously exclaiming1 ,what6 hast thou really a hundred myriads' worth of oil to sell8 ,surely the ,jews have meant to make game of me4 ,however he went to the house with the oil merchant1 where a female slave brought hot water for him to wash his hands and feet1 and a golden bowl of oil to dip them in afterward1 thus fulfilling ,deut4 xxxiii4 #bd to the very letter4 ,after they had eaten together1 the merchant measured out to him the hundred myriads' worth of oil1 and then asked whether he would purchase more from him4 ,yes1 said the agent1 but ,i have no more money here with me4 ,never mind1 said the merchant2 buy it and ,i will go with thee to thy home for the money4 ,then he measured out eighteen myriads' worth more4 ,it is said that he hired every horse1 mule1 camel1 and ass he could find in all ,israel to carry the oil1 and that on nearing his city the people turned out to meet him and compliment him for the service he had done them4 ,don't praise me1 said the agent1 but this1 my companion1 to whom ,i owe eighteen myriads4 ,this1 says the narrator1 illustrates what is said 7,prov4 xiii4 #g71 ,there is that maketh himself 7appear to be7 rich1 yet hath nothing2 there is that maketh himself poor1 yet hath great riches4 ,menachoth1 fol4 #he1 col4 #b4 ,,the ,,midrashim ,precious in the sight of the ,lord is the ,aggadah1 as explained in the ,midrashim ,,introductory ,,note ,the ,midrashim are ancient ,rabbinical expositions of ,holy ,writ4 ,the term ,midrash 7of which ,midrashim is the plural form7 occurs twice in the ,hebrew ,bible 7#b ,chron4 xiii4 #bb1 and xxiv4 #bg72 and in both passages it is represented in the ,anglican version by the word story1 while the more correct translation1 commentary1 is relegated to the margin4 ,legendary exposition best expresses the full meaning of the word ,midrash4 ,the ,midrashim1 for the most part1 originated in a praiseworthy desire to familiarize the people with ,holy ,writ1 which had1 in consequence of changes in the vernacular1 become to them1 in the course of time1 almost a dead letter4 ,these ,midrashim have little or nothing to do with the ,halachoth or legal decisions of the ,talmud1 except in aim1 which is that of illustration and explanation4 ,they are not literal interpretations1 but figurative and allegorical1 and as such enigmatic4 ,they are1 however1 to be received as utterances of the sages1 and some even regard them of as binding obligation as the law of ,moses itself4 ,the following are fairly representative extracts4 ,,the ,,midrashim ,the name of ,abraham always precedes those of ,isaac and ,jacob except in one place 7,lev4 xxvi4 #db71 where it is said1 ,and ,i will remember my covenant with ,jacob1 and also my covenant with ,isaac1 and also my covenant with ,abraham will ,i remember2 and thus we learn that all were of equal importance4 ,midrash ,rabbah1 ,gen4 chap4 #a4 ,in the ,selichoth for the ,day of ,atonement the above reversal of the usual order of the names of ,abraham1 ,isaac1 and ,jacob is thus referred to3 ,the first covenant ,thou didst exalt1 and the order of the contracting parties to it ,thou hast reversed4 ,abraham deserved to have been created before ,adam1 but the ,holy ,one--blessed be ,he6--said1 ,should he pervert things as ,i make them1 then there will be no one to rectify them2 so behold ,i will create ,adam first1 and if he should make things crooked1 then ,abraham following him will make them straight again4 ,ibid41 chap4 #ad4 ,abram was called ,abraham1 and ,isaac was also called ,abraham2 as it is written 7,gen4 xxv4 #ai71 ,isaac1 ,abraham's son1 ,abraham4 ,ibid41 chap4 #fc4 ,and he lay down in that place 7,gen4 xxviii4 #aa74 ,rabbi ,yuda said1 ,there he lay down1 but he did not lie down during all the fourteen years he was hid in the house of ,eber4 ,rabbi ,nehemiah said1 ,there he lay down1 but he did not lie down all the twenty years in which he stood in the house of ,laban4 ,ibid41 chap4 #fh4 ,vayash ,kihu1 ,and kissed him 7,gen4 xxxiii4 #d71 ,rabbi ,yanai asks1 ,why is this word 7in the original ,hebrew7 so pointed8 ,it is to teach that ,esau did not come to kiss him1 but to bite him2 only the neck of ,jacob our father became as hard as marble1 and this blunted the teeth of the wicked one4 ,and what is taught by the expression ',and they wept'8 ,the one wept for his neck and the other for his teeth4 ,midrash ,rabbah1 chap4 #gh4 ,rabbi ,shimon ben ,yochai in ,sifri deliberately controverts this interpretation1 and ,aben ,ezra says it is an exposition fit only for children4 ,esau said1 ,i will not kill my brother ,jacob with bow and arrow1 but with my mouth ,i will suck his blood1 as it is said 7,gen4 xxxiii4 #d71 ,and ,esau ran to meet him1 and embraced him1 and kissed him1 and they wept4 ,read not and he kissed him1 but read1 and he bit him4 ,the neck of ,jacob1 however1 became as hard as ivory1 and it is respecting him that ,scripture says 7,cant4 vii4 #e71 ,thy neck is as a tower of ivory1--so that the teeth of ,esau became blunted2 and when he saw that his desire could not be gratified1 he began to be angry1 and gnashed his teeth1 as it is said 7,ps4 cxii4 #aj71 ,the wicked shall see it and be grieved2 he shall gnash with his teeth4 ,pirke d',rab4 ,eliezer1 chap4 #cf4 ,see also the previous quotation from the ,midrash ,rabbah4 ,the ,targum of ,jonathan and also the ,yerushalmi record the same fantastic tradition4 ,in the latter it is given thus1 ,and ,esau ran to meet him1 and hugged him1 and fell upon his neck and kissed him4 ,esau wept for the crushing of his teeth1 and ,jacob wept for the tenderness of his neck4 ,abraham made a covenant with the people of the land1 and when the angels presented themselves to him1 he thought they were mere wayfarers1 and he ran to meet them1 purposing to make a banquet for them4 ,this banquet he told ,sarah to get prepared1 just as she was kneading cakes4 ,for this reason he did not offer them the cakes which she had made1 but ran to fetch a calf1 tender and good4 ,the calf in trepidation ran away from him and hid itself in the cave of ,machpelah1 into which he followed it4 ,here he found ,adam and ,eve fast asleep1 with lamps burning over their couches1 and the place pervaded with a sweet-smelling odor4 ,hence the fancy he took to the cave of ,machpelah for a possession of a burying-place4 ,ibid4 ,shechem1 the son of ,hamor1 assembled girls together playing on tambourines outside the tent of ,dinah1 and when she went out to see them1 he carried her off1 444 and she bare him ,osenath4 ,the sons of ,jacob wished to kill her1 lest the people of the land should begin to talk scandal of the house of their father4 ,jacob1 however1 engraved the holy ,name on a metal plate1 suspended it upon her neck1 and sent her away4 ,all this being observed before the ,holy ,one--blessed be ,he6--the angel ,michael was sent down1 who led her to ,egypt1 into the house of ,potipherah2 for ,osenath was worthy to become the wife of ,joseph4 ,pirke d',rab4 ,eliezer1 chap4 #dh4 ,in ,yalkut ,yehoshua #i1 ,osenath is styled a proselyte2 and indeed it might seem likely enough that ,joseph induced her to worship the true ,god4 ,the ,targum of ,jonathan agrees with the version of the ,midrash above1 while another tradition makes ,joseph marry ,zuleika1 the virgin widow of ,potiphar1 and says that she was the same woman that is called ,osenath 7,koran1 note to p4 #aic74 ,when ,joseph's brethren recognized him1 and were about to kill him1 an angel came down and dispersed them to the four corners of the house4 ,then ,judah screamed with such a loud voice that all the walls of ,egypt were leveled with the dust1 all the beasts were smitten to the ground1 and ,joseph and ,pharaoh1 their teeth having fallen out1 were cast down from their thrones2 while all the men that stood before ,joseph had their heads twisted round with their faces toward their backs1 and so they remained till the day of their death2 as it is said 7,job iv4 #aj71 ,the roaring of the lion 7,judah71 and the voice of the fierce lion1 etc4 ,vayegash1 chap4 #e4 ,the tradition of a legend in our possession says that ,judah killed ,esau4 ,when8 ,when ,isaac died1 ,jacob and 7the chiefs of7 the twelve clans went to bury him2 as it is written 7,gen4 xxxv4 #bi71 ,and his sons ,esau and ,jacob buried him4 ,in the ,midrash it is1 ,and ,esau and ,jacob and his sons buried him1 which fits the legend better4 ,arrived at the cave1 they entered it1 and they stood and wept4 ,the 7heads of the7 tribes1 out of respect to ,jacob1 left the cave1 that ,jacob might not be put to shame in their presence4 ,judah re-entered it1 and finding ,esau risen up as if about to murder ,jacob1 he instantly went behind him and killed him4 ,but why did he not kill him from the front8 ,because the physiognomy of ,esau was exactly like that of ,jacob1 and it was out of respect to the latter that he slew ,esau from behind4 ,midrash ,shochar ,tov1 chap4 #ah4 ,tradition varies respecting the tragic end of ,esau4 ,the ,book of ,jasher 7chap4 #ef1 v4 #fd7 and the ,targum of ,jonathan 7in ,vayechi7 both say that ,cushim the son of ,dan slew ,esau at the burial1 not of ,isaac1 but of ,jacob1 because he sought to hinder the funeral obsequies1 disputing the title to the sepulchre4 ,oh1 that ,i had wings like a dove6 for then ,i would fly away1 and be at rest 7,ps4 lv4 #f74 ,this is spoken of ,abraham4 ,but why like a dove8 ,rabbi ,azariah1 in the name of ,rabbi ,yudan1 says1 ,because all birds when tired rest on a rock or on a tree1 but a dove1 when tired of flying1 draws in one wing to rest it1 and continues her flight with the other4 ,bereshith ,rabbah1 chap4 #ci4 ,the ,holy ,one--blessed be ,he6--said unto ,abraham1 ,what should ,i tell thee8 and with what shall ,i bless thee8 ,shall ,i tell thee to be perfectly righteous1 or that thy wife ,sarah be righteous before me8 ,that ye both are already4 ,or shall ,i say that thy children shall be righteous8 ,they are so already4 ,but ,i will bless thee so that all thy children which shall in future ages come forth from thee shall be just like thee4 ,whence do we learn this8 ,from ,gen xv4 #e3 ,and he said unto him1 ,so 7like thee7 shall thy seed be4 ,bamidbar ,rabbah1 chap4 #b4 ,every man 444 by his own standard 7,num4 ii4 #b74 ,the several princes of ,israel selected the colors for their banners from the color of the stones that were upon the breastplate of ,aaron4 ,from them other princes have learned to adorn their standards with different distinguishing colors4 ,reuben had his flag red1 and leaves of mandrakes upon it4 ,issachar had his flag blue1 and the sun and moon upon it4 ,naphtali had on his flag an olive tree1 for this reason that 7,gen4 xlix4 #bj7 ,out of ,asher his bread shall be fat4 ,ibid41 chap4 #g4 ,and ,abraham rose up early and saddled his ass 7,gen4 xxii4 #c74 ,this is the ass on which ,moses also rode when he came into ,egypt2 for it is said 7,exod4 iv4 #bj71 ,and ,moses took his wife and his sons1 and set them upon an ass4 ,this is the ass on which the ,son of ,david also shall ride2 as it is said 7,zech1 ix4 #i71 ,poor1 and riding upon an ass4 ,pirke d',rab4 ,eliezer1 chap4 #ca4 ,in the morning service for ,yom ,kippur1 there is an allusion to the ,scripture passage with which our quotation opens4 ,it is said that ,abraham in his great joy perverted the usual order1 which a footnote explains thus--,in the greatness of his joy1 that he had thus an opportunity of showing his obedience to ,god1 he set aside the usual order of things1 which was that the servant should saddle the ass1 and saddled the ass himself1 as mentioned ,gen4 xxii4 #c4 ,the animal referred to in the above remarks is spoken of in ,sanhedrin1 fol4 #ih1 col4 #a1 as being of a hundred colors4 ,when ,joseph saw the signs of ,judah's anger1 he began to tremble1 and said 7to himself71 ,woe is me1 for he may kill me6 ,and what were these signs8 ,tears of blood rolling down from ,judah's right eye1 and the hair that grew on his chest rising and penetrating through the five garments that he wore4 ,joseph then kicked the marble seat on which he was sitting1 so that it was instantly shattered into fragments4 ,upon this ,judah observed1 ,he is a mighty man1 like one of us4 ,yalkut ,vayegash4 ,abraham married three wives--,sarah1 a daughter of ,shem2 ,keturah1 a daughter of ,japheth2 and ,hagar1 a daughter of ,ham4 ,yalkut1 ,job1 chap4 #h4 ,rashi supposes that ,keturah was one and the same with ,hagar--so the ,midrash1 the ,targum ,yerushalmi1 and that of ,jonathan4 ,the latter says1 ,keturah1 she is ,hagar1 who had been bound to him from the beginning1 but ,aben ,ezra and most of the commentators contend that ,keturah and ,hagar are two distinct persons1 and the use of the plural concubines1 in verse #f1 bears them out in this assertion4 ,the ,holy ,one--blessed be ,he6--daily proclaims a new law in the heavenly court1 and even all these were known to ,abraham4 ,ibid41 chap4 #cg4 ,a ,gentile once asked ,rabbi ,yoshua ben ,kapara1 ,is it true that ye say your ,god sees the future8 ,yes1 was the reply4 ,then how is it that it is written 7,gen4 vi4 #f71 ',and it grieved ,him at ,his heart'8 ,hast thou1 replied the ,rabbi1 ever had a boy born to thee8 ,yes1 said the ,gentile2 and ,i rejoiced and made others rejoice with me4 ,didst thou not know that he would eventually die8 asked the ,rabbi4 ,yes1 answered the other2 but at the time of joy is joy1 and at the time of mourning1 mourning4 ,so it is before the ,holy ,one--blessed be ,he6--seven days ,he mourned before the deluge destroyed the world4 ,bereshith ,rabbah1 chap4 #bg4 ,all the strength of the soul's mourning is from the third to the thirtieth day1 during which time she sits on the grave1 still thinking her beloved might yet return 7to the body whence she departed74 ,when she notices that the color of the face is changed1 she leaves and goes away2 and this is what is written 7,job4 xiv4 #bb71 ,but his flesh upon him shall have pain1 and his soul shall mourn over him4 ,then the mouth and the belly quarrel with one another1 the former saying to the latter1 ,all ,i have robbed and taken by violence ,i deposited in thee2 and the latter1 having burst three days after its burial1 saying to the former1 ,there is all thou hast robbed and taken by violence6 as it is written 7,eccles4 xii4 #f71 ',the pitcher is broken at the fountain4' ,ibid41 chap4 #ajj4 ,job said1 ,even the devil shall not dissuade me from comforting those that mourn2 for ,i would tell him that ,i am not better than my ,creator1 who comforts ,israel2 as it is said 7,isa4 li4 #ab71 ',i1 even ,i1 am ,he that comforteth you4' ,psikta ,nachmu4 ,once ,rabbi ,shimon ben ,yehozedek addressed ,rabbi ,sh'muel ben ,nachman and said1 ,i hear that thou art a ,baal ,aggadah2 canst thou therefore tell me whence the light was created8 ,we learn1 he replied in a whisper1 that ,god wrapped ,himself with light as with a garment1 and ,he has caused the splendor thereof to shine from one end of the world to the other4 ,the other said1 ,why whisperest thou1 ,i wonder1 since ,scripture says so plainly 7,ps4 civ4 #b7 ',who covereth ,himself with light as with a garment'8 ,the reply was1 ,i heard it in a whisper1 and in a whisper ,i have told it to thee4 ,bereshith ,rabbah1 chap4 #c4 ,as the tents of ,kedar 7,cant4 i4 #e74 ,as the tents of the ,ishmaelites are ugly without and comely within1 so also the disciples of the wise1 though apparently wanting in beauty1 are nevertheless full of ,scripture1 and of the ,mishnah and of the ,talmud1 of the ,halacha and of the ,aggadoth4 ,shemoth ,rabbah1 chap4 #bc4 ,write thou these words 7,exod4 xxxiv4 #cg74 ,that applies to the ,law1 the ,prophets1 and the ,hagiographa1 which were given in writing1 but not to the ,halachoth1 the ,midrashim1 the ,aggadoth1 and the ,talmud1 which were given by the mouth4 ,ibid41 chap4 #dg4 ,rabbi ,samlai said to ,rabbi ,yonathan1 ,instruct me in the ,aggada4 ,the latter replied1 ,we have a tradition from our forefathers not to instruct either a ,babylonian or a ,daromean in the ,aggada1 for though they are deficient in knowledge they are haughty in spirit4 ,tal4 ,yerushalmi ,p'sachim1 v4 fol4 #cb1 col4 #a4 ,he who transcribes the ,aggada has no portion in the world to come2 he who expounds it is excommunicated2 and he who listens to the exposition of it shall receive no reward4 ,tal4 ,yerushalmi ,p'sachim1 ,shabbath1 xvi4 fol4 #cj1 col4 #b4 ,day unto day uttereth speech 7,ps4 xix4 #b1 #c1 #d72 this means the ,law1 the ,prophets1 and the ,hagiographa4 ,and night unto night showeth knowledge2 this is the ,mishnaioth4 ,there is no speech or language where their voice is not heard2 these are the ,halachoth4 ,their line is gone out through all the earth2 these are the ,aggadoth1 by which ,his great name is sanctified4 ,t4 debei ,aliahu1 chap4 #b4 ,rabbi ,yeremiah1 the son of ,elazar1 said1 ,when the ,holy ,one--blessed be ,he6--created ,adam1 ,he created him an androgyne1 for it is written 7,gen4 v4 #b71 ',male and female created ,he them4' ,rabbi ,sh'muel bar ,nachman said1 ,when the ,holy ,one--blessed be ,he6--created ,adam1 ,he created him with two faces2 then ,he sawed him asunder1 and split him 7in two71 making one back to the one-half1 and another to the other4 ,midrash ,rabbah1 chap4 #h4 ,and it repented the ,lord that ,he had made man 7,adam7 on the earth1 and it grieved ,him at ,his heart 7,gen4 vi4 #f74 ,rabbi ,berachiah says that when ,god was about to create ,adam1 ,he foresaw that both righteous people and wicked people would come forth from him4 ,he reasoned therefore with ,himself thus3 ,if ,i create him1 then will the wicked proceed from him2 but if ,i do not create him1 how then shall the righteous come forth8 ,what then did ,god do8 ,he separated the ways of the wicked from before ,him1 and assuming the attribute of mercy1 so ,he created him4 ,this explains what is written 7,ps4 i4 #f71 ,for the ,lord knoweth the way of the righteous1 but the way of the wicked shall be lost4 ,the way of the wicked was lost before ,him1 but assuming to ,himself the attribute of mercy1 ,he created him4 ,rabbi ,chanina says1 ,it was not so6 ,but when ,god was about to create ,adam1 ,he consulted the ministering angels and said unto them 7,gen4 i4 #bf71 ',shall we make man in our image after our likeness8' ,they replied1 ',for what good wilt thou create him8' ,he responded1 ',that the righteous may rise out of him4' ,this explains what is written1 ',for the ,lord knoweth the way of the righteous1 but the way of the wicked shall be lost4' ,god informed them only about the righteous1 but ,he said nothing about the wicked1 otherwise the ministering angels would not have given their consent that man should be created4 ,bereshith ,rabbah1 chap4 #h4 ,rabbi ,hoshaiah said1 ,when ,god created ,adam the ministering angels mistook him for a divine being1 and were about to say1 ',holy6 holy6 holy6' before him4 ,but ,god caused a deep sleep to fall upon ,adam1 so that all knew he was only a man4 ,this explains what is written 7,isa4 ii4 #bb71 ',cease ye from man1 whose breath is in his nostrils2 for wherein is he to be accounted of'8 ,ibid4 ,rabbi ,yochanan saith1 ,adam and ,eve seemed as if they were about twenty years old when they were created4 ,ibid41 chap4 #ad4 ,rav ,acha said when ,god was about to create ,adam ,he consulted the ministering angels1 and asked them1 saying1 ,shall we make man8 ,they enquired1 ,of what good will this man be8 ,he replied1 ,his wisdom will be greater than yours4 ,one day1 therefore1 ,he brought together the cattle1 the beasts1 and the birds1 and asked them the name of them severally1 but they knew not4 ,he then caused them to pass before ,adam1 and asked him1 ,what is the name of this and the other8 ,then ,adam replied1 ,this is an ox1 this is an ass1 and so on4 ,and thou1 why is thy name ,adam8 7i4e4 in ,hebrew1 man74 ,i ought to be called ,adam1 was his reply1 for ,i was created from ,adamah 7the ground74 ,and what is ,my name8 ,it is meet ,thou shouldst be called ,lord1 for ,thou art ,lord over all ,thy creatures4 ,rav ,acha says1 ',i am the ,lord1 that is ,my name' 7,isa4 xlii4 #h74 ',that is ,my name which ,adam called ,me4' ,bereshith ,rabbah1 chap4 #ag4 ,rabba ,eliezer says ,adam was skilled in all manner of crafts4 ,what proof is there of this8 ,it is said 7,isa4 xliv4 #aa71 ,and the artisans1 they are of ,adam4 ,ibid41 chap4 #bd4 ,and the ,lord said1 ,i will destroy man 7,gen4 vi4 #g74 ,rabbi ,levi1 in the name of ,rabbi ,yochanan1 says that even millstones were destroyed4 ,rabbi ,yuda1 in the name of ,rabbi ,yochanan1 declares even the very dust of ,adam was destroyed4 ,rabbi ,yuda1 in the name of ,rabbi ,shimon1 insists that even the 7resurrection7 bone of the spine1 from which ,god will one day cause man to sprout forth again1 was destroyed4 ,ibid41 chap4 #bh4 ,concerning the bone1 the os coccygis1 there is an interesting story in ,midrash ,kohelet 7fol4 #aad1 #c71 which may be appropriately inserted here4 ,hadrian 7whose bones may they be ground1 and his name blotted out7 once asked ,rabbi ,joshua ben ,chanania1 ,from what shall the human frame be reconstructed when it rises again8 ,from ,luz in the backbone1 was the answer4 ,prove this to me1 said ,hadrian4 ,then the ,rabbi took ,luz1 a small bone of the spine1 and immersed it in water1 but it was not softened2 he put it into the fire1 but it was not consumed2 he put it into a mill1 but it could not be pounded2 he placed it upon an anvil and struck it with a hammer1 but the anvil split and the hammer was broken4 7,see also ,zohar in ,genesis1 #bjf1 etc4 etc47 ,a window shalt thou make to the ark 7,gen4 vi4 #af74 ,rabbi ,amma says1 ,it was a real window4 ,rabbi ,levi1 on the other hand1 maintained that it was a precious stone1 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 stone1 which he had kept suspended1 and he knew that it was day when it was dim1 and night when it sparkled4 ,bereshith ,rabbah1 chap4 #ca4 ,the transparency1 ascribed to the ark1 has given rise to various conjectures4 ,the idea of ,rabbi ,levi1 that it was a precious stone1 has the sanction of the ,targum of ,jonathan2 which volunteers the additional information that the gem was found in the river ,pison4 ,noah was deficient in faith1 for he did not enter the ark till the water was up to his ankles4 ,ibid41 chap4 #cb4 ,and he sent forth a raven 7,gen4 viii4 #g74 ,the raven remonstrated1 remarking1 ,from all the cattle1 beasts1 and fowls thou sendest none but me4 ,what need has the world for thee8 retorted ,noah2 thou art good neither for food nor for sacrifice4 ,rabbi ,eliezer says ,god ordered ,noah to receive the raven1 as the world would one day be in need of him4 ,when8 asked ,noah4 ,when the waters are dried up from off the earth1 there will in a time to come arise a certain righteous man who shall dry up the world1 and then ,i shall want it4 ,this explains what is written 7#a ,kings xvii4 #f71 ,and the ravens brought him bread and flesh in the morning4 ,ibid41 chap4 #cc4 ,at the time ,god said to the serpent1 ,upon thy belly thou shalt go 7,gen4 iii4 #ad71 the ministering angels descended and lopped off his hands and his feet4 ,then his voice was heard from one end of the world to the other4 ,bereshith ,midrash ,rabbah1 chap4 #bj4 ,when ,god said to the serpent1 ,and upon thy belly thou shalt go 7,gen4 iii4 #ad71 the serpent replied1 ,lord of the universe6 if this be ,thy will1 then ,i shall be as a fish of the sea without feet4 ,but when ,god said to him1 ,and dust shalt thou eat1 he replied1 ,if fish eat dust1 then ,i also will eat it4 ,then ,god seized hold of the serpent and tore his tongue in two1 and said1 ,o thou wicked one6 thou hast commenced 7to sin7 with thy evil tongue2 thus ,i will proclaim it to all that come into the world that it was thy tongue that caused thee all this4 ,letters of ,rabbi ,akiva4 ,and ,noah only remained 7,gen4 vii4 #bc71 except ,og1 king of ,bashan1 who sat on a beam of the ladders 7which projected from the ark71 and swore to ,noah and his sons that he would be their slave forever4 ,noah made a hole in the ark through which he handed to ,og his daily food4 ,thus he also remained1 as it is said 7,deut4 iii4 #aa71 ,for only ,og1 king of ,bashan1 remained4 ,pirke d',rab4 ,eliezer1 chap4 #bc4 ,unto ,adam and his wife did the ,lord ,god make coats of skins 7,gen4 iii4 #ba71 viz1 to cover their nakedness2 but with what8 ,with fringes and phylacteries1 ,coats of skins1 viz1 the leathern straps of the phylacteries2 and they sewed fig-leaves 7,gen4 iii4 #g71 viz1 fringes2 and made themselves aprons1 this means the proclaiming of the ,shema1 ,hear1 ,o ,israel1 etc4 ,yalkut ,chadash4 ,the aprons1 which some 7as ,rashi1 for instance7 take to denote furs1 the ,targum of ,jonathan says were made from the skin of the serpent4 ,the wardrobe of ,adam afterward came into the possession of ,esau and ,jacob 7see ,targ4 ,yon4 in ,toledoth1 and p4 #aii1 ,no4 #afa1 ante74 ,all the presents which our father ,jacob gave to ,esau will one day be returned by the nations of the world to the ,messiah1 and the proof of this is 7,ps4 lxxii4 #aj71 ,the kings of ,tarshish and the isles shall return presents4 ,it is not written here1 ,they shall bring1 but they shall restore or return4 ,midrash ,rabbah ,vayishlach1 chap4 #gh4 ,a philosopher once posed ,rabbi ,eliezer with the question1 ,does not the prophet say 7,mal4 i4 #d71 ',they shall build1 but ,i will throw down'8 and do not buildings still exist8 ,to which the ,rabbi answered1 ,the prophet does not speak of buildings1 but of the schemes of designers4 ,ye all think to contrive and build up devices1 to destroy and make an end of us1 but ,he bringeth your counsels to nought4 ,he throweth them down1 so that your devices against us have no effect4 ,by thy life1 said the philosopher1 it is even so2 we meet annually for the purpose of compassing your ruin1 but a certain old man comes and upsets all your projects 7namely1 ,elijah74 ,yalkut ,malachi4 ,when ,israel came out of ,egypt1 ,samael rose to accuse them1 and thus he spoke3 ,lord of the ,universe6 these have till now worshiped idols1 and art ,thou going to divide the sea for such as they8 ,what did the ,holy ,one--blessed be ,he6--then do8 ,job1 one of ,pharaoh's high counselors1 of whom it is written 7,job i4 #a71 ,that man was perfect and upright1 ,he took and delivered to ,samael1 saying1 as ,he did so1 ,behold1 he is in thy hand2 do with him as thou pleasest4 ,god thought to divert his evil designs by keeping him thus occupied with ,job1 that ,israel meanwhile might cross the sea without any hindrance1 after which ,he would return and rescue ,job from his tender mercies4 ,god then said to ,moses1 ,behold ,i have delivered ,job to ,satan2 make haste4 ,speak unto the children of ,israel that they go forward 7,exod4 xiv4 #ae74 ,midrash ,rabbah ,shemoth1 chap4 #ba4 ,no man ever received a mite 7in charity7 from ,job1 and needed to receive such a second time 7because of the good-luck it brought along with it74 ,ibid4 ,a superstitious belief prevails to some extent in ,poland1 among the ,christian population as well as the ,jews1 that coins obtained in certain circumstances bring luck apart altogether from any virtue they may be supposed to convey from the giver4 ,a penny obtained1 for instance1 the first thing in the morning1 by stumbling on it in the street1 by the sale of an article in the market1 or by gift of charity1 is considered to bode luck1 and cherished as a pledge of good fortune by being slightly spat upon several times on receipt1 and then carefully stowed away1 for a longer or shorter period1 in some safe sanctum4 ,job was the luckiest man that ever lived2 his very goats even were so lucky as to kill the wolves that came to devour them2 and a beggar1 as we see1 who received a mite from his hands1 never needed afterward to beg an alms from him again4 7,see ,genesis according to the ,talmud1 p4 #bhh1 ,no4 #af47 ,and ,saul said unto the ,kenites1 ,go1 depart1 etc42 for ye showed kindness to all the children of ,israel 7#a ,sam4 xv4 #f74 ,and did they show kindness to all the children of ,israel8 ,no2 but what is written is to teach that he who receives a disciple of the wise as a guest into his house1 and gives him to eat and to drink1 is as if he had shown kindness to all the children of ,israel4 ,midrash ,sh'muel1 chap4 #ah4 ,rabbi ,levi says1 ,when ,solomon introduced the ark into the ,temple1 all the woodwork thereof freshened with sap and began to yield fruit1 as it is said 7,ps4 xcii4 #ac71 ',those that be planted in the house of the ,lord shall flourish in the courts of our ,god4' ,and thus it continued to bear fruit1 which abundantly supplied the juveniles of the priestly caste till the time of ,manasseh2 but he1 by introducing an image into the ,temple1 caused the ,shechinah to depart and the fruit to wither2 as it is said 7,nah4 i4 #d71 ',and the flower of ,lebanon languisheth4' ,midrash ,tillin ,terumah4 ,the land of ,israel is situated in the centre of the world1 and ,jerusalem in the centre of the land of ,israel1 and the ,temple in the centre of ,jerusalem1 and the ,holy of holies in the centre of the ,temple1 and the foundation-stone on which the world was grounded1 is situated in front of the ark4 ,midrash ,tillin ,terumah1 ,kedoshim4 ,in ,ezek4 v4 #e we read1 ,i have set ,jerusalem in the midst of the nations and countries that are round about her4 ,on the literal interpretation of these words it was asserted that ,jerusalem was the very centre of the world1 or1 as ,jerome quaintly called it1 the navel of the earth4 ,in the ,talmud we find a beautiful metaphor in illustration of this view4 ,it is in the last six lines of the ninth chapter of ,derech ,eretz ,zuta1 which read thus3 ,issi ben ,yochanan1 in the name of ,shemuel ,hakaton1 says1 ',the world is like the eyeball of man2 the white is the ocean which surrounds the world1 the black is the world itself1 the pupil is ,jerusalem1 and the image in the pupil is the ,temple4 ,may it be built in our own days1 and in the days of all ,israel6 ,amen6' ,the memory of this conceit is kept alive to this day among the ,greek ,christians1 who still show the sacred stone in the ,church of the ,holy ,sepulchre at ,jerusalem4 ,this notion is not confined to ,jewry4 ,classic readers will at once call to mind the appellation ,omphalos or navel applied to the temple at ,delphi 7,pindar1 ,pyth41 iv4 #aca1 vi4 #c2 ,eurip4 ,ion41 #dfa2 sch4 ,choeph41 #ajcd2 ,eum4 #dj1 #afg2 ,strabo1 etc474 ,two sparks issued from between the two cherubim and destroyed the serpents and scorpions and burned the thorns in the wilderness4 ,the smoke thereof1 rising and spreading1 perfumed the world1 so that the nations said 7,cant4 iii4 #f71 ,who is this that cometh out of the wilderness like pillars of smoke1 perfumed1 etc4 ,ibid41 ,vayakhel4 ,better to lodge in the wilderness of the land of ,israel than dwell in the palaces outside of it4 ,midrash ,rabbah1 chap4 #ci4 ,and give thee a pleasant land 7a coveted land7 7,jer4 iii4 #ai74 ,why is it called a coveted land8 ,because the ,temple was in it4 ,another reason why it was so called is1 because the fathers of the world have coveted it4 ,rabbi ,shimon ben ,levi says1 ,because they 7who are buried7 there will be the first to be raised in the days of the ,messiah4 ,shemoth ,rabbah1 chap4 #cb4 ,when the ,lord thy ,god shall enlarge thy border1 as ,he hath promised thee 7,deut4 xii4 #bj74 ,rabbi ,yitzchak said1 ,this scroll no man knows how long and how broad it is1 but when unrolled it speaks for itself1 and shows how large it is4 ,it is so with the land of ,israel1 which1 for the most part1 consists of hills and mountains2 but when the ,holy ,one--blessed be ,he6--shall level it1 as it is said 7,isa4 xl4 #d71 ',every valley shall be raised and every mountain and hill shall be made low1 and the crooked shall be made straight1 and the rough places smooth1' then shall that land speak1 as it were1 for herself1 and its extent stand revealed4 ,devarim ,rabbah1 chap4 #d4 ,blessed are they who dwell in the land of ,israel1 for they have no sin1 no iniquity1 either in their lives or in their deaths4 ,midrash ,shochar ,tov on ,ps4 lxxxv4 ,better is a dry morsel and quietness therewith 7,prov4 xvii4 #a74 ,this1 saith ,rabbi1 means the land of ,israel1 for even if a man have nothing but bread and salt to eat1 yet if he dwells in the land of ,israel he is sure that he is a son of the world to come4 ,than a house full of sacrifices with strife4 ,this means the outside of the land1 which is full of robbery and violence4 ,rabbi ,y---- says1 ,he who walks but an hour in the land of ,israel1 and then dies within it may feel assured that he is a son of the world to come2 for it is written 7,deut4 xxxii4 #dc71 ',and his earth shall atone for his people4' ,midrash ,mishle4 ,see also the ,talmud1 ,kethuboth1 fol4 #aaa1 col4 #a4 ,dr4 ,benisch renders and make expiation for ,his ground and ,his people4 ,the ,targums of ,jonathan and the ,yerushalmi have1 ,he will make atonement for ,his land and for ,his people2 and ,onkelos puts it thus1 ,he will show mercy unto ,his land and ,his people4 ,our rendering1 however1 is in accordance with the sense given to it in the ,talmud4 ,there are ,jews who travel about the world with bags of earth from the ,holy ,land1 which they sell in small quantities for high prices to such as can afford it1 and believe in its virtue as a protection against the worms of the grave4 ,jerusalem is the light of the world2 as it is said1 ,and the ,gentiles shall come to ,thy light 7,isa4 lx4 #c74 ,and the light of ,jerusalem is the ,holy ,one--blessed be ,he6--as it is written1 but the ,lord shall be unto thee an everlasting light 7,isa4 ,ix4 #ai74 ,bereshith ,rabbah1 chap4 #ei4 ,ten portions of wisdom1 ten portions of the law1 and ten portions of hypocrisy are in the world2 nine portions of each are in the land of ,israel and one outside of it4 ,midrash ,rabbah ,esther4 ,and it shall come to pass that from one new moon to another1 and from one ,sabbath to another1 shall all flesh come to worship before ,me1 saith the ,lord 7,isa4 lxvi4 #bc74 ,but how is it possible that all flesh shall come every new moon and ,sabbath to ,jerusalem8 ,rabbi ,levi saith1 ,in the future ,jerusalem will be as the land of ,israel1 and the land of ,israel will be as the whole world4 ,but how will they come from the end of the world every new moon and ,sabbath8 ,the clouds will come and carry them and bring them to ,jerusalem1 where they will perform their morning prayer1 and will carry them back to their several homes2 and this is the meaning of the prophet's saying 7,isa4 ,ix4 #h71 ',who are these that fly as a cloud 7in the morning71 and as the doves to their windows 7in the evening78' ,pesikta4 ,he stood and measured the earth 7,hab4 iii4 #f74 ,rabbi ,shimon ben ,yochai expounded ,he stood and measured thus3 ,the ,holy ,one--blessed be ,he6--measured all the nations1 and ,he found none worthy to receive the law except the generation in the wilderness4 ,he measured all the mountains1 and ,he found none on which to give the law except ,mount ,sinai4 ,he measured all cities1 and found none in which to build the ,temple except ,jerusalem4 ,he measured all lands1 and found none worthy to be given unto ,israel except the one now called the land of ,israel4 ,this it is that is written1 ',he stood up and measured the earth4' ,vayekra ,rabbah1 chap4 #ac4 ,i went down to the bottoms of the mountains 7,jonah ii4 #f74 ,from this we learn that ,jerusalem is situated on seven hills4 ,the world's foundation-stone sank to the depths under the ,temple of the ,lord1 and upon this the sons of ,korah stand and pray4 7,they7 pointed this out to ,jonah4 ,the fish said unto him1 ,jonah1 behold thou art standing under the ,temple of the ,lord2 therefore pray1 and thou shalt be answered4 ,pirke d',rab4 ,eliezer1 chap4 #aj4 ,and there went out fire from the ,lord 7,lev4 x4 #b74 ,abba ,yossi saith1 ,two threads of fire came out from the ,holy of holies1 and these were disparted into four3 two entered the nostrils of the one 7i4e41 ,nadab71 and two entered the nostrils of the other 7i4e41 ,abihu71 and thus consumed them4 ,their souls were burned1 but not their garments2 for it is said1 ',so they went near1 and carried them in their coats' 7ver4 #e74 ,torath ,cohanim1 sec4 ,shemini4 ,rabbi ,jacob teaches that he who has no wife abideth without good1 without help1 without joy1 without blessing or atonement1 to which ,rabbi ,yehoshua ben ,levi adds1 7yea7 also without peace or life4 ,rabbi ,cheya says that he is not a perfect man1 for it is said1 ,and blessed them and called their name man 7,gen4 v4 #b71 where both are spoken of together as one man4 ,midrash ,rabbah ,bereshith1 chap4 #ag4 ,my beloved is like a roe 7#a ,cant4 ii4 #i74 ,as a roe leaps and skips from bush to bush1 from covert to covert1 from hedge to hedge1 so likewise does the ,holy ,one--blessed be ,he6--pass from synagogue to synagogue1 and from academy to academy1 that ,he may bless ,israel4 ,pesikta4 7,cant4 v4 #a71 ,i came into ,my garden1 the synagogues and academies2 ,my sister1 ,my spouse1 the congregation of ,israel2 ,i have gathered ,my myrrh with ,my spice1 the ,bible 7that is72 ,i have eaten ,my honeycomb with ,my honey 7this means7 the ,halachoth1 ,midrashoth1 and ,aggadoth2 ,i have drank ,my wine with ,my milk1 this alludes to the good works which are reserved for the sages of ,israel4 ,after that1 ,eat1 ,o friends6 drink1 yea1 drink freely1 ,o beloved6 ,yalkut ,eliezer1 fol4 #da1 col4 #b4 ,when ,solomon brought the ark into the ,temple and said1 ,lift up your heads1 ,o ye gates6 and the ,king of glory shall come in1 the gates were ready to fall upon him and crush his head1 and they would have done so if he had not said at once1 ,the ,lord of hosts1 ,he is the ,king of glory 7,ps4 xxiv4 #i1 #aj74 ,the ,holy ,one--blessed be ,he6--then said to the gates1 ,since ye have thus honored ,me1 by your lives6 when ,i destroy ,my ,temple1 no man shall have dominion over you6 ,this was to inform us that while all the vessels of the ,temple were carried into captivity1 the gates of the ,temple were stored away on the very spot where they were erected2 for it is said 7,lam4 ii4 #i71 ,her gates are sunk into the ground4 ,midrash ,rabbah ,devarim1 chap4 #ae4 ,we are reminded of this tradition in the conclusion service for ,yom ,kippur1 where we repeat1 ,speedily thou shalt open the hidden gates to those who hold fast ,thy law4 ,the allusion is to the gates of the ,temple1 which are supposed to be sunk in the ground4 ,rabbi ,akiva once met on a journey a remarkably ugly man toiling along under a great load of wood4 ,rabbi ,akiva said unto him1 ,i adjure thee to tell me whether thou art a man or a demon4 ,rabbi1 said he1 ,i was once a man1 and it is now some time since ,i left the world4 ,day after day ,i have to carry a load like this1 under which ,i am obliged to bow down1 and submit three times a day to be burned4 ,then ,rabbi ,akiva asked him1 ,what was the reason of this punishment8 and the reply was1 ,i committed an immorality on the ,day of ,atonement4 ,the ,rabbi asked him if he knew of anything by which he might obtain for him a remission of his punishment4 ,i do1 was the answer4 ,when a son whom ,i have left behind me is called up to the 7public7 reading of the law1 and shall say1 ',blessed be the blessed ,lord1' ,i shall be drawn out of hell and taken into ,paradise4 ,the ,rabbi noted down the name of the man and his dwelling-place1 whither he afterward went and made inquiries about him4 ,the people of the place only replied1 ,the name of the wicked shall rot 7,prov4 x4 #g74 ,notwithstanding this1 the ,rabbi insisted1 and said1 ,bring his son to me4 ,when they brought him1 he taught the lad to repeat the blessing1 which he did on the ensuing ,sabbath at the public reading of the law2 upon which his father was immediately removed from hell to ,paradise4 ,on the self-same night the father repaired direct to ,rabbi ,akiva1 and gratefully expressed his hope that the ,rabbi's mind might be as much at rest as his own was4 ,midrash ,assereth ,hadibroht4 ,there are three things which a man does not wish for3 ,grass to grow up among his grain-crops2 to have a daughter among his children2 or that his wine should turn to vinegar4 ,yet all these three are ordained to be1 for the world stands in need of them4 ,therefore it is said1 ,o ,lord1 my ,god1 ,thou art very great6444 ,he causeth the grass to grow for the cattle 7,ps4 civ4 #a1 #ad7 ,midrash ,tanchuma4 ,there are four cardinal points in the world1 etc4 ,the north point ,god created but left unfinished2 for1 said ,he1 ,whoever claims to be ,god1 let him come and finish this corner which ,i have left1 and thus all will know that he is ,god4 ,this unfinished corner is the dwelling-place of the harmful demons1 ghosts1 devils1 and storms4 ,pirke d',rab4 ,eliezer1 chap4 #c4 ,a ,min once asked ,rabbi ,akiva1 ,who created this world8 ,the ,holy ,one--blessed be ,he6--was the reply4 ,give me positive proof of this1 begged the other4 ,come to-morrow1 answered the ,rabbi4 ,on coming the next day1 the ,rabbi asked1 ,what are you dressed in8 ,in a garment1 was the reply4 ,who made it8 asked the ,rabbi4 ,a weaver1 said the other4 ,i don't believe thee1 said the ,rabbi2 give me a positive proof of this4 ,i need not demonstrate this1 said the ,min2 it stands to reason that a weaver made it4 ,and so thou mayest know that ,god created the world1 observed the ,rabbi4 ,when the ,min had departed1 the ,rabbi's disciples asked him1 ,what is proof positive8 ,he said1 ,my children1 as a house implies a builder1 and a garment a weaver1 and a door a carpenter1 so likewise the existence of the world implies that the ,holy ,one--blessed be ,he6--created it4 ,midrash ,terumah4 ,when the ,holy ,one--blessed be ,he6--created the world1 it was a level expanse free from mountains2 but when ,cain slew ,abel his brother1 whose blood was trodden down on the earth1 ,he cursed the ground1 and immediately hills and mountains sprang into existence4 ,midrash ,vayosha4 ,the ,lord your ,god hath multiplied you1 and behold ye are this day as the stars of heaven for multitude 7,deut4 i4 #aj74 ,why did ,he bless them with stars8 ,as there are degrees above degrees among these stars1 so likewise are there degrees above degrees among ,israel4 ,again1 as these stars are without limit1 without number1 and of great power from one end of the world to the other1 so likewise is ,israel4 7,cf4 #a ,cor4 xv4 #da47 ,midrash ,rabbah ,devarim4 ,flee1 my beloved 7,a4,v4 make haste1 ,cant4 viii4 #ad74 ,when ,israel eat and drink1 and bless and praise the ,holy ,one--blessed be ,he6--,he hearkeneth to their voice and is reconciled2 but when the ,gentiles eat and drink and blaspheme and provoke the ,holy ,one--blessed be ,he6--,he has a mind to destroy ,his world1 until the ,law enters and pleads in defense1 ,lord of the universe6 before ,thou regardest those that blaspheme1 look and behold ,thy people ,israel1 who bless1 and praise1 and extol ,thy great ,name1 with the ,law1 and with songs and with praises6 ,and the ,holy ,spirit shouts ,flee1 my beloved6 flee from the ,gentiles1 and hold fast to ,israel6 ,midrash ,rabbah ,shir-,hashirim4 ,rabbon ,gamaliel called on ,chilpa1 the son of ,caroyna1 when the latter asked the ,rabbi to pray on his behalf2 and he prayed1 ,the ,lord grant thee according to thine own heart 7,ps4 xx4 #d74 ,rabbi ,h----1 son of ,rabbi ,isaac1 said1 ,it was not so2 he prayed thus1 ',the ,lord fulfill all thy petitions'2 for a man often thinks in his heart to steal or commit some other transgression1 and therefore ',the ,lord grant thee according to thine own heart1' is a prayer not to be offered on behalf of every man4 ,but the answer was1 ,his heart was perfect before his ,creator1 and therefore he did so pray on his behalf4 ,midrash ,shochar ,tov1 #bj4 ,thou wilt find that whithersoever the righteous go a blessing goes with them4 ,isaac went down to ,gerar1 and a blessing followed him4 ,then ,isaac sowed1 etc4 7,gen4 xxvi4 #ab74 ,jacob went down to ,laban 7,gen4 xxx4 #bg71 and ,laban said1 ,i have learned by experience that the ,lord hath blessed me for thy sake4 ,joseph went down to ,potiphar1 and the ,lord blessed the ,egyptian's house for ,joseph's sake 7,gen4 xxxix4 #e74 ,thus also thou wilt find it was with the ark which came down to the house of ,obed-edom1 etc4 7#b ,sam4 vi4 #aa74 ,our forefathers came into the land and a blessing followed at their heels1 as it is said 7,deut4 vi4 #aa71 ,and houses full of good things1 etc4 ,yalkut ,ekev4 ,and the ,lord put a word in ,balaam's mouth 7,num4 xxiii4 #e74 ,an angel took up his seat in ,balaam's throat1 so that when he wished to bless1 the angel permitted him1 but when he desired to curse1 the angel tickled his throat and stopped him4 ,word in this place means simply an angel2 as it is said 7,ps4 cvii4 #bj71 ,he sent ,his word and healed them4 ,rabbi ,yochanan says1 ,there was an iron nail in his throat which permitted him when he wished to bless1 but rasped his throat and prevented him when about to curse4 ,word in this place means only an iron nail2 for it is said 7,num4 xxxi4 #bc71 ,every thing 7or word1 for the original has both meanings7 that may abide the fire4 ,ibid4 ,rabbi ,avin said four kinds of excellency were created in the world3 7#a47 ,man's excellency over the animal kingdom2 7#b47 the eagle's excellency over the feathered tribes2 7#c47 the excellency of the ox over domestic cattle2 and 7#d47 the lion's excellency over the wild beasts4 ,all were fixed under the chariot of ,god2 as it is said 7,ezek4 i4 #aj71 ,as for the likeness of their faces1 they four had the face of a man1 the face of a lion1 the face of an ox1 and the face of an eagle4 ,and why all this8 ,in order that they should not exalt themselves1 but know that there is a kingdom of heaven over them2 and on this account it is said 7,eccles4 v4 #h71 ,he that is higher than the highest regardeth1 and there be higher than they4 ,this is the meaning of ,exod4 xv4 #a3 ,he hath triumphed gloriously4 ,midrash ,shemoth1 chap4 #bc4 ,no man in ,israel despised himself more than ,david when the precepts of the ,lord were concerned1 and this is what he said before ,god 7,ps4 cxxxi4 #a1 #b71 ',lord1 my heart was not haughty' when ,samuel anointed me king4 ',nor were mine eyes lofty' when ,i slew ,goliath4 ',neither did ,i exercise myself in matters too great and wonderful for me' when ,i brought up the ark4 ',have ,i not behaved myself1 and hushed my soul1 as a babe that is weaned of his mother8' ,as a child which is not ashamed to uncover himself before his mother1 so have ,i likened myself before ,thee1 in not being ashamed to depreciate myself before ,thee for ,thy glory1 etc4 7,see #b ,sam4 vi4 #bj1 #ba47 ,bamidbar1 chap4 #d4 ,i sleep1 but my heart waketh 7,cant4 v4 #b74 ,the ,synagogue of ,israel says ,i sleep with regard to the end of days1 but my heart waketh with regard to the redemption2 ,i sleep with regard to redemption1 but the heart of the ,holy ,one--blessed be ,he6--waketh to redeem me4 ,midrash ,shir ,hashirim4 ,rabbi ,ishmael saith all the five fingers of the right hand of the ,holy ,one of ,israel--blessed be ,he6--are severally the efficient causes of redemptions4 7#a47 ,with ,his little finger ,he pointed out to ,noah how to construct the ark2 as it is said 7,gen4 vi4 #ae71 ,and thus thou shalt make it4 7#b47 ,with the finger next to the little one ,he smote the ,egyptians2 as it is said 7,exod4 viii4 #ai71 ,this is the finger of ,god4 7#c47 ,with the third finger from the little one ,he wrote the tables2 as it is said 7,exod4 xxxi4 #ah71 ,tables of stone written by the finger of ,god4 7#d47 ,with the fourth finger1 that which is next the thumb1 the ,holy ,one--blessed be ,he6--pointed out to ,moses how much the ,israelites should give as a ransom for their souls2 as it is said 7,exod4 xxx4 #ac71 ,this shall they give4 7#e47 ,with the thumb and the whole hand the ,holy ,one--blessed be ,he6--will in the future destroy the children of ,esau1 for they oppress the children of ,israel1 as also the children of ,ishmael1 for they are their enemies2 as it is said 7,micah v4 #i71 ,thine hand shall be uplifted upon thy adversaries1 and all thy enemies shall be cut off4 ,pirke d',rab4 ,eliezer1 chap4 #dh4 ,for ,mine own sake1 for ,mine own sake1 will ,i do it 7,isa4 xlviii4 #aa74 ,why this repetition8 ,the ,holy ,one--blessed be ,he6--said1 ,as ,i redeemed you when you were in ,egypt for ,my name's sake--7,ps4 cvi4 #h71 ,he saved them for ,his name's sake1--so in like manner will ,i do it from ,edom for ,my own name's sake4 ,again1 as ,i redeemed you in this world1 so likewise will ,i redeem you in the ,world to come2 for thus ,he saith 7,eccles4 i4 #i71 ,the thing that hath been is that which shall be 7,isa4 li4 #aa72 ,the redeemed of the ,lord shall return2 not the redeemed of ,elijah1 nor the redeemed of the ,messiah1 but the redeemed of the ,lord4 ,midrash ,shochar ,tov ,tehillim1 #ajg4 ,her children are gone into captivity before the enemy 7,lam4 i4 #e74 ,rabbi ,isaac saith1 ,come and see how greatly beloved are the children6 ,the ,sanhedrin were exiled1 but the ,shechinah was not exiled with them4 ,the ,temple guards were exiled1 but the ,shechinah was not exiled with them4 ,but with the children the ,shechinah also was exiled4 ,this is that which is written 7,lam4 i4 #e1 #f71 ,her children are gone1 444 and from the daughter of ,zion all her beauty 7i4e41 the ,shechinah7 is departed4 ,midrash ,rabbah ,eicha4 ,how doth the city sit solitary6 7,lam4 i4 #a74 ,three have1 in prophesying1 made use of this word ,how--,moses1 ,isaiah1 and ,jeremiah4 ,moses said 7,deut4 i4 #ab71 ,how can ,i myself bear your cumbrance6 ,isaiah said 7,isa4 i4 #ba71 ,how is the faithful city become an harlot6 ,jeremiah said 7,lam4 i4 #a71 ,how doth the city sit solitary6 ,rabbi ,levi saith1 ,the thing is like to a matron who has three friends2 one saw her in her prosperity1 another saw her in her dissipation1 and the third saw her in her pollution4 ,so ,moses saw ,israel in their glory and prosperity1 and he said1 ',how can ,i myself bear your cumbrance6' ,isaiah saw them in their dissipation1 and he said1 ',how is the faithful city1' etc42 and ,jeremiah saw them in their pollution1 and he said1 ',how doth the city sit solitary6' ,midrash ,rabbah ,eicha4 ,hezekiah saith the judgment in ,gehenna is six months' heat and six months' cold4 ,midrash ,reheh4 ,gehenna has sixteen mouths1 four toward each cardinal point4 ,the ,gentiles say1 ,hell is for ,israel1 but ,paradise is for us4 ,the ,israelites say1 ,ours is ,paradise4 ,midrash ,aggadath ,bereshith4 ,rabbi ,yochanan ben ,zachai says1 that coming once upon a man who was gathering wood1 he addressed him1 but at first he made no reply4 ,afterward1 however1 he came up and said1 ,rabbi1 ,i'm not a living man1 but a dead one4 ,if thou art a dead man1 said ,i1 what is this wood for8 ,he replied1 ,when ,i was alive upon earth1 ,i and an associate of mine committed a certain sin in my shop1 and when we were taken thence1 we were sentenced to the punishment of mutual burning2 so ,i gather wood to burn him1 and he does the same to burn me4 ,i then asked him1 ,how long are you to be punished thus8 ,he replied1 ,when ,i came here my wife was enceinte1 and ,i know she gave birth to a boy4 ,may ,i beg thee1 therefore1 to see that the child is instructed by a teacher1 for as soon as he is able to repeat1 ',bless ye the blessed ,lord6' ,i shall be brought up hence and be free from this punishment in hell4 ,tanu d'by ,eliyahu4 ,rabbi ,berachia saith1 ,in order that the ,minim1 apostates1 and wicked ,israelites might not escape hell on account of their circumcision1 the ,holy ,one--blessed be ,he6--sends an angel to undo the effects of it1 and they straightway descend to their doom4 ,when ,gehenna sees this1 she opens her mouth and licks them4 ,this is the purport of 7,isa4 v4 #ad71 ,and she opened her mouth to those without law 7i4e41 to those without the sign of the covenant74 ,midrash ,rabbath ,shemoth1 chap4 #ai4 ,god hath also set the one over against the other 7,eccles4 vii4 #ad71 i4e41 the righteous and the wicked1 in order that the one should atone for the other4 ,god created the poor and the rich1 in order that the one should be maintained by the other4 ,he created ,paradise and ,gehenna1 in order that those in the one should deliver those in the other4 ,and what is the distance between them8 ,rabbi ,chanina saith the width of the wall 7between ,paradise and ,gehenna7 is a handbreadth4 ,yalkut ,koheleth4 ,those passing through the valley of weeping make it a well2 also blessings shall cover the teacher 7,ps4 lxxxiv4 #f1 ,a4,v474 ,the valley of weeping is ,gehenna4 ,make it a well1 for their tears are like a well or spring4 ,also blessings shall cover the teacher4 ,rabbi ,yochanan saith1 ,the praises of ,god that ascend from ,gehenna are more than those that ascend from ,paradise1 for each one that is a step higher than his neighbor praises ,god1 and says1 ',happy am ,i that ,i am a step higher than the one below me4' ',also blessings shall cover the teacher1' for they will acknowledge and say1 ',ye have taught well1 and ye have instructed well1 but we have not obeyed4' ,yalkut ,tehillim1 #hd4 ,those of the house of ,eliyahu have taught that ,gehenna is above the sky1 but some say it is behind the mountains of darkness4 ,tanu d'by ,eliyahu4 ,gehenna was created before ,paradise2 the former on the second day and the latter on the third4 ,yalkut4 ,in ,t4,b4 ,p'sachim1 fol4 #ed1 col4 #a1 it is said that the reason of the omission of the words1 ,and ,god saw that it was good1 in respect to the second day of the creative week1 was because hell-fire was then created2 but see the context4 ,when ,adam saw 7through the ,spirit7 that his posterity would be condemned to ,gehenna1 he disobeyed the precept to procreate4 ,but when he perceived that after twenty-six generations the ,israelites would accept the law1 he bestirred himself in compliance2 as it is said 7,gen4 iv4 #a71 ,adam vero cognovit uxorem suam ,hevam4 ,yalkut4 ,and the souls they had gotten in ,haran 7,gen4 xii4 #e74 ,these are they who had been made proselytes4 ,whoever attracts a ,gentile and proselytizes him is as much as if he had created him4 ,abraham did so to men and ,sarah to women4 ,bereshith ,midrash ,rabbah4 ,sing and rejoice 7,zech4 ii4 #aj74 ,the ,holy ,one--blessed be ,he6--will in the future bring all the proselytes that were proselytized in this world1 and judge all the nations of the world in their presence4 ,he will say to them1 ,why have ye left ,me and served idols1 which are nothing8 ,they will reply and say1 ,had we applied at ,thy door1 ,thou wouldst not have received us4 ,then will ,he say to them1 ,let the proselytes that were made from among you come forward and testify against you4 ,p'sikta4 ,these are the pious female proselytes--,hagar1 ,osenath1 ,zipporah1 ,shiphrah1 ,puah1 the daughter of ,pharaoh 7,bathia71 ,rahab1 ,ruth1 and ,jael4 ,yalkut ,yehoshua1 #i4 ,the ,lord keepeth the proselytes 7,ps4 cxlvi4 #i74 ,i esteem it a great compliment on the part of the proselyte to leave his family and his father's house and come to ,me4 ,therefore ,i on ,my part will command respecting him 7,deut4 x4 #ai71 ',love ye therefore the proselyted4' ,midrash ,shochar ,tov1 #adf4 ,i am a ,god near at hand 7,jer4 xxiii4 #bc74 ,i am ,he who drew ,jethro near1 and did not keep him at a distance2 therefore thou also when a man comes to be proselytized in the name of ,heaven1 draw him near1 do not repulse him or keep him at a distance4 ,from this thou art to learn that while one repulses with the left hand he is to draw with the right1 and not as ,elisha did4 7,he repulsed ,gehazi with both hands47 ,yalkut ,jeremiah4 ,showers of rain are greater than the giving of the ,law1 for the giving of the ,law was a gladsome event to ,israel only1 but rain is a cause of joy to the wide world1 including cattle1 beasts1 and fowls4 ,midrash ,shochar ,tov1 #aag4 ,david was a shepherd of ,israel1 and the ,shepherd of ,david was the ,holy ,one--blessed be ,he6--as it is said 7,ps4 xxiii4 #a71 ,the ,lord is my ,shepherd4 ,midrash ,rabbah1 chap4 #ei4 ,rav ,pinchas says1 ,david in the ,psalms calls five times upon the ,holy ,one--blessed be ,he6--to arise4 7#a47 ',arise1 ,o ,lord2 save me1 ,o my ,god6' 7,ps4 iii4 #g74 7#b47 ',arise1 ,o ,lord1 in ,thine anger6' 7,ps4 vii4 #f74 7#c47 ',arise1 ,o ,lord1 let not man prevail6' 7,ps4 ix4 #ai74 7#d47 ',arise1 ,o ,lord2 ,o ,god1 lift up ,thine hand3 forget not the humble6' 7,ps4 x4 #ab74 7#e47 ',arise1 ,o ,lord2 disappoint him6' ,but the ,holy ,one--blessed be ,he6--said unto ,david1 ',my son1 though thou call upon ,me many a time to arise1 ,i will not arise4 ,but when do ,i arise8 ,when thou seest the poor oppressed and the needy sighing1 then will ,i arise4' ,this explains what is written 7,ps4 xii4 #e71 ,for the oppression of the poor1 for the sighing of the needy1 now will ,i arise1 saith the ,lord4 ,bamidbar ,rabbah1 chap4 #ge4 ,and ,solomon's wisdom excelled 7#a ,kings iv4 #cj74 ,thou findest that when ,solomon desired to build the ,temple he sent to ,pharaoh ,necho a request to send him artisans on hire4 ,pharaoh assembled his astrologers1 who pointed out to him such artisans as were destined to die in the course of that year1 and these he despatched to ,solomon2 but he1 through the ,holy ,ghost1 seeing the fate that impended1 provided each of them with a shroud and sent them back to ,pharaoh with the message1 ,hast thou no shrouds in which to bury thine own dead8 ,behold here ,i have provided them with them6 ,for he was wiser than all men 7#a ,kings iv4 #ca72 than all men1 even than the first man1 ,adam4 ,yalkut ,eliezer1 fol4 #fe1 col4 #b1 n4 #cf4 ,ye are ,my witnesses1 saith the ,lord1 that ,i am ,god 7,isa4 xliii4 #ab74 ,rabbi ,shimon ben ,yochai expounds these words thus1 ,if ye are ,my witnesses1 then ,i am ,god2 but if ye are not ,my witnesses1 then ,i am not ,god4 ,yalkut ,jethro1 n4 #bga4 ,let us hear the conclusion of the whole matter 7,eccles4 xii4 #ac74 ,thou shalt ever hear the ,law1 even when thou dost not understand it4 ,fear ,god1 and give thy heart to ,him4 ,and keep ,his commandments1 for on account of the ,law the whole world was created1 that the world should study it4 ,koheleth1 as given in ,tse-enah ,ure-enah4 ,,the ,,kabbala ,the words of the wise and their dark sayings 7,prov4 i4 #f74 ,,introductory ,,note ,the ,hebrew word ,kabbal means to receive1 and its derivative1 ,kabbalah1 signifies1 a thing received1 viz1 ,tradition1 which1 together with the written law1 ,moses received on ,mount ,sinai1 and we are told in the ,talmud1 ,rosh ,hashanah1 fol4 #ai1 col4 #a1 i4e41 ,the words of the ,kabbalah are just the same as the words of the law4 ,in another part of this work we have seen that the ,rabbis declare the ,kabbalah to be above the law4 ,the ,kabbalah is divided into two parts1 viz1 the symbolical and the real4 ,,the ,,symbolical ,,kabbalah ,this teaches the secret of mystic sense of ,scripture1 and the thirteen rules by which the observance of the law is1 not logically1 but ,kabbalistically expounded2 viz1 the rules of ,gematria1 of ,notricon1 of ,temurah1 etc4 ,to give some idea of this kind of exposition1 we will explain each of these three rules in a manner which1 though in the style of the ,rabbis1 will easily be understood by the ,gentile reader4 #a4 ,gematria4 ,this rule depends on the numerical value of each letter in the alphabet4 ,the application of this rule in the solution of a disputed point is often such as to show quite as much absurdity as ingenuity4 ,to make the subject still more clear1 let us assume that a standard numerical value is attached to each letter in the ,english alphabet4 ,a has the value of #a1 ,b #b1 ,c #c1 ,d #d1 ,e #e1 ,f #f1 ,g #g1 ,h #h1 ,i #i1 ,j #aj1 ,k #bj1 ,l #cj1 ,m #dj1 ,n #ej1 ,o #fj1 ,p #gj1 ,q #hj1 ,r #ij1 ,s #ajj1 ,t #bjj1 ,u #cjj1 ,v #djj1 ,w #ejj1 ,x #ajjj1 ,y #aj1jjj1 ,z #ajj1jjj4 ,and let us now assume a point in dispute in order to illustrate how it is solved by ,gematria4 ,suppose that the subject of discussion is the comparative superiority of the ,hebrew and ,english languages1 and ,hugo and ,baruch are the disputants4 ,the former1 being a ,hebrew1 holds that the ,hebrew is superior to the ,english1 because1 says he1 the numerical value of the letters that form the word ,hebrew is #faj2 whereas the numerical value of ,english is only #bji4 ,the latter1 being an ,englishman1 holds1 of course1 exactly the contrary opinion1 and argues as follows3 ,all the learned world must admit that the ,english is a living language1 but not so the ,hebrew2 and as it is written 7,eccles4 ix4 #d7 that ',a living dog is better than a dead lion1' ,i therefore maintain that the ,english is superior to the ,hebrew4 ,the dispute was referred to an ,oxford authority for decision1 and a certain learned doctor decided it by-- #b4 ,notricon4 ,this consists in forming a decisive sentence composed of words whose initial letters are in a given word2 for instance1 ,hebrew3--,hugo's excels ,baruch's reasoning every way4 ,english3--,english no good language1 is scarcely harmonious2 but ,hebrew3--,holy1 elegant1 brilliant1 resonant1 eliciting wonder6 ,this is a fair specimen of how to get at the secret sense of a word by the rule of ,notricon1 and now we will proceed to explain-- #c4 ,temurah4 ,this means permutation1 or a change of the letters of the alphabet after a regularly adopted system4 ,we know only five such permuted alphabets1 but there may be more4 ,the technical names of these five alphabets are3 ,atbash1 ,atbach1 ,albam1 ,aiakbechar1 and ,tashrak4 ,we will try to explain the first permuted alphabet only1 as a mere specimen1 for the general reader is not quite prepared to comprehend the rest1 and a hint for the scholar is sufficient4 ,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 ,hebrew1 the ,atbash of the ,hebrew must necessarily become ,azby in ,english4 ,if now we write on one line and in regular order the first half of the alphabet1 and the other half on the second line1 but in reversed order1 thus3-- 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 we get thirteen couples of letters which exchange one with the other1 viz1 a and z1 b and y1 c and x1 etc4 ,these letters1 when exchanged1 give rise to a permuted alphabet1 and this permuted alphabet takes its technical name from the first two couples of letters1 a and z1 b and y1 or ,azby4 ,now if we wish to write1 ,meddle not with them that are given to change1 you have to change the letters of the couples and the following will be the result3 ,nvwwov mlg drgs gsvn gszg ziv trem gl xszmtv4 ,this is a specimen of the mysterious ,temurah1 and the ,azby is the key to it4 ,the other four permuted alphabets are of a similar nature and character1 and are so highly esteemed among the sages and bards of ,israel1 that they often use them in their literary and poetical compositions4 ,the ,machzorim1 or the ,jewish ,liturgies for the festivals1 are full of compositions where the first letters of the sentences follow the order of either the ,atbash or ,tashrak4 ,the latter is simply a reversed order of the alphabet4 ,,the ,,real ,,kabbalah ,the ,real ,kabbalah consists of theoretical and practical mysteries4 #a4 ,the theoretical mysteries treat about the ten spheres1 the four worlds1 the essence and various names of ,god and of angels1 also of the celestial hierarchy and its influences and effects on this lower world1 of the mysteries of creation1 of the mystical chariot described by the ,prophet ,ezekiel1 of the different orders and offices of angels and demons1 also of a great many other deep subjects1 too deep for comprehension4 #b4 ,the practical ,kabbalah is a branch of the theoretical1 and treats of the practical use of the mysterious names of ,god and of angels4 ,by uttering properly the ,shem-ham-mephorash1 i4e41 the ineffable name of ,jehovah1 or the names or certain angels1 or by the mere repetition of certain ,scripture texts1 miracles and wonders were and still are performed in the ,jewish world4 ,,the ,,kabbala ,know thou that the #fac ,precepts of the ,law form a compact with the ,holy ,one--blessed be ,he6--and with ,israel1 as it is often explained in the ,zohar4 ,it is written 7,exod4 iii4 #ae71 ,this is ,my name1 and this is ,my memorial4 ,my name1 in the ,hebrew characters1 together with ,yeho1 amounts numerically to #cfe2 ,vah1 together with ,my memorial1 amounts to #bdh4 ,here we have the number #fac in the ,holy ,one--blessed be ,he6 ,the soul is a portion of ,god from above1 and this is mystically intimated by the degrees of breath1 spirit1 soul1 the initial and final letters of which amount to #fac1 while the middle letters of these amount to the number of ,lord1 ,almighty1 ,god4 ,the soul of ,moses our ,rabbi--peace be on him6--embraced all the souls of ,israel2 as it is said1 ,moses was equivalent to all ,israel4 ,moses our ,rabbi amounts to #fac2 and ,lord ,god of ,israel also amounts to #fac4 ,kitzur ,sh'lu1 p4 #b1 col4 #b4 ,now let us illustrate the subject of fear and love4 ,fear proceedeth from love and love proceedeth from fear4 ,and this you may demonstrate by writing their letters one over the other1 and then dividing them by horizontal and perpendicular lines1 thus ,love perfecteth fear1 and fear perfecteth love4 ,this is to teach thee that both are united together4 ,ibid41 p4 #d1 col4 #b4 ,the ,holy ,one--blessed be ,he6--often brings affliction on the righteous though they have not sinned1 in order that they may learn to keep aloof from the allurements of the world and eschew temptation to sin4 ,from this it is plain that afflictions are good for man1 and therefore our ,rabbis1 of blessed memory1 have said1 ,as men bless with joy and a sincere heart for a benefit received1 so likewise ought they joyfully to bless ,god when ,he afflicts them1 as1 though the special blessing be hidden from the children of men1 such affliction is surely intended for good4444 ,or most souls being at present in a state of transmigration1 ,god requites a man now for what his soul merited in a bypast time in another body1 by having broken some of the #fac precepts4 ,kitzur ,sh'lu1 p4 #f1 col4 #a4 ,thus we have the rule3 ,no one is perfect unless he has thoroughly observed all the #fac precepts4 ,if this be so1 who is he and where is he that has observed all the #fac precepts8 ,for even the lord of the prophets1 ,moses our ,rabbi--peace be on him6--had not observed them all2 for there are four obstacles which hinder one from observing all3 7#a47 ,there is the case of complete prevention1 such as the law of the priesthood1 the precepts of which only priests can observe1 and yet these precepts are included in the #fac4 ,besides1 there are among the number precepts appertaining to the ,levites which concern neither priests nor ,israelites1 and also others which are binding on ,israelites with which priests and ,levites have nothing whatever to do4 7#b47 ,then there are impossible cases1 as1 for instance1 when one cannot observe the precept which enforces circumcision1 because he has not a son to circumcise4 7#c and #d47 ,there are also conditional and exceptional cases1 as in the case of precepts having reference to the ,temple and to the land of ,israel4 ,ibid41 p4 #f1 col4 #b4 ,therefore every ,israelite is bound to observe only such of the #fac precepts as are possible to him2 and such as he has not observed in consequence of hindrances arising from unpreventable causes will be reckoned to him as if actually performed4 ,ibid4 ,the ,yalkut ,shimeoni1 in true ,rabbinical style1 amplifies still farther the license conceded in the above quotations4 ,rabbi ,eliezer says that the ,israelites bewailed thus before ,god1 exclaiming1 ,we would fain be occupied night and day in the law1 but we have not the necessary leisure4 ,then the ,holy ,one--blessed be ,he6--said1 ,perform the commandment of the ,phylacteries1 and ,i will account it as if you were occupied night and day in the study of the law4 ,anyhow1 all the precepts are being observed by all ,israel taken together1 viz1 the priests observe their part1 the ,levites theirs1 and the ,israelites theirs2 thus the whole keep all4 ,for the ,holy ,one--blessed be ,he6--has written a law for ,his faithful servants1 the nation of ,israel1 and as a nation they keep the whole law4 ,it is as once when a king wrote to his subjects thus1 ,behold1 ,i command you to prepare for war against the enemy2 raise the walls higher1 collect arms1 and store up victuals2 and those that were builders looked after the walls1 the armorers after the weapons1 the farmers after the stores of food1 etc41 etc4 ,each1 according to his ability1 did all that was required of him1 and all unitedly fulfilled the king's command4 ,kitzur ,sh'lu1 p4 #f1 col4 #b4 ,he who neglects to observe any of the #fac precepts1 such as were possible for him to observe1 is doomed to undergo transmigration 7once or more than once7 till he has actually observed all he had neglected to do in a former state of being4 ,ibid4 ,the sages of truth 7the ,kabbalists7 remark that ,adam contains the initial letters of ,adam1 ,david1 and ,messiah2 for after ,adam sinned his soul passed into ,david1 and the latter having also sinned1 it passed into the ,messiah4 ,the full text is1 ,they shall serve the ,lord their ,god1 and ,david their king1 whom ,i will raise up to them 7,jer4 xxx4 #i72 and it is written1 ,my servant ,david shall be their king forever 7,ezek4 xxxvii4 #be72 and thus ,they shall seek the ,lord their ,god1 and ,david their king 7,hosea iii4 #e74 ,nishmath ,chaim1 fol4 #aeb1 col4 #b4 ,know thou that ,cain's essential soul passed into ,jethro1 but his spirit into ,korah1 and his animal soul into the ,egyptian4 ,this is what ,scripture saith1 ,cain shall be avenged sevenfold 7,gen4 iv4 #bd71 i4e41 the initial letters of the ,hebrew word rendered shall be avenged1 form the initials of ,jethro1 ,korah1 and ,egyptian4444 ,samson the hero was possessed by the soul of ,japhet1 and ,job by that of ,terah4 ,yalkut ,reubeni1 ,nos4 #i1 #ah1 #bd4 ,cain had robbed the twin sister of ,abel1 and therefore his soul passed into ,jethro4 ,moses was possessed by the soul of ,abel1 and therefore ,jethro gave his daughter to ,moses4 ,yalkut ,chadash1 fol4 #abg1 col4 #c4 ,if a man be niggardly either in a financial or a spiritual regard1 giving nothing of his money to the poor or not imparting of his knowledge to the ignorant1 he shall be punished by transmigration into a woman4444 ,know thou that ,sarah1 ,hannah1 the ,shunammite 7#b ,kings iv4 #h71 and the widow of ,zarepta were each in turn possessed by the soul of ,eve4444 ,the soul of ,rahab transmigrated into ,heber the ,kenite1 and afterward into ,hannah2 and this is the mystery of her words1 ,i am a woman of a sorrowful spirit 7#a ,sam4 i4 #ae71 for there still lingered in her soul a sorrowful sense of inherited defilement4444 ,eli possessed the soul of ,jael1 the wife of ,heber the ,kenite4444 ,sometimes the souls of pious ,jews pass by metempsychosis into ,gentiles1 in order that they may plead on behalf of ,israel and treat them kindly4 ,for this reason have our ,rabbis of blessed memory said1 ,the pious of the nations of the world have a portion in the world to come4 ,yalkut ,reubeni1 ,nos4 #a1 #h1 #fa1 #fc4 ,we have it by tradition that when ,moses our ,rabbi--peace be unto him6--said in the law1 ,o ,god1 the ,god of the spirits of all flesh 7,num4 xvi4 #bb71 he meant mystically to intimate that metempsychosis takes place in all flesh1 in beasts1 reptiles1 and fowls4 ,of all flesh is1 as it were1 in all flesh4 ,avodath ,hakodesh1 fol4 #di1 col4 #c4 ,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 species4 ,thou hast already been informed of the mystery of clean and unclean animals2 and some of the later sages of the ,kabbalah say that the soul of an unclean person will transmigrate into an unclean animal1 or into abominable creeping things or reptiles4 ,for one form of uncleanness the soul will be invested with the body of a ,gentile1 who will 7eventually7 become a proselyte2 for another1 the soul will pass into the body of a mule2 for others1 it transmigrates into an ass1 a woman of ,ashdod1 a bat1 a rabbit or a hare1 a she-mule or a camel4 ,ishmael transmigrated first into the she-ass of ,balaam1 and subsequently into the ass of ,rabbi ,pinchas ben ,yair4 ,nishmath ,chaim1 chap4 #ac1 no4 #ad4 ,the last paragraph may be illustrated by the well-known story of the ass of ,r4 ,pinchas1 which persistently objected to feed on untithed provender4 ,this is also said of the ass of ,rabbi ,chanina ben ,dossa4 ,see ,avoth d',rab4 ,nathan1 chap4 #h4 ,sometimes the soul of a righteous man may be found in the body of a clean animal or fowl4 ,caphtor ,upherach1 fol4 #ea1 col4 #b4 ,it sometimes happens that one sacrifices an animal with a human soul in it4 ,and this is the mystic meaning of 7,ps4 xxxvi4 #f71 ,o ,lord1 thou preservest man and beast4 ,it is for this reason that we are commanded to have our slaughtering-knife without defect1 for who knows if there be not a transmigrated soul in the animal8 444 ,therefore the slaughter must needs be delicately done and the mode critically examined1 on account of that which is written 7,lev4 xix4 #ah71 ,thou shalt love thy neighbor as thyself4 ,nishmath ,chaim1 chap4 #ac1 no4 #d4 ,at each of the three meals of the ,sabbath one should eat fish1 for into them the souls of the righteous are transmigrated4 ,and in relation to them it is written 7,num4 xi4 #bb71 ,all the fish of the sea shall be gathered together for them4 ,yalkut ,chadash1 fol4 #bj1 col4 #d1 no4 #i4 ,the soul of a slanderer is transmigrated into a silent stone4 ,emeh ,hamelech1 fol4 #aec1 col4 #b4 ,rabbi ,isaac ,luria was once passing the great academy of ,rabbi ,yochanan in ,tiberias1 where he showed his disciples a stone in the wall1 remarking1 ,in this stone there is a transmigrated soul1 and it cries that ,i should pray on its behalf4 ,and this is the mystic meaning of 7,hab4 ii4 #aa71 ',the stone shall cry out of the wall4' ,ibid41 fol4 #aa1 col4 #b4 ,the murderer is transmigrated into water4 ,the mystical sign of this is indicated in 7,deut4 xii4 #af71 ,ye shall pour it upon the earth as water2 and the meaning is1 he is continually rolling on and on without any rest4 ,therefore let no man drink 7direct7 from a running tap or spout1 but from the hollow of his hands1 lest a soul pass into him1 and that the soul of a wicked sinner4 ,ibid41 fol4 #aec1 cols4 #a1 #b4 ,one who sins with a married woman is1 after undergoing the penalty of wandering about as a fugitive and vagabond1 transmigrated1 together with his accomplice1 into the millstone of a water-mill1 according to the mystery of 7,job xxxi4 #aj71 ,let my wife grind unto another4 ,emeh ,hamelech1 fol4 #aec1 cols4 #a1 #b4 ,a butcher who kills an animal with a defective knife will die of the plague1 and his soul will pass into a dog1 whom he thus deprives of what belongs to him2 for it is said 7,exod4 xxii4 #ca71 ,ye shall cast it to the dogs4 ,kitzur ,sh'lh1 fol4 #ag1 col4 #b4 ,an animal slaughtered with an improper knife is considered as if it had been torn of beasts in the field1 and the flesh of it1 according to the law1 belongs to the dogs4 ,a careless butcher1 selling the meat as food for man1 deprives the dog of his due4 ,the sages of truth have written1 ,he who does not wash his hands before eating1 as the ,rabbis of blessed memory have ordained1 will be transmigrated into a cataract1 where he will have no rest1 even as a murderer1 who is also transmigrated into water4 ,ibid41 fol4 #ba1 col4 #b4 ,after washing his hands before a meal1 he is to stretch out his fingers and turn the palms of his hands upward1 as if in the act of receiving something from a friend1 and then repeat 7,ps4 cxxxiv4 #b71 ,lift ye up your holy hands1 and bless ye the ,lord6 ,ibid4 ,the following are the usual blessings1 ,blessed art ,thou1 ,o ,lord1 our ,god6 ,king of the universe6 who has sanctified us with ,his commandments1 and has commanded us to wash the hands6 ,blessed art ,thou1 ,o ,lord1 our ,god6 ,king of the universe6 who bringeth forth bread from the earth6 ,by means of combining the letters of the ineffable names1 as recorded in ,book of ,creation1 ,rava once created a man and sent him to ,rav ,zera4 ,the man being unable to reply when spoken to1 the ,rabbi said to him1 ,thou art a creation of the company 7initiated in the mysteries of necromancy72 return to thy dust4 ,sanhedrin1 fol4 #fe1 col4 #b4 ,in the ,jerusalem ,talmud1 ,sanhedrin1 chap4 #g1 we read that1 by the means above mentioned1 a ,rabbi created pumpkins1 melons1 and real deer and roes4 ,there is a living creature in heaven which by day has ,truth upon its forehead1 by which the angels know it is day2 but in the evening it has ,faith on its forehead1 whereby the angels know that night is near4 ,each time the living creature says1 ,bless ye the blessed ,lord1 all the hosts above respond1 ,blessed be the blessed ,lord forever4 ,kitzur ,sh'lh1 fol4 #db4 col4 #b4 ,truth and faith are the essentials of religion1 which are thirteen in number3-- #a4 ,god exists1 and there is no period to ,his existence4 ,the philosophers call it absolute existence1 but the majority of ,kabbalists term it endless1 which1 by ,gematria1 is light2 and again1 by ,gematria1 is ,lord of the ,universe4 ,he is the cause of causes and the causing of causings1 and from or by ,his existence all beings1 spiritual and material1 derive their existence4 #b4 ,he is one1 and there is no unity like ,his1 etc4 #c4 ,he has no bodily likeness1 and is not corporeal4 #d4 ,he is first of everything1 absolute beginning2 as it is said1 ,i am the ,first and ,i am the ,last 7,isa4 xliv #f71 and there is no beginning to ,his beginning4 #e4 ,none but ,himself is to be worshiped and prayed to4 #f4 ,the gift of prophecy ,he has given to men esteemed and glorified by ,him4 #g4 ,none arose like unto ,moses1 etc4 #h4 ,a law of truth ,he gave2 this is the law from heaven1 ,in the beginning unto in the sight of all ,israel4 ,also its comment received orally is likewise a law 7given7 unto ,moses from ,sinai4 #i4 ,god will not change or alter ,his law forever4 ,he will never change the law of ,moses our ,rabbi--peace be unto him6 ,the law will suffer no addition or diminution 7but it will abide even71 as the prophet ,malachi sealed it with the seal of the prophets in ending his words 7,mal4 iv4 #d71 ,remember ye the law of ,moses ,my servant1 which ,i commanded unto him in ,horeb for all ,israel4 ,formerly the law was in a garment of light1 but in consequence of sin1 the law became materialized in a garment of skin1 in the same proportion as man became materialized in a body of flesh4 ,in the future1 after the redemption1 however1 the law will have the garment of light restored1 and the ,messiah will preach the law in terrible mysteries1 such as no ear has ever heard1 and it will appear to us as a new law4 ,but the law will not be altered1 or made new1 as the nations of the world say4 ,jer4 xxxi4 #cj-cc4 #aj4 ,he observeth and knoweth all our secrets1 etc4 #aa4 ,there are rewards and punishments in the future1 etc4 #ab4 ,he will send at the end of days our ,messiah from the seed of ,david to redeem ,his people ,israel from among the nations1 and restore to them the kingdom4 #ac4 ,there will be a revival of the dead1 etc4 ,kitzur ,sh'th1 fol4 #g1 col4 #b4 ,let a man believe that whatever occurs to him is from the ,blessed ,one6 ,for instance1 when a wicked man meets him and abuses him1 and puts him to shame1 let him receive it with love1 and say1 ,the ,lord told him to curse1 and he is the messenger of ,god on account of my sin4 ,ibid41 fol4 #h1 col4 #a4 ,in every deed or transaction a man performs by his own free will1 be it a matter of precept or of option1 let the name of ,god be ready in his mouth4 ,if1 for instance1 he erects a building1 or buys a vessel1 or makes a new garment1 let him say with his mouth and utter with his lips1 ,this thing ,i do1 for 7the honor of7 the union of the ,shechinah with the ,holy ,one--blessed be ,he6 ,ibid4 ,bismillahi ,arrahmani ,arraheemi1 ,in the name of ,god1 most merciful and compassionate1 is the motto of every work undertaken by a ,mohammedan4 ,a man should always desire that his neighbor may profit by him1 and let him not strive to profit by his neighbor4 ,let his words be pleasant with the children of men if they shame him1 and let him not shame them in return4 ,if they deceive him1 let him not deceive them in return1 and let him take the yoke of the public upon his shoulders1 and not impose it heavily on them in return4 ,ibid4 ,if--which ,god forbid6--thy neighbor has done thee an evil1 pardon him at once2 for thou shouldst love him as thyself4 ,if one hand is accidentally hurt by the other1 should the wounded hand revenge its injury on the other8 ,and1 as urged before1 thou shouldst rather say in thine heart1 ,it is from the ,lord that it came to thee2 it came as a messenger from the ,holy ,one--blessed be ,he6--as a punishment for some sin4 ,kitzur ,sh'lh1 fol4 #i4 col4 #b4 ,a sage who was very sorrowful was once comforted thus3 ,if thy sorrow relates to this world1 may ,god decrease it2 but if it relates to the world to come1 may ,god increase it and add sorrow to sorrow4 7,see #b ,cor4 vii4 #aj47 ,ibid41 fol4 #aj1 col4 #a4 ,a man should not wade through water or traverse any dangerous place in company with an apostate1 or even a wicked ,jew1 lest he be overtaken 7in the same ruin7 with him4 7,comp4 ,eph4 v4 #g1 #h2 ,rev4 xviii4 #d47 ,ibid41 fol4 #aj1 col4 #b4 ,the influence of the son is relatively greater and more blessed than that of the father1 for the merits of the father do not profit the son except in matters relating to this world 7as by bequeathing him worldly inheritance72 whereas the merits of the son do more than benefit the father in this world2 they benefit him also in the world to come 7by saying ,kadish71 which is enough to deliver his soul from purgatory4 ,ibid41 fol4 #aa1 col4 #b4 ,a common proverb says1 ,one father willingly maintains ten sons1 but ten sons are not willing to support one father4 ,ibid41 fol4 #ab1 col4 #b4 ,the proper use of money is that thou learn the art of dealing honestly1 so that thy ,no be no and thy ,yes1 yes2 and as far as possible be benevolent with the money4 ,and the liberal by liberal things shall stand 7,isa4 xxxii4 #h74 ,ibid4 ,the sage says1 ,the eye of a needle is not narrow enough for two friends1 but the world in not wide enough for two enemies4 ,ibid41 fol4 #ad1 col4 #a4 ,create in me a clean heart1 ,o ,god1 and renew a right spirit within me 7,ps4 li4 #aj74 ,know thou that the heart is the source of life1 and is placed in the centre of the body as the ,holy of holies1 as stated in the ,book ,zohar1 is the central part of the world4 ,therefore one must have his heart cleansed from evil and all evil thoughts1 otherwise he introduces an idol into the innermost part of the ,temple1 which ought to be a dwelling-place for the ,shechinah4 7,see #a ,cor4 iii1 #af1 #ag1 and vi4 #ai47 ,kitzur ,sh'lh1 fol4 #ad1 col4 #b4 ,he who gazes even on the little finger of a woman is as if he looked on her to lust after her4 ,he should not give ear to a woman's voice1 for the voice of a woman is lewdness4 ,this sin is much discussed in the ,zohar2 it causes the husband to come to poverty1 and deprives him and her sons of all respect4 ,ibid41 fol4 #ag1 col4 #a4 ,the sages of the ,kabbalah were not singular in this view4 ,the ,talmud ,yerush1 ,callah1 fol4 #eh1 col4 #c1 says1 ,he that looks upon a woman's heel is guilty of an act of lewdness4 ,eating meat after cheese or cheese after meat is a very serious sin2 and it is stated in the ,zohar1 section ,mishpatim1 that upon him who is without scruple in this regard1 an evil spirit will rest for forty days1 his soul will be from the spirit which has no holiness4 ,ibid41 fol4 #ah1 col4 #b4 ,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 bed1 in order that 7on waking in the morning7 he may not need to walk four ells without washing his hands1 for he who walks four ells without washing his hands has forfeited his life as a divine punishment4 ,ibid41 fol4 #dc1 col4 #b4 ,when a man is dressing1 he should first put on the right shoe and leave it unfastened till he has put on and fastened the left2 then he should fasten the right1 as it is explained in the ,shulchan ,aruch4 ,ibid41 fol4 #dd1 col4 #b4 ,the following are some of the many laws relating to the ,shemonah-esreh1 or the eighteen blessings which form the most devotional part of daily worship1 and which are repeated three times on 7ordinary7 week-days1 and four times on ,sabbaths1 new moons1 and on appointed feasts3-- ,before commencing the ,shemonah-esreh one should step back three paces1 in order to be able to advance three steps4 ,the reason of this is that ,moses our ,rabbi--peace be on him6--advanced before his prayer into the three divisions1 darkness1 clouds1 and thick darkness 7,deut4 iv4 #aa74 ,and this is also the reason why after finishing the ,shemonah-esreh three steps backward are to be made1 returning through these three parts or divisions4 ,this prayer is to be performed standing1 and the feet so joined together that they should seem as it were one foot only1 in order to be like the angels1 of whom it is written 7,ezek4 i4 #g71 ,and their feet were 7so in the original7 a straight foot1 that is to say1 their feet appeared as one foot4 ,this attitude is a sign that the power of locomotion is gone2 he cannot pursue and attain any other object than ,god4 ,the ,gentiles place their hands together1 intending to signify thereby that their hands are as it were bound2 but we1 by placing our feet together1 intend to signify that they are as it were entirely bound1 which is indicative of greater humility2 for with the hands bound one could still run away in search of his own pleasure1 which he cannot do when the feet are bound4 ,kitzur ,sh'lh1 fol4 #dh1 col4 #b1 and fol4 #di1 col4 #a4 ,it is lawful for him who rides upon an animal to pray the eighteen benedictions1 and when he comes to the point when he should retrace three steps1 he is to back the animal he is mounted on three steps4 ,and so also it is lawful to pray the eighteen blessings when sitting and traveling in a wagon4 ,ibid41 fol4 #di1 col4 #a4 ,it is necessary to pay attention to the feet when the worshiper repeats ,holy6 holy6 holy6 and he is to lift up his eyes toward heaven4 ,at the instant the ,kiddushah is repeated he needs only lift up his heels1 and thereby his body from the earth toward heaven4444 ,according to ,tanchuma it is necessary to lift up the feet from the earth altogether1 after the example of the angels1 of whom it is written 7,isa4 vi4 #b71 ,and with two he did fly4 ,it is from this text that the sages have ordained that a man should fly up 7as it were7 when he repeats ,holy6 holy6 holy6 ,and let the chooser choose1 i4e4 it is optional either to lift up the heels only or to jump4 ,ibid4 ,any one who visits a synagogue may notice the observance of this practice4 ,in the synagogues of the ,chassidim1 jumping is preferred to lifting up the heels4 ,it is written 7,ps4 cii4 #ag71 ,he will regard the prayer of the destitute1 and it is not written1 ,he will hear4 ,what else can the term regard mean than that there is a distinction between the prayer of an individual and the prayer of a community8 ,for when a community prays1 their prayer enters before the ,holy ,one--blessed be ,he6--and ,he is not particular to regard and criticise their works and their intentions and thoughts1 but receives their prayers immediately4 ,but when an individual prays1 the ,holy ,one--blessed be ,he6--regards and scrutinizes his heart1 whether it be devout and whether he be a righteous man4 ,therefore1 one should always pray with the community1 and this is why the text 7,ps4 cvii4 #ag7 ends with the words1 ,and not despise their prayer4 ,although there are some of the community whose prayers1 on account of their evil deeds1 deserve to be despised1 ,he1 nevertheless1 does not despise their prayer4 ,kitzur ,sh'lk1 fol4 #ea1 col4 #a4 ,a man should study less on ,friday1 that he may occupy himself with the preparation for the ,sabbath4 ,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 ,sabbath4 ,therefore1 though one may have many servants to wait upon him1 it is a great merit personally to prepare for the wants of the ,sabbath in order thus to honor it2 and let him not think it derogatory to his own honor to honor the ,sabbath thus1 for it is his honor to honor the ,sabbath4 ,it is written of ,h',a'ree of blessed memory1 that he was in the habit of sweeping away the cobwebs in his house 7in honor of the ,sabbath71 and it is well known to the initiated what a wonderful mystery it is to abolish the unclean spirits from the house1 ,and this is enough for him that understands4 ,ibid41 fol4 #fa1 col4 #a4 ,one should trim his finger-nails every ,friday1 never on ,thursday1 otherwise the nails will commence growing on the following ,sabbath4 ,he should pare the nails of the left hand first1 beginning at the fourth finger and ending with the thumb2 and then he should pare the nails of the right hand1 beginning with the thumb and ending with the fourth finger2 he should not vary the following order3 #dth1 #b;d1 #eth1 #c;d1 #ast of the left hand2 then the #ast1 #c;d1 #eth1 #b;d1 #dth of the right hand4 ,never pare two 7contiguous7 fingers one after the other1 for it is dangerous1 and it also impairs the memory4 ,the reason and mystery about the order for paring the nails are well known to the expert4 ,kitzur ,sh'lh4 ,in the ,zohar it is explained that the benefit of immersion on ,friday amounts to the restoration of the soul to her proper place1 for he who is bodily unclean has no soul4 ,ibid41 fol4 #fa1 col4 #b4 ,before entering the plunging-bath1 he is to repeat 7,gen4 i4 #aj71 ,and ,god called the dry land earth1 and the gathering together of the waters called ,he seas4 ,when he stands in the water he is to repeat seven times 7,ps4 li4 #aj71 ,create in me a clean heart1 ,o ,god1 and renew a right spirit within me1 for the initials of ,create in me a clean heart1 form the word to dip1 i4e41 to immerse4 ,for it is through immersion that the unclean spirits and the other side1 are separated from him1 and he becomes a new creature by examining and confessing his 7evil7 deeds1 and forsaking them1 and by engaging himself in repentance1 and immersing himself1 and meditating on elevating subjects1 and especially so if he has immersed himself fourteen times4 ,ibid41 fol4 #fa1 col4 #a4 ,when standing in the water he is to stoop four times1 so that the water may reach his neck1 answering to the four modes of legal execution4 ,after that he is to repeat the form of confession1 and while the water reaches up to his throat he is to repeat these three texts--,micah vii4 #ah-bj1 ,jer4 x4 #bd1 and ,ps4 cxviii4 #e1 and then say1 ,as ,i cleanse my body here below1 which is formed of clay1 so may the ministering angels cleanse my soul1 spirit1 and ghost above in the river ,dinor2 and as ,i sanctify my body here below1 so may the angels of the ,most ,high1 the ministering angels1 sanctify my spirit1 soul1 and ghost in the river ,dinor above6 ,in the name of ,jehovah1 ,he is the ,god and in the name of ,adonai1 the ,rock of all ,ages4 ,blessed be the name of the glory of ,his kingdom forevermore6 ,kitzur ,sh'lh1 fol4 #fb1 col4 #a4 ,according to the ,kabbalah1 the thoroughgoing orthodox ,jew has his hands full on ,erev ,shabbath1 i4e41 ,friday4 ,we cannot here go over the entire proceeding prescribed1 but we will briefly touch upon its salient features in the order as we find them4 ,after having prepared himself for immersion1 as above described1 he is to turn his face and bow first toward the west and then toward the east1 repeating a certain formula1 and then dip himself under the water4 ,this over1 he is to turn again east and west and repeat a different formula1 and while meditating on certain given letters of certain mystical divine names and other known words1 and their respective numerical values1 he is to dip a second time under the water4 ,then turning and bowing again west and east1 repeating the while a different formula1 he proceeds to meditate on different letters of the divine names1 and dips for the third and last time4 ,as dipping fourteen times is the exception and not the rule1 no farther directions are given about the matter1 except a few additional formulae and meditations4 ,when he comes out of the water he is to step backward in the same respectful manner as when he leaves the synagogue1 and is to repeat ,isa4 iv4 #c1 #d1 and ,rabbi ,akiva's commentary on the text ,ezek4 xxxvi4 #be4 ,when he begins dressing he is to repeat ,isa4 liv4 #ag1 and when he subsequently washes his face and hands and feet in warm water1 to which is attached a great mystery1 he is to say1 ,behold1 here ,i am1 washing myself in honor of ,sabbath the queen2 and add also ,isa4 iv4 #d1 and also1 ,i have washed my feet2 how shall ,i defile them8 7,cant4 v4 #c47 ,happy is he who is able to provide himself with a complete suit of apparel down to the girdle1 the shoes1 and the hat for wearing on the ,sabbath1 different from those worn on week-days4 ,then he is to repeat the ,book of ,solomon's ,song1 and if unable to repeat the whole1 he is1 at all events1 to repeat these four verses1 the initials of the first word in each of which taken together form the word ,jacob1 ,cant4 i4 #b1 ii4 #aj1 ii4 #h1 v4 #a4 ,after this he is to repeat certain portions of the ,mishnah1 and something of the ,zohar or some other ,kabbalistic work4 ,this over1 the devout ,israelite goes to the synagogue to meet his ,god as the bridegroom1 and to receive the ,sabbath as the bride4 ,the service is well worthy of rehearsal1 but we must refer for details to the ,liturgy4 ,the ,israelite returns home from the synagogue accompanied by two angels1 one good and the other evil2 and according to the condition of the domestic arrangements when he re-enters1 he is blessed by the good angel or cursed by the evil one4 ,the ,israelite is solemnly warned not to quarrel with his wife on ,sabbath-eve1 for the devils are very busy then to stir up more strife1 as is illustrated by the story of ,rabbi ,meir4 ,having repeated the usual hymn appointed for the ,sabbath-eve1 and pronounced the form of blessing over the cup of wine1 he and his family commence their supper1 which is carefully prepared of the very choicest viands1 flesh and fish included4 ,hymns and a certain form of blessing after the meal complete the family duties of the day1 and all retire to rest4 ,the head of the family1 if he be a pious ,israelite1 and especially a disciple of the wise1 has a particular duty to perform--a duty which is based on ,scripture and on the following text 7,exod4 xxxi4 #af71 ,wherefore the children of ,israel shall keep the ,sabbath4 7,kitzur ,sh'lh1 fol4 #fd1 col4 #a47 ,of the laws relating to the ,sabbath we can here only enumerate a few2 we shall1 however1 take them in order as detailed in the book before us4 ,jewish women1 maid-servants and girls are warned not to order a ,gentile woman on the ,sabbath to do this or that1 but they may instruct her on a work-day what she is to do on the ,sabbath4 ,geese1 fowl1 cats1 dogs1 etc41 are not to be handled on the ,sabbath4 ,neither are pocket-handkerchiefs1 spectacles1 etc41 to be carried on the ,sabbath in an unwalled town or village4 ,radishes are not to be salted in quantities1 but each piece is to be dipped separately in salt and eaten4 ,after dinner the ,israelite is to take a siesta1 for each letter forms the initial of a word1 and the words thus formed are ,sleep on the ,sabbath is a delight4 7,see ,isa4 lviii4 #ac47 ,before he dozes off he is to repeat the last verse of the #ijth and the whole of the #iast ,psalm4 ,the salutation should not be1 as on working-days1 ,good morning1 but ,good ,sabbath2 for respecting this it is said 7,exod4 xx4 #h71 ,remember the ,sabbath-day to keep it holy4 ,he is not to rise on the ,sabbath as early as on the other days of the week1 and this is based on ,scripture4 ,he is to be very careful with the fur garments that he may be wearing1 lest he should pluck a hair therefrom1 and for the same reason he is not to scratch his head or touch his beard on the ,sabbath4 ,he is not to wash his hands with salt or soap on the ,sabbath1 nor may he play at ball2 he is not to knock with a rapper on a door1 or ring the house-bell2 nor1 if he has married a widow1 is he to co-habit with her on that day4 ,kitzur ,sh'lh1 fols4 #fe-fg4 ,at the close of the ,sabbath he is to pronounce over a cup of wine what is technically termed the ,separation1 for the departure of the ,sabbath1 as given in the prayer-book4 ,he is then to fold up his ,tallith or veil and sing ,hamavdil1 the first verse of which runs thus3-- ,may ,he who maketh a distinction between the holy 7,sabbath7 and the profane 7days of the week7 pardon our sins and multiply our children and our money as the sand and as the stars in the night6 ,should he forget to fold his veil 7,tallith71 he is to shake it thoroughly the next morning1 in order to get rid of the evil spirits that have harbored there during the night1 and the reason is known to the lords of the ,kabbalah4 ,ibid41 fol4 #ga1 col4 #a4 ,it is customary then to repeat a number of hymns and songs and legends wherein ,elijah the ,prophet is mentioned1 because he it is that is to come and bring the tidings of redemption1 for it is thus stated in ,tosephta1 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 ,sabbath4 ,those that are particular repeat1 and the very pious write1 ,elijah the ,prophet1 ,elijah the ,prophet1 ,elijah the ,prophet1 a hundred and thirty times1 for ,elijah the ,prophet1 by ,gematria equals #abj1 to which add #aj1 the number of the letters1 and the total is #acj4 ,ibid4 ,the word ,elijah is written a hundred and thirty times in tabular form1 with the letters transposed4 ,this can be understood better by forming a ,kabbalistic table of the same word in ,english4 ,elijah ,ehlija ,ejahli ,eijahl ,elhija ,elahij ,eljahi ,elhaji ,eljiah ,ealijh ,eahlij ,eajhli ,eaijhl ,ealhij ,ehalij ,ehlaij ,ehijla ,ehjial ,ehialj ,ehjail and so on4 ,the last day of the month is called1 ,the little ,day of ,atonement1 and it is fit and proper to do penance on that day4 ,on the first day of the month it is a pious act to prepare an extra dish for dinner in honor of the day4 ,god has given the first of the month 7as a festival7 more for women than for men1 because the three annual festivals are according to the three patriarchs1 ,abraham1 ,isaac1 and ,jacob1 and because the twelve months are according to the twelve tribes2 and as the tribes sinned in the matter of the golden calf1 and the women were unwilling to give up their golden earrings for that idolatrous purpose1 therefore they deserved that ,god should give them as their reward the first days of the twelve months1 according to the number of the tribes4 ,kitzur ,sh'lh1 fol4 #gb1 col4 #a4 ,it is a very pious act to bless the moon at the close of the ,sabbath1 when one is dressed in his best attire and perfumed4 ,if the blessing is to be performed on the evening of an ordinary week-day the best dress is to be worn4 ,according to the ,kabbalists the blessings upon the moon are not to be said till seven full days after her birth1 but1 according to later authorities1 this may be done after three days4 ,the reason for not performing this monthly service under a roof1 but in the open air1 is because it is considered as a reception of the presence of the ,shechinah1 and it would not be respectful so to do anywhere but in the open air4 ,it depends very much upon circumstances when and where the new moon is to be consecrated1 and also upon one's own predisposition1 for authorities differ4 ,we will close these remarks with the conclusion of the ,kitzur ,sh'lu on the subject1 which1 at p4 #gb1 col4 #b1 runs thus3-- ,when about to sanctify the new moon1 one should straighten his feet 7as at the ,shemonah-esreh7 and give one glance at the moon before he begins to repeat the ritual blessing1 and having commenced it he should not look at her at all4 ,thus should he begin--',in the united name of the ,holy and ,blessed ,one and ,his ,shechinah1 through that ,hidden and ,concealed ,one6 and in the name of all ,israel6' ,then he is to proceed with the ',form of ,prayer for the ,new ,moon2' word for word1 without haste1 but with solemn deliberation1 and when he repeats-- ',blessed is thy ,former1 blessed is thy ,maker1 blessed is thy ,possessor1 blessed is thy ,creator4' ,he is to meditate on the initials of the four divine epithets which form ',jacob1' for the moon1 which is called 'the lesser light1' is his emblem or symbol1 and he is also called 'little' 7see ,amos vii4 #b74 ,this he is to repeat three times4 ,he is to skip three times while repeating thrice the following sentence1 and after repeating three times forward and backward3 thus 7forward7--',fear and dread shall fall upon them by the greatness of ,thine arm2 they shall be as still as a stone2' thus 7backward7--',still as a stone may they be2 by the greatness of ,thine arm may fear and dread fall on them2' he then is to say to his neighbor three times1 ',peace be unto you1' and the neighbor is to respond three times1 ',unto you be peace4' ,then he is to say three times 7very loudly71 ',david1 the king of ,israel1 liveth and existeth6' and finally1 he is to say three times-- ',may a good omen and good luck be upon us and upon all ,israel6 ,amen4' ,,rabbinical ,,ana ,it was said of ,rabbi ,tarphon1 that though a very wealthy man1 he was not charitable according to his means4 ,one time ,rabbi ,akiba said to him4 ,shall ,i invest some money for thee in real estate1 in a manner which will be very profitable8 ,rabbi ,tarphon answered in the affirmative1 and brought to ,rabbi ,akiba four thousand denars in gold1 to be so applied4 ,rabbi ,akiba immediately distributed the same among the poor4 ,some time after this ,rabbi ,tarphon met ,rabbi ,akiba1 and asked him where the real estate which he had bought for him was situated4 ,akiba led his friend to the college1 and showed him a little boy1 who recited for them the #aabth psalm4 ,when he reached the ninth verse1 ,he distributeth1 he giveth to the needy1 his righteousness endureth forever4 ,there1 said ,akiba1 thy property is with ,david1 the king of ,israel1 who said1 'he distributeth1 he giveth to the needy4' ,and wherefore hast thou done this8 asked ,tarphon4 ,knowest thou not1 answered ,rabbi ,akiba1 how ,nakdimon1 the son of ,guryon1 was punished because he gave not according to his means8 ,well1 returned the other1 why didst thou not tell me this2 could ,i not have distributed my means without thy aid8 ,nay1 said ,akiba1 it is a greater virtue to cause another to give than to give one's self4 ,rabbi ,jochanan1 the son of ,lakkai1 was once riding outside of ,jerusalem1 and his pupils had followed him4 ,they saw a poor woman collecting the grain which dropped from the mouths and troughs of some feeding cattle1 belonging to ,arabs4 ,when she saw the ,rabbi1 she addressed him in these brief words1 ,o ,rabbi1 assist me4 ,he replied1 ,my daughter1 whose daughter art thou8 ,i am the daughter of ,nakdimon1 the son of ,guryon1 she answered4 ,why1 what has become of thy father's money8 asked the ,rabbi2 the amount which thou didst receive as a dowry on thy wedding day8 ,ah1 she replied1 is there not a saying in ,jerusalem1 ',the salt was wanting to the money8' ,and thy husband's money1 continued the ,rabbi2 what of that8 ,that followed the other1 she answered2 ,i have lost them both4 ,the ,rabbi turned to his scholars and said3-- ,i remember1 when ,i signed her marriage contract1 her father gave her as a dowry one million golden denars1 and her husband was wealthy in addition thereto4 ,the ,rabbi sympathized with the woman1 helped her1 and wept for her4 ,happy are ye1 oh sons of ,israel1 he said2 as long as ye perform the will of ,god naught can conquer ye2 but if ye fail to fulfill ,his wishes1 even the cattle are superior to ye4 ,nachum1 whatever occurred to him1 was in the habit of saying1 ,this too is for the best4 ,in his old age he became blind2 both of his hands and both of his legs were amputated1 and the trunk of his body was covered with a sore inflammation4 ,his scholars said to him1 ,if thou art a righteous man1 why art thou so sorely afflicted8 ,all this1 he answered1 ,i brought upon myself4 ,once ,i was traveling to the house of my father-in-law1 and ,i had with me thirty asses laden with provisions and all manner of precious articles4 ,a man by the wayside called to me1 ',o ,rabbi1 assist me4' ,i told him to wait until ,i unloaded my asses4 ,when that time arrived and ,i had removed their burdens from my beasts1 ,i found to my sorrow that the poor man had fallen and expired4 ,i threw myself upon his body and wept bitterly4 ',let these eyes1 which had no pity on thee1 be blind1' ,i said2 'these hands that delayed to assist thee1 let them be cut off1 and also these feet1 which did not run to aid thee1' ,and yet ,i was not satisfied until ,i prayed that my whole body might be stricken with a sore inflammation4 ,rabbi ,akiba said to me1 ',woe to me that ,i find thee in this state6 ,but ,i replied1 ',happy to thee that thou meetest me in this state1 for through this ,i hope that my iniquity may be forgiven1 and all my righteous deeds still remain recorded to gain me a reward of life eternal in the future world4' 99 99 99 99 99 ,rabbi ,janay upon seeing a man bestowing alms in a public place1 said1 ,thou hadst better not have given at all1 than to have bestowed alms so openly and put the poor man to shame4 ,one should rather be thrown into a fiery furnace than be the means of bringing another to public shame4 ,rabbi ,juda said1 ,no one should sit down to his own meals1 until seeing that all the animals dependent upon his care are provided for4 ,rabbi ,jochanan said that it is as pleasing in ,god's sight if we are kind and hospitable to strangers1 as if we rise up early to study ,his law2 because the former is in fact putting ,his law into practice4 ,he also said1 ,he who is active in kindness toward his fellows is forgiven his sins4 ,both this ,rabbi and ,abba say it is better to lend to the poor than to give to them1 for it prevents them from feeling ashamed of their poverty1 and is really a more charitable manner of aiding them4 ,the ,rabbis have always taught that kindness is more than the mere almsgiving of charity1 for it includes pleasant words with the more substantial help4 99 99 99 99 99 ,rabbi ,hunnah said1 ,he who is proud in heart is as sinful as the idolater4 ,rabbi ,abira said1 ,he who is proud shall be humbled4 ,heskaiah said1 ,the prayers of a proud-hearted man are never heard4 ,rabbi ,ashi said1 ,he who hardens his heart with pride1 softens his brains with the same4 ,rabbi ,joshua said ,meekness is better than sacrifice2 for is it not written1 ,the sacrifices of ,god are a broken heart--a broken contrite spirit1 ,thou1 oh ,lord1 will not despise8 ,the son of ,rabbi ,hunnah said1 ,he who possesses a knowledge of ,god's law1 without the fear of ,him1 is as one who has been intrusted with the inner keys of a treasury1 but from whom the outer ones are withheld4 ,rabbi ,alexander said1 ,he who possesses worldly wisdom and fears not the ,lord1 is as one who designs building a house and completes only the door1 for as ,david wrote in ,psalm #aaath1 ',the beginning of wisdom is the fear of the ,lord4' ,when ,rabbi ,jochanan was ill1 his pupils visited him and asked him for a blessing4 ,with his dying voice the ,rabbi said1 ,i pray that you may fear ,god as you fear man4 ,what6 exclaimed his pupils1 should we not fear ,god more than man8 ,i should be well content1 answered the sage1 if your actions proved that you feared ,him as much4 ,when you do wrong you first make sure that no human eyes see you2 show the same fear of ,god1 who sees everywhere1 and everything1 at all times4 ,abba says we can show our fear of ,god in our intercourse with one another4 ,speak pleasantly and kindly to everyone2 he says1 trying to pacify anger1 seeking peace1 and pursuing it with your brethren and with all the world1 and by this means you will gain that 'favor and good understanding in the sight of ,god and man1' which ,solomon so highly prized4 ,rabbi ,jochanan had heard ,rabbi ,simon1 son of ,jochay1 illustrate by a parable that passage of ,isaiah which reads as follows3 ,i1 the ,lord1 love uprightness2 but hate robbery 7converted7 into burnt-offering4 ,a king having imported certain goods upon which he laid a duty1 bade his officers1 as they passed the custom-house1 to stop and pay the usual tariff4 ,greatly astonished1 his attendants addressed him thus3 ,sire6 all that is collected belongs to your majesty2 why then give what must be eventually paid into thy treasury8 ,because1 answered the monarch1 ,i wish travelers to learn from the action ,i now order you to perform1 how abhorrent dishonesty is in my eyes4 ,rabbi ,eleazer said3 ,he who is guided by righteousness and justice in all his doings1 may justly be asserted to have copied ,god in ,his unbounded beneficence4 ,for of ,him 7blessed be ,his name7 we read1 ',he loveth righteousness and justice'2 that is1 ',the earth is filled with the loving kindness of ,god4' ,might we think that to follow such a course is an easy task8 ,no6 ,the virtue of beneficence can be gained only by great efforts4 ,will it be difficult1 however1 for him that has the fear of ,god constantly before his eyes to acquire this attribute8 ,no2 he will easily attain it1 whose every act is done in the fear of the ,lord4 ,a crown of grace is the hoary head2 on the way of righteousness can it be found4 ,so taught ,solomon in his ,proverbs4 ,hence various ,rabbis1 who had attained an advanced age1 were questioned by their pupils as to the probable cause that had secured them that mark of divine favor4 ,rabbi ,nechumah answered that1 in regard to himself1 ,god had taken cognizance of three principles by which he had endeavored to guide his conduct4 ,first1 he had never striven to exalt his own standing by lowering that of his neighbor4 ,this was agreeable to the example set by ,rabbi ,hunna1 for the latter1 while bearing on his shoulders a heavy spade1 was met by ,rabbi ,choana ,ben ,chanilai1 who1 considering the burden derogatory to the dignity of so great a man1 insisted upon relieving him of the implement and carrying it himself4 ,but ,rabbi ,hunna refused1 saying1 ,were this your habitual calling ,i might permit it1 but ,i certainly shall not permit another to perform an office which1 if done by myself1 may be looked upon by some as menial4 ,secondly1 he had never gone to his night's rest with a heart harboring ill-will against his fellow-man1 conformably with the practice of ,mar ,zutra1 who1 before sleeping1 offered this prayer3 ,o ,lord6 forgive all those who have done me injury4 ,thirdly1 he was not penurious1 following the example of the righteous ,job1 of whom the sages relate that he declined to receive the change due him after making a purchase4 ,another ,rabbi bearing also the name of ,nechumah1 replied to ,rabbi ,akiba1 that he believed himself to have been blessed with long life because1 in his official capacity1 he had invariably set his face against accepting presents1 mindful of what ,solomon wrote1 ,he that hateth gifts will live4 ,another of his merits he conceived to be that of never resenting an offense2 mindful of the words of ,rabba1 ,he who is indulgent toward others' faults1 will be mercifully dealt with by the ,supreme ,judge4 ,rabbi ,zera said that the merit of having reached an extreme age was in his case due1 under ,providence1 to his conduct through life4 ,he governed his household with mildness and forbearance4 ,he refrained from advancing an opinion before his superiors in wisdom4 ,he avoided rehearsing the word of ,god in places not entirely free from uncleanliness4 ,he wore the phylacteries all day1 that he might be reminded of his religious duties4 ,he did not make the college where sacred knowledge is taught1 a place of convenience1 as1 for instance1 to sleep there1 either occasionally or habitually4 ,he never rejoiced over the downfall of a fellow-mortal1 nor would he designate another by a name objectionable to the party personally1 or to the family of which he was a member4 99 99 99 99 99 ,three friends1 said the ,rabbis1 has man4 ,god1 his father1 and his mother4 ,he who honors his parents honors ,god4 ,rabbi ,judah said1 ,known and revealed are the ways of man4 ,a mother coaxes a child with kind words and gentle ways1 gaining honor and affection2 therefore1 the ,bible says1 ',honor thy father1' before 'honor thy mother4' ,but in regard to fearing1 as the father is the preceptor of the child1 teaching it the law1 the ,bible says1 ',every man shall fear his mother1' before the word 'father4' ,rabbi ,ulah was once asked1 ,how extended should be this honor due to parents8 ,he replied3-- ,listen1 and ,i will tell ye how thoroughly it was observed by a heathen1 ,damah1 the son of ,nethina4 ,he was a diamond merchant1 and the sages desired to purchase from him a jewel for the ephod of the high priest4 ,when they reached his house1 they found that the key of the safe in which the diamond was kept was in the possession of ,damah's father1 who was sleeping4 ,the son absolutely refused to wake his father1 to obtain the key1 even when the sages in their impatience offered him a much larger sum for the jewel than he had demanded4 ,and further1 when his father awoke1 and he delivered the diamond to the purchasers1 and they offered him the larger sum which they had named1 he took from it his first price1 returning the balance to them1 with the words1 ',i will not profit by the honor of my father4' 99 99 99 99 99 ,man cannot always judge of man1 and in the respect paid to parents by their children1 earthly eyes cannot always see the truth4 ,for instance1 a child may feed his parents on dainties1 and yet deserve the punishment of a disrespectful son2 while another may send his father to labor1 and yet deserve reward4 ,how may this be8 ,a certain man placed dainty food before his father1 and bade him eat thereof4 ,when the father had finished his meal1 he said3-- ,my son1 thou hast prepared for me a most delicious meal4 ,wherefrom didst thou obtain these delicacies8 ,and the son replied1 insultingly3-- ,eat as the dogs do1 old man1 without asking questions4 ,that son inherited the punishment of disrespect4 ,a certain man1 a miller1 had a father living with him1 at the time when all people not working for themselves were obliged to labor a certain number of days for the government4 ,when it came near the time when this service would be required of the old man1 his son said to him1 ,go thou and labor for me in the mill1 and ,i will go and work for the government4 ,he said this because they who labored for the government were beaten if their work proved unsatisfactory1 and he thought it is better for me to run the chance of being beaten than to allow my father to risk it4 ,therefore1 he deserved the reward of the son who honors his father4 ,rabbi ,chiyah asserted that ,god preferred honor shown to parents1 to that displayed toward ,himself4 ,it is written1 said he1 ',honor the ,lord from thy wealth4' ,how8 ,through charity1 good deeds1 putting the mezuzah upon thy doorposts1 making a tabernacle for thyself during ,succoth1 etc42 all this if thou art able4 ,if thou art poor the omission is not counted a sin or a neglect4 ,but it is written1 ',honor thy father and thy mother1' and the duty is demanded alike of rich and poor2 aye1 even shouldst thou be obliged to beg for them from door to door4 ,rabbi ,abahu said1 ,abini1 my son1 hath obeyed this precept even as it should be observed4 ,abini had five children1 but he would not allow any of them to open the door for their grandfather1 or attend to his wants when he himself was at home4 ,even as he desired them in their lives to honor him1 so he paid respect to his father4 ,upon one occasion his father asked him for a glass of water4 ,while he was procuring it the old man fell asleep1 and ,abini1 re-entering the room1 stood by his father's side with the glass in his hand until the latter awoke4 ,what is fear8 and ,what is honor8 ask the ,rabbis4 ,fear thy mother1 and thy father by sitting not in their seats and standing not in their places2 by paying strict attention to their words and interrupting not their speech4 ,be doubly careful not to criticise or judge their arguments or controversies4 ,honor thy father and thy mother1 by attending to their wants2 giving them to eat and to drink2 put their raiment upon them1 and tie their shoes if they are not able to perform these services for themselves4 ,rabbi ,eleazer was asked how far honor toward parents should be extended1 and he replied3 ,cast all thy wealth into the sea2 but trouble not thy father and thy mother4 ,simon1 the son of ,jochai1 said3 ,as the reward to those who honor their parents is great1 so is the punishment equally great for those who neglect the precept4 99 99 99 99 99 ,rabbi ,jochanan said1 ,it is best to study by night1 when all is quiet2 as it is written1 ',shout forth praises in the night4' ,reshbi ,lakish said1 ,study by day and by night2 as it is written1 ',thou shalt meditate therein day and night4' ,rabbi ,chonan1 of ,zepora said1 ,the study of the law may be compared to a huge heap of dust that is to be cleared away4 ,the foolish man says1 ',it is impossible that ,i should be able to remove this immense heap1 ,i will not attempt it2' but the wise man says1 ',i will remove a little to-day1 some more to-morrow1 and more the day after1 and thus in time ,i shall have removed it all4' ,it is the same with studying the law4 ,the indolent pupil says1 ',it is impossible for me to study the ,bible4 ,just think of it1 fifty chapters in ,genesis2 sixty-six in ,isaiah1 one hundred and fifty ,psalms1 etc4 ,i cannot do it2' but the industrious student says1 ',i will study six chapters every day1 and so in time ,i shall acquire the whole4' ,in ,proverbs #bd3g1 we find this sentence3 ,wisdom is too high for a fool4 ,rabbi ,jochanan illustrates this verse with an apple depending from the ceiling4 ,the foolish man says1 ',i cannot reach the fruit1 it is too high2' but the wise man says1 ',it may be readily obtained by placing one step upon another until thy arm is brought within reach of it4' ,the foolish man says1 ',only a wise man can study the entire law1' but the wise man replies1 ',it is not incumbent upon thee to acquire the whole4' ,rabbi ,levi illustrates this by a parable4 ,a man once hired two servants to fill a basket with water4 ,one of them said1 ,why should ,i continue this useless labor8 ,i put the water in one side and it immediately leaks out of the other2 what profit is it8 ,the other workman1 who was wise1 replied1 ,we have the profit of the reward which we receive for our labor4 ,it is the same in studying the law4 ,one man says1 ,what does it profit me to study the law when ,i must ever continue it or else forget what ,i have learned4 ,but the other man replies1 ,god will reward us for the will which we display even though we do forget4 ,rabbi ,ze-irah has said that even a single letter in the law which we might deem of no importance1 if wanting1 would neutralize the whole law4 ,in ,deuteronomy #bb3ag1 we read1 ,neither shall he take to himself many wives1 that his heart may turn away4 ,solomon transgressed this precept1 and it is said by ,rabbi ,simon that the angels took note of his ill-doing and addressed the ,deity3 ,sovereign of the world1 ,solomon has made ,thy law even as a law liable to change and diminution4 ,three precepts he has disregarded1 namely1 ',he shall not acquire for himself many horses'2 'neither shall he take to himself many wives'2 'nor shall he acquire to himself too much silver and gold4' ,then the ,lord replied1 ,solomon will perish from the earth2 aye1 and a hundred ,solomons after him1 and yet the smallest letter of the law shall not be dispensed with4 99 99 99 99 99 ,the ,rabbis have often applied in a figurative sense1 various passages of ,holy ,writ1 among others the opening verse of the #eeth chapter of ,isaiah4 ,ho1 every one of ye that thirsteth1 come ye to the water1 and he1 too1 that hath no money2 come ye1 buy and eat2 yea1 come1 buy without money and without price1 wine and milk4 ,the three liquids which men are thus urged to procure are considered by the sages of ,israel as typical of the law4 ,one ,rabbi asked1 ,why is the word of ,god compared to water8 ,to this question the following answer was returned3 ,as water runs down from an eminence 7the mountains71 and rests in a low place 7the sea71 so the law1 emanating from ,heaven1 can remain in the possession of those only who are humble in spirit4 ,another ,rabbi inquired1 ,wherefore has the ,word of ,god been likened to wine and milk8 ,the reply made was1 ,as these fluids cannot be preserved in golden vessels1 but only in those of earthenware1 so those minds will be the best receptacles of learning which are found in homely bodies4 ,rabbi ,joshua ben ,chaninah1 who was very homely in appearance1 possessed great wisdom and erudition2 and one of his favorite sayings was1 that though many have exhibited a vast amount of knowledge1 notwithstanding their personal attractions1 yet had they been less handsome1 their acquirements might have been more extensive4 ,the precepts are compared to a lamp2 the law of ,god to a light4 ,the lamp gives light only so long as it contains oil4 ,so he who observes the precepts receives his reward while performing them4 ,the law1 however1 is a light perpetual2 it is a protection forever to the one who studies it1 as it is written3-- ,when thou walkest1 it 7the law7 will guide thee2 when thou liest down1 it will watch over thee2 and when thou awakest1 it will converse with thee4 ,when thou walkest it will guide thee--in this world2 when thou liest down1 it will watch over thee--in the grave2 when thou awakest1 it will converse with thee--in the life to come4 ,a traveler upon his journey passed through the forest upon a dark and gloomy night4 ,he journeyed in dread2 he feared the robbers who infested the route he was traversing2 he feared that he might slip and fall into some unseen ditch or pitfall on the way1 and he feared1 too1 the wild beasts1 which he knew were about him4 ,by chance he discovered a pine torch1 and lighted it1 and its gleams afforded him great relief4 ,he no longer feared brambles or pitfalls1 for he could see his way before him4 ,but the dread of robbers and wild beasts was still upon him1 nor left him till the morning's dawn1 the coming of the sun4 ,still he was uncertain of his way1 until he emerged from the forest1 and reached the cross-roads1 when peace returned unto his heart4 ,the darkness in which the man walked was the lack of religious knowledge4 ,the torch he discovered typifies ,god's precepts1 which aided him on the way until he obtained the blessed sunlight1 compared to ,god's holy word1 the ,bible4 ,still1 while man is in the forest 7the world71 he is not entirely at peace2 his heart is weak1 and he may lose the right path2 but when he reaches the cross-roads 7death71 then may we proclaim him truly righteous1 and exclaim3-- ,a good name is more fragrant than rich perfume1 and the day of death is better than the day of one's birth4 ,rabbi ,jochanan1 the son of ,broka1 and ,rabbi ,eleazer1 the son of ,chismah1 visited their teacher1 ,rabbi ,josah1 and he said to them3-- ,what is the news at the college2 what is going on8 ,nay1 they answered1 we are thy scholars2 it is for thee to speak1 for us to listen4 ,nevertheless1 replied ,rabbi ,josah1 no day passes without some occurrence of note at the college4 ,who lectured to-day8 ,rabbi ,eleazer1 the son of ,azaryah4 ,and what was his subject8 ,he chose this verse from ,deuteronomy1 replied the scholar3-- ',assemble the people together1 the men1 the women1 and the children2' and thus he expounded it3-- ',the men came to learn1 the women to listen2 but wherefore the children8 ,in order that those who brought them might receive a reward for training their children in the fear of the ,lord4' ,he also expounded the verse from ,ecclesiastes3-- ',the words of the wise are like goads1 and like nails fastened 7are the words of7 the men of the assemblies1 which are given by one shepherd4' ',why is the law of ,god compared to a goad8' he said4 ',because the goad causes the ox to draw the furrow straight1 and the straight furrow brings forth a plenty of good food for the life of man4 ,so does the law of ,god keep man's heart straight1 that it may produce good food to provide for the life eternal4 ,but lest thou shouldst say1 ,the goad is movable1 so therefore must the law be1 it is also written1 as nails1 and likewise1 as nails fastened1 lest thou shouldst argue that nails pounded into wood diminish from sight with each stroke1 and that therefore by this comparison ,god's law would be liable to diminution also4 ,no2 as a nail fastened or planted1 as a tree is planted to bring forth fruit and multiply4 ',the men of assemblies are those who gather in numbers to study the law4 ,frequently controversies arise among them1 and thou mightest say1 ,with so many differing opinions how can ,i settle to a study of the law8 ,thy answer is written in the words which are given by one shepherd4 ,from one ,god have all the laws proceeded4 ,therefore make thy ears as a sieve1 and incline thy heart to possess all these words4' ,then said ,rabbi ,josah1 ,happy the generation which ,rabbi ,eleazer teaches4 99 99 99 99 99 ,the ,rabbis of ,jabnah expressed their regard for all human beings1 learned and unlearned1 in this manner3-- ,i am a creature of ,god and so is my neighbor4 ,he may prefer to labor in the country2 ,i prefer a calling in the city4 ,i rise early for my personal benefit2 he rises early to advance his own interests4 ,as he does not seek to supplant me1 ,i should be careful to do naught to injure his business4 ,shall ,i imagine that ,i am nearer to ,god because my profession advances the cause of learning and his does not8 ,no4 ,whether we accomplish much good or little good1 the ,almighty will reward us in accordance with our righteous intentions4 ,abaygeh offered the following as his best advice3-- 444 ,let him be also affable and disposed to foster kindly feelings between all people2 by so doing he will gain for himself the love both of the ,creator and ,his creatures4 ,rabba always said that the possession of wisdom and a knowledge of the law necessarily led to penitence and good deeds4 ,for1 said he1 it would be useless to acquire great learning and the mastery of biblical and traditional law and act irreverently toward one's parents1 or toward those superior on account of age or more extensive learning4 ,the fear of the ,lord is the beginning of wisdom2 a good understanding have all those who do ,god's commands4 ,rabba said1 ,holy ,writ does not tell us that to study ,god's commands shows a good understanding1 but to do them4 ,we must learn1 however1 before we can be able to perform2 and he who acts contrary through life to the teachings of the ,most ,high had better never have been born4 ,the wise man is in his smallest actions great3 the fool is in his greatest actions small4 ,a pupil once inquired of his teacher1 ,what is real wisdom8 ,the teacher replied1 ,to judge liberally1 to think purely1 and to love thy neighbor4 ,another teacher answered1 ,the greatest wisdom is to know thyself4 ,beware of conceit and pride of learning2 learn thy tongue to utter1 ',i do not know4' ,if a man devotes himself to study1 and becomes learned1 to the delight and gratification of his teachers1 and yet is modest in conversation with less intelligent people1 honest in his dealings1 truthful in his daily walks1 the people say1 ,happy is the father who allowed him to study ,god's law2 happy the teachers who instructed him in the ways of truth2 how beautiful are his ways2 how meritorious his deeds6 ,of such an one the ,bible says1 ',he said to me1 ,thou art my servant2 oh1 ,israel1 through thee am ,i glorified4' ,but when a man devotes himself to study1 and becomes learned1 yet is disdainful with those less educated than himself1 and is not particular in his dealings with his fellows1 then the people say of him1 ,woe to the father who allowed him to study ,god's law2 woe to those who instructed him2 how censurable is his conduct2 how loathsome are his ways6 ',tis of such an one the ,bible says1 ',and from his country the people of the ,lord departed4' 99 99 99 99 99 ,when souls stand at the judgment-seat of ,god1 the poor1 the rich1 and the wicked each are severally asked what excuse they can offer for not having studied the law4 ,if the poor man pleads his poverty he is reminded of ,hillel4 ,though ,hillel's earnings were small he gave half each day to gain admittance to the college4 ,when the rich man is questioned1 and answers that the care of his fortune occupied his time1 he is told that ,rabbi ,eleazer possessed a thousand forests and a thousand ships1 and yet abandoned all the luxuries of wealth and journeyed from town to town searching and expounding the law4 ,when the wicked man pleads temptation as an excuse for his evil course1 he is asked if he has been more tempted than ,joseph1 more cruelly tried than he was1 with good or evil fortune4 ,yet though we are commanded to study ,god's law1 we are not to make of it a burden2 neither are we to neglect for the sake of study any other duty or reasonable recreation4 ,why1 once asked a pupil1 is 'thou shalt gather in thy corn in its season' a ,scriptural command8 ,would not the people gather their corn when ripe as a matter of course8 ,the command is superfluous4 ,not so1 replied the ,rabbis2 the corn might belong to a man who for the sake of study would neglect work4 ,work is holy and honorable in ,god's sight1 and ,he would not have men fail to perform their daily duties even for the study of ,his law4 99 99 99 99 99 ,bless ,god for the good as well as for the evil4 ,when you hear of a death say1 ,blessed is the righteous ,judge4 ,prayer is ,israel's only weapon1 a weapon inherited from its fathers1 a weapon proved in a thousand battles4 ,even when the gates of prayer are shut in heaven1 those of tears are open4 ,we read that in the contest with ,amalek1 when ,moses lifted up his arms ,israel prevailed4 ,did ,moses's hands affect the war1 to make it or to break it8 ,no2 but while the ones of ,israel look upward with humble heart to the ,great ,father in ,heaven1 no evil can prevail against them4 ,and ,moses made a serpent of brass and put it upon a pole2 and it came to pass that if a serpent had bitten any man1 when he beheld the serpent of brass he lived4 ,had the brazen serpent the power of killing or of giving life8 ,no2 but while ,israel looks upward to the ,great ,father in ,heaven1 ,he will grant life4 ,has ,god pleasure in the meat and blood of sacrifices8 ask the prophets4 ,no4 ,he has not so much ordained as permitted them4 ,it is for yourselves1 ,he says2 not for me1 that ye offer4 ,a king had a son whom he daily discovered carousing with dissolute companions1 eating and drinking4 ,eat at my table1 said the king2 eat and drink1 my son1 even as pleaseth thee2 but let it be at my table1 and not with dissolute companions4 ,the people loved sacrificing1 and they made offerings to strange gods2 therefore1 ,god said to them3 ,if ye will sacrifice1 bring your offerings at least to me4 ,scripture ordains that the ,hebrew slave who loves his bondage shall have his ears pierced against the doorpost4 ,why8 ,because that ear heard from ,sinai's heights these words3 ,they are my servants2 they shall not be sold as bondsmen4 ,my servants1 and not lay servant's servants2 therefore1 pierce the ear of the one who loves his bondage and rejects the freedom offered him4 ,he who sacrifices a whole offering shall be rewarded for a whole offering2 he who offers a burnt-offering shall have the reward of a burnt-offering2 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 world4 99 99 99 99 99 ,the ,god of ,abraham will help the one who appoints a certain place to pray to the ,lord4 ,rabbi ,henah said1 ,when such a man dies they will say of him1 ',a pious man1 a meek man1 hath died2 he followed the example of our father ,abraham4' ,how do we know that ,abraham appointed a certain place to pray8 ,abraham rose early in the morning and went to the place where he stood before the ,lord4 ,rabbi ,chelboh said1 ,we should not hurry when we leave a place of worship4 ,this1 said ,abayyeh1 is in reference to leaving a place of worship2 but we should certainly hasten on our way thither1 as it is written1 ',let us know and hasten to serve the ,lord4' ,rabbi ,zabid said1 ,when ,i used to see the ,rabbis hurrying to a lecture in their desire to obtain good seats1 ,i thought to myself1 'they are violating the ,sabbath4' ,when1 however1 ,i heard ,rabbi ,tarphon say1 ',one should always hasten to perform a commandment even on the ,sabbath1' as it is written1 ',they shall follow after the ,lord when ,he roareth like a lion1' ,i hurried also1 in order to be early in attendance4 ,that place wherein we can best pray to ,god is ,his house2 as it is written3-- ,to listen to the praises and prayers which ,thy servant prays before ,thee4 ,alluding to the service in the house of ,god4 ,said ,rabin1 the son of ,ada1 ,whence do we derive the tradition1 that when ten men are praying in the house of ,god the ,divine ,presence rests among them8 ,it is written1 ',god stands in the assembly of the mighty4' ,that an assembly or congregation consists of not less than ten1 we learn from ,god's words to ,moses in regard to the spies who were sent out to view the land of ,canaan4 ',how long1' said he1 'shall indulgence be given to this evil congregation8' ,now the spies numbered twelve men2 but ,joshua and ,caleb being true and faithful1 there remained but ten to form the 'evil congregation4' ,whence do we derive the tradition that when even one studies the law1 the ,divine ,presence rests with him8 ,it is written1 ',in every place where ,i shall permit my name to be mentioned1 ,i will come unto thee and ,i will bless thee4' 99 99 99 99 99 ,four biblical characters offered up their prayers in a careless1 unthinking manner2 three of them ,god prospered2 the other met with sorrow4 ,they were1 ,eleazer1 the servant of ,abraham2 ,caleb1 the son of ,ye ,phunneh2 ,saul1 the son of ,kish2 and ,jephtah the ,giladite4 ,eleazer prayed1 ,let it come to pass that the maiden to whom ,i shall say1 ',let down thy pitcher1 ,i pray thee1 that ,i may drink'2 and she shall say1 ',drink1 and to thy camels also will ,i give drink'2 shall be the one ,thou hast appointed for ,thy servant ,isaac4 ,suppose a slave had appeared and answered all the requirement which ,eleazer proposed1 would ,abraham and ,isaac have been satisfied8 ,but ,god prospered his mission1 and ,rebecca came out4 ,caleb said1 ,he that will smite ,kiryath-sepher1 and capture it1 to him will ,i give ,achsah1 my daughter1 for wife4 ,would he have given his daughter to a slave or a heathen8 ,but ,god prospered him1 and ,othniel1 the son of ,keuaz1 ,caleb's younger brother1 conquered it1 and he gave him ,achsah1 his daughter1 for wife4 ,saul said1 ,and it shall be that the man who killeth him 7,goliath7 will the king enrich with great riches1 and his daughter will he give him4 ,he ran the same risk as ,caleb1 and ,god was good to him also2 and ,david1 the son of ,jesse1 accomplished that for which he had prayed4 ,jephtah expressed himself thus3 ,if thou wilt indeed deliver the children of ,amon into my hand1 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 ,amon1 shall belong to the ,lord1 and ,i will offer it up for a burnt-offering4 ,supposing an ass1 or a dog1 or a cat1 had first met him upon his return1 would he have sacrificed it for a burnt-offering8 ,god did not prosper this risk1 and the ,bible says1 ,and ,jephtah came to ,mizpah unto his house1 and behold his daughter came out to meet him4 ,said ,rabbi ,simon ben ,jochai1 ,the requests of three persons were granted before they had finished their prayers--,eleazer1 ,moses1 and ,solomon4 ,in regard to ,eleazer we learn1 ',and before he had yet finished speaking that1 behold ,rebecca came out4' ,in regard to ,moses1 we find1 ',and it came to pass when he had made an end of speaking all these words1 that the ground that was under them was cloven asunder1 and the earth opened her mouth and swallowed them4' 7,korach and his company47 ,in regard to ,solomon1 we find1 ',and just when ,solomon had made an end of praying1 a fire came down1' etc4 99 99 99 99 99 ,rabbi ,jochanan said in the name of ,rabbi ,joseh1 ,to those who delight in the ,sabbath shall ,god give inheritance without end4 ,as it is written1 ',then shalt thou find delight in the ,lord1' etc4 ',and ,i will cause thee to enjoy the inheritance of ,jacob1 thy father4' ,not as it was promised to ,abraham1 ',arise and walk through the land to its length and breadth4' ,not as it was promised to ,isaac1 ',i will give thee all that this land contains'2 but as it was promised to ,jacob1 ',and thou shalt spread abroad1 to the ,west1 and to the ,east1 to the ,north1 and to the ,south4' ,rabbi ,jehudah said that if the ,israelites had strictly observed the first ,sabbath1 after the command to sanctify the seventh day had been given1 they would have been spared captivity2 as it is written1 ,and it came to pass on the seventh day1 that there went out some of the people to gather 7the ,mannah71 but they found nothing4 ,and in the next chapter we find1 ,then came ,amalek1 and fought with ,israel in ,rephidim4 99 99 99 99 99 ,one ,joseph1 a ,jew1 who honored the ,sabbath1 had a very rich neighbor1 who was a firm believer in astrology4 ,he was told by one of the professional astrologers that his wealth would become ,joseph's4 ,he therefore sold his estate1 and bought with the proceeds a large diamond1 which he sewed in his turban1 saying1 ,joseph can never obtain this4 ,it so happened1 however1 that while standing one day upon the deck of a ship in which he was crossing the sea1 a heavy wind arose and carried the turban from his head4 ,a fish swallowed the diamond1 and being caught and exposed for sale in the market1 was purchased by ,joseph to supply his table on the ,sabbath eve4 ,of course1 upon opening it he discovered the diamond4 ,rabbi ,ishmael1 the son of ,joshua1 was asked1 ,how did the rich people of the land of ,israel become so wealthy8 ,he answered1 ,they gave their tithes in due season1 as it is written1 ',thou shalt give tithes1 in order that thou mayest become rich4' ,but1 answered his questioner1 tithes were given to the ,levites1 only while the holy temple existed4 ,what merit did they possess while they dwelt in ,babel1 that they became wealthy there also8 ,because1 replied the ,rabbi1 they honored the ,holy ,law by expounding it4 ,but in other countries1 where they did not expound the ,law1 how did they deserve wealth8 ,by honoring the ,sabbath1 was the answer4 ,rabbi ,achiya1 the son of ,abah1 said1 ,i sojourned once in ,ludik1 and was entertained by a certain wealthy man on the ,sabbath day4 ,the table was spread with a sumptuous repast1 and the dishes were of silver and gold4 ,before making a blessing over the meal the master of the house said1 ',unto the ,lord belongeth the earth1 with all that it contains4' ,after the blessing he said1 ',the heavens are the heavens of the ,lord1 but the earth hath ,he given to the children of men4' ,i said to my host1 ',i trust you will excuse me1 my dear sir1 if ,i take the liberty of asking you how you have merited this prosperity8' ,he answered1 ',i was formerly a butcher1 and ,i always selected the finest cattle to be killed for the ,sabbath1 in order that the people might have the best meat on that day4 ,to this1 ,i believe firmly1 ,i owe my prosperity4' ,i replied1 ',blessed be the ,lord1 that ,he hath given thee all this4' ,the ,governor ,turnusrupis once asked ,rabbi ,akiba1 ,what is this day you call the ,sabbath more than any other day8 ,the ,rabbi responded1 ,what art thou more than any other person8 ,i am superior to others1 he replied1 because the emperor has appointed me governor over them4 ,then said ,akiba1 ,the ,lord our ,god1 who is greater than your emperor1 has appointed the ,sabbath day to be holier than the other days4 ,when man leaves the synagogue for his home an angel of good and an angel of evil accompany him4 ,if he finds the table spread in his house1 the ,sabbath lamps lighted1 and his wife and children in festive garments ready to bless the holy day of rest1 then the good angel says3-- ,may the next ,sabbath and all thy ,sabbaths be like this4 ,peace unto this dwelling1 peace2 and the angel of evil is forced to say1 ,amen6 ,but if the house is not ready1 if no preparations have been made to greet the ,sabbath1 if no heart within the dwelling has sung1 ,come1 my beloved1 to meet the bride2 the presence of the ,sabbath let us receive2 then the angel of evil speaks and says3-- ,may all thy ,sabbaths be like this2 and the weeping angel of goodness1 responds1 ,amen6 ,samson sinned against the ,lord through his eyes1 as it is written1 ,i have seen a woman of the daughters of the ,philistines4444 ,this one take for me1 for she pleaseth in my eyes4 ,therefore through his eyes was he punished1 as it is written1 ,and the ,philistines seized him1 and put out his eyes4 ,abshalom was proud of his hair4 ,and like ,abshalom there was no man as handsome in all ,israel1 so that he was greatly praised2 from the sole of his foot up to the crown of his head there was no blemish on him4 ,and when he shaved off the hair of his head1 and it was at the end of every year that he shaved it off1 because it was too heavy on him so that he had to shave it off1 he weighed the hair of his head at two hundred shekels by the king's weight4 ,therefore by his hair was he hanged4 ,miriam waited for ,moses one hour 7when he was in the box of bulrushes74 ,therefore the ,israelites waited for ,miriam seven days1 when she became leprous4 ,and the people did not set forward until ,miriam was brought in again4 ,joseph buried his father4 ,and ,joseph went up to bury his father4 ,there was none greater among the children of ,israel than ,joseph4 ,moses excelled him afterward1 however2 therefore we find1 ,and ,moses took the bones of ,joseph with him4 ,but the world has seen none greater than ,moses1 therefore 'tis written1 ,and ,he 7,god7 buried him in the valley4 99 99 99 99 99 ,when trouble and sorrow become the portion of ,israel1 and the fainthearted separate from their people1 two angels lay their hands upon the head of him who withdraws1 saying1 ,this one shall not see the comfort of the congregation4 ,when trouble comes to the congregation it is not right for a man to say1 ,i will go home2 ,i will eat and drink2 and things shall be peaceful to me2 'tis of such a one that the holy book speaks1 saying1 ,and behold there is gladness and joy2 slaying of oxen1 and killing of sheep2 eating of flesh1 and drinking of wine4 ',let us eat and drink1 for to-morrow we must die4' ,and it was revealed in my ears by the ,lord of ,hosts2 surely the iniquity shall not be forgiven ye until ye die4 ,our teacher1 ,moses1 always bore his share in the troubles of the congregation1 as it is written1 ,they took a stone and put it under him4 ,could they not have given him a chair or a cushion8 ,but then he said1 ,since the ,israelites are in trouble 7during the war with ,amalek7 lo1 ,i will bear my part with them1 for he who bears his portion of the burden will live to enjoy the hour of consolation4 ,woe to the one who thinks1 ',ah1 well1 ,i will neglect my duty2 who can know whether ,i bear my part or not2' even the stones of his house1 aye1 the limbs of the trees1 shall testify against him1 as it is written1 ',for the stones will cry from the wall1 and the limbs of the trees will testify4' 99 99 99 99 99 ,rabbi ,meir said1 ,when a man teaches his son a trade1 he should pray to the ,possessor of the world1 the ,dispenser of wealth and poverty2 for in every trade and pursuit of life both the rich and the poor are to be found4 ,it is folly for one to say1 ',this is a bad trade1 it will not afford me a living2' because he will find many well to do in the same occupation4 ,neither should a successful man boast and say1 ',this is a great trade1 a glorious art1 it has made me wealthy2' because many working in the same line as himself have found but poverty4 ,let all remember that everything is through the infinite mercy and wisdom of ,god4 ,rabbi ,simon1 the son of ,eleazer1 said1 ,hast thou ever noted the fowls of the air and beasts of the field how easily their maintenance is provided for them2 and yet they were only created to serve me4 ,now should not ,i find a livelihood with even less trouble1 for ,i was made to serve my fellow-creatures8 ,but1 alas6 ,i sinned against my ,creator1 therefore am ,i punished with poverty and obliged to labor4 ,rabbi ,judah said1 ,most mule-drivers are cruel4 ,they beat their poor beasts unmercifully4 ,most camel-drivers are upright4 ,they travel through deserts and dangerous places1 and have time for meditation and thoughts of ,god4 ,the majority of seamen are religious4 ,their daily peril makes them so4 ,the best doctors are deserving of punishment4 ,in the pursuit of knowledge they experiment on their patients1 and often with fatal results4 ,the best of butchers deserve to be rated with the ,amalekites1 they are accustomed to blood and cruelty2 as it is written of the ,amalekites1 ',how he met thee by the way and smote the hindmost of thee1 and that were feeble behind thee1 when thou wast faint and weary4' 99 99 99 99 99 ,man is born with his hands clenched2 he dies with his hands wide open4 ,entering life he desires to grasp everything2 leaving the world1 all that he possessed has slipped away4 ,even as a fox is man2 as a fox which seeing a fine vineyard lusted after its grapes4 ,but the palings were placed at narrow distances1 and the fox was too bulky to creep between them4 ,for three days he fasted1 and when he had grown thin he entered into the vineyard4 ,he feasted upon the grapes1 forgetful of the morrow1 of all things but his enjoyment2 and lo1 he had again grown stout and was unable to leave the scene of his feast4 ,so for three days more he fasted1 and when he had again grown thin1 he passed through the palings and stood outside the vineyard1 meagre as when he entered4 ,so with man2 poor and naked he enters the world1 poor and naked does he leave4 ,alexander wandered to the gates of ,paradise and knocked for entrance4 ,who knocks8 demanded the guardian angel4 ,alexander4 ,who is ,alexander8 ,alexander--the ,alexander--,alexander the ,great--the conqueror of the world4 ,we know him not1 replied the angel2 this is the ,lord's gate1 only the righteous enter here4 ,alexander begged for something to prove that he had reached the gates of ,paradise1 and a small piece of a skull was given to him4 ,he showed it to his wise men1 who placed it in one scale of a balance1 ,alexander poured gold and silver into the other scale1 but the small bone weighed heavier2 he poured in more1 adding his crown jewels1 his diadem2 but still the bone outweighed them all4 ,then one of the wise men1 taking a grain of dust from the ground placed that upon the bone1 and lo1 the scale flew up4 ,the bone was that which surrounds the eye of man2 the eye of man which naught can satisfy save the dust which covers it in the grave4 99 99 99 99 99 ,when the righteous dies1 'tis earth that meets with loss4 ,the jewel will ever be a jewel1 but it has passed from the possession of its former owner4 ,well may the loser weep4 ,life is a passing shadow1 say the ,scriptures4 ,the shadow of a tower or a tree2 the shadow which prevails for a time8 ,no2 even as the shadow of a bird in its flight1 it passeth from our sight1 and neither bird nor shadow remains4 ,my lover goes down into his garden1 to the beds of spices1 to wander about in the garden and pluck roses4 7,song of ,songs74 ,the world is the garden of my lover1 and he my lover is the ,king of kings4 ,like a bed of fragrant spices is ,israel1 the sweet savour of piety ascends on high1 the perfume of learning lingers on the passing breeze1 and the bed of beauty is fenced round by gentle peace4 ,the plants flourish and put forth leaves1 leaves giving grateful shelter to those who suffer from the heats and disappointment of life1 and my lover seeking the most beautiful blossom1 plucks the roses1 the students of the law1 whose belief is their delight4 ,when the devouring flames seize upon the cedar1 shall not the lowly hyssop fear and tremble8 ,when anglers draw the great leviathan from his mighty deeps1 what hope have the fish of the shallow pond8 ,when the fishing-line is dropped into the dashing torrent1 can they feel secure1 the waters of the purling brook8 ,mourn for those who are left2 mourn not for the one taken by ,god from earth4 ,he has entered into the eternal rest1 while we are bowed with sorrow4 ,rabbi ,akiba was once traveling through the country1 and he had with him an ass1 a rooster1 and a lamp4 ,at nightfall he reached a village where he sought shelter for the night without success4 ,all that ,god does is done well1 said the ,rabbi1 and proceeding toward the forest he resolved to pass the night there4 ,he lit his lamp1 but the wind extinguished it4 ,all that ,god does is done well1 he said4 ,the ass and the rooster were devoured by wild beasts2 yet still he said no more than ,all that ,god does is done well4 ,next day he learned that a troop of the enemy's soldiers had passed through the forest that night4 ,if the ass had brayed1 if the rooster had crowed1 or if the soldiers had seen his light he would surely have met with death1 therefore he said again1 ,all that ,god does is done well4 99 99 99 99 99 ,once when ,rabbi ,gamliel1 ,rabbi ,eleazer1 the son of ,azaria1 ,rabbi ,judah1 and ,rabbi ,akiba were walking together1 they heard the shouts and laughter and joyous tones of a multitude of people at a distance4 ,four of the ,rabbis wept2 but ,akiba laughed aloud4 ,akiba1 said the others to him1 wherefore laugh8 ,these heathens who worship idols live in peace1 and are merry1 while our holy city lies in ruins2 weep1 do not laugh4 ,for that very reason ,i laugh1 and am glad1 answered ,rabbi ,akiba4 ,if ,god allows those who transgress ,his will to live happily on earth1 how infinitely great must be the happiness which ,he has stored up in the world to come for those who observe ,his commands4 ,upon another occasion these same ,rabbis went up to ,jerusalem4 ,when they reached ,mount ,zophim and saw the desolation about them they rent their garments1 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 bitterly2 but again ,rabbi ,akiba appeared merry4 ,his comrades again rebuked him for this1 to them1 unseemly state of feeling4 ,ye ask me why ,i am merry1 said he2 come now1 tell me why ye weep8 ,because the ,bible tells us that a stranger 7one not descended from ,aaron7 who approaches the holy of holies shall be put to death1 and now behold the foxes make of it a dwelling-place4 ,why should we not weep8 ,ye weep1 returned ,akiba1 from the very reason which causes my heart to be glad4 ,is it not written1 ',and testify to me1 ye faithful witnesses1 ,uriah1 the priest1 and ,zachariah1 the son of ,berachiahu8' ,now what hath ,uriah to do with ,zachariah8 ,uriah lived during the existence of the first ,temple1 and ,zachariah during the second4 ,know ye not that the prophecy of ,uriah is compared to the prophecy of ,zachariah4 ,from ,uriah's prophecy we find1 ',therefore for your sake ,zion will be plowed as is a field1 and ,jerusalem will be a desolation1 and the mount of ,zion shall be as a forest2' and in ,zachariah we find1 ',they will sit1 the old men and women1 in the streets of ,jerusalem4' ,before the prophecy of ,uriah was accomplished ,i might have doubted the truth of ,zachariah's comforting words2 but now that one has been accomplished1 ,i feel assured that the promises to ,zachariah will also come to pass1 therefore am ,i glad4 ,thy words comfort us1 ,akiba1 answered his companions4 ,may ,god ever provide us comfort4 ,still another time1 when ,rabbi ,eleazer was very sick and his friends and scholars were weeping for him1 ,rabbi ,akiba appeared happy1 and asked them why they wept4 ,because1 they replied1 our beloved ,rabbi is lying between life and death4 ,weep not1 on the contrary be glad therefor1 he answered4 ,if his wine did not grow sour1 if his flag was not stricken down1 ,i might think that on earth he received the reward of his righteousness2 but now that ,i see my teacher suffering for what evil he may have committed in this world1 ,i rejoice4 ,he hath taught us that the most righteous among us commit some sin1 therefore in the world to come he will have peace4 99 99 99 99 99 ,while ,rabbi ,eleazer was sick1 the four elders1 ,rabbi ,tarphon1 ,rabbi ,joshua1 ,rabbi ,eleazer1 the son of ,azoria1 and ,rabbi ,akiba1 called upon him4 ,thou art better to ,israel than the raindrops to earth1 or the raindrops are for this world only1 while thou1 my teacher1 have helped the ripening of fruit for this world and the next1 said ,rabbi ,tarphon4 ,thou art better to ,israel than the sun1 for the sun is for this world alone2 thou hast given light for this world and the next1 said ,rabbi ,joshua4 ,then spoke ,rabbi ,eleazer1 the son of ,azoria3-- ,thou art better to ,israel1 said he1 than father and mother to man4 ,they bring him into the world1 but thou1 my teacher1 showest him the way into the world of ,immortality4 ,then said ,rabbi ,akiba3-- ,it is well that man should be afflicted1 for his distresses atone for his sins4 ,does the ,bible make such an assertion1 ,akiba8 asked his teacher4 ,yes1 answered ,akiba4 ',twelve years old was ,manassah when he became king1 and fifty-and-five years did he reign in ,jerusalem1 and he did what was evil in the eyes of the ,lord' 7,kings74 ,now1 how was this8 ,did ,hezekiah teach the law to the whole world and not to his son ,manassah8 ,assuredly not2 but ,manassah paid no attention to his precepts1 and neglected the word of ,god until he was afflicted with bodily pain1 as it is written1 ',and the ,lord spoke to ,manassah and to his people1 but they listened not1 wherefore the ,lord brought over them the captains of the armies belonging to the king of ,assyria1 and they took ,manassah prisoner with chains1 and bound him with fetters1 and led him off to ,babylon2 and when he was in distress he besought the ,lord his ,god1 and humbled himself greatly before the ,god of his fathers4 ,and he prayed to ,him1 and ,he permitted ,himself to be entreated by him and heard his supplication1 and brought him back to ,jerusalem unto his kingdom4 ,then did ,manassah feel conscious that the ,lord is indeed the 7true7 ,god4' ,now1 what did the king of ,assyria to ,manassah8 ,he placed him in a copper barrel and had a fire kindled beneath it1 and while enduring great torture of his body1 ,manassah was further tortured in his mind4 ',shall ,i call upon the ,almighty8' he thought4 ',alas6 ,his anger burns against me4 ,to call upon my idols is to call in vain1--alas1 alas1 what hope remains to me6' ,he prayed to the greatest of his idols1 and waited in vain for a reply4 ,he called to the lesser gods1 and remained unanswered4 ,then with trembling heart he addressed the great ,eternal4 ',o ,eternal6 ,god of ,abraham1 ,isaac1 and ,jacob1 and their descendants1 the heavens and the earth are the works of ,thy hand4 ,thou didst give to the sea a shore1 controlling with a word the power of the mighty deep4 ,thou art merciful as ,thou art great1 and ,thou hast promised to accept the repentance of those who return to ,thee with upright hearts4 ,as numerous are my sins as the sands which cover the seashore4 ,i have done evil before ,thee1 committing abominations in ,thy presence and acting wickedly4 ,bound with fetters ,i come before ,thee1 and on my knees ,i entreat ,thee1 in the name of ,thy great attributes of mercy1 to compassionate my suffering and my distress4 ,pardon me1 ,o ,lord1 forgive me4 ,do not utterly destroy me because of my transgressions4 ,let not my punishment eternally continue4 ,though ,i am unworthy of ,thy goodness1 ,o ,lord1 yet save me in ,thy mercy4 ,henceforth will ,i praise ,thy name all the days of my life1 for all ,thy creatures delight in praising ,thee1 and unto ,thee is the greatness and the goodness forever and ever1 ,selah6' ,god heard this prayer1 even as it is written1 ',and ,he permitted ,himself to be entreated by him1 and brought him back to ,jerusalem unto his kingdom4' ,from which we may learn1 continued ,akiba1 that affliction is an atonement for sin4 99 99 99 99 99 ,said ,rabbi ,eleazer1 the great1 ,it is commanded 'thou shalt love the ,lord thy ,god with all thy soul and with all that is loved by thee4' ,does not 'with all thy soul' include 'with all that is loved by thee8' ,some people love themselves more than they love their money2 to them 'tis said1 'with all thy soul2' while for those who love their money more than themselves the commandment reads1 'with all that is loved by thee4' ,but ,rabbi ,akiba always expounded the words1 with all thy soul1 to mean even though thy life be demanded of thee4 ,when the decree was issued forbidding the ,israelites to study the law1 what did ,rabbi ,akiba8 ,he installed many congregations secretly1 and in secret lectured before them4 ,then ,papus1 the son of ,juda said to him3-- ,art not afraid1 ,akiba8 ,thy doings may be discovered1 and thou wilt be punished for disobeying the decree4 ,listen1 and ,i will relate to thee a parable1 answered ,akiba4 ,a fox1 walking by the river side1 noticed the fishes therein swimming and swimming to and fro1 never ceasing2 so he said to them1 ',why are ye hurrying1 what do ye fear8' ',the nets of the angler1' they replied4 ',come1 then1' said the fox1 'and live with me on dry land4' ,but the fishes laughed4 ',and art thou called the wisest of the beasts8' they exclaimed2 'verily thou art the most foolish4 ,if we are in danger even in our element1 how much greater would be our risk in leaving it4' ,it is the same with us4 ,we are told of the law that it is 'our life and the prolongation of our days4' ,this is it when things are peaceful with us2 how much greater is our need of it then in times like these8 ,it is said that it was but shortly after this when ,rabbi ,akiba was imprisoned for teaching the law1 and in the prison in which he was incarcerated he found ,papus1 who had been condemned for some other offense4 ,rabbi ,akiba said to him3-- ,papus1 what brought thee here8 ,and ,papus replied3-- ,joy1 joy1 to thee1 that thou art imprisoned for studying ,god's law2 but woe1 woe is mine that ,i am here through vanity4 ,when ,rabbi ,akiba was led forth to execution1 it was just at the time of the morning service4 ',hear1 ,o ,israel6 the ,lord our ,god1 the ,lord is one1' he exclaimed in a loud and firm voice4 ,the torturers tore his flesh with pointed cards1 yet still he repeated1 ,the ,lord is one4 ,always did ,i say1 he continued1 that 'with all thy soul1' meant even though life should be demanded of thee1 and ,i wondered whether ,i should ever be able to so observe it4 ,now see1 to-day1 ,i do so2 'the ,lord is one4' ,with these word he died4 99 99 99 99 99 ,elishah ben ,abuyah1 a most learned man1 became in after-life an apostate4 ,rabbi ,meir had been one of his pupils1 and he never failed in the great love which he bore for his teacher4 ,it happened upon one occasion when ,rabbi ,meir was lecturing in the college1 that some students entered and said to him3-- ,thy teacher1 ,elishah1 is riding by on horseback on this holy ,sabbath day4 ,rabbi ,meir left the college1 and overtaking ,elishah walked along by his horse's side4 ,the latter saluted him1 and asked3-- ,what passage of ,scripture hast thou been expounding8 ,from the book of ,job1 replied ,rabbi ,meir4 ',the ,lord blessed the latter days of ,job more than the beginning4' ,and how didst thou explain the verse8 said ,elishah4 ,that the ,lord increased his wealth twofold4 ,but thy teacher1 ,akiba1 said not so1 returned ,elishah4 ,he said that the ,lord blessed the latter days of ,job with twofold of penitence and good deeds4 ,how1 inquired ,rabbi ,meir1 wouldst thou explain the verse1 ',better is the end of a thing than the beginning thereof4' ,if a man buys merchandise in his youth and meets with losses1 is it likely that he will recover his substance in old age8 ,or1 if a person studies ,god's law in his youth and forgets it1 is it probable that it will return to his memory in his latter days8 ,thy teacher1 ,akiba1 said not so1 replied ,elishah2 he explained the verse1 ',better is the end of a thing when the beginning was good4' ,my own life proves the soundness of this explanation4 ,on the day when ,i was admitted into the covenant of ,abraham1 my father made a great feast4 ,some of his visitors sang1 some of them danced1 but the ,rabbis conversed upon ,god's wisdom and ,his laws4 ,this latter pleased my father1 ,abuyah1 and he said1 ',when my son grows up ye shall teach him and he shall become like ye2 he did not cause me to study for ,god's sake but only to make his name famous through me4 ,therefore1 in my latter days have ,i become wicked and an apostate2 and now1 return home4' ,and wherefore8 ,because1 on the ,sabbath day1 thou art allowed to go so far and no farther1 and ,i have reckoned the distance thou hast traveled with me by the footsteps of my horse4 ,if thou art so wise1 said ,rabbi ,meir1 as to reckon the distance ,i may travel by the footsteps of thy horse1 and so particular for my sake1 why not return to ,god and repent of thy apostacy8 ,elishah answered3-- ,it is not in my power4 ,i rode upon horseback once on the ,day of ,atonement2 yea1 when it fell upon the ,sabbath1 and when ,i passed the synagogue ,i heard a voice crying1 ',return1 oh backsliding children1 return to me and ,i will return to ye2 except ,elishah1 the son of ,abuyah1 he knew his ,master and yet rebelled against ,him4' ,what caused such a learned man as ,elishah to turn to evil ways8 ,it is reported that once while studying the law in the vale of ,genusan1 he saw a man climbing a tree4 ,the man found a bird's-nest in the tree1 and taking the mother with the young ones he still departed in peace4 ,he saw another man who finding a bird's-nest followed the ,bible's command and took the young only1 allowing the mother to fly away2 and yet a serpent stung him as he descended1 and he died4 ,now1 thought he1 where is the ,bible's truth and promises8 ,is it not written1 ',and the young thou mayest take to thyself1 but the mother thou shalt surely let go1 that it may be well with thee and that thou mayest live many days4' ,now1 where is the long life to this man who followed the precept1 while the one who transgressed it is unhurt8 ,he had not heard how ,rabbi ,akiba expounded this verse1 that the days would be long in the future world where all is happiness4 ,there is also another reason given as the cause for ,elishah's backsliding and apostacy4 ,during the fearful period of religious persecution1 the learned ,rabbi ,judah1 whose life had been passed in the study of the law and the practice of ,god's precepts1 was delivered into the power of the cruel torturer4 ,his tongue was placed in a dog's mouth and the dog bit it off4 ,so ,elishah said1 ,if a tongue which uttered naught but truth be so used1 and a learned1 wise man be so treated1 of what use is it to avoid having a lying tongue and being ignorant4 ,lo1 if these things are allowed1 there is surely no reward for the righteous1 and no resurrection for the dead4 ,when ,elishah waxed old he was taken sick1 and ,rabbi ,meir1 learning of the illness of his aged teacher1 called upon him4 ,oh return1 return unto thy ,god4 entreated ,rabbi ,meir4 ,what6 exclaimed ,elishah1 return6 and could ,he receive my penitence1 the penitence of an apostate who has so rebelled against ,him8 ,is it not written1 said ,meir1 ',thou turnest man to contrition8' ,no matter how the soul of man may be crushed1 he can still turn to his ,god and find relief4 ,elishah listened to these words1 wept bitterly and died4 ,not many years after his death his daughters came1 poverty stricken1 asking relief from the colleges4 ,remember1 said they1 the merit of our father's learning1 not his conduct4 ,the colleges listened to the appeal and supported the daughters of ,elishah4 99 99 99 99 99 ,rabbi ,judah1 ,rabbi ,joseh1 and ,rabbi ,simon were conversing one day1 when ,judah ben ,gerim entered the apartment and sat down with the three4 ,rabbi ,judah was speaking in a complimentary strain of the ,gentiles 7,romans74 ,see1 said he1 how they have improved their cities1 how beautiful they have made them1 and how much they have done for the comfort and convenience of the citizens2 bath-houses1 bridges1 fine broad streets1 surely much credit is due them4 ,nay1 answered ,rabbi ,simon1 all that they have done has been from a selfish motive4 ,the bridges bring them in a revenue1 for all who use them are taxed2 the bath-houses are for their personal adornment--'tis all selfishness1 not patriotism4 ,judah ben ,gerim repeated these remarks to his friends1 and finally they reached the ears of the emperor4 ,he would not allow them to pass unnoticed4 ,he ordered that ,judah1 who had spoken well of the nation1 should be advanced in honor2 that ,joseh1 who had remained silent instead of seconding the assertions1 should be banished to ,zipore2 and that ,simon1 who had disputed the compliment1 should be put to death4 ,the latter with his son fled and concealed himself in the college when this fiat became known to him4 ,for some time he remained there comparatively safe1 his wife bringing his meals daily4 ,but when the officers were directed to make diligent search he became afraid1 lest through the indiscretion of his wife his place of concealment might be discovered4 ,the mind of woman is weak and unsteady1 said he1 perhaps they may question and confuse her1 and thus may death come upon me4 ,so leaving the city1 ,simon and his son took refuge in a lonely cave4 ,near its mouth some fruit trees grew1 supplying them with food1 and a spring of pure water bubbled from rocks in the immediate vicinity4 ,for thirteen years ,rabbi ,simon lived here1 until the emperor died and his decrees were repealed4 ,he then returned to the city4 ,when ,rabbi ,phineas1 his son-in-law1 heard of his return1 he called upon him at once1 and noticing an apparent neglect in the mental and physical condition of his relative1 he exclaimed1 ,woe1 woe6 that ,i meet thee in so sad a condition6 ,but ,rabbi ,simon answered3-- ,not so2 happy is it that thou findest me in this condition1 for thou findest me no less righteous than before4 ,god has preserved me1 and my faith in ,him1 and thus hereafter shall ,i explain the verse of ,scripture1 ',and ,jacob came perfect4' ,perfect in his physical condition1 perfect in his temporal condition1 and perfect in his knowledge of ,god4 99 99 99 99 99 ,antoninus1 in conversing with ,rabbi ,judah1 said to him3 ,in the future world1 when the soul comes before the ,almighty ,creator for judgment1 may it not find a plea of excuse for worldly wickedness in saying1 ',lo1 the sin is the body's2 ,i am now free from the body2 the sins were not mine'8 ,rabbi ,judah answered1 ,let me relate to thee a parable4 ,a king had an orchard of fine figs1 which he prized most highly4 ,that the fruit might not be stolen or abused1 he placed two watchers in the orchard1 and that they themselves might not be tempted to partake of the fruit1 he chose one of them a blind man1 and the other one lame4 ,but lo1 when they were in the orchard1 the lame man said to his companion1 ',i see very fine figs2 they are luscious and tempting2 carry me to the tree1 that we may both partake of them4' ,so the blind man carried the lame man1 and they ate of the figs4 ,when the king entered the orchard he noticed at once that his finest figs were missing1 and he asked the watchers what had become of them4 ,the blind man answered3-- ',i know not4 ,i could not steal them2 ,i am blind2 ,i cannot even see them4' ,and the lame man answered3-- ',neither could ,i steal them2 ,i could not approach the tree4' ,but the king was wise1 and he answered3-- ',lo1 the blind carried the lame1' and he punished them accordingly4 ,so it is with us4 ,the world is the orchard in which ,the ,eternal ,king has placed us1 to keep watch and ward1 to till its soil and care for its fruit4 ,but the soul and body are the man2 if one violates the precepts1 so does the other1 and after death the soul may not say1 ',it is the fault of the body to which ,i was tied that ,i committed sins2' no1 ,god will do as did the owner of the orchard1 as it is written3-- ',he shall call from the heaven above1 and to the earth to judge his people4' ,he shall call from the 'heaven above1' which is the soul1 and to the 'earth below'1 which is the body1 mixing with the dust from whence it sprung4 ,a heathen said to ,rabbi ,joshua1 ,thou believest that ,god knows the future8 ,yes1 replied the ,rabbi4 ,then1 said the questioner1 wherefore is it written1 ',the ,lord said1 ,i will destroy everything which ,i have made1 because it repenteth me that ,i have made them'8 ,did not the ,lord foresee that man would become corrupt8 ,then said ,rabbi ,joshua1 ,hast thou children8 ,yes1 was the answer4 ,when a child was born1 what didst thou8 ,i made a great rejoicing4 ,what cause hadst thou to rejoice8 ,dost thou not know that they must die8 ,yes1 that is true2 but in the time of enjoyment ,i do not think of the future4 ,so was it with ,god1 said ,rabbi ,joshua4 ,he knew that men would sin2 still that knowledge did not prevent the execution of his beneficent purpose to create them4 ,one of the emperors said to ,rabon ,gamliel3-- ,your ,god is a thief1 as it is written1 ',and the ,lord ,god caused a deep sleep to fall upon ,adam1 and he slept4 ,and ,he took a rib from ,adam4' ,the ,rabbi's daughter said1 ,let me answer this aspersion4 ,last night robbers broke into my room1 and stole therefrom a silver vessel3 but they left a golden one in its stead4 ,the emperor replied1 ,i wish that such thieves would come every night4 ,thus was it with ,adam2 ,god took a rib from him1 but placed a woman instead of it4 ,rabbi ,joshua1 of ,saknin1 said in the name of ,rabbi ,levi1 ,the ,lord considered from what part of the man he should form woman2 not from the head1 lest she should be proud2 not from the eyes1 lest she should wish to see everything2 not from the mouth1 lest she might be talkative2 nor from the ear1 lest she should wish to hear everything2 nor from the heart1 lest she should be jealous2 nor from the hand1 lest she should wish to find out everything2 nor from the feet in order that she might not be a wanderer2 only from the most hidden place1 that is covered even when a man is naked--namely1 the rib4 ,the scholars of ,rabbi ,simon ben ,jochai once asked him3-- ,why did not the ,lord give to ,israel enough manna to suffice them for a year1 at one time1 instead of meting it out daily8 ,the ,rabbi replied3-- ,i will answer ye with a parable4 ,there was once a king who had a son to whom he gave a certain yearly allowance1 paying the entire sum for his year's support on one appointed day4 ,it soon happened that this day on which the allowance was due1 was the only day in the year when the father saw his son4 ,so the king changed his plan1 and gave his son each day his maintenance for that day only1 and then the son visited his father with the return of each day's sun4 ,so was it with ,israel2 each father of a family1 dependent upon the manna provided each day by ,god's bounty1 for his support and the support of his family1 naturally had his mind devoted to the ,great ,giver and ,sustainer of life4 ,when ,rabbi ,eleazer was sick his scholars visited him1 and said1 ,rabbi1 teach us the way of life1 that we may inherit eternity4 ,the ,rabbi answered1 ,give honor to your comrades4 ,know to whom you pray4 ,restrain your children from frivolous conversation1 and place them among the learned men1 in order that they may acquire wisdom4 ,so may you merit life in the future world4 ,when ,rabbi ,jochanan was sick his scholars also called upon him4 ,when he beheld them he burst into tears4 ,rabbi6 they exclaimed1 ,light of ,israel6 ,the chief pillar6 ,why weep8 ,the ,rabbi answered1 ,were ,i to be brought before a king of flesh and blood1 who is here to-day and to-morrow in the grave2 who may be angry with me1 but not forever2 who may imprison me1 but not forever2 who may kill me1 but only for this world2 whom ,i may sometimes bribe2 even then ,i would fear4 ,but now1 ,i am to appear before the ,king of kings1 the ,most ,holy ,one1 blessed be ,he1 who lives through all eternity4 ,if ,he is wroth1 it is forever4 ,if ,he imprisons me1 it is forever2 if ,he slays me1 it is for the future world2 and ,i can bribe ,him neither with words nor money4 ,not only this1 two paths are before me1 one leading to punishment1 the other to reward1 and ,i know not which one ,i must travel4 ,should ,i not weep8 ,the scholars of ,rabbi ,johanan1 the son of ,zakai1 asked of their teacher this question3-- ,wherefore is it1 that according to the law1 the punishment of a highwayman is not as severe as the punishment of a sneak thief8 ,according to the ,mosaic law1 if a man steals an ox or a sheep1 and kills it or sells it1 he is required to restore five oxen for the one ox1 and four sheep for the one sheep2 but for the highwayman we find1 ',when he hath sinned and is conscious of his guilt1 he shall restore that he hath taken violently away2 he shall restore it and its principal1 and the fifth part thereof he shall add thereto4' ,therefore1 he who commits a highway robbery pays as punishment one-fifth of the same1 while a sneak thief is obliged to return five oxen for one ox1 and four sheep for one sheep4 ,wherefore is this8 ,because1 replied the teacher1 the highway robber treats the servant as the master4 ,he takes away violently in the presence of the servant1 the despoiled man1 and the master--,god4 ,but the sneak thief imagines that ,god's eye is not upon him4 ,he acts secretly1 thinking1 as the ,psalmist says1 ',the ,lord doth not see1 neither will the ,god of ,jacob regard it4' ,listen to a parable4 ,two men made a feast4 ,one invited all the inhabitants of the city1 and omitted inviting the king4 ,the other invited neither the king nor his subjects4 ,which one deserves condemnation8 ,certainly the one who invited the subjects and not the king4 ,the people of the earth are ,god's subjects4 ,the sneak thief fears their eyes1 yet he does not honor the eye of the king1 the eye of ,god1 which watches all his actions4 ,rabbi ,meir says1 ,this law teaches us how ,god regards industry4 ,if a person steals an ox he must return five in its place1 because while the animal was in his unlawful possession it could not work for its rightful owner4 ,a lamb1 however1 does no labor1 and is not profitable that way2 therefore he is only obliged to replace it fourfold4 ,rabbi ,nachman dined with his teacher1 ,rabbi ,yitzchak1 and upon departing after the meal1 he said1 ,teacher1 bless me6 ,listen1 replied ,rabbi ,yitzchak4 ,a traveler was once journeying through the desert1 and when weary1 hungry1 and thirsty1 he happened upon an oasis1 where grew a fruitful tree1 wide-branched1 and at the foot of which there gushed a spring of clear1 cool water4 ,the stranger ate of the luscious fruit1 enjoying and resting in the grateful shade1 and quenching his thirst in the sparkling water which bubbled merrily at his feet4 ,when about to resume his journey1 he addressed the tree and spoke as follows3-- ',oh1 gracious tree1 with what words can ,i bless thee1 and what good can ,i wish thee8 ,i cannot wish thee good fruit1 for it is already thine2 the blessing of water is also thine2 and the gracious shade thrown by thy beauteous branches the ,eternal has already granted thee1 for my good and the good of those who travel by this way4 ,let me pray to ,god1 then1 that all thy offspring may be goodly as thyself4' ,so it is with thee1 my pupil4 ,how shall ,i bless thee8 ,thou art perfect in the law1 eminent in the land1 respected1 and blessed with means4 ,may ,god grant that all thy offspring may prove goodly as thyself4 ,a wise man1 say the ,rabbis1 was ,gebiah ben ,pesisah4 ,when the children of ,canaan accused the ,israelites of stealing their land1 saying1 ,the land of ,canaan is ours1 as it is written1 ',the land of ,canaan and its boundaries belong to the ,canaanites1' and demanded restitution1 ,gebiah offered to argue the case before the ruler4 ,said ,gebiah to the ,africans1 ,ye bring your proof from the ,pentateuch1 and by the ,pentateuch will ,i refute it4 ',cursed be ,canaan2 a servant of servants shall he be unto his brethren4' ,to whom does the property of a slave belong8 ,to his master4 ,even though the land belonged to ye1 through your servitude it became ,israel's4 ,answer him1 said the ruler4 ,the accusers asked for three days' time to prepare their reply1 but at the end of the three days they had vanished4 ,then came the ,egyptians1 saying1 ',god gave the ,israelites favor in the eyes of the ,egyptians1 and they lent them gold and silver4' ,now return us the gold and silver which our ancestors lent ye4 ,again ,gebiah appeared for the sages of ,israel4 ,four hundred and thirty years1 said he1 did the children of ,israel dwell in ,egypt4 ,come1 now1 pay us the wages of six hundred thousand men who worked for ye for naught1 and we will return the gold and silver4 ,then came the children of ,ishmael and ,ketura1 before ,alexander of ,mukdon1 saying1 ,the land of ,canaan is ours1 as it is written1 ',these are the generations of ,ishmael1 the son of ,abraham2' even as it is written1 ',these are the generations of ,isaac1 the son of ,abraham4' ,one son is equal to the other2 come1 give us our share4 ,again ,gebiah appeared as counsel for the sages4 ,from the ,pentateuch1 which is your proof1 will ,i confound ye said he4 ,is it not written ',abraham gave all that he had to ,isaac1 but unto the sons of the concubines that ,abraham had1 ,abraham gave gifts8' ,the man who gives his children their inheritance during his life does not design to give it to them again after his death4 ,to ,isaac ,abraham left all that he had2 to his other children he gave gifts1 and sent them away4 ,,proverbial ,,sayings ,,and ,,traditions ,do not to others what you would not have others do to you4 ,the ass complains of the cold even in ,july 7,tamuz47 ,first learn and then teach4 ,few are they who see their own faults4 ,a single light answers as well for a hundred men as for one4 ,victuals prepared by many cooks will be neither hot nor cold4 ,truth lasts forever1 but falsehood must vanish4 ,this is the punishment of the liar1 that when he tells the truth nobody believes him4 ,use thy best vase to-day1 for to-morrow it may1 perchance1 be broken4 ,when ,satan cannot come himself he sends wine as a messenger4 ,woe to the children banished from their father's table4 ,a handful of food will not satisfy the lion1 neither can a pit be filled again with its own dust4 ,pray to ,god for mercy until the last shovelful of earth is cast upon thy grave4 ,cease not to pray even when the knife is laid upon thy neck4 ,open not thy mouth to speak evil4 ,to be patient is sometimes better than to have much wealth4 ,the horse fed too liberally with oats becomes unruly4 ,happy the pupil whose teacher approves his words4 ,when the cucumbers are young we may tell whether they will become good for food4 ,poverty cometh from ,god1 but not dirt4 ,our kindly deeds and our generous gifts go to heaven as messengers1 and plead for us before our ,heavenly ,father4 ,the noblest of all charities is in enabling the poor to earn a livelihood4 ,the camel wanted to have horns and they took away his ears4 ,the egg of to-day is better than the hen of to-morrow4 ,the world is a wedding4 ,youth is a wreath of roses4 ,a myrtle even in the desert remains a myrtle4 ,teach thy tongue to say1 ,i do not know4 ,the house which opens not to the poor will open to the physician4 ,the birds of the air despise a miser4 ,hospitality is an expression of ,divine worship4 ,thy friend has a friend1 and thy friend's friend has a friend2 be discreet4 ,do not place a blemish on thine own flesh4 ,attend no auctions if thou hast no money4 ,rather skin a carcass for pay1 in the public streets1 than lie idly dependent on charity4 ,deal with those who are fortunate4 ,what is intended for thy neighbor will never be thine4 ,the weakness of thy walls invites the burglar4 ,the place honors not the man1 'tis the man who gives honor to the place4 ,the humblest man is ruler in his own house4 ,if the fox is king bow before him4 ,if a word spoken in its time is worth one piece of money1 silence in its time is worth two4 ,tobias committed the sins and his neighbor received the punishment4 ,poverty sits as gracefully upon some people as a red saddle upon a white horse4 ,drain not the waters of thy well while other people may desire them4 ,the doctor who prescribes gratuitously gives a worthless prescription4 ,the rose grows among thorns4 ,the wine belongs to the master but the waiter receives the thanks4 ,he who mixes with unclean things becomes unclean himself2 he whose associations are pure becomes more holy with each day4 ,no man is impatient with his creditors4 ,make but one sale1 and thou art called a merchant4 ,mention not a blemish which is thy own1 in detraction of thy neighbor4 ,if certain goods sell not in one city1 try another place4 ,he who reads the letter should execute the message4 ,a vessel used for holy purposes should not be put to uses less sacred4 ,ornament thyself first1 then magnify others4 ,two pieces of coin in one bag make more noise than a hundred4 ,man sees the mote in his neighbor's eye1 but knows not of the beam in his own4 ,the rivalry of scholars advances science4 ,if thou tellest thy secret to three persons1 ten know of it4 ,when love is intense both find room enough upon one board of the bench2 afterward they may find themselves cramped in a space of sixty cubits4 ,when wine enters the head the secret flies out4 ,when a liar speaks the truth he finds his punishment in the general disbelief4 ,sorrow for those who disappear never to be found4 ,the officer of the king is also a recipient of honors4 ,he who studies cannot follow a commercial life2 neither can the merchant devote his time to study4 ,there is no occasion to light thy lamp at noontide4 ,if thy friends agree in calling thee an ass1 go and get a halter around thee4 ,at the gate of abundance there are many brothers and friends2 at the gate of misery there is neither brother not friend4 ,the consciousness of ,god's presence is the first principle of religion4 ,a man's home means his wife4 ,he who divorces his wife is hated before ,god4 ,if thy wife is small1 bend down to take her counsel4 ,the daughter is as the mother was4 ,do not confine your children to your own learning1 for they were born in another time4 ,what the child says out of doors he has learned indoors4 ,this world is an ante-chamber to the next4 ,the just of all nations have a portion in the future reward4 ,every nation has its special guardian angel1 its horoscopes1 its ruling planets and stars4 ,but there is no planet for ,israel4 ,israel shall look but to ,god4 ,there is no mediator between those who are called ,his children and their ,father which is in heaven4 ,from the very spoon that the carver carved1 he has to swallow hot mustard4 ,the laborer is allowed to shorten his prayers4 ,he who teaches his son to trade is as if he taught him to steal4 ,the laborer at his work need not rise before the greatest doctor4 ,life is a passing shadow1 says the ,scripture4 ,is it the shadow of a tower or a tree8 ,a shadow which prevails for a while8 ,no4 ,it is the shadow of a bird in its flight--away flies the bird1 and there is neither bird nor shadow4 ,man's passions at first are like a cobweb's thread1 at last become like the thickest cable4 ,were it not for the existence of passions no one would build a house1 marry a wife1 beget children1 or do any work4 ,there is not a single bird more persecuted than the dove1 yet ,god has chosen her to be offered upon the altar4 ,the bull is hunted by the lion1 the sheep by the wolf1 the goat by the tiger4 ,and ,god said3 ,bring me a sacrifice1 not from those that persecute1 but from them that are persecuted4 ,prayer is ,israel's only weapon1 a weapon inherited from his fathers1 a weapon tried in a thousand battles4 ,when the righteous die1 they live2 for their example lives4 ,let the fruit pray for the welfare of the leaf4 ,meat without salt is fit only for the dogs4 ,trust not thyself until the day of thy death4 ,woe to the country which hath lost its leader2 woe to the ship when its captain is no more4 ,he who increaseth his flesh but multiplieth food for the worms4 ,the day is short1 the labor great1 and the workman slothful4 ,be yielding to thy superior2 be affable toward the young2 be friendly with all mankind4 ,silence is the fence round wisdom4 ,without law1 civilization perishes4 ,every man will surely have his hour4 ,rather be the tail among lions than the head among foxes4 ,into the well which supplies thee with water cast no stones4 ,many a colt's skin is fashioned to the saddle which its mother bears4 ,truth is heavy1 therefore few care to carry it4 ,say little and do much4 ,he who multiplieth words will likely come to sin4 ,sacrifice thy will for others1 that they may be disposed to sacrifice their wills for thee4 ,study to-day1 delay not4 ,look not upon thy prayers as on a task2 let thy supplications be sincere4 ,he who is loved by man is loved by ,god4 ,honor the sons of the poor2 they give to science its splendor4 ,do not live near a pious fool4 ,a small coin in a large jar makes a great noise4 ,use thy noble vase to-day2 to-morrow it may break4 ,the cat and the rat make peace over a carcass4 ,he who walks each day over his estate finds a coin daily4 ,the dog follows thee for the crumbs in thy pocket4 ,the soldiers fight1 and the kings are heroes4 ,when the ox is down many are the butchers4 ,descend a step in choosing thy wife2 ascend a step in choosing thy friend4 ,beat the gods and their priests will tremble4 ,the sun will set without thy assistance4 ,hold no man responsible for his utterances in times of grief4 ,one man eats1 another says grace4 ,he who curbs his wrath merits forgiveness for his sins4 ,commit a sin twice and it will not seem to thee a crime4 ,while our love was strong we lay on the edge of a sword1 now a couch sixty yards wide is too narrow for us4 ,study is more meritorious than sacrifice4 ,jerusalem was destroyed because the instruction of the young was neglected4 ,the world is saved by the breath of school children4 ,even to rebuild the ,temple1 the schools must not be closed4 ,blessed is the son who has studied with his father1 and blessed the father who has instructed his son4 ,avoid wrath and thou wilt avoid sin2 avoid intemperance and thou wilt not provoke ,providence4 ,when others gather1 do thou disperse2 when others disperse1 gather4 ,when thou art the only purchaser1 then buy2 when other buyers are present1 be thou nobody4 ,the foolish man knows not an insult1 neither does a dead man feel the cutting of a knife4 ,three shall not enter ,paradise--the scoffer1 the hypocrite1 and the slanderer4 ,rabbi ,gamaliel ordered his servant ,tobi to bring something good from the market1 and he brought a tongue4 ,at another time he told him to bring something bad1 and he also returned with a tongue4 ,why did you on both occasions fetch a tongue8 the ,rabbi asked4 ,it is the source of good and evil1 ,tobi replied4 ,if it is good1 there is nothing better2 if it is bad1 there is nothing worse4 ,the forest trees once asked the fruit trees3 ,why is the rustling of your leaves not heard in the distance8 ,the fruit trees replied3 ,we can dispense with the rustling to manifest our presence2 our fruits testify for us4 ,the fruit trees then inquired of the forest trees2 ,why do your leaves rustle almost continually8 ,we are forced to call the attention of man to our existence4 ,too many ,captains sink the ship4 ,an old man is a trouble in the house2 an old woman is a treasure in the house4 ,two pieces of coin in one bag make more noise than a hundred4 ,when the flood came over the earth and everything was threatened with destruction1 and every kind of beast came in pairs to ,noah1 the ,lie1 too1 asked admittance into the ark4 ,noah1 however1 refused4 ,only pairs may enter here1 he said4 ,the ,lie went in search of a companion1 and at last met ,vice1 whom it invited to go to the ark4 ,i am willing to keep company with thee1 if thou wilt promise to give me all thy earnings1 said ,vice4 ,the ,lie agreed1 and they were both admitted into the ark4 ,after they left the ark1 the ,lie regretted her agreement1 and wished to dissolve partnership with ,vice1 but it was too late1 and thus it is current that what ,lie earneth1 ,vice consumeth4 ,support the aged without reference to religion2 respect the learned without reference to age4 ,repent the day before thy death4 ,ten measures of wisdom came into the world2 the law of ,israel received nine measures1 and the balance of the world one4 ,ten measures of beauty came into the world2 ,jerusalem received nine measures1 and the rest of the world one4 ,the world stands on three pillars3 law1 worship1 and charity4 ,when he who attends the synagogue regularly is prevented from being present1 ,god asks for him4 ,his enemies will humble themselves before the one who builds a place of worship4 ,he who is able to attend synagogue1 and neglects to do so1 is a bad neighbor4 ,one need not stand upon a high place to pray1 for it is written1 ,out of the depths have ,i called unto ,thee1 oh ,lord4 ,the same ,rabbi prohibits moving about or talking during the progress of prayers1 enlarging on ,solomon's advice1 ,keep thy foot when thou goest into the house of the ,lord1 and be more ready to hear than to offer the sacrifice of fools4 ,the cock and the owl both await daylight4 ,the light1 says the cock1 brings me delight2 but what in the world art thou waiting for8 ,the thief who finds no opportunity to steal1 considers himself an honest man4 ,a ,galilean said1 ,when the shepherd is angry with his flock1 he appoints for its leader a blind bellwether4 ,though it is not incumbent upon thee to complete the work1 thou must not therefore cease from pursuing it4 ,if the work is great1 great will be thy reward1 and thy ,master is faithful in ,his payments4 ,there are three crowns3 of the law1 the priesthood1 and the kingship2 but the crown of a good name is greater than them all4 ,who gains wisdom8 ,he who is willing to receive instruction from all sources4 ,who is the mighty man8 ,he who subdueth his temper4 ,who is rich8 ,he who is content with his lot4 ,who is deserving of honor8 ,he who honoreth mankind4 ,despise no man and deem nothing impossible2 every man hath his hour and everything its place4 ,iron breaks stone2 fire melts iron2 water extinguishes fire2 the clouds consume water2 the storm dispels clouds2 man withstands the storm2 fear conquers man2 wine banishes fear2 sleep overcomes wine1 and death is the master of sleep2 but charity1 says ,solomon1 saves even from death4 ,how canst thou escape sin8 ,think of three things3 whence thou comest1 whither thou goest1 and before whom thou must appear4 ,the scoffer1 the liar1 the hypocrite1 and the slanderer can have no share in the future world of bliss4 ,to slander is to commit murder4 ,cold water morning and evening is better than all the cosmetics4 ,the question is asked1 ,why is man born with hands clinched1 but has his hands wide open in death8 ,and the answer is3 ,on entering the world1 man desires to grasp everything2 but when leaving it he takes nothing away4 ,two dry logs and one wet2 the dry ones kindle the wet4 ,he who seeks for a faultless brother will have to remain brotherless4 ,a town which has no school should be abolished4 ,jerusalem was destroyed because the instruction of the young was neglected4 ,he who instructs a child is as if he had created it4 ,the teachers are the guardians of the ,state4 ,learn first and philosophize afterward4 ,to what may he be compared who teaches a child8 ,to one who writes on clean paper2 and to what may he be compared who teaches an old man8 ,to one who writes on blotted paper4 ,be eager to acquire knowledge2 it does not come to thee by inheritance4 ,four dispositions are found among those who sit for instruction1 before the wise1 and they may be respectively compared to a sponge1 a funnel1 a strainer1 and a sieve2 the sponge imbibes all1 the funnel receives at one end and discharges at the other1 the strainer suffers the wine to pass through1 but retains the lees1 and the sieve recovers the bran1 but retains the fine flour4 ,to pray loudly is not a necessity of devotion2 when we pray we must direct our hearts toward heaven4 ,charity is greater than all4 ,who gives charity in secret is greater than ,moses4 ,he finds authority for this saying in the words of ,moses1 ,for ,i was afraid of the anger1 and the words of ,solomon which he presents as an answer1 ,a gift given in secret pacifieth anger4 ,a miser is as wicked as an idolater4 ,charity is more than sacrifices4 ,he who gives 7charity7 becomes rich1 or as it is written1 ,a beneficent soul will be abundantly gratified4 ,one day a philosopher inquired of ,rabbi ,akiba1 ,if your ,god loves the poor1 why does ,he not support them8 ,god allows the poor to be with us ever1 responded ,akiba1 that the opportunities for doing good may never fail4 ,but1 returned the philosopher1 how do you know that this virtue of charity pleases ,god8 ,if a master punishes his slaves by depriving them of food and clothing1 does he feel pleased when others feed and clothe them8 ,but suppose1 on the other hand1 said the ,rabbi1 that the children of a tender father1 children whom he could no longer justly assist1 had fallen into poverty1 would he be displeased if kind souls pitied and aided them8 ,we are not the slaves of a hard master4 ,god calls us ,his children1 and ,himself we call our ,father4 ,when one stands at the judgment-seat of ,god these questions are asked3-- ,hast thou been honest in all thy dealings8 ,hast thou set aside a portion of thy time for the study of the law8 ,hast thou observed the first commandment8 ,hast thou1 in trouble1 still hoped and believed in ,god8 ,hast thou spoken wisely8 ,all the blessings of a household come through the wife1 therefore should her husband honor her4 ,men should be careful lest they cause women to weep1 for ,god counts their tears4 ,in cases of charity1 where both men and women claim relief1 the latter should be first assisted4 ,if there should not be enough for both1 the men should cheerfully relinquish their claims4 ,a woman's death is felt by nobody as by her husband4 ,tears are shed on ,god's altar for the one who forsakes his first love4 ,he who loves his wife as himself1 and honors her more than himself1 will train his children properly2 he will meet1 too1 the fulfillment of the verse1 ,and thou shalt know that there is peace in thy tent1 and thou wilt look over thy habitation and shall miss nothing4 ,i never call my wife wife1 but home1 for she1 indeed1 makes my home4 ,he who possesses a knowledge of ,god1 and a knowledge of man1 will not easily commit sin4 ,the ,bible was given us to establish peace4 ,he who wrongs his fellow-man1 even in so small a coin as a penny1 is as wicked as if he should take life4 ,he who raises his hand against his fellow in passion is a sinner4 ,be not the friend of one who wears the cloak of a saint to cover the deformities of a fool4 ,one who gives way to passion is as bad as an idolater4 ,hospitality is as great a virtue as studying the law4 ,never put thyself in the way of temptation1 advised ,rabbi ,judah2 even ,david could not resist it4 ,rabbi ,tyra1 on being asked by his pupils to tell them the secret which gained him a happy1 peaceful old age1 replied1 ,i have never cherished anger with my family2 ,i have never envied those greater than myself1 and ,i have never rejoiced in the downfall of any one4 ,unhappy is he who mistakes the branch for the tree1 the shadow for the substance4 ,thy yesterday is thy past2 thy to-day thy future2 thy to-morrow is a secret4 ,the best preacher is the heart2 the best teacher is time2 the best book is the world2 the best friend is ,god4 ,life is but a loan to man2 death is the creditor who will one day claim it4 ,understand a man by his own deeds and words4 ,the impressions of others lead to false judgment4 ,he through whose agency another has been falsely punished stands outside of heaven's gates4 ,the sins of the bad-tempered are greater than his merits4 ,the man who sins is foolish as well as wicked4 ,the good actions which we perform in this world take form and meet us in the world to come4 ,better to bear a false accusation in silence1 than by speaking to bring the guilty to public shame4 ,he who can feel ashamed will not readily do wrong4 ,there is a great difference between one who can feel ashamed before his own soul and one who is only ashamed before his fellow-man4 ,god's covenant with us included work2 for the command1 ,six days shalt thou work and the seventh shalt thou rest1 made the rest conditional upon the work4 ,god first told ,adam to dress the ,garden of ,eden1 and to keep it1 and then permitted him to eat of the fruit of his labor4 ,god did not dwell in the midst of ,israel till they had worked to deserve ,his presence1 for he commanded1 ,they shall make me a sanctuary1 and then ,i will dwell in the midst of them4 ,when ,jerusalem was in the hands of the ,romans1 one of their philosophers asked of the ,rabbis3-- ,if your ,god dislikes idolatry1 why does ,he not destroy the idols and so put temptation out of the way8 ,the wise men answered3-- ,would you have the sun and the moon destroyed because of the foolish ones who worship them8 ,to change the course of nature to punish sinners1 would bring suffering to the innocent also4 ,rabbi ,judah said3-- ,he who refuses to teach a precept to his pupil is guilty of theft1 just as one who steals from the inheritance of his father2 as it is written1 7,the law which ,moses commanded us is the inheritance of the congregation of ,jacob47 ,but if he teaches him1 what is his reward8 ,raba says1 ,he will obtain the blessing of ,joseph4 ,rabbi ,eleazer said3-- ,that house where the law is not studied by night should be destroyed4 ,the wealthy man who aids not the scholar desirous of studying ,god's law will not prosper4 ,he who changes his word1 saying one thing and doing another1 is even as he who serveth idols4 ,rabbi ,chamah1 the son of ,pappa1 said3-- ,he who eats or drinks and blesses not the ,lord1 is even as he who stealeth1 for it is said1 ',the heavens are the heavens of the ,lord1 and the earth hath ,he given to the children of men4' ,rabbi ,simon1 the son of ,lakish1 said3-- ,they who perform one precept in this world will find it recorded for their benefit in the world to come2 as it is written1 ',thy righteousness will go before thee1 the glory of the ,lord will gather thee in4' ,and the same will be the case1 in contrast1 with those who sin4 ,for the ,bible says1 ',which ,i commanded thee this day to do them1' to 'do them1' the precepts1 to-day1 though the reward is not promised to-day2 but in the future1 ordinances obeyed1 will testify in thy favor1 for 'thy righteousness will go before thee4' ,the ,rabbis pronounced those the friends of ,god1 who being offended thought not of revenge2 who practiced good through love for ,god1 and who were cheerful under suffering and difficulties4 ,of such ,isaiah wrote1 ,they shall shine forth like the sun at noonday4 99 99 99 99 99 ,love thy wife as thyself2 honor her more than thyself4 ,he who lives unmarried1 lives without joy4 ,if thy wife is small1 bend down to her and whisper in her ear4 ,he who sees his wife die1 has1 as it were1 been present at the destruction of the sanctuary itself4 ,the children of a man who marries for money will prove a curse to him4 ,he who has more learning than good deeds is like a tree with many branches but weak roots2 the first great storm will throw it to the ground4 ,he whose good works are greater than his knowledge is like a tree with fewer branches but with strong and spreading roots1 a tree which all the winds of heaven cannot uproot4 99 99 99 99 99 ,better is the curse of the righteous man than the blessing of the wicked4 ,better the curse of ,achia1 the ,shelonite1 than the blessing of ,bil'am1 the son of ,beor4 ,thus did ,achia curse the ,israelites1 ,and the ,lord will smite ,israel as the reed is shaken in the water4 ,the reed bends but it breaks not1 for it groweth by the water1 and its roots are strong4 ,thus did ,bil'am bless ,israel1 ,as cedar trees beside the waters4 ,cedars do not grow beside the waters3 their roots are weak1 and when strong winds blow they break in pieces4 99 99 99 99 99 ,a very wealthy man1 who was of a kind1 benevolent disposition1 desired to make his slave happy4 ,he gave him1 therefore1 his freedom1 and presented him with a shipload of merchandise4 ,go1 said he1 sail to different countries1 dispose of these goods1 and that which thou mayest receive for them shall be thy own4 ,the slave sailed away upon the broad ocean1 but before he had been long upon his voyage a storm overtook him2 his ship was driven on a rock and went to pieces2 all on board were lost1 all save this slave1 who swam to an island shore near by4 ,sad1 despondent1 with naught in the world1 he traversed this island1 until he approached a large and beautiful city2 and many people approached him joyously1 shouting1 ,welcome6 welcome6 ,long live the king6 ,they brought a rich carriage1 and placing him therein1 escorted him to a magnificent palace1 where many servants gathered about him1 clothing him in royal garments1 addressing him as their sovereign1 and expressing their obedience to his will4 ,the slave was amazed and dazzled1 believing that he was dreaming1 and all that he saw1 heard1 and experienced was mere passing fantasy4 ,becoming convinced of the reality of his condition1 he said to some men about him for whom he experienced a friendly feeling3-- ,how is this8 ,i cannot understand it4 ,that you should thus elevate and honor a man whom you know not1 a poor1 naked wanderer1 whom you have never seen before1 making him your ruler1 causes me more wonder than ,i can readily express4 ,sire1 they replied1 this island is inhabited by spirits4 ,long since they prayed to ,god to send them yearly a son of man to reign over them1 and ,he has answered their prayers4 ,yearly ,he sends them a son of man1 whom they receive with honor and elevate to the throne2 but his dignity and power ends with the year4 ,with its close his royal garments are taken from him1 he is placed on board a ship and carried to a vast and desolate island1 where1 unless he has previously been wise and prepared for this day1 he will find neither friend nor subject1 and be obliged to pass a weary1 lonely1 miserable life4 ,then a new king is selected1 and so year follows year4 ,the kings who preceded thee were careless and indifferent1 enjoying their power to the full1 and thinking not of the day when it should end4 ,be wiser thou2 let our words find rest within thy heart4 ,the newly-made king listened attentively to all this1 and felt grieved that he should have lost even the time he had already missed for making preparations for his loss of power4 ,he addressed the wise man who had spoken1 saying1 ,advise me1 oh1 spirit of wisdom1 how ,i may prepare for the days which will come upon me in the future4 ,naked thou camest to us and naked thou wilt be sent to the desolate island of which ,i have told thee1 replied the other4 ,at present thou art king1 and may do as pleaseth thee2 therefore send workmen to this island2 let them build houses1 till the ground1 and beautify the surroundings4 ,the barren soil will be changed into fruitful fields1 people will journey there to live1 and thou wilt have established a new kingdom for thyself1 with subjects to welcome thee in gladness when thou shalt have lost thy power here4 ,the year is short1 the work is long3 therefore be earnest and energetic4 ,the king followed this advice4 ,he sent workmen and materials to the desolate island1 and before the close of his temporary power it had become a blooming1 pleasant1 and attractive spot4 ,the rulers who had preceded him had anticipated the day of their power's close with dread1 or smothered all thought of it in revelry2 but he looked forward to it as a day of joy1 when he should enter upon a career of permanent peace and happiness4 ,the day came2 the freed slave1 who had been made king1 was deprived of his authority2 with his power he lost his royal garments2 naked he was placed upon a ship1 and its sails set for the desolate isle4 ,when he approached its shores1 however1 the people whom he had sent there came to meet him with music1 song1 and great joy4 ,they made him a prince among them1 and he lived with them ever after in pleasantness and peace4 ,the wealthy man of kindly disposition is ,god1 and the slave to whom ,he gave freedom is the soul which ,he gives to man4 ,the island at which the slave arrives is the world2 naked and weeping he appears to his parents1 who are inhabitants that greet him warmly and make him their king4 ,the friends who tell him of the ways of the country are his good inclinations4 ,the year of his reign is his span of life1 and the desolate island is the future world1 which he must beautify by good deeds1 the workmen and material1 or else live lonely and desolate forever4 99 99 99 99 99 ,the ,emperor ,adrian1 passing through the streets of ,tiberias1 noticed a very old man planting a fig tree1 and pausing1 said to him3-- ,wherefore plant that tree8 ,if thou didst labor in thy youth1 thou shouldst now have a store for thy old age1 and surely of the fruit of this tree thou canst not hope to eat4 ,the old man answered3-- ,in my youth ,i worked1 and ,i still work4 ,with ,god's good pleasure ,i may e'en partake of the fruit of this tree ,i plant4 ,i am in ,his hands4 ,tell me thy age1 said the emperor4 ,i have lived for a hundred years4 ,a hundred years old1 and still expect to eat from the fruit of this tree8 ,if such be ,god's pleasure1 replied the old man2 if not1 ,i will leave it for my son1 as my father left the fruit of his labor for me4 ,well1 said the emperor1 if thou dost live until the figs from this tree are ripe1 ,i pray thee let me know of it4 ,the aged man lived to partake of that very fruit1 and remembering the emperor's words1 he resolved to visit him4 ,so1 taking a small basket1 he filled it with the choicest figs from the tree1 and proceeded on his errand4 ,telling the palace guard his purpose1 he was admitted to the sovereign's presence4 ,well1 asked the emperor1 what is thy wish8 ,the old man replied3-- ,lo1 ,i am the old man to whom thou didst say1 on the day thou sawest him planting a fig tree1 ',if thou livest to eat of its fruit1 ,i pray thee let me know2' and behold ,i have come and brought thee of the fruit1 that thou mayest partake of it likewise4 ,the emperor was very much pleased1 and emptying the man's basket of its figs1 he ordered it to be filled with gold coins4 ,when the old man had departed1 the courtiers said to the emperor3-- ,why didst thou so honor this old ,jew8 ,the ,lord hath honored him1 and why not ,i8 replied the emperor4 ,now next door to this old man there lived a woman1 who1 when she heard of her neighbor's good fortune1 desired her husband to try his luck in the same quarter4 ,she filled for him an immense basket with figs1 and bidding him put it on his shoulder1 said1 ,now carry it to the emperor2 he loves figs and will fill thy basket with golden coin4 ,when her husband approached the gates of the palace1 he told his errand to the guards1 saying1 ,i brought these figs to the emperor2 empty my basket ,i pray1 and fill it up again with gold4 ,when this was told to the emperor1 he ordered the old man to stand in the hallway of the palace1 and all who passed pelted him with his figs4 ,he returned home wounded and crestfallen to his disappointed wife4 ,never mind1 thou hast one consolation1 said she2 had they been cocoanuts instead of figs thou mightest have suffered harder raps4 99 99 99 99 99 ,a citizen of ,jerusalem traveling through the country was taken very sick at an inn4 ,feeling that he would not recover1 he sent for the landlord and said to him1 ,i am going the way of all flesh4 ,if after my death any party should come from ,jerusalem and claim my effects1 do not deliver them until he shall prove to thee by three wise acts that he is entitled to them2 for ,i charged my son before starting upon my way1 that if death befell me he would be obliged to prove his wisdom before obtaining my possessions4 ,the man died and was buried according to ,jewish rites1 and his death was made public that his heirs might appear4 ,when his son learned of his father's decease he started from ,jerusalem for the place where he had died4 ,near the gates of the city he met a man who had a load of wood for sale4 ,this he purchased and ordered it to be delivered at the inn toward which he was traveling4 ,the man from whom he bought it went at once to the inn1 and said1 ,here is the wood4 ,what wood8 returned the proprietor2 ,i ordered no wood4 ,no1 answered the woodcutter1 but the man who follows me did2 ,i will enter and wait for him4 ,thus the son had provided for himself a welcome when he should reach the inn1 which was his first wise act4 ,the landlord said to him1 ,who art thou8 ,the son of the merchant who died in thy house1 he replied4 ,they prepared for him a dinner1 and placed upon the table five pigeons and a chicken4 ,the master of the house1 his wife1 two sons1 and two daughters sat with him at the table4 ,serve the food1 said the landlord4 ,nay1 answered the young man2 thou art master1 it is thy privilege4 ,i desire thee to do this thing2 thou art my guest1 the merchant's son2 pray help the food4 ,the young man thus entreated divided one pigeon between the two sons1 another between the two daughters1 gave the third to the man and his wife1 and kept the other two for himself4 ,this was his second wise act4 ,the landlord looked somewhat perplexed at this mode of distribution1 but said nothing4 ,then the merchant's son divided the chicken4 ,he gave to the landlord and his wife the head1 to the two sons the legs1 to the two daughters the wings1 and took the body for himself4 ,this was his third wise act4 ,the landlord said3-- ,is this the way they do things in thy country8 ,i noticed the manner in which thou didst apportion the pigeons1 but said nothing2 but the chicken1 my dear sir6 ,i must really ask thee thy meaning4 ,then the young man answered3-- ,i told thee that it was not my place to serve the food1 nevertheless when thou didst insist ,i did the best ,i could1 and ,i think ,i have succeeded4 ,thyself1 thy wife1 and one pigeon make three2 thy two sons and one pigeon make three2 thy two daughters and one pigeon make three2 and myself and two pigeons make three also1 therefore is it fairly done4 ,as regards the chicken1 ,i gave to thee and thy wife the head1 because ye are the heads of the family2 ,i gave to each of thy sons a leg1 because they are the pillars of the family1 preserving always the family name2 ,i gave to each of thy daughters a wing1 because in the natural course of events they will marry1 take wing1 and fly away from the home-nest4 ,i took the body of the chicken because it looks like a ship1 and in a ship ,i came here and in a ship ,i hope to return4 ,i am the son of the merchant who died in thy house2 give me the property of my dead father4 ,take it and go1 said the landlord4 ,and giving him his father's possessions the young man departed in peace4 99 99 99 99 99 ,a certain man1 a native of ,athina 7a city near ,jerusalem71 visited the city of ,jerusalem1 and after leaving it1 ridiculed the place and its inhabitants4 ,the ,jerusalemites were very wroth at being made the subjects of his sport1 and they induced one of their citizens to travel to ,athina1 to induce the man to return to ,jerusalem1 which would give them an opportunity to punish his insolence4 ,the citizen thus commissioned reached ,athina1 and very shortly fell in with the man whom he had come to meet4 ,walking through the streets together one day1 the man from ,jerusalem said1 ,see1 the string of my shoe is broken2 take me1 ,i pray1 to the shoemaker4 ,the shoemaker repaired the string1 and the man paid him a coin more in value than the worth of the shoes4 ,next day1 when walking with the same man1 he broke the string of his other shoe1 and going to the shoemaker1 he paid him the same large sum for repairing that4 ,why1 said the man of ,athina1 shoes must be very dear in ,jerusalem1 when thou payest such a price but for repairing a string4 ,yes1 answered the other2 they bring nine ducats1 and even in the cheapest times from seven to eight4 ,then it would be a profitable employment for me to take shoes from my city and sell them in thine4 ,yes1 indeed2 and if thou wilt but let me know of thy coming ,i will put thee in the way of customers4 ,so the man of ,athina1 who had made merry over the ,jerusalemites1 bought a large stock of shoes and set out for ,jerusalem1 informing his friend of his coming4 ,the latter started to meet him1 and greeting him before he came to the gates of the city1 said to him3-- ,before a stranger may enter and sell goods in ,jerusalem1 he must shave his head and blacken his face4 ,art thou ready to do this8 ,and why not1 replied the other1 as long as ,i have a prospect of large profits2 why should ,i falter or hesitate at so slight a thing as that8 ,so the stranger1 shaving the hair from his head and blackening his face 7by which all ,jerusalem knew him as the man who had ridiculed the city71 took up his place in the market1 with his wares spread before him4 ,buyers paused before his stall1 and asked him3-- ,how much for the shoes8 ,ten ducats a pair1 he answered2 or ,i may sell for nine2 but certainly for not less than eight4 ,this caused a great laugh and uproar in the market1 and the stranger was driven from it in derision and his shoes thrown after him4 ,seeking the ,jerusalemite who had deceived him1 he said3-- ,why hast thou so treated me8 did ,i so to thee in ,athina8 ,let this be a lesson to thee1 answered the ,jerusalemite4 ,i do not think thou wilt be so ready to make sport of us in the future4 ,a young man1 upon his journeys through the country1 fell in with a young woman1 and they became mutually attached4 ,when the young man was obliged to leave the neighborhood of the damsel's residence1 they met to say good-by4 ,during the parting they pledged a mutual faith1 and each promised to wait until1 in the course of time1 they might be able to marry4 ,who will be the witness of our betrothal8 said the young man4 ,just then they saw a weasel run past them and disappear in the wood4 ,see1 he continued1 this weasel and this well of water by which we are standing shall be the witnesses of our betrothal2 and so they parted4 ,years passed1 the maiden remained true1 but the youth married4 ,a son was born to him1 and grew up the delight of his parents4 ,one day while the child was playing he became tired1 and lying upon the ground fell asleep4 ,a weasel bit him in the neck1 and he bled to death4 ,the parents were consumed with grief by this calamity1 and it was not until another son was given them that they forgot their sorrow4 ,but when this second child was able to walk alone it wandered without the house1 and bending over the well1 looking at its shadow in the water1 lost its balance and was drowned4 ,then the father recollected his perjured vow1 and his witnesses1 the weasel and the well4 ,he told his wife of the circumstance1 and she agreed to a divorce4 ,he then sought the maiden to whom he had promised marriage1 and found her still awaiting his return4 ,he told her how1 through ,god's agency1 he had been punished for his wrongdoing1 after which they married and lived in peace4 99 99 99 99 99 ,a wise ,israelite1 dwelling some distance from ,jerusalem1 sent his son to the ,holy ,city to complete his education4 ,during his son's absence the father was taken ill1 and feeling that death was upon him he made a will1 leaving all his property to one of his slaves1 on condition that he should allow the son to select any one article which pleased him for an inheritance4 ,as soon as his master died1 the slave1 elated with his good fortune1 hastened to ,jerusalem1 informed his late master's son of what had taken place1 and showed him the will4 ,the young man was surprised and grieved at the intelligence1 and after the alloted time of mourning had expired1 he began to seriously consider his situation4 ,he went to his teacher1 explained the circumstances to him1 read him his father's will1 and expressed himself bitterly on account of the disappointment of his reasonable hopes and expectations4 ,he could think of nothing that he had done to offend his father1 and was loud in his complaints of injustice4 ,stop1 said his teacher2 thy father was a man of wisdom and a loving relative4 ,this will is a living monument to his good sense and far-sightedness4 ,may his son prove as wise in his day4 ,what6 exclaimed the young man4 ,i see no wisdom in his bestowal of his property upon a slave2 no affection in this slight upon his only son4 ,listen1 returned the teacher4 ,by his action thy father hath but secured thy inheritance to thee1 if thou art wise enough to avail thyself of his understanding4 ,thus thought he when he felt the hand of death approaching4 ',my son is away2 when ,i am dead he will not be here to take charge of my affairs2 my slaves will plunder my estate1 and to gain time will even conceal my death from my son1 and deprive me of the sweet savour of mourning4' ,to prevent these things he bequeathed his property to his slave1 well knowing that the slave1 believing in his apparent right1 would give thee speedy information1 and take care of the effects1 even as he has done4 ,well1 well1 and how does this benefit me8 impatiently interrupted the pupil4 ,ah6 replied the teacher1 wisdom ,i see rests not with the young4 ,dost thou not know that what a slave possesses belongs but to his master8 ,has not thy father left thee the right to select one article of all his property for thy own8 ,choose the slave as thy portion1 and by possessing him thou wilt recover all that was thy father's4 ,such was his wise and loving intention4 ,the young man did as he was advised1 and gave the slave his freedom afterward4 ,but ever after he was wont to exclaim3-- ,wisdom resides with the aged1 and understanding in length of days4 99 99 99 99 99 ,david1 ,king of ,israel1 was once lying upon his couch and many thoughts were passing through his mind4 ,of what use in this world is the spider8 thought he2 it but increases the dust and dirt of the world1 making places unsightly and causing great annoyance4 ,then he thought of an insane man3-- ,how unfortunate is such a being4 ,i know that all things are ordained by ,god with reason and purpose1 yet this is beyond my comprehension2 why should men be born idiots1 or grow insane8 ,then the mosquitoes annoyed him1 and the king thought3-- ,what can the mosquito be good for8 why was it created in the world8 ,it but disturbs our comfort1 and the world profits not by its existence4 ,yet ,king ,david lived to discover that these very insects1 and the very condition of life1 the being of which he deplored1 were ordained even to his own benefit4 ,when he fled from before ,saul1 ,david was captured in the land of the ,philistines by the brothers of ,goliath1 who carried him before the ,king of ,gath1 and it was only by pretending idiocy that he escaped death1 the king deeming it impossible that such a man could be the kingly ,david2 as it is written1 ,and he disguised his reason before their eyes1 and played the madman in their hands1 and scribbled on the doors of the gate1 and let his spittle run down upon his beard4 ,upon another occasion ,david hid himself in the cave of ,adullam1 and after he had entered the cave it chanced that a spider spun a web over the opening thereto4 ,his pursuers passed that way1 but thinking that no one could have entered the cave protected by the spider's web without destroying it1 they continued on their way4 ,the mosquito also was of service to ,david when he entered the camp of ,saul to secure the latter's weapon4 ,while stooping near ,abner1 the sleeping man moved and placed his leg upon ,david's body4 ,if he moved1 he would awake ,abner and meet with death1 if he remained in that position morning would dawn and bring him death2 he knew not what to do1 when a mosquito alighted upon ,abner's leg2 he moved it quickly1 and ,david escaped4 ,therefore sang ,david3--- ,all my bones shall say1 ,o ,lord1 who is like unto ,thee4 99 99 99 99 99 ,the ,israelites were commanded to visit ,jerusalem on three festivals4 ,it happened upon one occasion that there was a scarcity of water in the city4 ,one of the people called upon a certain nobleman who was the owner of three wells1 and asked him for the use of the water which they contained1 promising that they should be refilled by a stated date1 and contracting in default of this to pay a certain large amount in silver as forfeit4 ,the day came1 there had been no rain1 and the three wells were dry4 ,in the morning the owner of the wells sent for the promised money4 ,nakdemon1 the son of ,gurion1 the man who had undertaken this burden for his people's sake1 replied1 ,the day is but begun2 there is yet time4 ,he entered the ,temple and prayed that ,god might send rain and save him all his fortune which he had ventured4 ,his prayer was answered4 ,the clouds gathered and the rain fell4 ,as he passed out of the ,temple with a grateful heart1 he was met by his creditor1 who said3-- ,true1 the rain has refilled my wells1 but it is dark2 the day has gone1 and according to our agreement thou must still pay me the promised sum4 ,once more ,nakdemon prayed1 and lo1 the clouds lifted and the sinking sun smiled brightly on the spot where the men stood1 showing that the sunlight of day was still there1 though the rain-clouds had temporarily obscured its gleams4 99 99 99 99 99 ,there was a certain family1 the family of ,abtinoss1 the members of which were learned in the art of preparing the incense used in the service4 ,their knowledge they refused to impart to others1 and the directors of the ,temple1 fearing that the art might die with them1 discharged them from the service1 and brought other parties from ,alexandria1 in ,egypt1 to prepare the sweet perfume4 ,these latter were unable to afford satisfaction1 however1 and the directors were obliged to give the service back into the hands of the family of ,abtinoss1 who on their part refused to accept it again1 unless the remuneration for their services was doubled4 ,when asked why they so persistently refused to impart their skill to others1 they replied that they feared they might teach some unworthy persons1 who would afterward use their knowledge in an idolatrous worship4 ,the members of this family were very particular not to use perfume of any kind themselves1 lest the people should imagine that they put the sweet spices used in the manufacture of the incense to a baser use4 ,an exactly similar case to the above occurred with the family of ,garmah1 which had the monopoly of the knowledge of preparing the show-bread used in the services of the ,temple4 ,it was in reference to these cases that the son of ,azai said1 ,in thy name they shall call thee1 and in thy city they shall cause thee to live1 and from thy own they will give thee1 meaning that trustful persons should not fear that others might steal their occupations2 for in thy name they will call thee1 as with the families of ,abtinoss and ,garmah2 and from thy own they will give thee1 meaning that what a man earns is his own1 and cannot be taken away4 99 99 99 99 99 ,rabbi ,jochanan1 the son of ,levi1 fasted and prayed to the ,lord that he might be permitted to gaze on the angel ,elijah1 he who had ascended alive to heaven4 ,god granted his prayer1 and in the semblance of a man ,elijah appeared before him4 ,let me journey with thee in thy travels through the world1 prayed the ,rabbi to ,elijah2 let me observe thy doings1 and gain in wisdom and understanding4 ,nay1 answered ,elijah2 my actions thou couldst not understand2 my doings would trouble thee1 being beyond thy comprehension4 ,but still the ,rabbi entreated3-- ,i will neither trouble nor question thee1 he said2 only let me accompany thee on thy way4 ,come1 then1 said ,elijah2 but let thy tongue be mute4 ,with thy first question1 thy first expression of astonishment1 we must part company4 ,so the two journeyed through the world together4 ,they approached the house of a poor man1 whose only treasure and means of support was a cow4 ,as they came near1 the man and his wife hastened to meet them1 begged them to enter their cot1 and eat and drink of the best they could afford1 and to pass the night under their roof4 ,this they did1 receiving every attention from their poor but hospitable host and hostess4 ,in the morning ,elijah rose up early and prayed to ,god1 and when he had finished his prayer1 behold the cow belonging to the poor people dropped dead4 ,then the travelers continued on their journey4 ,much was ,rabbi ,jochanan perplexed4 ,not only did we neglect to pay them for their hospitality and generous services1 but his cow we have killed2 and he said to ,elijah1 ,why didst thou kill the cow of this good man1 who-- ,peace1 interrupted ,elijah2 hear1 see1 and be silent4 ,if ,i answer thy questions we must part4 ,and they continued on their way together4 ,toward evening they arrived at a large and imposing mansion1 the residence of a haughty and wealthy man4 ,they were coldly received2 a piece of bread and a glass of water were placed before them1 but the master of the house did not welcome or speak to them1 and they remained there during the night unnoticed4 ,in the morning ,elijah remarked that a wall of the house required repairing1 and sending for a carpenter1 he himself paid the money for the repair1 as a return1 he said1 for the hospitality they had received4 ,again was ,rabbi ,jochanan filled with wonder1 but he said naught1 and they proceeded on their journey4 ,as the shades of night were falling they entered a city which contained a large and imposing synagogue4 ,as it was the time of the evening service they entered and were much pleased with the rich adornments1 the velvet cushions1 and gilded carvings of the interior4 ,after the completion of the service1 ,elijah arose and called out aloud1 ,who is here willing to feed and lodge two poor men this night8 none answered1 and no respect was shown to the traveling strangers4 ,in the morning1 however1 ,elijah re-entered the synagogue1 and shaking its members by the hands1 he said1 ,i hope that you may all become presidents4 ,next evening the two entered another city1 when the ,shamas 7sexton7 of the synagogue1 came to meet them1 and notifying the members of his congregation of the coming of two strangers1 the best hotel of the place was opened to them1 and all vied in showing them attention and honor4 ,in the morning1 on parting with them1 ,elijah said1 ,may the ,lord appoint over you but one president4 ,jochanan could resist his curiosity no longer4 ,tell me1 said he to ,elijah1 tell me the meaning of all these actions which ,i have witnessed4 ,to those who have treated us coldly thou hast uttered good wishes2 to those who have been gracious to us thou hast made no suitable return4 ,even though we must part1 ,i pray thee explain to me the meaning of thy acts4 ,listen1 said ,elijah1 and learn to trust in ,god1 even though thou canst not understand ,his ways4 ,we first entered the house of the poor man1 who treated us so kindly4 ,know that it had been decreed that on that very day his wife should die4 ,i prayed unto the ,lord that the cow might prove a redemption for her2 ,god granted my prayers1 and the woman was preserved unto her husband4 ,the rich man1 whom next we called up1 treated us coldly1 and ,i repaired his wall4 ,i repaired it without a new foundation1 without digging to the old one4 ,had he repaired it himself he would have dug1 and thus discovered a treasure which lies there buried1 but which is now forever lost to him4 ,to the members of the synagogue who were inhospitable ,i said1 ',may you all be presidents1' and where many rule there can be no peace2 but to the others ,i said1 ',may you have but one president2' with one leader no misunderstanding may arise4 ,now1 if thou seest the wicked prospering1 be not envious2 if thou seest the righteous in poverty and trouble1 be not provoked or doubtful of ,god's justice4 ,the ,lord is righteous1 ,his judgments all are true2 ,his eyes note all mankind1 and none can say1 ',what dost thou8' ,with these words ,elijah disappeared1 and ,jochanan was left alone4 99 99 99 99 99 ,there was once a man who pledged his dearest faith to a maiden1 beautiful and true4 ,for a time all passed pleasantly1 and the maiden lived in happiness4 ,but then the man was called from her side1 he left her2 long she waited1 but he did not return4 ,friends pitied her and rivals mocked her2 tauntingly they pointed at her1 and said1 ,he has left thee2 he will never come back4 ,the maiden sought her chamber1 and read in secret the letters which her lover had written to her1 the letters in which he promised to be ever faithful1 ever true4 ,weeping she read them1 but they brought comfort to her heart2 she dried her eyes and doubted not4 ,a joyous day dawned for her2 the man she loved returned1 and when he learned that others had doubted and asked her how she had preserved her faith1 she showed his letters to him1 declaring her eternal trust4 ,israel1 in misery and captivity1 was mocked by the nations2 her hopes of redemption were made a laughing-stock2 her sages scoffed at2 her holy men derided4 ,into her synagogues1 into her schools went ,israel2 she read the letters which her ,god had written1 and believed in the holy promises which they contained4 ,god will in time redeem her2 and when ,he says3-- ,how could you alone be faithful of all the mocking nations8 ,she will point to the law and answer3-- ,had not ,thy law been my delight1 ,i should long since have perished in my affliction4 99 99 99 99 99 ,when ,god was about to created man the angels gathered about him4 ,some of them opening their lips exclaimed1 ,create1 ,o ,god1 a being who shall praise ,thee from earth even as we in heaven sing ,thy glory4 ,but others said3-- ,hear us1 ,almighty ,king1 create no more6 ,the glorious harmony of the heavens which ,thou hast sent to earth will be by man disturbed1 destroyed4 ,then silence fell upon the contesting hosts as the ,angel of ,mercy appeared before the throne of grace on bended knees4 ,sweet was the voice which said entreatingly3-- ,o1 ,father1 create ,thou man2 make him ,thine own noble image4 ,with heavenly pity will ,i fill his heart1 with sympathy toward every living thing impress his being2 through him will they find cause to praise ,thee4 ,then the ,angel of ,mercy ceased1 and the ,angel of ,peace with tearful eyes spoke thus3-- ,o ,god1 create him not6 ,thy peace he will disturb1 the flow of blood1 will follow sure his coming4 ,confusion1 horror1 war1 will blot the earth1 and ,thou wilt no longer find a pleasant place among ,thy works on earth4 ,then spoke in stern tones the ,angel of ,justice3-- ,and ,thou wilt judge him1 ,god2 he shall be subject to my sway4 ,the ,angel of ,truth approached1 saying3-- ,cease6 ,o ,god of truth1 with man ,thou sendest falsehood to the earth4 ,then all were silent1 and out of the deep quietness the ,divine words came3-- ,thou1 ,o ,truth1 shall go to earth with him1 and yet remain a denizen of heaven2 'twixt heaven and earth to float1 connecting link between the two4 99 99 99 99 99 ,it was customary in ,bithar when a child was born for the parents to plant a young cedar tree1 to grow up with the infant4 ,it happened upon one occasion when the daughter of the emperor was riding through the city1 that her chariot broke down1 and her attendants pulled up a young cedar tree to use in repairing it4 ,the man who had planted the tree1 seeing this1 attacked the servants and beat them severely4 ,this action incensed the emperor1 who immediately dispatched an army of eighty thousand men against the city4 ,these captured it and killed the inhabitants1 men1 women1 and children4 ,the rivers ran red with blood1 and 'tis said that the ground was rich and prolific to the farmers for seven years1 from the bodies of those who perished1 said to be four hundred thousand ,israelites4 99 99 99 99 99 ,when the guilt of the ,israelites grew too great for the forbearance of the ,most ,high1 and they refused to listen to the words and warnings of ,jeremiah1 the prophet left ,jerusalem and traveled to the land of ,benjamin4 ,while he was in the holy city1 and prayed for mercy on it1 it was spared2 but while he sojourned in the land of ,benjamin1 ,nebuchadnezzar laid waste the land of ,israel1 plundered the holy ,temple1 robbed it of its ornaments1 and gave it a prey to the devouring flames4 ,by the hands of ,nebuzaradan did ,nebuchadnezzar send 7while he himself remained in ,riblah7 to destroy ,jerusalem4 ,before he ordered the expedition he endeavored by means of signs1 in accordance with the superstition of his age1 to ascertain the result of the attempt4 ,he shot an arrow from his bow1 pointing to the west1 and the arrow turned toward ,jerusalem4 ,then he shot again1 pointing toward the east1 and the arrow sped toward ,jerusalem4 ,then he shot once more1 desiring to know in which direction lay the guilty city which should be blotted from the world1 and for the third time his arrow pointed toward ,jerusalem4 ,when the city had been captured1 he marched with his princes and officers into the ,temple1 and called out mockingly to the ,god of ,israel1 ,and art thou the great ,god before whom the world trembles1 and we here in thy city and thy ,temple6 ,on one of the walls he found the mark of an arrow's head1 as though somebody had been killed or hit near by1 and he asked1 ,who was killed here8 ,zachariah1 the son of ,yehoyadah1 the high priest1 answered the people2 he rebuked us incessantly on account of our transgressions1 and we tired of his words1 and put him to death4 ,the followers of ,nebuchadnezzar massacred the inhabitants of ,jerusalem1 the priests and the people1 old and young1 women1 and children who were attending school1 even babies in the cradle4 ,the feast of blood at last shocked even the leader of the hostile heathens1 who ordered a stay of this wholesale murder4 ,he then removed all the vessels of gold and silver from the ,temple1 and sent them by his ships1 to ,babel1 after which he set the ,temple on fire4 ,the high priest donned his robe and ephod1 and saying1 ,now that the ,temple is destroyed1 no priest is needed to officiate1 threw himself into the flames and was consumed4 ,when the other priests who were still alive witnessed this action1 they took their harps and musical instruments and followed the example of the high priest4 ,those of the people whom the soldiers had not killed were bound in iron chains1 burdened with the spoils of the victors1 and carried into captivity4 ,jeremiah the prophet returned to ,jerusalem and accompanied his unfortunate brethren1 who went out almost naked4 ,when they reached a place called ,bet ,kuro1 ,jeremiah obtained better clothing for them4 ,and he spoke to ,nebuchadnezzar and the ,chaldeans1 and said1 ,think not that of your own strength you were able to overcome the people chosen of the ,lord2 'tis their iniquities which have condemned them to this sorrow4 ,thus the people journeyed on with crying and moaning until they reached the rivers of ,babylon4 ,then ,nebuchadnezzar said to them1 ,sing1 ye people1--play for me1--sing the songs ye were wont to sing before your great ,lord in ,jerusalem4 ,in answer to this command1 the ,levites hung their harps upon the willow trees near the banks of the river1 as it is written1 ,upon the willows in her midst had we hung up our harps4 ,then they said1 ,if we had but performed the will of ,god and sung ,his praises devoutly1 we should not have been delivered into thy hands4 ,now1 how can we sing before thee the prayers and hymns that belong only to the ,one ,eternal ,god8 as it is said1 ,how should we sing the song of the ,lord on the soil of the stranger8 ,then said the officers of the captors1 ,these men are men of death2 they refuse to obey the order of the king2 let them die4 ,but forth stepped ,pelatya1 the son of ,yehoyadah1 and thus he addressed ,nebuchadnezzar3-- ,behold1 if a flock is delivered into the hands of a shepherd1 and a wolf steals a lamb from the flock1 tell me1 who is responsible to the owner of the lost animal8 ,surely the shepherd1 replied ,nebuchadnezzar4 ,then listen to thine own words1 replied ,pelatya4 ,god has given ,israel into thy hands2 to ,him art thou responsible for those who are slain4 ,the king ordered the chains to be removed from the captives1 and they were not put to death4 99 99 99 99 99 ,through ,kamtzah and ,bar ,kamtzah was ,jerusalem destroyed2 and thus it happened4 ,a certain man made a feast2 he was a friend of ,kamtzah1 but ,bar ,kamtzah he hated4 ,he sent a messenger to ,kamtzah with an invitation to his banquet1 but this messenger making a mistake1 delivered the invitation to his master's enemy1 ,bar ,kamtzah4 ,bar ,kamtzah accepted the invitation1 and was on hand at the appointed time1 but when the host saw his enemy enter his house1 he ordered him to leave at once4 ,nay1 said ,bar ,kamtzah1 now that ,i am here1 do not so insult me as to send me forth4 ,i will pay thee for all that ,i may eat and drink4 ,i want not thy money1 returned the other1 neither do ,i desire thy presence2 get thee gone at once4 ,but ,bar ,kamtzah persisted4 ,i will pay the entire expense of thy feast1 he said2 do not let me be degraded in the eyes of thy guests4 ,the host was determined1 and ,bar ,kamtzah withdrew from the banquet-room in anger4 ,many ,rabbis were present1 said he in his heart1 and not one of them interfered in my behalf1 therefore this insult which they saw put upon me must have pleased them4 ,so ,bar ,kamtzah spoke treacherously of the ,jews unto the king1 saying1 ,the ,jews have rebelled against thee4 ,how can ,i know this8 inquired the king4 ,send a sacrifice to their ,temple and it will be rejected1 replied ,bar ,kamtzah4 ,the ruler then sent a well-conditioned calf to be sacrificed for him in the ,temple1 but through the machinations of ,bar ,kamtzah the messenger inflicted a blemish upon it1 and1 of course1 not being fit for the sacrifice it was not accepted4 ,through this cause was ,csar sent to capture ,jerusalem1 and for two years he besieged the city4 ,four wealthy citizens of ,jerusalem had stored up enough food to last the inhabitants a much longer time than this1 but the people being anxious to fight with the ,romans1 destroyed the storehouses and brought dire famine upon the city4 ,a certain noble lady1 ,miriam1 the daughter of ,baythus1 sent her servant to purchase some flour for household use4 ,the servant found that all the flour had been sold1 but there was still some meal which he might have purchased4 ,hurrying home1 however1 to learn his mistress's wishes in regard to this1 he discovered on his return that this too had been sold1 and he could obtain nothing save some coarse barley meal4 ,not wishing to purchase this without orders he returned home again1 but when he returned to the storehouse to secure the barley meal1 that was gone also4 ,then his mistress started out herself to purchase food1 but she could find nothing4 ,suffering from the pangs of hunger she picked from the street the skin of a fig and ate it2 this sickened her and she died4 ,but previous to her death she cast all her gold and silver into the street1 saying1 ,what use is this wealth to me when ,i can obtain no food for it8 ,thus were the words of ,ezekiel fulfilled3-- ,their silver shall they cast into the streets4 ,after the destruction of the storehouses1 ,rabbi ,jochanan in walking through the city saw the populace boiling straw in water and drinking of the same for sustenance4 ,ah1 woe is me for this calamity6 he exclaimed2 how can such a people strive against a mighty host8 ,he applied to ,ben ,batiach1 his nephew1 one of the chiefs of the city1 for permission to leave ,jerusalem4 ,but ,ben ,batiach replied1 ,it may not be2 no living body may leave the city4 ,take me out then as a corpse1 entreated ,jochanan4 ,ben ,batiach assented to this1 and ,jochanan was placed in a coffin and carried through the gates of the city2 ,rabbi ,eleazer1 ,rabbi ,joshua1 and ,ben ,batiach acting as pall-bearers4 ,the coffin was placed in a cave1 and after they had all returned to their homes ,jochanan arose from the coffin and made his way to the enemy's camp4 ,he obtained from the commander permission to establish an academy in ,jabna with ,rabbon ,gamliel as the principal4 ,titus soon captured the city1 killed many of the people1 and sent the others into exile4 ,he entered the ,temple1 even in the ,most ,holy1 and cut down the veil which separated it from the less sacred precincts4 ,he seized the holy vessels1 and sent them to ,rome4 ,from this history of ,kamtzah and ,bar ,kamtzah we should learn to be careful of offending our neighbors1 when in so slight a cause such great results may originate4 ,our ,rabbis have said that he who causes his neighbor to blush through an insult1 should be compared to the one who sheds blood4 99 99 99 99 99 ,during the terrible times which followed the fall of the ,holy ,city1 ,hannah and her seven sons were cast into prison4 ,according to their ages they were brought before the tyrant conqueror1 and commanded to pay homage to him and his gods4 ,god forbid1 exclaimed the eldest lad1 that ,i should bow to thy image4 ,our commandments say to us1 ',i am the ,lord thy ,god2' to no other will ,i bow4 ,he was immediately led out to execution1 and the same demand made of his brother1 the second son4 ,my brother bowed not1 he answered1 and no more will ,i4 ,wherefore not8 asked the tyrant4 ,because1 replied the lad1 the second commandment of the ,decalogue tells us1 ',thou shalt have no other ,god but me4' ,his death followed immediately his brave words4 ,my religion teaches me1 ',thou shalt worship no other ,god1' said the third son1 and ,i welcome the fate accorded to my brothers rather than bow to thee or thy images4 ,the same homage was demanded of the fourth son1 but brave and faithful as his brethren1 he replied1 ',he that sacrificeth unto any ,god save unto the ,lord only1' and was slain pitilessly4 ',hear1 ,o ,israel6 the ,lord our ,god1 the ,lord is ,one1' exclaimed the fifth lad1 yielding up his young life with the watchword of ,israel's hosts4 ,why art thou so obstinate8 was asked of the sixth brother1 when he1 too1 was brought before the tyrant and scorned the propositions made him4 ',the ,lord thy ,god is in the midst of thee1 a mighty and terrible ,god1' he said2 and died for the principles he proclaimed4 ,then the seventh and youngest boy was brought before the murderer of his relatives1 who addressed him kindly1 saying3-- ,my son1 come bow before my gods4 ,and the child answered3-- ,god forbid6 ,our holy religion teaches us ',know therefore this day1 and reflect in thy heart that the ,lord he is ,god1 in the heavens above and on the earth beneath there is none else4' ,never will we exchange our ,god for any other1 neither will ,he exchange us for any other nation1 for as it is written1 ',thou hast this day acknowledged the ,lord1' so is it also written1 ',and the ,lord hath acknowledged thee this day1 that thou art unto him a peculiar people6' ,still the tyrant spoke smoothly1 and with kind words4 ,thou art young1 he said2 thou hast seen but little of the pleasures and joys of life1 not as much as has fallen to the portion of thy brethren4 ,do as ,i wish thee and thy future shall be bright and happy4 ,the ,lord will reign forever and ever1 said the lad2 thy nation and thy kingdom will be destroyed2 thou art here to-day1 to-morrow in the grave2 to-day elevated1 to-morrow lowly2 but the most ,holy ,one endures forever4 ,see1 continued the other1 thy brothers lie slain before thee2 their fate will be thine if thou refusest to do as ,i desire4 ,see1 ,i will cast my ring to the ground1 stoop thou and pick it up2 that ,i will consider allegiance to my gods4 ,thinkest thou that ,i fear thy threats8 returned the unterrified lad2 why should ,i fear a human being more than the great ,god1 the ,king of kings8 ,where and what is thy ,god8 asked the oppressor4 ,is there a ,god in the world8 ,can there be a world without a ,creator8 replied the youth4 ,of thy gods 'tis said1 'mouths they have1 but speak not4' ,of our ,god the ,psalmist says1 ',by the word of the ,lord were the heavens made4' ,thy gods have 'eyes but see not1' but 'the eyes of the ,lord run to and fro in the whole earth6' ,thy gods have 'ears but hear not1' but of our ,god 'tis written1 ',the ,lord hearkened and heard4' ,of thy gods 'tis said1 'a nose they have but smell not1' while our ,god 'smelled the sweet savor4' ',hands have thy gods but they touch not1' while our ,god says1 ',my hand hath also founded the earth4' ,of thy gods 'tis written1 'feet they have but walk not1' while ,zachariah tells us of our ,god1 ',his feet will stand that day upon the mount of ,olives4' ,then said the cruel one3-- ,if thy ,god hath all these attributes1 why does ,he not deliver thee from my power8 ,the lad replied3-- ,he delivered ,chananyah and his companions from the power of ,nebuchadnezzar1 but they were righteous men1 and ,nebuchadnezzar was a king deserving of seeing a miracle performed1 but for me1 alas1 ,i am not worthy of redemption1 neither art thou worthy of a demonstration of ,god's power4 ,let the lad be slain as were his brothers1 commanded the tyrant4 ,then spoke ,hannah1 the mother of the boys3-- ,give me my child1 she cried1 oh1 cruel king1 let me fold him in my arms ere thou destroyest his innocent young life4 ,she threw her arms around the lad1 clasping him tightly to her bosom1 and pressing her lips to his4 ,take my life1 she cried2 kill me first before my child4 ,nay1 he answered1 scoffingly1 ,i cannot do it1 for thy own laws forbid2 ',whether it be ox or sheep ye shall not kill it and its young in one day4' ,oh1 woe to thee1 replied the mother1 thou who art so particular to regard the laws4 ,then pressing her boy to her heart1 ,go1 my dear one1 she said1 say to ,abraham that my sacrifice hath exceeded his4 ,he built one altar whereon to sacrifice ,isaac2 thy mother hath built seven altars and sacrificed seven ,isaacs in one day4 ,he was but tempted2 thy mother hath performed4 ,after the execution of her last son1 ,hannah became insane1 and threw herself from her house-top4 ,where she fell1 she expired4 ,happy are ye1 ye seven sons of ,hannah2 your portion in the future world was waiting for you4 ,in faithfulness ye served your ,god1 and with her children shall your mother rejoice forever in the eternal world4 99 99 99 99 99 ,moses ,maimonides1 one of the greatest of ,jewish commentators1 and a descendant of ,rabbi ,judah1 the compiler of the ,mishna1 was born in the city of ,cordova1 ,spain1 ,march #cj1 #aace4 ,his father was somewhat advanced in life when he married1 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 neighborhood2 the lady whom he did actually marry4 ,moses was the only child of this lady1 who died shortly after his birth4 ,his father lamented her demise for about a year1 and then married again1 several children being the result of this second union4 ,moses displayed no love for study in his youth2 a fact which grieved his father much4 ,all efforts to induce him to become more studious failed2 his brothers called him the butcher's boy1 as a term of reproach for his dullness2 and finally1 in anger1 his father drove him from his home4 ,while traveling1 entirely friendless1 ,moses fell in with a learned ,rabbi1 and admired his wisdom and knowledge so much that he resolved to study zealously and emulate such attainments4 ,many years after this a new preacher was announced to lecture in the synagogue1 at ,cordova1 upon a designated ,sabbath4 ,numerous rumors of his wonderful learning and eloquence were rife1 and all were anxious to hear him4 ,in matter1 delivery1 earnestness1 and effect1 the sermon excelled all that the people had before listened to1 and to the amazement of ,maimonides the elder1 and his sons1 they recognized in the man all were eager to honor1 their outcast relative4 ,the first commentary of ,maimonides is upon the ,mishna1 and it concludes with these words3-- ,i1 ,moses1 the son of ,maymon1 commenced this commentary when twenty-three years of age4 ,i have finished it at the age of thirty in the land of ,egypt4 ,maimonides fled from ,spain to ,cairo1 in ,egypt1 from fanaticism and persecution4 ,there he studied the ,greek and ,chaldaic languages1 becoming master of both after seven years' attention4 ,his fame spread through the country4 ,his scientific standing and his general knowledge were universally recognized1 and his books were not only valued by his brethren in faith1 but by all the cultured and enlightened of his day4 ,it is said that the king of ,egypt appointed him as one of his staff of physicians4 ,the enlightened men of the kingdom were divided into seven grades1 each grade occupying a corresponding position near the throne of the king on state occasions4 ,the monarch considered ,maimonides so much superior to the others that he made for him a special position4 ,this1 ,moses1 a modest man1 declined4 ,the other physicians1 however1 were jealous of his high standing1 and being unable to injure him openly1 they endeavored to accomplish his ruin in a secret manner4 ,the king was taken very sick1 and ,maimonides attended him4 ,taking advantage of this1 the physicians put poison in the draught which ,moses had prepared for him1 and then informed the king that the latter designed his death4 ,to prove their words1 they gave some of the mixture to a dog1 and the animal died4 ,the king was grieved and surprised1 and ,maimonides1 struck dumb with amazement1 was unable to say a word4 ,death is the penalty for one who attempts to assassinate his ruler1 said the king4 ,choose now the mode of thy punishment4 ,moses asked for three days for consideration1 which the king granted4 ,during this time he prepared a certain mixture1 and instructed his pupils to have it ready and apply it according to his directions1 when he should be brought home senseless4 ,he then appeared before the king1 and desired to have his veins opened4 ,the vital artery was missed1 as he had anticipated1 and the result was as he had foreseen4 ,after his recovery1 he fled from ,egypt1 taking refuge in a cave1 where he wrote his ,yad ,hazakah 7the ,strong ,hand71 consisting of fourteen divisions1 typified by the word ,yad1 which also means fourteen4 ,maimonides simplified the ,talmudical rules and traditions1 making them clear to the comprehension of all4 ,he was the author of an exhaustive work1 entitled1 ,mishne ,torah1 the ,second ,law1 which was eagerly copied and extensively disseminated4 ,he also wrote many philosophical treatises leveled against atheism1 and designed to prove that ,god produced the world from naught1 and at the age of fifty gave to the world his great work1 ,moreh ,nebuchim 7,guide of the ,perplexed71 to which ,rabbi ,judah ,charizi added an appendix4 ,maimonides died at the age of seventy years1 and his remains were interred at ,cairo1 ,egypt4 ,both ,jews and ,gentiles mourned his loss4 ,the lamentation in ,jerusalem was intense1 a fast was declared1 the synagogues were opened1 and a portion of the law 7,levit4 #be3ab to end71 and the fifth chapter of ,samuel #a1 were made parts of the service of the day4 99 99 99 99 99 ,during the reign of one of the bishops in ,metz1 there lived a ,jew in that city1 who was called ,rabbi ,amnon4 ,he was of illustrious family1 of great personal merit1 rich and respected by the ,bishop and the people4 ,the ,bishop frequently pressed him to abjure ,judaism and embrace ,christianity1 but without the slightest avail4 ,it happened1 however1 upon a certain day1 being more closely pressed than usual1 and somewhat anxious to be rid of the ,bishop's importunities1 he said hastily1 ,i will consider the subject1 and give thee an answer in three days4 ,as soon as he had left the ,bishop's presence1 however1 his heart smote him1 and an unquiet conscience blamed him for admitting1 even in this manner1 a doubt of the true faith4 ,he reached home overwhelmed with grief2 meat was set before him1 but he refused to eat2 and when his friends visited him and ascertained the cause of his low spirits1 he refused their proffered consolation1 saying1 ,i shall go down mourning to the grave for these words4 ,on the third day1 while he was still lamenting his imprudent concession1 the ,bishop sent for him1 but he refused to answer the call4 ,having refused several of the ,bishop's messengers1 they were finally ordered to seize him1 and bring him by force before the prelate4 ,amnon1 said the ,bishop1 why didst thou not come to me1 according to thy promise1 to inform me of thy decision in regard to my request8 ,let me1 answered ,amnon1 pronounce my own doom for this neglect4 ,let my tongue1 which uttered those hasty1 doubting words1 be cut out2 a lie ,i uttered1 for ,i never intended to consider the proposition4 ,nay1 said the ,bishop1 ,i will not cut out thy tongue1 but thy feet which refused to come to me1 shall be cut off1 and the other parts of thy obstinate body shall be also punished and tormented4 ,under the ,bishop's eye and order1 the toes and thumbs of ,rabbi ,amnon were then cut off1 and after having been severely tortured1 he was sent home in a carriage1 his mangled members beside him4 ,rabbi ,amnon bore all this with the greatest resignation1 firmly hoping and trusting that this earthly torment would plead his pardon with ,god4 ,his life after this was of course to be measured only by days4 ,the ,feast of the ,new ,year came round1 while he was living1 and he desired to be carried to the synagogue4 ,he was conveyed to the house of ,god1 and during the service he requested to be allowed to utter a prayer4 ,the words which proved to be his last were as follows3-- ,i will declare the mighty holiness of this day1 for it is awful and tremendous4 ,thy kingdom is exalted thereon2 ,thy throne is established in mercy1 and upon it ,thou dost rest in truth4 ,thou art the ,judge1 who chastiseth1 and from ,thee naught may be concealed4 ,thou bearest witness1 writest1 sealest1 recordest1 and rememberest all things1 aye1 those which we imagine long buried in the past4 ,the ,book of ,records thou openest2 the great shophar 7cornet7 is sounded2 even the angels are terrified1 and they cry aloud1 ',the ,day of ,judgment dawns upon us1' for in judgment they1 the angels1 are not faultless4 ,all who have entered the world pass before ,thee4 ,even as the shepherd causes the flock he numbers to pass under his crook1 so ,thou1 ,o ,lord1 causest every living soul to pass before ,thee4 ,thou numberest1 ,thou visitest2 appointing the limitations of every creature1 ,thy judgment and ,thy sentence4 ,on the ,new ,year it is written1 on the ,day of ,atonement it is sealed4 ,aye1 all ,thy decrees are recorded4 ,who is to live and who to die4 ,the names of those to meet death by fire1 by water1 or by the sword2 through hunger1 through thirst1 and with the pestilence4 ,all is recorded4 ,those who are to have tranquillity1 those who are to be disturbed4 ,those who are to be troubled1 those who are to be blessed with repose4 ,those who are to be prosperous1 those for whom affliction is in store4 ,those who are to become rich1 who poor2 who exalted1 who cast down2 but penitence1 prayer1 and charity1 ,o ,lord1 may avert all evil decrees4 ,when he had finished this declaration1 in which he designed to acknowledge his sin and the justice of his punishment1 ,rabbi ,amnon expired1 dying fitly in ,god's house among the assembled sons of ,israel4 ,,fasts ,,and ,,festivals ,,passover ,the feast of unleavened bread1 or ,passover1 begins upon the evening of the #adth day of ,nissan 7,april71 and was instituted in commemoration of our ancestors' redemption from ,egypt1 a memorial forever4 ,during its continuance we are strictly forbidden the use of any leavened thing4 ,moses said to the ,israelites in the name of the ,lord3-- ,draw out and take for yourselves a lamb1 etc4 ,by the observance of this precept they would deserve well of ,god and ,he would redeem them1 for when ,he spoke they were naked and bare of good deeds and meritorious acts4 ,draw out and take for yourselves a lamb4 ,draw yourselves away from the idols which ye are worshiping with the ,egyptians1 the calves and lambs of stone and metal1 and with one of the same animals through which ye sin1 prepare to fulfill the commandments of your ,god4 ,the planet sign of the month ,nissan is a lamb2 therefore1 that the ,egyptians might not think that through the powers of the lamb they had thrown off the yoke of slavery1 ,god commanded ,his people to take a lamb and eat it4 ,they were commanded to roast it whole and to break no bone of it1 so that the ,egyptians might know that it was indeed a lamb which they had consumed4 ,the ,lord said to ,moses1 ,tell the children of ,israel that they shall borrow of the ,egyptians gold and silver vessels1 in order that it might not be afterward said1 ,the words 'they will make them serve1 and they will afflict them1' were fulfilled3 but the words 'they shall go out with great substance' did not come to pass4 ,when ,moses told the ,israelites that they should go up out of ,egypt with great substance1 they answered1 ,would that we could go even empty-handed1 like to the servant confined in prison4 ,to-morrow1 said the jailer to him1 ,i will release thee from prison1 and give thee much money4 ,let me go to-day1 and give me nothing1 replied the prisoner4 ,on the seventh day of the ,passover the children of ,israel passed through the ,red ,sea on dry land4 ,a man was once traveling along the road and his son preceded him on the way4 ,a robber appeared in the path1 and the man put his son behind him4 ,then lo1 a wolf came after the lad1 and his father lifted him up and carried him within his arms4 ,the sea was before the ,israelites1 the ,egyptians were behind them1 so ,god lifted up ,his child and carried it within ,his arms4 ,when ,israel suffered from the hot rays of the sun ,god spread the cloud for a covering2 when they were hungry ,he sent them bread from heaven2 and when they thirsted ,he brought forth floods from a rock4 ,,pentecost ,the ,feast of ,weeks1 or ,pentecost1 occurs upon the sixth day of the third month1 ,sivan 7,june74 ,it is called the ,feast of ,weeks because forty-nine days1 or seven weeks1 duly numbered1 elapse between the second day of ,passover1 when 7during the existence of the ,temple7 a sheaf of green barley was offered1 and this festival1 when two loaves made of the first flour of the wheat harvest were brought before the ,lord4 ,it is also the anniversary of the delivery of the commandment from ,mount ,sinai4 ,why does not the ,bible particularize in this as on other occasions1 and say directly1 ,on the sixth day of the third month was the law given8 ,because in ancient times the men called wise placed their faith and dependence upon the planets4 ,they divided these into seven1 apportioning one to each day of the week4 ,some nations selected for their greatest god the sun1 other nations the moon1 and so on1 and prayed to them and worshiped them4 ,they knew not that the planets moved and changed according to the course of nature1 established by the ,most ,high1 a course which ,he might change according to ,his will1 and into their ignorant ideas many of the ,israelites had entered4 ,therefore1 as they considered the planets as seven1 ,god made many other things depending on that number1 to show that as ,he made them1 so had ,he made the planets4 ,the seventh day of the week ,he made the ,sabbath2 the seventh year he made the year of rest2 after seven times seven years1 or after seven ,sabbatical years1 ,he ordained the ,jubilee1 or year of release4 ,seven days ,he gave to the ,passover festival1 and seven days to the ,feast of ,tabernacles4 ,seven days was ,jericho surrounded1 and seven priests took seven trumpets and marched round its walls seven times upon the seventh day4 ,therefore1 after numbering seven weeks during the ripening time of the grain1 the ,israelites were to hold a holy convocation1 to praise the ,one who can prevent all things1 but who cannot be prevented2 who can change all things1 but is unchangeable4 ,the first day the ,israelites were redeemed from slavery and superstition2 the fiftieth day a law was given them for their guide through life2 therefore they are commanded to number these days and remember them4 ,the children of ,ishmael1 says the legend1 were asked to accept the law4 ,what does it contain8 they asked4 ,thou shalt not steal1 was the answer4 ,how can we then accept it1 they returned1 when thus was our forefather blessed1 ',thy hand shall be against every man8' ,the children of ,esau were asked to accept the law1 and they also inquired1 ,what does it contain8 ,thou shalt not kill1 was the answer4 ,we cannot accept it1 then1 said they1 for thus did our father ,isaac bless us1 ',by the sword shalt thou live4' ,when ,israel was asked to accept the law1 the people answered1 ,we will do and obey4 ,,new ,,year1 ,,or ,,the ,,day ,,of ,,memorial ,on the first day of the seventh month1 ,tishri 7,october71 is the commemoration of the creation of the world4 ,then the cornet is blown to announce to the people that a new year has begun its course1 and to warn them to examine strictly their conduct and make amends therein where amends are needed4 ,would not any person of sense1 knowing that he must appear before a ,court of ,judgment1 prepare himself therefor8 ,either in a civil or a criminal case would he not seek for counsel8 ,how much more1 then1 is it incumbent upon him to prepare for a meeting with the ,king of kings1 before whom all things are revealed4 ,no counsel can help him in his case2 repentance1 devotion1 charity1 these are the arguments which must plead in his favor4 ,therefore1 a person should search his actions and repent his transgressions previous to the day of judgment4 ,in the month of ,elul 7,september7 he should arouse himself to a consciousness of the dread justice awaiting all mankind4 ,this is the season when the ,lord pardoned the ,israelites who had worshiped the molten calf4 ,he commanded ,moses to reascend the mount for a second tablet1 after he had destroyed the first4 ,thus say the sages1 ,the ,lord said unto ,moses in the month ,elul1 ',go up unto me on the mountain1' and ,moses went up and received the second tablet at the end of forty days4 ,before he ascended he caused the trumpet to be sounded through the camp4 ,since that time it is customary to sound the shophar 7cornet7 in the synagogues1 to give warning to the people that the day of judgment1 ,new ,year1 is rapidly approaching1 and with it the ,day of ,atonement4 ,therefore1 propitiatory prayers are said twice every day1 morning and evening1 from the second day of ,elul until the eve of the ,day of ,atonement1 which period comprises the last forty days which ,moses passed on ,sinai1 when ,god was reconciled to ,israel and pardoned their transgressions with the molten calf4 ,rabbi ,eleazer said1 ,abraham and ,jacob were born in ,tishri1 and in ,tishri they died4 ,on the first of ,tishri the universe was created1 and during the ,passover was ,isaac born4 ,on the first of ,tishri 7,new ,year71 ,sarah1 ,rachel1 and ,hannah1 three barren women1 were visited4 ,on the first day of ,tishri our ancestors discontinued their rigorous labor in ,egypt4 ,on the first of ,tishri ,adam was created2 from his existence we count our years1 that is the sixth day of the creation4 ,on that day1 too1 did he eat of the forbidden fruit1 therefore is the season appointed for one of penitence1 for the ,lord said to ,adam1 ',this shall be for a sign in future generations2 thy descendants shall be judged upon these days1 and they shall be appointed as days of pardon and forgiveness4' ,four times in the year the ,lord pronounces ,his decrees4 ,first1 ,new ,year1 the first of ,tishri4 ,then the judgments of all human beings for the coming year are ordained4 ,second1 the first day of ,passover4 ,then the scarcity or fullness of the crops is determined4 ,third1 ,pentecost4 ,then the ,lord blesses the fruit of the trees1 or bids them bear not in plenty4 ,fourth1 ,the ,feast of ,tabernacles4 ,then the ,lord determines whether the rain shall bless the earth in its due season or not4 ,man is judged on ,new ,year's and the decree is made final on the ,day of ,atonement4 ,rabbi ,nathan has said that man is judged at all times4 ,thus taught ,rabbi ,akiba4 ,why does the law command the bringing of a sheaf of barley on the ,passover8 ,because the ,passover is the season of the harvest of the grain4 ,the ,lord says1 ',offer for me a sheaf of barley on ,passover1 that ,i may bless the grain which is in the field4' ,why does the ,bible say1 ',bring two loaves of the new wheat on ,pentecost8' ,because at ,pentecost time the fruit ripens1 and ,god says1 ',offer for me two loaves of the new wheat1 in order that ,i may bless the fruit which is on the trees4' ,why were we commanded to bring a drink-offering of water into the ,temple on the ,feast of ,tabernacles8 ,because then is the season of rain1 and the ,lord says1 ',bring the drink-offering of water to me1 in order that ,i may bless the rain of the year4' ,why do they make the cornet which they blow of a ram's horn8 ,in order that the ,lord may remember the ram which was sacrificed instead of ,isaac1 and allow the merits of the patriarchs to weigh in favor of their descendants1 as it is written in the ,decalogue1 ',showing mercy to thousands of those who love me and keep my commandments4' ,on ,new ,year's day they recite in the synagogues the record of the binding of ,isaac for the same purpose4 ,while ,god has mercy upon ,his creatures ,he gives them a season for repentance1 that they may not perish in their wickedness1 therefore as it is written in ,lamentations #c3dj1 we should search through and investigate our ways and return unto the ,lord4 ,during the year man is apt to grow callous as to his transgressions1 therefore the cornet is sounded to arouse him to the consciousness of the time which is passing so rapidly away4 ,rouse thee from thy sleep1 it says to him2 the hour of thy visitation approaches4 ,the ,eternal wishes not to destroy ,his children1 merely to arouse them to repentance and good resolves4 ,three classes of people are arraigned for judgment3 the righteous1 the wicked1 and the indifferent4 ,to the righteous the ,lord awards a happy life2 the wicked ,he condemns1 and to the indifferent ones ,he grants a respite4 ,from ,new ,year's day until the ,day of ,atonement ,his judgment ,he holds in abeyance2 if they repent truly they are classed with the righteous for a happy life1 and if they remain untouched1 they are counted with the wicked4 ,three sounds for the cornet are commanded in the ,bible4 ,a pure sound 7,t'kiah71 a sound of alarm or trembling 7,t'ruah71 and1 thirdly1 a pure sound again 7,t'kiah74 ,the first sound typifies man's first awakening to penitence2 he must search well his heart1 desert his evil ways1 and purify his thoughts1 as it is written1 ,let the wicked forsake his ways and the man of unrighteousness his thoughts1 and let him return unto the ,lord4 ,the alarm sound typifies the sorrow which a repentant man feels for his misconduct and his earnest determination to reform4 ,the last sound is the pure sound again1 which typifies a sincere resolve to keep the repentant heart incorrupt4 ,the ,bible says to us3-- ,the word is very nigh unto thee1 in thy mouth and in thy heart1 that thou mayest do it4 ,this verse teaches us that repentance is nearer to those who believe in ,god and ,his book than fanatics would make it4 ,difficult penances are ordained for the sinner among them4 ,he must fast many days1 or travel barefoot through rugged ways1 or sleep in the open air4 ,but we are not required to travel to the nether end of the ocean or to climb to mountain tops1 for our ,holy ,word says to us1 ,it is not in heaven1 neither is it beyond the sea1 but the ,word is very nigh4 ,in three ways may we repent3-- ,first1 ,by words of mouth1 finding birth in an honest heart4 ,secondly1 ,with our feelings1 sorrow for sins committed4 ,thirdly1 ,by good deeds in the future4 ,rabbi ,saadiah declared that ,god commanded us to sound the cornet on ,new ,year's day for ten reasons4 ,first1 because this day is the beginning of the creation1 when ,god began to reign over the world1 and as it is customary to sound the trumpets at the coronation of a king1 we should in like manner proclaim by the sound of the cornet that the ,creator is our king1--as ,david said1 ,with trumpets and the sound of the cornet1 shout ye before the ,lord4 ,secondly1 as the ,new ,year day is the first of the ten penitential days1 we sound the cornet as a proclamation to admonish all to return to ,god and repent4 ,if they do not so1 they at least have been informed1 and cannot plead ignorance4 ,thus we find that earthly kings publish their decrees with such concomitant1 that none may say1 ,we heard not this4 ,thirdly1 to remind us of the law given on ,mount ,sinai1 where it is said1 ,the voice of the cornet was exceeding loud4 ,to remind us also that we should bind ourselves anew to the performance of its precepts1 as did our ancestors1 when they said1 ,all that the ,lord hath said will we do and obey4 ,fourthly1 to remind us of the prophets1 who were compared to watchmen blowing the trumpet of alarm1 as we find in ,ezekiel1 ,whosoever heareth the sound of the cornet and taketh not warning1 and the sound cometh and taketh him away1 his blood shall be upon his own head2 but he that taketh warning shall save his life4 ,fifthly1 to remind us of the destruction of the ,temple and the fearsome sound of the battle-cry of our enemies4 ,because thou hast heard1 oh my soul1 the sound of the trumpet1 the alarm of war4 ,therefore when we hear the sound of the cornet we should implore ,god to rebuild the ,temple4 ,sixthly1 to remind us of the binding of ,isaac1 who willingly offered himself for immolation1 in order to sanctify the ,holy ,name4 ,seventhly1 that when we hear the terrifying sound1 we may1 through dread1 humble ourselves before the ,supreme ,being1 for it is the nature of these martial instruments to produce a sensation of terror1 as the prophet ,amos observes1 ,shall a trumpet be blown in a city1 and the people not to be terrified8 ,eighthly1 to remind us of the great and terrible ,day of ,judgment1 on which the trumpet is to be sounded1 as we find in ,zeph41 ,the great day of the ,lord is near1 and hasteneth much1 a day of the trumpet and of shouting4 ,ninthly1 to remind us to pray for the time when the outcasts of ,israel are to be gathered together1 as promised in ,isaiah1 ,and it shall come to pass in that day1 the great trumpet shall be sounded1 and those shall come who were perishing in the land of ,assyria4 ,tenthly1 to remind us of the resurrection of the dead1 and our firm belief therein4 ,yea1 all ye that inhabit the world1 and that dwell on the earth1 when the standard is lifted upon the mountain1 behold1 and when the trumpet is sounded1 hear6 says the prophet ,isaiah4 ,therefore should we set our hearts to these seasons1 and fulfill the precept that the ,bible commands us1 as it is written3-- ,and the ,lord commanded us to do all the statutes 444 that it might be well with us at all times4 ,,the ,,day ,,of ,,atonement ,the hearts of all who fear ,god should tremble with the reflection that all the deeds of the creature are known to the ,creator1 and will be by ,him accounted to them for good or evil4 ,god is ready at all times to acknowledge true penitence2 and of repentance there are seven degrees3 ,first1 the righteous man1 who repents his misconduct as soon as he becomes aware of his sin4 ,this is the best and most complete4 ,secondly1 of the man who has for some time led a life of sin1 yet who1 in the vigor of his days1 gives over his evil ways and conquers his wrong inclinations4 ,as ,solomon has said1 ,remember thy ,creator in the days of thy youthful vigor4 ,while in the prime of life abandon thy evil ways4 ,thirdly1 of the one who was prevented by some cause from the commission of a contemplated sin1 and who truly repents his evil intention4 ,happy is the man who fears the ,lord1 said the ,psalmist4 ,the man1 not the woman8 ,aye1 all mankind4 ,the word is used to denote strength2 those who repent while still in their youth4 ,fourthly1 of the one who repents when his sin is pointed out to him1 and he is rebuked for the same1 as in the instance of the inhabitants of ,nineveh4 ,they repented not until ,jonah proclaimed to them1 ,yet forty days more1 and ,nineveh shall be overthrown4 ,the men of ,nineveh believed in ,god's mercy1 and though the decree had been pronounced against them1 yet they repented4 ,and ,god saw their work1 that they had returned from their evil ways1 and ,god bethought ,himself of the evil which ,he had spoken that ,he would do to them1 and ,he did it not4 ,therefore say the ,rabbis1 ,our brethren1 neither sackcloth nor fasting will gain forgiveness for sins2 but repentance of the heart and good deeds2 for it is not said of the men of ,nineveh1 ',god saw their fasting and sackcloth1' but ',god saw their work1 that they had turned from their evil ways4' ,fifthly1 of those who repent when trouble befalls them4 ,how much nobler is this than human nature6 ,instance ,jephtah3 ,did ye not hate me 444 and why are ye come unto me now when you are in distress8 ,but the infinite mercy of our ,god accepts even such repentance2 as it is written1 ,when thou art in tribulation1 and all these things have overtaken thee 444 then wilt thou return unto the ,lord thy ,god4 ,founded upon this is the proverb of the fathers1 ,repentance and good deeds form a shield against punishment4 ,sixthly1 the repentance of age4 ,even when man grows old and feeble1 if he repents truly1 his atonement will be received4 ,as the ,psalmist says1 ,thou turnest man to contrition1 and sayest1 ',return1 ye children of men4' ,meaning1 man can return at any time or any age1 ,return1 ye children of men4 ,say the ,rabbis1 ,although a man has been righteous in his youth and vigor1 yet if he rebels against the will of ,god in his old age1 the merit of his former goodness shall be lost to him1 as it is written1 ',when a righteous man turns away from his righteousness and doeth wrong1 and dieth therefor2 through his wrong which he hath done must he die4' ,but a man who has been wicked in his early days1 and feels true sorrow and penitence in his old age1 shall not be called 'wicked' any more4 ,this1 however1 is not gracious penitence when it is so long delayed4 ,seventhly1 is the last degree of penitence4 ,of the one who is rebellious against his ,creator during all the days of his life2 turns to ,him only when the hand of death is laid upon him4 ,say the ,rabbis1 if a person is sick1 and the hour of his decease approaches1 they who are by his deathbed should say to him1 ,confess thy sins to thy ,creator4 ,they who are near the point of death should confess their shortcomings4 ,the sick man is as the man who is before a court of justice4 ,the latter may have advocates to defend him or laud his case1 but the only advocates of the former must be penitence and good deeds4 ,as is written in the ,book of ,job1 ,if there be now about him one single angel as defender1 one out of a thousand1 to tell for man his uprightness2 then is he gracious unto him1 and saith1 ',release him from going down to the pit2 ,i have found an atonement4' ,thus we have seven different degrees of penitence1 and he who neglects them all must suffer in the world to come4 ,therefore fulfill the duties laid upon you2 repent as long as you are able to amend4 ,as the ,rabbis say1 ',repent in the antechamber1 that thou mayest enter the room of state4' ,turn ye1 turn ye from your evil ways2 wherefore will ye die1 ,o house of ,israel6 exclaimed the prophet ,ezekiel2 and what does this warning mean8 without repentance ye shall die4 99 99 99 99 99 ,penitence is thus illustrated by a parable3-- ,there was once a great ship which had been sailing for many days upon the ocean4 ,before it reached its destination1 a high wind arose1 which drove it from its course2 until1 finally1 becalmed close to a pleasant-appearing island1 the anchor was dropped4 ,there grew upon this island beautiful flowers and luscious fruits in great profusion2 tall trees lent a pleasing1 cooling shade to the place1 which appeared to the ship's passengers most desirable and inviting4 ,they divided themselves into five parties2 the first party determined not to leave the ship1 for said they1 ,a fair wind may arise1 the anchor may be raised1 and the ship sail on1 leaving us behind2 we will not risk the chance of missing our destination for the temporary pleasure which this island offers4 ,the second party went on shore for a short time1 enjoyed the perfume of the flowers1 tasted of the fruit1 and returned to the ship happy and refreshed1 finding their places as they had left them2 losing nothing1 but rather gaining in health and good spirits by the recreation of their visit on shore4 ,the third party also visited the island1 but they stayed so long that the fair wind did arise1 and hurrying back they just reached the ship as the sailors were lifting the anchor1 and in the haste and confusion many lost their places1 and were not as comfortable during the balance of their voyage as at the outset4 ,they were wiser1 however1 than the fourth party2 these latter stayed so long upon the island and tasted so deeply of its pleasures1 that they allowed the ship's bell of warning to sound unheeded4 ,said they1 ,the sails are still to be set2 we may enjoy ourselves a few minutes more4 ,again the bell sounded1 and still they lingered1 thinking1 ,the captain will not sail without us4 ,so they remained on shore until they saw the ship moving2 then in wild haste they swam after it and scrambled up the sides1 but the bruises and injuries which they encountered in so doing were not healed during the remainder of the voyage4 ,but1 alas1 for the fifth party4 ,they ate and drank so deeply that they did not even hear the bell1 and when the ship started they were left behind4 ,then the wild beasts hid in the thickets made of them a prey1 and they who escaped this evil1 perished from the poison of surfeit4 ,the ship is our good deeds1 which bear us to our destination1 heaven4 ,the island typifies the pleasures of the world1 which the first set of passengers refused to taste or look upon1 but which when enjoyed temperately1 as by the second party1 make our lives pleasant1 without causing us to neglect our duties4 ,these pleasures must not be allowed1 however1 to gain too strong a hold upon our senses4 ,true1 we may return1 as the third party1 while there is yet time and but little bad effect1 or even as the fourth party at the eleventh hour1 saved1 but with bruises and injuries which cannot be entirely healed2 but we are in danger of becoming as the last party1 spending a lifetime in the pursuit of vanity1 forgetting the future1 and perishing even of the poison concealed in the sweets which attracted us4 ,who hath sorrow8 ,who hath woe8 ,he who leaves much wealth to his heirs1 and takes with him to the grave a burden of sins4 ,he who gathers wealth without justice4 ,he that gathereth riches and not by right in the midst of his days shall he leave them4 ,to the portals of eternity his gold and his silver cannot accompany the soul of man2 good deeds and trust in ,god must be his directing spirits4 ,although ,god is merciful and pardons the sins of man against ,himself1 he who has wronged his neighbor must gain that neighbor's forgiveness before he can claim the mercy of the ,lord4 ,this must ye do1 said ,rabbi ,eleazer1 that ye may be clean from all your sins before the ,lord4 ,the ,day of ,atonement may gain pardon for the sins of man against his ,maker1 but not for those against his fellow-man1 till every wrong done is satisfied4 ,if a man is called upon to pardon his fellow1 freely he must do it2 else how can he dare1 on the ,day of ,atonement1 to ask pardon for his sins against the ,eternal8 ,it is customary on this day for a man to thoroughly cleanse himself bodily and spiritually1 and to array himself in white fresh clothing1 to typify the words of ,isaiah1 ,though your sins should be as scarlet1 they shall become white as snow4 99 99 99 99 99 ,it happened that the mayor of a city once sent his servant to the market to purchase some fish4 ,when he reached the place of sale he found that all the fish save one had been sold1 and this one a ,jewish tailor was about purchasing4 ,said the mayor's servant1 ,i will give one gold piece for it2 said the tailor1 ,i will give two4 ,the mayor's messenger then expressed his willingness to pay three gold pieces for it1 but the tailor claimed the fish1 and said he would not lose it though he should be obliged to pay ten gold pieces for it4 ,the mayor's servant then returned home1 and in anger related the circumstance to his master4 ,the mayor sent for his subject1 and when the latter appeared before him asked3-- ,what is thy occupation8 ,a tailor1 sir1 replied the man4 ,then how canst thou afford to pay so great a price for a fish1 and how dare degrade my dignity by offering for it a larger sum than that offered by my servant8 ,i fast to-morrow1 replied the tailor1 and ,i wished the fish to eat to-day1 that ,i might have strength to do so4 ,i would not have lost it even for ten pieces of gold4 ,what is to-morrow more than any other day8 asked the mayor4 ,why art thou more than any other man8 returned the other4 ,because the king hath appointed me to this office4 ,well1 replied the tailor1 the ,king of kings hath appointed this day to be holier than all other days1 for on this day we hope that ,god will pardon our transgressions4 ,if this be the case thou wert right1 answered the mayor1 and the ,israelite departed in peace4 ,thus if a person's intention is to obey ,god1 nothing can hinder its accomplishment4 ,on this day ,god commanded ,his children to fast1 but they must strengthen their bodies to obey ,him by eating on the day before4 ,it is a person's duty to sanctify himself1 bodily and spiritually1 for the approach of this great day4 ,he should be ready to enter at any moment into the ,fearful ,presence with repentance and good deeds as his companions4 ,a certain man had three friends4 ,one of these he loved dearly2 the second he loved also1 but not as intensely as the first2 but toward the third one he was quite indifferently disposed4 ,now the king of the country sent an officer to this man1 commanding his immediate appearance before the throne4 ,greatly terrified was the man at this summons4 ,he thought that somebody had been speaking evil of him1 or probably accusing him falsely before his sovereign1 and being afraid to appear unaccompanied before the royal presence1 he resolved to ask one of his friends to go with him4 ,first he naturally applied to his dearest friend1 but he at once declined to go1 giving no reason and no excuse for his lack of friendliness4 ,so the man applied to his second friend1 who said to him3-- ,i will go with thee as far as the palace gates1 but ,i will not enter with thee before the king4 ,in desperation the man applied to his third friend1 the one whom he had neglected1 but who replied to him at once3-- ,fear not2 ,i will go with thee1 and ,i will speak in thy defense4 ,i will not leave thee until thou art delivered from thy trouble4 ,the first friend is a man's wealth1 which he must leave behind him when he dies4 ,the second friend is typified by the relatives who follow him to the grave and leave him when the earth has covered his remains4 ,the third friend1 he who entered with him into the presence of the king1 is as the good deeds of a man's life1 which never desert1 but accompany him to plead his cause before the ,king of kings1 who regardeth not person nor taketh bribery4 ,thus taught ,rabbi ,eleazer3-- ,on this great and tearful day the angel ,samal finds no blots1 no sins on ,israel4 ,thus he addresses the ,most ,high3-- ',o ,sovereign ,lord1 upon the earth this day one nation pure and innocent exists4 ,even as the angels is ,israel on this ,atonement ,day4 ,as peace exists in heaven1 so rests it now upon this people1 praying to ,thy ,holy ,name4' ,god hears this testimony of ,his angel1 and pardon's all ,his people's sins4 ,but though the ,almighty thus forgives our sins1 we may not repeat them with impunity1 for to such a one as saith1 ',i will commit a sin and repent1' there can be no forgiveness1 no repentance4 ,,feast ,,of ,,tabernacles ,the ,feast of ,tabernacles begins on the fifteenth day of the seventh month1 ,tishri 7,october71 and during its continuance1 seven days1 the ,israelites are commanded to dwell in tabernacles or booths4 ,this is designed to keep fresh in their memory the tents with formed their homes during their forty years' sojourn in the wilderness4 ,the symbols of the festival are branches of the palm1 bound with sprigs of myrtle and willow1 and a citron4 ,the ,lord said1 ,this is not to be to you a fast as the ,day of ,atonement2 eat1 drink1 be merry1 and sacrifice peace-offerings thereon4 ,the ,bible says1 ,seven days unto the ,lord2 therefore we should in all our merriment devote a few serious thoughts to ,him4 ,the ,feast of ,tabernacles is held in the autumn1 after the fruits of the field have been garnered in the storehouses1 according to the words of the ,bible1 ,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-press4 ,this dwelling in booths is also to bring to mind the manner in which the ,israelites lived for forty years after they left ,egypt4 ,with merely temporary walls to protect them from summer's heat and winter's cold1 from wind and storm4 ,god was with them through all their generations1 and they were protected from all evil4 ,according to the opinion of some of the ,rabbis1 the ,israelites did not really dwell in booths in the wilderness1 but were surrounded by clouds--by seven clouds4 ,four clouds1 one at each of the four sides2 a fifth1 a shadow1 to protect them from the hot rays of the sun2 the sixth1 a pillar of fire to give them light by night 7they being able to see as clearly by night as by day72 and the seventh1 to precede their journeying and direct their way4 ,the children of ,israel departed from ,egypt in ,nissan 7,april71 and obtained immediately these booths1 which they made use of for forty years4 ,thus they were in booths during the entire cycle of the year1 and we could as easily commemorate this fact in the spring as in the fall1 in the summer as in the winter4 ,why1 then1 has ,god made autumn1 and neither spring nor summer1 the season of observance8 ,because if we dwelt in booths in the summer1 it would be a question whether we did so in obedience to ,god's behest or for our own gratification2 for many people seek airy retreats during this season2 but in the fall1 when the trees lose their leaves1 and the air grows cold and chilling1 and it is the time to fix our houses for the winter1 then by inhabiting these temporary residences1 we display our desire to do as our ,creator has bidden us4 ,the ,feast of ,tabernacles is also the ,feast of ,ingathering1 when we should thank ,god for the kindness shown us and the treasure with which ,he has blessed us4 ,when the ,eternal has provided man with his sustenance1 in the long evenings which follow he should meditate and study his ,bible1 and make this indeed a feast to the ,lord1 and not entirely for personal gratification4 ,the four species belonging to the vegetable kingdom which we use in this festival1 are designed to remind us of the four elements of nature1 which work under the direction and approval of the ,most ,high1 and without which all things would cease to exist4 ,therefore the ,bible commands us on this feast of the ,lord1 to give thanks1 and bring before ,him these four species1 each typifying one of the elements4 ,ye shall take for yourselves the fruit of the tree hadar 7the citron74 ,its color is high yellow and resembles fire4 ,the second species is the palm branch 7,heb4 ,lulab74 ,the palm is a high tree1 growing up straight in the air1 and its fruit is sweet and delicious to the taste2 this then represents the second element1 air4 ,the third is the bough of the myrtle1 one of the lowliest of trees1 growing close to the ground2 its nature1 cold and dry as earth1 fits it to represent that element4 ,the fourth is the willow of the brook1 which grows in perfection close beside the water1 dropping its branches into the stream1 and symbolizing thus the last element1 water4 ,the ,bible teaches us that for each of these four elements we owe special thanks to ,god4 ,the citron we hold in the left hand1 and the other three we grasp together in the right4 ,this we do because the citron contains in itself all that the others represent4 ,the outside skin is yellow1 fire2 the inside skin is white and damp1 air2 the pulp is watery1 water2 and the seeds are dry1 earth4 ,it is taken into the left hand1 because the right hand is strongest1 and the citron is but one1 while the other emblems are three4 ,these four emblems represent likewise the four principal members of the human body4 ,the citron is shaped somewhat like a heart1 without which we could not live1 and with which man should serve his fellows2 the palm branch represents the spine1 which is the foundation of the human frame1 in front of which the heart lies2 this signifies that we should serve ,god with our entire body4 ,the branches of the myrtle resemble a human eye1 with which man recognizes the deeds of his fellows1 and with which he may obtain a knowledge of the law4 ,the leaves of the willow represent the lips1 with which man may serve the ,eternal and thank ,him4 ,the myrtle is mentioned in the ,bible before the willow1 because we are able to see and know a thing before we can call its name with our lips2 man is able to look into the ,bible before he can study the same4 ,therefore1 with these four principal parts of the human frame should we praise the ,creator1 as ,david said1 ,all my bones shall say1 ,o ,lord1 who is like unto ,thee8 ,maimonides1 in his work called ,moreh ,nebuchim 7,the ,guide of the ,perplexed71 explains that ,god commanded the ,israelites to take these four emblems during this festival to remind them that they were brought out from the wilderness1 where no fruit grew1 and no people lived1 into a land of brooklets1 waters1 a land flowing with milk and honey4 ,for this reason did ,god command us to hold in our hands the precious fruit of this land while singing praises to ,him1 the ,one who wrought miracles in our behalf1 who feeds and supports us from the productiveness of the earth4 ,the four emblems are different in taste1 appearance1 and odor1 even as the sons of men are different in conduct and habits4 ,the citron is a valuable fruit2 it is good for food and has a most pleasant odor4 ,it is compared to the intelligent man1 who is righteous in his conduct toward ,god and his fellow-man4 ,the odor of the fruit is his good deeds2 its substance is his learning1 on which others may feed4 ,this is perfect among the emblems1 and is1 therefore1 always mentioned first1 and taken by itself in one hand4 ,the palm branch brings forth fruit1 but is without odor4 ,it is compared to those people who are learned1 but who are wanting in good deeds2 they who know the law1 but transgress its mandates4 ,the myrtle is compared to those people who are naturally good1 who act correctly toward ,god and man1 but who are uneducated4 ,the willow of the brook has neither fruit nor odor2 it is1 therefore1 compared to the people who have no knowledge and who perform no good deeds4 ,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 life4 ,the first day of the feast was kept with great solemnity1 and the middle days with joy and gladness in various methods of public amusement4 ,the ,temple in ,jerusalem was provided with a gallery for the women1 which was called the apartment of the women1 and the men sat below1 as is still the custom of the synagogue4 ,thither all repaired4 ,the young priests filled the lamps of the large chandeliers with oil1 and lighted them all1 even that the place was so bright that its reflection lighted the streets of the city4 ,hymns and praises were chanted by the pious ones1 and the ,levites praised the ,lord with harps1 cornets1 trumpets1 flutes1 and other instruments of harmony4 ,they stood upon fifteen broad steps1 reaching from the lower floor to the gallery1 the court of the women4 ,and they sang fifteen psalms as they ascended1 beginning with ,a song of ,degrees1 and the large choir joined voices with them4 ,the ancient ,hillel was accustomed to address the assemblages on these occasions4 ,if ,god's presence dwells here1 he was used to say1 then are ye here1 each one of you1 the souls of each2 but if ,god should be removed from your midst through disobedience then which of you could be here8 ,for the ,lord has said ,if thou wilt come to ,my house1 then will ,i come to thy house1 but if thou refusest to visit ,my dwelling1 ,i will also neglect to enter yours2 as it is written1 ,in every place where ,i shall permit ,my name to be mentioned ,i will come unto thee and ,i will bless thee4 ,then some of the people answered3-- ,happy were the days of our youth1 for they have not set to blush the days of our old age4 ,these were men of piety4 ,others answered3-- ,happy is our old age1 for therein have we atoned for the sins of our youth4 ,these were repentants4 ,then joining together1 both parties said3-- ,happy is the one who is free from sin2 but ye who have sinned1 repent1 return to ,god1 and ye will be forgiven4 ,the festival was continued during the entire night2 for when the religious exercises concluded the people gave themselves up to innocent but thorough enjoyment4 ,this festival was also called the ,festival of ,drawing ,water4 ,because1 during the existence of the ,temple1 wine was offered during the year for a burnt-offering1 but on the ,feast of ,tabernacles they offered two drink-offerings1 one of wine and one of water4 ,of the other they made a special festival on the second day of the ,tabernacle assemblage1 calling it the ,feast of ,drawing the ,water4 ,it was founded upon the words of the prophet3-- ,and ye shall draw water with joy from the fountains of salvation4 ,,hannukah ,this festival is observed for eight days during the ninth month ,kislev 7,december71 and commemorates the dedication of the ,temple after it had been defiled by ,antiochus ,epiphanes1 whose armies were overthrown by the valiant ,maccabees1 ,hashmoneans4 ,the ,most ,holy ,one has frequently wrought wonders in behalf of his children in their hour of need1 and thereby displayed ,his supreme power to the nations of the world4 ,these should prevent man from growing infidel and ascribing all happiness to the course of nature4 ,the ,god who created the world from naught1 may change at ,his will the nature which ,he established4 ,when the ,hashmoneans gained1 with the aid of ,god1 their great victory1 and restored peace and harmony to their land1 their first act was to cleanse and dedicate the ,temple1 which had been defiled1 and on the twenty-fifth day of ,kislev1 in obedience to the teachings of the ,rabbis1 we inaugurate the ,dedication ,feast by lighting the lamps or candles prepared expressly for this occasion4 ,the first night we light one1 and then an additional one each succeeding night of its continuance4 ,we also celebrate it by hymns of thanksgiving and hallelujahs4 ,this feast is foreshadowed in the ,book of ,numbers4 ,when ,aaron observed the offerings of the princes of each of the tribes and their great liberality1 he was conscious of a feeling of regret1 because he and his tribe were unable to join with them4 ,but these words were spoken to comfort him1 ,aaron1 thy merit is greater than theirs1 for thou lightest and fixest the holy lamps4 ,when were these words spoken8 ,when he was charged with the blessing to be found in ,numbers #f3bc1 as will be found in the ,book of ,maccabees in the ,apocrypha4 ,the ,lord said unto ,moses1 ,thus say unto ,aaron4 ,in the generations to come1 there will be another dedication and lighting of the lamps1 and through thy descendants shall the service be performed4 ,miracles and wonders will accompany this dedication4 ,fear not for the greatness of the princes of thy tribe2 during the existence of the ,temple thou shalt sacrifice1 but the lighting of the lamps shall be forever1 and the blessing with which ,i have charged thee to bless the people shall also exist forever4 ,through the destruction of the ,temple the sacrifices will be abolished1 but the lighting of the dedication of the ,hashmoneans will never cease4 ,the ,rabbis have ordained this celebration by lighting of lamps1 to make ,god's miracle known to all coming generations1 and it is our duty to light the same in the synagogues and in our homes4 ,although the ,lord afflicted ,israel on account of iniquities1 ,he still showed mercy1 and allowed not a complete destruction1 and to this festival do the ,rabbis again apply the verse in ,leviticus #bf3dd3-- ,and yet for all that1 though they be in the land of their enemies1 will ,i not cast them away1 neither will ,i loathe them to destroy them utterly1 to break my covenant with them1 for ,i am the ,lord their ,god4 ,and thus do the ,rabbis explain the same3--,will ,i not cast them away4 ,in the time of the ,chaldeans ,i appointed ,daniel and his companions to deliver them4 ,neither will ,i loathe them4 ,in the time of the ,assyrians ,i gave them ,matthias1 his sons and their comrades1 to serve them4 ,to destroy them4 ,in the time of ,haman ,i sent ,mordecai and ,esther to rescue them4 ,to break my covenant with them4 ,in the time of the ,romans ,i appointed ,rabbi ,judah and his associates to work their salvation4 ,for ,i am the ,eternal1 your ,god4 ,in the future no nation shall rule over ,israel1 and the descendants of ,abraham shall be restored to their independent state4 ,the dedication commemorated by ,hannukah occurred in the year #cfcb--abi ,b4,c4,e4 ,,purim ,this festival1 occurring on the fourteenth day of the twelfth month1 ,adar 7,march71 is to commemorate the deliverance of the ,hebrews from the wiles of ,haman1 through the ,god-aided means of ,mordecai and ,esther4 ,although the ,holy ,one threatens the ,israelites1 in order that they may repent of their sins1 ,he has also tempted them1 in order to increase their reward4 ,for instance1 a father who loves his son1 and desires him to improve his conduct1 must punish him for his misdeeds1 but it is a punishment induced by affection which he bestows4 ,a certain apostate once said to ,rabbi ,saphra3-- ,it is written1 ',because ,i know you more than all the nations of the earth1 therefore ,i visit upon you your iniquities2' how is this8 ,if a person has a wild horse1 is it likely that he would put his dearest friend upon it1 that he might be thrown and hurt8 ,rabbi ,saphra answered3-- ,suppose a man lends money to two persons2 one of these is his friend1 the other his enemy4 ,he will allow his friend to repay him in installments1 that the discharge of the debt may not prove onerous2 but from his enemy he will require the amount in full4 ,the verse you quote will apply in the same manner1 ',i love you1 therefore will ,i visit upon you your iniquities2' meaning1 ',i will punish you for them as they occur1 little by little1 by which means you may have quittance and happiness in the world to come4' ,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 late4 ,they clothed themselves in sackcloth1 and repented truly with tears and fasting1 and ,god had compassion upon them and destroyed ,haman4 ,although the reading of the ,book of ,esther 7,megilah7 on ,purim is not a precept of the ,pentateuch1 'tis nevertheless binding upon us and our descendants4 ,therefore the day is appointed as one of feasting and gladness1 and interchange of presents1 and also of gifts to the poor1 that they too may rejoice4 ,as in the decree of ,haman1 no distinction was made between rich and poor1 as all alike were doomed to destruction1 it is proper that all should have equal cause to feel joyful1 and therefore in all generations the poor should be liberally remembered on this day4