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TREASURES OF THE TAL~IUD,

BEING A SERIES OF

CLASSIFIED SUBJECTS IN ALPHABETICAL ORDER Fnml "A" TO "L",

COillPILED FROM TIlE BABYLONIAN TALlIUD

A..'iD TlUY8LATED By PAUL ISAAC HERSHON, Al'lIIOR 01' .. OI!!!lrESISAt'<.'ORDISO ro TBE TALXt'D," ".A TÁLlIlTDIC lUl:lCELU~II" ETC.

taitJ) ~ottS an'b 31n'be.res, an'b

AN INTRODUCTORY PREFACE

BY TKE REV. H. D. )1. SPE:XCE, n.s., ""JCAR OF ST. l'ANeRAS ASD Rl"RAl. Dt:AIII; DO!'!, CASt)~ u.· GLOlTE.'ITt.n, AS"IJ EXAlUNlSG CUAPU1.lil TO TUE LORD BIIIKOP OF OLOl'CII:dTl:lt A~D BltlllTOL.

LONDO~: JAMES NISllET & CO., 21 llEUXEllS STREET. MIICCCLXXXII.

[AIJ ri"glzls riSt,..v.-,I.] /{)-1t¡-37

PREF ACE. - THE Iearned author of the present work, "Treasures of the Talmud," has been for years engaged in the study of the vast collection of commentaries, notes, reflections, and traditions known as the Talmud-that strange, mysterioua, mighty book, of which so many know the name, so few the contents. This voIume will give the general reader sorne know• Iedge respecting the vast work. The extracts are well chosen, and 1 think will excite great interest. The field is a new one, untrodden save by a few schoIars. 1 can• not heIp feeling surprised that in the present age, when commentaries on tbe Holy Scriptures are so sought after, that more attention has not been given, in the case of tbe Old Testament books, to this most ancient and venerated work. It is no doubt full of wild tradition. It contains com• ments, many of them untrue and mischievous, but em• bedded in tbese, the patient scholar will find many a gem of thought, many a beautiful story handed down from remote antiquity, many a wise saying spoken by the great Teachers oí the chosen peopIe in far-back days. An inteUigent study of the Talmud will indisputabIy throw light on much of the Old Testament, and will help us to understand more of that imperishabIe race once the peopIe of God, the last ehapter of whose eventful story ias yet to be written. Some fifteen years have passed since Emanuel Deutsch ..

vi PREFACE.

in his famous article awokc the popular curiosity respect• ing the unknown and mysterious Jewish Talmud. Tbe name "Talmud" was a familiar one, but few, evcn scholars, were able to give a olear explanation what thnt book or collection of books really was. Men knew it had a share in the long and bitter persecution.e-ouduring for centuries,-of that great, undying race whose cherished work it was. Men knew that again and again it had been forbidden, hunted out and burned with all public marks of shnme and ignominy, but that, líke that marvel• lous race, which loves it perhaps with a strange unreason• ing love, the Talmud had survived these centuries of ignominy and persecution, and that it was still regarded as the great storehouse of Hcbrew learning ancl thought, that it was even read and studied by the chosen people with greater care and attention in this than in any pre• ceding age. But this is, in fact, a11that tbe ordinary acholar knows of this vast collection of exposition, rules, traditions, comments, the results of centuries of study, meditation, and teaching. Tbe great encycloprodias and a few of the more important books of reference te11us that tbis vast mysterious co11ec• tion of expositions and traditious=-the so-called Babylon Talmud, first printed between 1520-23, consisting of twelve folio volumes-is divided into two divisions-l\Iishnah and Gemara. The first, Mishnah, was the result of some eight hundred years of study and teaching, The word er Mishnah" explains in sorne way the uature of the great compilation, being derived from ehanah, to repeat, This

title, then, is best paraphrased as the fr Repetition (of the Law)." Thc Gemara-from ya.mar, to complete-significs the completion of the Mosaic codeo The meaning of the two terms mny.be sumrnarised t1111S: The Pcntateuch remains in all cases the background. and latent source of the Mishnah ; the Mishnah develops and enlarges the original text, The Gemara, again, taking the PREFACE. vii

:lIishnnh expansion as its text, develops and still further enlarges it. The Pentateuch thus remained and was through a11the ,Jewish ages known as the changeless written law; the Mishnah and the Gemara were called the unwritten or oral la w, and were known as the Talmud. The literal meaning of the famous "Talmud" is "The Study." Tha learned translator of the tabulated extracts from the Talmud contained in this volume is the jirst who has seri• ously projected to open the gates of this hitherto closely• sealed book to the world of English biblical students. The reader wiIl find in it many gems of thought, many rare and curious traditions, the date of which must indeed lie far back in the stormy history of the chosen race, But alongside these he will see, too, not a few puerile remarks, apparently foolish and pointless; and had not the translator exercised a wise discretion in his selection, other feelings besides those of astonishment and regret would have been aroused in the mind of the superficial student. 1 say advisedly "superficial," for to form any true appreciation of the teaching of the Talmud, the acholar must have made its peculiar phraseology the subject of long and patient study. Much is written in cryptograph, a mysterious and peculiar cypher, so that to the ordinary reader one train of thought is conveyed, while to the initiated the sama sentence or group of sentences suggests a completely different class of ideas. Hence it is that so much to the superficial student of the Talmud appears simply childish, at times even profane and grossly coarse. 'Ve must remember the terrible and awful persecution to which, during so many centuries, the chosen people were subjected, It was often, thcn, stern necessity whích obliged them in their sacreu teaching to have recourse to this strnnge secret method of instruction. Mr. Hershon has cxcrcised in this present volume a wise discretion; he has, while omitting the more puzzling viii PREFACE. of these cryptographs, stillleft sufficient for the student to judge for himself something of the nature of this strange, mighty work. Amongst other deeply interesting tracli• tions and pieces of teaching quoted in this learned and striking volume, he will see how deeply the earnest though often mistaken Jewish Rabbis mourned over the terrible corruptions of J erusalem ; how they attributed, with touching sorrow, the awful misfortunes which befell the loved city to the cup of ita iniquity being at last full. In sorne of the extracta, again, he will catch a glimpse of the intense reverence with which the Jew has ever loved to guard even the Name of the God who chose Israel as His own peculiar people ; will see something too of the venera• tion whích, among the J ewish race in all ages, has sur• rounded the lost treasures of the House of the Lord. But perhaps what will interest the general reader most will be the quaint beautiful sayings of the great teachers in the matter of charity to the poor and suffering. A curious and instructive comparison might indeed be made between the teaching of the Talmud respecting " charity" and the teaching on the same subject of the great Pagan moralista, who were contemporaries with many of the sages whose words-embedded in the Talmud-have been selected as specimens of ancient Jewish teaching in this volume. This love for the poor and helpless is indeed a most precious legacy, which the old Jewish Church has trans• mitted to all Christian peoples. 1 think that the reader, when he lays the book aside, after some careful study of ita contenta, will hardly rest content with this first glimpse of a ncw uiorld 01 tlwu!Jltt. H. D. ~L SPEXCE.

TuE VIC.\R.\GJI: OF STo P.\~Tn.\s, Uct'I/.,(·r 1AAI. AUTHOR'S PREFACE. - WHEN the Roman Emperor Hadrian was on a tour of inspection in Palestina, as we are toId in a certain Mid• rash,* he noticed in a vineyard near Tiberias a very aged Israelite pIanting a young fig-tree. "Old man," saíd the Emperor, "pray what may be thine aget " " By the life of my lord the king," replied the aged Hebrew, "1 am this very day a hundred years old." "And dost thou hope ever to eat the fruit of thy labour, seeing thou art so very -old t " asked the Emperor. "1 pIant this tree with the object that it should bear fruit; if it pIease God that 1 should eat thereof, well and good; if not, let others after me enjoy the same, even as 1 have enjoyed the results of the labour of those who were before me," was the noble response of the unselfish and industrious Jew. It is with a somewhat similar object and with pre• ciseIy the same sentiments and feelings that 1 have Iabouredto rear this youngplant, soto speak,ofthe old tree of the Talmud, which 1 now oñer to the EngIish publico Anything-be it a mere fragment of earthenware,or a small half-defacedcoín, or a serap of ancient manuscript, or an inscription of a well-preserved,or of a broken and defaced,stone monument-that would throw some light on ancient history, saered or profane,must be exceedingly interesting and instructive, both to the Christian philoso• pher and to the ordinary virtuoso. Babylon the Great, though dead and buried under the ruins of many generations,yet speaks loudly and pIainly

• Baled 00 a Talmudic legend. x AUTHOR'S PREFACE. enough on many subjeets that are of deep ínterest to the theologian, the historian, the poet, the orator, and the philosopher. Many valuable relies of aneient thougbt and action, of eurious habits, manners, and customs, Baby• Ion liberally hands down to us in the writings of those who once lived,and studied, and taught in her sehools and eolleges. In a word, Babylon was the cradle and the nursery of the Talmud, and the Babylonian Talmud is a vast storehouse oí antiquities of which the world knows Iittle or nothing. Without the aid of any Government, Soeiety, or Explora• tion Fund, I have ventured to dive into the deep sea of the Talmud, and explored it in every direetion, fishing up from ita bottom everything 1 could, everything 1 deemed to be of more or less interest and importanee. A small in• stalment of my "Treasurea of the Talmud" is now offered in this present volume as a fair specimen of what the Talmud contaíns, and of what in due time will be forthcoming if I be spared a few years longer to work for the Master, and for the advancement of this n-ew bramch. of ancient Hebrew literature. Rabbi Ishmael wept and said, "The daughters of Israel are handsome, but poverty makes them unsightly.". The occasion of this ever-memorable utterance, as narrated in the Talmud (Nedarim, fol 66 A), may aptly serve to intro• duce the work whieh we now lay before our readers, and at the same time fitly point out the moral of what we have to say about it. The romantic cireumstanee alluded to lllay be briefly told as follows :-A handsome Jewish maiden lost a tooth, and with it her attractious vanished and her lover as well She was betrothed to her own uncle, her mother' a brother, and because of the deteríorating loss of her tooth, he broke his plight, and solemnly vowed he would not marry his fianeee. Her heart was well-nigh broken, not so much perhaps for the mere fact that she was jilted by her fickle sweetheart as for the iuvidious prospect of beiug A UTHOR'S PREFACE. xi stigmatised as an involuntary old maid, the bitterest reproach that can befaIl a Jewish girl (see Isa. iv. 1). She was poor withal, too poor to secure the services of a dentist and to obtain an artificial tooth. Under these distressing circumstances the noble-hearted Rabbi Ishmael took pity upon the forlorn maiden, and generously supplied the place of the lost tooth with one of golde This acted like magic upon her prospects. She at once became as charm• ing and as attractive as ever. The good Rabbi sent for her recalcitrant uncle, and after introducing to him his pretty niece, he asked if he hOOany objection to her 1WW. He had none; his YOwnot to marry her was there and then annulled, and the marriage took place. This happy event affected the Rabbi to tears; he wept and said, "The daughters of Israel are handsome, but their poverty makes them unsightly." A truly forcefuI saying this, and, as we take it, one that may fitly serve to introduce our subject ; for, moralising upon this utterance, we may fairly apply it to the Talmud itself. The Talmud has its attractions, and they are neither few nor small, but its moral poverty sadly detracts from its charms, and in fact serves to make it unsightly. In proof of this we need but refer our readers to the work before them, the "Treasures of the Talmud." Hundreds of attractive objects are to be found among the myriad topics of the folio pages of the Talmud, which, like the sirens of classic mythology, charm at first sight, but to which the wcll-known words of Horace too fitly apply: "Desinet in piscem, mulier formosa superne," u A woman beautiful aboye, ends in the tail of a fish." Eisenmenger and Deutsch have never told the whole truth about the Talmud. The ex parte statement of the one has thrown a veil over all that ís good in it. Con• tcmptuously spurning it, he, as it were, says, "Away with thee, thou 'unfaithful bride,' 'thou contentious womnn,' "full of deformities.'" The speeial plcading of the other cunningly drapes all that is bad in the book, xii AUTHOR'S PREPACE.

and hides its ungain1y parts, saying the while," Tbou hast ravished my heart, my sister, my bride l Thou hast ravished roy heart with one of thine eyes! Thou art all fair, my love; there is no spot in thee" It is the old story of Balbinus and Hagna over again-the disagreeable blemishes of a beloved one are conveniently ignored by a blind admirer, just as Hagna's wen was not distasteful to her sweetheart Balbinus. Yes, both these writers have deceived the Jewish, no less than the Gentile, world, as to what the Talmud ís, rea11yand truly. To undeceive the world we have unveiled the fairy bride, and now proceed to introduce her here to our readers as she is, charming yet contemptible, beautiful yet repulsive, a garrulous creature, with "nine measures of talk," as the Talmud quaintly puts it, ready to te11us a11about herself in her own words, and thus to let us into many a mystery into which many of the wisest have not before been initiated. Implicit adherence to the teaching of the Talmud has often drawn, like a lightning conductor, the electricity of persecution upon the hapless and hopeless Jews, and doubtless does so still." Let them but cast their idol, the Talmud, " to the moles and the bata," and they will fare like other men; they will enjoy liberty and be free from perse• cution. Take the case of the Karaite J ews, for example, in bigoted Russia. They command more respect there, and enjoy greater personal freedom and social privileges, than their so-called orthodox brethren. The former, not being inlluenced by the Talmud, make far better citizens, and the Russian Government is not so blind as not to observe the marked difference between the one and the other, nor so unjust as not to signify its preference in a special manner. Even in Russia "rulers are not a terror to good works, but to the evil," Would that my J ewish brethren saw the force oi all this, and that they would Iearn a lesson so obvious, so patent, and so true. 1 have no otber object in view than to undeceive the J ews of their false • EveD in civilised Enrope. A UTHOR'S PREFACE. xiii estimate of the Talmud, of a work that loses its spell in proportion as it becomes fairIy known, and at the same time to enlighten the Gentiles, that they too may be able for themsel ves to answer the often repeated question, What is the Talmud? To that end 1 have laboured for many, many years, and among other important results 1 can point to a work of acknowledged importance, my Talmudic Mucellany, and to that now before the reader, Treasures 01 the Talmud. It is said in the Avoth d'Rab. Nathan that Rabbi Yossí, the Galilean, was j1g' tQi'~O, "a beautiful compiler without pride," thus he presented an example worthy of universal imitation. Again it is said of Rabbi Akiva that he was D'~.J':lit'N,"a well-stocked storehouse." Rabbi Akiva gathered up aIl he found into one bag, such as wheat, barley, spelt, beans, and lentils, and afterwards he sorted out bis gleanings into different compartments j and this, so to speak, ís what 1 have endeavoured to do. 1 first gathered all my material s from the Talmud " as he that gathereth ears in the valley ol Rephaim" (i.e., valley of the dead),· and afterwards 1 sorted them according to their respective subjects as in a topical concordance. It was by the aid oí my own Key to the Talmud-one of my own making-that 1 have produced this work, as weIl as other previous ones, concerning which Canon Farrar appreciatively writes, "I think them ealeulaied to be ex• trem~ly useful, as tMy are extremely interesting to all biblical and theological studenie" The candid opinion of so high an authority as Dr. Farrar may assure every reader as to the intrinsic merits of the work; but, after all, the book must stand upon its own merits, and every reader can judge for himself. From the favourable reviews and notices of my Talmudie Miscellany in a score or more of the leading journals and periodicals of the day, such as TIte Times, Briti~h Quarterly, IJaily News, Jolm Bull, TIte Record, Literary World, &c., &c., &c., 1 am encouraged to hope that the public will welcome this volnme as both interesting and useful. * Isa. xvü. So xiv A UTHOR'S PREFACE.

To enhance the usefulness of this work, I have carefulIy prepared two Indexes. Index 1. will guide the student to all the passages of Scripture whieh are either explained, commented on, or simply alluded to, here and there throughout the work. By comparing the Bible wíth the Talmud he will be able to judge for himself how far the two agree or differ, and how far the Rabbis have houestly or deceitfully handled the Word of God, whieh, we are told by One on whose authority we implieitly rely, "is made of none effeet by their tradítion " (l\Iark vií. 13). Theological and exegetieal writers, no 1ess than contro• versialists, will find this Index to be of no small serviee to them. Index n. will assist the general reader in fínd• ing with ease almost any subject upon whieh he may desire to be informed. As there are upwards of a thousand different subjeeteseattered up and down this volume, this Index may serve as a eompendious Coneordance to the Talmud. Though I have done all in rny power to render the work as correet and perfect as possible, no infnllibility is clnimed for it either by the revíser, or printer, nor yet by ruyself. We all have erred, for who is he, and where is he, tliat is perfeet, and does not err 1 But with all the Iaults, real or supposed, thnt may be fouud in this book, I humbly believe that it will provo to be more useful and instructive than any other work of the kind hitherto publishecl in the English language. I desire to tender my hearty aclmowledgments 10 tho Rev. Canon Spence for the valuable preface he has kindly contributed to this work, and more especially to l\Ir. 'V. R. Brown, of Cambridge, for his invaluable nid in revísing my l\IS. and eorreeting it for the press, and more than 0.11 for his important contribution to the Notes.

r. 1. HEJlSHO~.

WOOD GREE.'f, SeJliembcr 1881. ~tr..tpepru. aALLANTVNIt, MANSON AND ce. iWlNBUJlGH AND LONDON CONTENTS.

CRAPTER - PAOE L ADVlCE 11. AFFLICTION • S UI. ALMS • 9 IV. ARK AND TABLES OF THE COVENA.NT

V. BOOKS, SACRED AND PROFANE

VI. COMlIA.NDllENTS •

VII. DAY OF A.TONEllENT, THE

VIII. EAR liS IX. FASTS AND FASTING 123 X. OOOD WORKS 134 XI. HOSPITALITY 143 XIL IDOLATRY 153

XIII. JERUSALElI 191

XIV. KINGS, ElIPERORS, PRINCES, ETC. 216

XV. LAND OF ISRAEL, THE • 275

INDEX L 3II

INDEX. II. 317 TREASURES OF THE TALMUD. - CHAPTER l.

ADVICE, COUNSEL, CONSULTATION, ETC.

l. RABBI AKIVA saíd, "For three things 1 like the Medes :-They carve meat only upon atable; when they kiss, they do so upon the hand only ; they hold counsel only in the open fields (íor, says Rashi, 'walls have ears ')." Berac7wth, foL 8 D.

2. There is no appetite with the aged, and no coumsel with the young. Shabbath, fol. 89 B. 3. (Esther i. 13), ((And the king said to the wise men." Who were these meu I They were the Rabbis, "which knew the times;" that is, which knew how to intercalate tbe years and define the months. The king said unto these Rabbis, "ye must in my stead pass judg• ment on the queen." They consulted together and said, "'Vhnt shall we do? If we sentence her to death, to• morrow, he being sober, may claim her from us ; aud if we acquit her, she has certaínly despised the king." There• fore they thus replied to tlie king, "Sínce the destruction of the Temple, the capacity of giving advice (in such cases) has been withheld from us, and we are uhable to judge in capital causes; go to Ammon and Moab, who still reside A 2· TREASURES OF THE TALMUD. in their native placas as wine upon the lees (Jer. :xlvüi (1), and they will advise thee in the matter." j/l'[/l'llah, fol. 12 B. 4- (Deut. xxv. 8), "Then the elders of the city sha11 ca11 him and speak unto him," The elders themselves, and not their members, sba11 call him, viz., the man who refuseth to marry his deceased brother's widow, and give the advice most proper in the matter. If he be but a boy and she an old woman, or if he be an aged man and sbe but a girl, they say, "W11at couldst thou do with such an old woman, or with such a girl? Bctter far go and mnrry one of thine own age, and so bring no dissension into thine house." Yecamoth, fol 44 A. S. Rav Yehudah affirmed tbat Rav said, as to the meaning of tbat wbich is written in Micah íi, 2, "They oppress a man and his house, even aman and his heritage," it is aptly illustrated by the story of tbe apprentice who was enamoured ol his master's wife. The master was once in need of a loan, and tbe apprentice said to him, " Send tby wife to me for it, and 1willlend thee the sum thou requirest." He did so, and the woman was detained three days, J ust after she had left the place, the master carne in search of his wife. The reply was, " 1sent her away directly she came here, but 1 have since heard that certain youngsters flirted with her after she left here." The master said, "Alas! what sha11 1 do now?" The other replied, "If thou wilt take my adoice, divorce her." " But," said the master, " the amount of her marriage-deed is largo," "\Vell," responded the other, "1'11 lend thee the money," No sooner did he divorce his faithlcss wife than her paramour took her to his horneo When the time of repayment came, he forced his master into his service till he could work off his debt by labour. The unfortu• nate man had to wait upon them at table, and while pouring out the wine his tears trickled down his cheeks and fell into the cups. Then it wus thut tlie decree was ADVICE. 3 senled in heaven that Jerusalem sbould be destroyed. (See Gen. A.cc. to the Tal., 424t No. 8.) Gittin, fol 58 .A. 6. He who followeth the adeice of bis wife will fall into hell; for it is said (1 Kings xxi. 25), "There was none like unto Ahab ... whom Jezebel his wife mis- guided." Bava-Metzia, fol 59 A. 7. "Only to the family of the tribe of their father shall tbey marry " (Num. xxxvi. 6). Seripture gives good adviee to women not to marry unsuitable partners. Baua-Bathra, fol 120.A. 8. Beware of him who is benefited by the adoice ha offers thee. Banhedrin, fol 76 B. 9. Who is a crafty, wieked fellow 1 He who adcisee another to part with his property. KcthtWoth, fol. 9S B.

10. Why was Daniel punished? Because he tendered good advice to Nebuchadnezzar, as it is said (Dan. iv. 27), "O king, let my counsel be acceptable unto thee, and break off thy sins byalms, and thine iniquities by showing merey to the pOOl'; for these may prove a lengthening of thy tranquillity." Baca Bathra, fol. 4 .A.

I I. The Rabbis have taught that three parties were con• cerned in that advice, viz., God, Daniel, and Nebuchad• nezzar. (r.) God saíd, " 1t is adoisable that Daniel should absent himself from Babylon (during the tiery ordeal of his three associntes), lest it be said that for his snke they were delivered." (2.) Daniel thought it advisable to absent himself, lest it be fulfilled in him (Deut. vii. 25), "The images of their gods ye shall burn with fire." (3.) Aud Nebuchadnezzar thought it adoisable that Daniel should go away from there at that time, lest it should be saíd that the king had burned his god with tire. But whence do we learn that he worshipped Daniel as a god 1 This wa learn from what is written in Dan. ii. 46, "And the king Nebuchadnezzur Iell upon his faee and worahipped Daníel,' 4 TRBASURES OP THE TALMUD.

&0. And where did Daniel go to (in order to avoid being thrown into the fire with bis tbree companions) 1 Rav says he went to dig a canal at Tiberias, Samuel says he went to fetch provender, but Rabbi Yochanan says he went to fetch pigs from Alexandria in Egypt. Sanhedrin, fol 93 A.. NOTE.-From the context '\Ye100m that he had to smuggle the little pigs out of Egypt, for the exportation of eOW8 and SOW8 was prohibited unless the animals were first rendered sterile by a certain procesa. 12. He who gives much ad·vice causes prudence to abound. Avoth, eh. ii, 13. When Moses was occupied in constructing the Tabernacle he refrained from taking advice from the princes of Israel, but they quietly insinuated, "Moses will soon stand in need of us." When it was rumoured in the camp that "the stuff tbey had was suffícient for all the work to make it, and too much" (Exod. xxxvi. 7), they exclaimed, "Woe unto us that we have no part in the construction of the Tabernacle!" They then arose and added spontaneously great gifts, as it is said (Exod. xxxv. 27), "The princes (or rulers) brought onyx stones," &c. Avoth. d'Rab. Natluin, eh. xi. 14 God furnished Abraham with two kidneys as with two sages, which instructed and counselled him, and taught him wisdom all the níght long, as it is said (Ps, xvi. 7), "1 will bless the Lord, who hath given me adcice ; my kidneys (A.V. reins) also instruct me in the night seasons." Ibid., ch. xxxiií,

15. Follow the C01tnsel of the aged, but act not upon the adrice of youngsters. Dcrecli Eretz Zuia, ch. víi, XOTE.-If aged peoplc telJ theo to pull down, and young men suy build up, pull dOWIl and build not; for the pulling down of the ngod is tantamount to building up, and the building IIp of young mon is equivalcnt to pulling (lOWIl. As nn illustrntion of this tnke the case of Hchoboam \ the son of Soloruon, (JI('tlgillalt, fol. 31 n ) ( s )

CHAPTER H.

AFFLICTION, CHASTISEMENT, ETC.

l. LEPROSY and childlessness (either through sterility or by bereavement) are not chastisements infticted in love. They serve as an altar for atonement, but not as ehastise- ment in love. Beraehoth, fol 5 B. NOTE.-In support of the aboyeJeremiah xxxii 18 is brougbt forward: "Tbou rccompensestthe iniquity of the fathers into the bosom of their children after them." The punishment of the childrcn atones for the iniquity of their fathers.

2. When Rabbi Yochanan was i11 Rabbi Chanina came to visit him and said, "Ts the a./fliction welcome to tbee 1" " No," was tbe reply, "neither it nor its reward !" "Well," saíd the visitor, "give me tby hand," and grasping it he raised him up from the bed of sickness. But w by did not Rabbí Yochanan raise himself? Reply," Because a pri• soner cannot discharge himself from prison." Wben Rabbi Eliezer was unwell Rabbi Yochanan carne to visit him, and observing that the sickroom was dark, he made bare his arm, the extraordinary beauty of which illumined the chamber, and then be observed that Rabbi Eliezer was weeping. "Wby dost thou weep 1" asked the visitor. " Is it because thou hast not studied the law as frequent1y as thou mightest have done 1 If so, we are taught in a Mishuah (Menachoth, fol. 110 A), whether more or less it is al1 the same, provided that one directs his heart towards heaven. If it is on account of maintenance, it is not every one that deserves to have two tablea (i.e., to be rich and pious, so as to enjoy both this world and that to come); 6 • TREASURES OP THE TALMUD. or is it because thou hast no sons? Behold this bone (probably a tooth, as bones defile) is a relic of my tenth son! " The other replíed, le 1 weep because such beauty as thine must one day rot in the dust of the earth." te If that ís the case," was the response, te thou hast indeed good reason to lament," and they both wept together. Then the visitor asked the invalid, "Ts thy ajJliction agreeable to thee ?"" No," said the other, " neither it nor its reward." "Give me thy hand," said he to the sick man, and when he grasped bis hand he raísed him up safe and sound. Berachoth, fol. S B. 3. Rav Ammi says, "Thers is no death without sin, and no ajJliction without iniquity. No death without sin, as it ís written in Ezek. xvili. 20, 'The soul that sinneth, it shall die. The son shall not bear the ini• quity of the fatber, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him,' &c. No ajJliction without iniquity, as it is written in Ps. lxxxix. 32, 'Then will 1 visit their trans• gressions with the rod, and their iniquity with plagues' (which are afHictions)." Shabbath, fol SS A. 4- The Rabbis teach: They who being reviled do not revile again; they who take no beed of insults, and act out of love (to God), rejoicing in afftiction, of tbem Scrip• ture says (Judges v. 31), "Those that love Him are as the sun that goeth forth in bis míght," Ibid., fol. 88 B. s. There are three wbose life is no life :-He who lives at another's table, he whose wife domineers over him, and he who suffers bodily ajJlict'ion. Some say also he who has only one shirt, and no other for a change. Beitzah, fol 32 B. 6. O my God! ere 1 was formed 1 was fit for nothing, and now that 1 am formed 1 am as though 1 had not been made. Dust am 1 wbile alive, how much more shall 1 be dust when dead? Behold 1 am in Thy presence as a AFFLICTION. 7 vessel filled with shame and disgrace! 1\Iay it please Thee, O Lord my God, and the God of my fathers, tbat 1 sin no more, and what sins 1 have already committed before Thee, O bIot them out inThy abundant merey, but not through affiictWn. Yoma, fol 87 B. 7. To what are the righteous in this world like ? To a tree standing entirely in a place of purity, but its branches extending to a place of impurity. The branches are Iopped off, and it is entirely in apure atmosphere. So the Holy One-blessed be He l-affiicts the righteous in this worId that they may be heirs of the world to come, as it is said (Job viii, 7), "Though thy beginning be small, yet thy Iatter end shall greatly increase." And to what are the wicked in this world like? To a tree entirely standing in a place of impurity, but with branches extending to a place of purity. The branches are Iopped off, and it is entirely in an impure atmosphere. So the HoIy One-blessed be He !-supplies Bis abundant goodness to the wicked in this world, that He may overwheIm and thrust them to the Iowest depths (of misery), as it ís said (Prov. xiv. 12), " There is a way which seemeth right to aman; but the end thereof is the way of death," Kiddushin, fol 40 B. 8. There was a pious man among the nations of the world, and his name was Job. He only came into this world that he might receive his reward therein. The Holy One-blessed be He l-brought chastisemeni upon him, and he began to reproach and blaspheme. So the Roly One• bIessed be He !-doubled his reward here in this worId so that he might debar him from the world to come. Bava Bat¡'ra, fol. 15 B. 9. What is it that is written (Hos. vii. 13), " 1 would have redeemed them, but they spoke lies against me"? 1 thought 1 would ransom them by their money in this world (by their giving alms), that they might merit the world to come, but they spoke lies against me.... And what is it that is written (Hos, -vií, 15), ce Though 1 have 8 TREASURBS OP THE TALMUD. bound and strengthened their arms, yet do they imagine mischief agaínat, me JJ 1 1thought 1would chastise them with ajJUctions in this world, and thus strengthen their arms for the wor1d to come, but they thougbt ill of me I Avodah ZaraJl, fol. 4 A.. 10. A certain Sadducee said to Rabbi Abbuhu, "Your God is a jester, for he said to Ezekiel (iv. 4), e Lie thou upon thy 1eft side;' and it is also written, e Lie thou upon thy right side.'" ... The reply was, te It is customary of a king of flesh and blood agninst whom his subjects rebelled, if he be cruel, to kill a11; if he be merciful, to kill half of them; but if he be particularIy merciful, he punishes tbe great ones with aj/lictions. Thus also the RoIy One-blessed be Re !-aftlicted Ezekiel in order to cleanse Israel from their iniquities." Sanliedrin, fol. 39 A.

11. When Rabbi Eliezer was sick, four elders went to see him, viz., Rabbis Tarpbon, .Yeheshua, Eleazar ben Azariah, aud AkiYR. Rabbi Tarphon exclaimed, "Thou art better to Israel than raindrops, for the raindrops are only for this world, but thou art for this world and for the world to come!" Rabbi Yeheshua said, "Thou art better thnn the solar wheel," &c. Itabbi Elenzar ben Azariah said, ce Thou art better thau father or mother," &c. Akiva eulogised chastiscment ; for it was that, and that only, which Induced King Manassoh to repent, as it is said (2 Chron. xxxiii, 11-13), ce From thís thou art to learn the vaIue of aJllictüm." Sauhedrin, fol. 101 .A.

12. Why is Israel Iikened to an olive? Because as the olive does not yieId its oil until it is pressed, so tbe people of Israel do not repent until they are aj/lidl'd. Menaclioth, fol. 53 B. 13. Three precious gifts has the Holy One-hlessed be He !-bestowed upon Israel, and not one of them without a.ffliction: the law, the land of Israel, and the world to come (== Acts xiv, 2;!). Bcrackoth, fuI. 5 .A. ( 9 )

CHAPTER III.

ALllS, CHARITY, AND BENEVOLENCE.

l. RABBI YOSSI said, "May my portion (in the world to come) be among the collectors, and not among the dis• tributors, of alms! and may my portio n be among those who have been suspected without cause! " Shabbath, foL 118n.

2. When Shemuel and Avlet were sítting together, the latter saíd to the former, "The man yonder going into that field will never return, for a serpent will bite him and he will die." Shemuelobserved," lf he be a son of Israel, he may go and return." Whilst they were thus talkíng, the man carne back; and Avlet stopped him and searched the wisp of grass he was carrying, and there he found a serpent cut in halves. Shemuel said to the man, "What good deed hast thou done for the sake of which thou hast been miraculously delivered from death?" The man replied, "I and several others put our food together, that we might take our meals in common. To-day, one of us having no food to contribute as his share, and feeling ashamed in consequence, I undertook to collect the food, and when 1 carne to the one that had nothing, I made believe receiving his portien, so that he should not feel ashamed." Shemuel then said, "Thou hast done a bene• 'lJolcnt deed, and on that account thou hast been delivered from death." He went about and preached from Prov. x. 2, "But righteousness delivereth from death" (or, as the Talmud has it," Alm« delivereth from death "), not only from accidental but from natural death. Sltabbatlt, fol. 1S6 n. ID TREA SURES OP THE TALMUD.

3. Rabbi Akiva had a daughter, and the astrologers told him that on her wedding-day she would be bitten by a serpent, and would die, and he was greatly distressed about it. On her wedding-day a poor man carne to the door, begging for a morsel of bread. As all in the house seemed too much engaged to pay sny attention to the poor man, tbe bride took of her own portian and gave to the beggar. In the evening, when she retíred, she took the ornamental plate from her head, and stuck it into a erevice of the waIl; it entered into the eye of a serpent that was concealed there, and killed it. On the following morning, when she took down the ornamental plate, the serpent feIl to the floor, She called her father's attention to the circumstance, and he questioned her as to what good thing she had done; and when she to1d him of her having given away her own portion of food to a beggar on the previous day, he remarked that the good deed she had done delivered her from death. And Rabbi Akiva went about and preached Prov. x. 2, "But alms (A.V. righteous• ness) delivereth from death," not on1y from accidental but also from natural death. Shabbath, fol. 156 n. 4. He who says: "Thís Sella 1 give for an al-ma, that for its sake my children may be preserved alive, or that 1 may become a son of the wor1d to come, such aman is a ("0:1 i''I'l, Tzadik Gammur) perfectly righteous man. P' sachim, fol 8 s: S. The collectors of alms, not having any poor to whom they can distribute, are to get another person to exchange the Prutahs for current coin, but not to get it changed themselves. The overseers of the public kitchen, having no poor to wbom they can dole out the food in hand, are to sell the same to others, and not to buy it for themselves, because it is said (Num. xxxii. 22), "That ye be guiltless before the Lord and befare Israel" Ibid., fol 13 A. 6. What is it that is written (Eccl. xii. 14), "Whether ~- - --....__..._,....-....&:::!'~ ------__------_-_ ~-:--~--_.-~- -_~~,-_: '-.

ALMS. tt it be good, or whether it be evil " 1 Those of the school of Rabbi Yanai say, " This refers to one who gives alms to a poor man in public." Rabbi Yanai once saw aman giving a Zouz (a small coin so called) to a poor man pub• licly, and he said to the giver, "It were better hadst thou not given him anything, than to give and to cause him to blush." Those of the school of Rabbi Shilla say, " It refera ro one who gives alms to a woman in. secret, for by so doing he creates suspicion." Chaggigah, fol S A. 7. Greater is he who does charity than if he would offer all the sacrifices; for it is said (Prov. xxi. 3), "To do charity and judgment is more acceptable to the Lord tban sacrifice," And Rabbi Elazar says, "Beneeolence is greater than cbarity, for it is said (Hosea x. 12), e Sow for your• selves in charity, reap in accordance with benevolence.'" (We here give the rendering according to the Talmud.) In sowing aman is not certain whether he will eat the fruit of his labour or not ; but in reaping he is sure to do so. The same Rabbi Elazar says, "No charity is rewarded but according to the degree of benevolence in it, for it is saíd, 'Sow (a reward) for youraelves in giving alms as cbarity, you will reap according ro the benevolence.'" The Rabbis teach, In three particulars is benevolence superior to almsgiving :-Almsgiving is only the bestowal of money, but benevolence can be exercised by personal service as well. Alms can only be given to the poor, but benevolence can be shown to the rích equally as well. Alms are confined to the living, but benevolence may be extended to the dead as well as to the living. Rabbi Elazar says, "He who exercises charity and judgment, is as if he fills the whole world with benevolence, 88 it is saíd (Ps. xxxiii. S), 'He Ioveth charity and judgment, the benevolence of the Lord filleth the whole earth.' " Succah, fol 49 B. 8. Sunshine on the Sabbath-day is a charit!! to the poor, as it is said (Mal. iv. 2), n And to you that fear my TREASURES OP THE TALMUD. name (Rashi says, 'tbat keep the Sabbath') the sun will shine as a charity, with healing in his wings." Taanith, fol 8 B. 9. Rabbi Yonah says (Ps, xli. 1), "Blessed is he that consídereth the poor." It is not written here, ce Blessed is he tbat giveth to the poor," but ', Blessed ís he that con• eidereth. the poor," that is, who considereth the manner (how, when, what, and to whom) to give alms. For instance, when Rabbí Yochanan saw a c':n~1.:1,aman of good family who had come down in the world, he would say to him, ce 1hear thou art about to inherit a fortune, 80 take thís money; thou canst repay it when thou comest into possession." But, after all, it was given as a free-will gift. Shekalim, eh. V., ha! 15.

10. Rav Chasda and Rav Hamnuna both say it ís lawful to cast up accounts relating to meritorious works on the Sabbath-day; and Rabbi Elazer saya the amount of al11UJ for the poor may be fixed upon 011 a Sabbath-day. Kethuboth, fol S A.

11. The Rabbis teach that Rabbi Yochanan ben Zachní was once riding out of J erusalem upon un ass, followed by his dísciples, and he saw a young woman pieking out the grains of barley from the dung of eattle belonging to the Araba, As soon as she espied the Rabbi, she veiled herself with her hair, and aecosted him thus : "O Rabbi, maintain me." "Whose daughter art thou, my child ?" askcd the Rabbi, She replied, "The daughter of Nieodemon ben Guryon." "But what has become of thy father's for• tune?" asked the Rabbí, "Ah!" said she, "is it not a pro· verbial saying in Jerusalem, "Salt your moneywith alms'V'" " And what has become of 0.11the money (thou hadst with thy husband) of thy father-in-Iaw?" inquired the Rebbi, " Alas! " said she, "one sum devoured the other. Rabbi,"

• 'on ¡'OC n.,o. Lit. 8alt money by diminishing it; in othcr words : TIu more: fI1K v1l.'t6, tlle: m01'e ORe v:iU haL'e to !JÍt-e. • 11 .__ ------

ALMS. 13 said she, ce dost thou recollect signing my marriage• contract 1" " Yes," said he, turning to his discipIes, "1 well remember having signed it; it told 01 a million gold Denarii from her father, besides the sum from her father• in-law." Thus saying, he wept. ((Blessed art thou, O Israel," saíd he, "when thou doest the will of the Ornní• present, no nation or tongue can domineer over thee; but whcn thou doest not the will of the Omnipresent, He delivers thee over to a debased natíon ; and not only so, but actually maketh thee dependent upon the very beasts of the degraded ones." (This anudes to her foraging for food among tbe droppings of the beasts 01 the Arsbs.) Dut the question arises, Did not her father give alma1 Yes! It is related of Nicodemon ben Guryon that when he went from his house to the academy, the road was carpeted with Mal tese cloth, and after he had passed over it the poor rolled it up and took it away. But it might be said that he did thís in order to gratify himself, or il it be granted that he did thís really to benefit the poor, then it was not enough for him to give, for he was exceeding rich; and the saying is, NJn"V N'nJ) C,:l;, i.e.; ce According to the strength 01 the camel is the weight of his burden," Rabbi Elazer the son of Rabbi Zadoc said, "May 1 never see the consolation if 1 have not seen her rummaging for barley under the horses at Acco! and thereupon 1 recalled the Scripture text (Song of Songs, i. 8), 'If thou know not, O thou fairest among women, go thy way forth from the footsteps of the flock and feed thy kids' C,'n,'1u N'N ,~m~,)'1'i'n'N). Read not thy kide, but read thine O'UiJl, bocly." Kethuboth, fol. 66 B nnd fol. 67 A. 12. The Rabbía teach: If an orphan boyand au orphan girl apply to be maintained by public clwrity, the applíca• tion of the latter is to be regardcd first, and then the applicatíon of the former, because a man is in the habit of going to beg from door to door, but a womnn is noto If an orphan boy and girl apply for charitable help in order to 14 TREASURES OF THE TALMUD. be able to marry, the latter is to be given in marriage first, and then the former, because women are more basbful than meno The Rabbis also teach: When an orphan pre• sents himself as a candidate for matrimony, he is first to be provided with a hired house, a bed and bedding, and a1l other necessary furniture, iTtUN " l'N'ItOO ~"nN', and after• wards he is to be provided with a wife, as it is said (Deut. xv. 8), (C Sufficient for bis need which he wanteth." "Buffl• cient for his need" means a house; "w hich he wantetb " means a bed and atable; "his," or him, means a wife; for thus it is saíd (Gen. ii, 18), "1 will make him. a helpmeet for Mm." The Rabbia teach: "Sufficient for bis need " means that thou art commanded to maintain him, but thou art not commanded to enrich him; "which he needeth " rneans even a horse to ride upon, and a slave to run before him, It is related of Hillel the Elder that he once bought a horse for a poor man, but of a good family, to ride upon, and a slave to run before him. And once it happened that no slave was to be had, so he himself ran for three miles before a poor man who had once been better off. The Rabbis relate a story about the people of Upper Galilee who every day provided a pound of meat for a man of Sepphoris, poor but of respectable family. "W ell, was that such a great matter i" it was asked. Rav Hunna replíed, "It was no small consideration, as it was fowl's flesh, and that was expensive; or even if it be admitted to have been ordinary flesh, then 1 maintain that the money was a pound in weight." Rav Ashi says, "It was a small village where this took place; an animal was slaughtered every day for the man's sake, and tbe careases could not be sold, so they were spoiled, therefore the expense was indeed a great matter," Another poor man once went to Rabbi Nehemiah and begged a meal, and upon being asked what kind of food he was in the habit of having, be replied, " Fat meat and old wine." The Rabbí havíng nothing to offer him but a plate of Ientils, he partook of the same and dicd in cousequeuce, People then saíd, (C Alas! for ALMS. IS the poor man whom Rabbi Nehemiah killed." On the contrary, remarks the Gemara, "Woe to Rabbi Nehemiah, because he killed the poor man." But the Gemara also observes that the poor man was to blame; he caused bis own death by habituating himself to such a dainty fare. Another poor man came to Rabba, and being asked what he usually had for dinner, said, " Stuffed fowls and old wine." The Rabbi said, "Art thou not concemed about the resources of the congregation which has to pro• vide for thee ?" The poor man made answer, " Am 1 then eating at their expense? 1 say No! but 1 depend upon Divine Providence, as we are taught from Ps. cxlv. 15, "The eyes of all wait upon Thee, and Thou givest them their meat, ,n,V.J, in his due season.' It is not written cn.v.J, in their due season, but it is written ,n,V.J, in his due season. This is intended to teach that the Holy One---blessed be He !-provides for each and every indivi• dual in his season of want and time of need." While this dialogue was going on, Rabba's sister, who had not been to 'see him for thirteen years, came in and brought as a pre• sént for her brother a stuffed fowI aud a bottle of old wine. This unexpected coincidence so strikingly demonstrated a special providence in favour of the poor guest that the host apologised for the harsh remark he had made, and requested him at once to sit down and dine upon that which was so remarkably provided in his time of need. Keihuboth, fol 67 B. NOTE.-In Siphri we find this further explanatíon of the words, "Sufficient for his need, which he wanteth." Why are the words nced and soani both used, seeing that the terms are cquivalent 1 This is to teach thee that if ono is in need of bread, give him bread; if he wants dough to bake at horne, give him dough; if it be moncy, supply his need; fresh or stale bread, give it him; if he requires to be fed, because he has no hands, thou art to feed him ; and so on, according to his need and require• ments, 13. Mar Ukva had a poor neighbour, and every day he 16 TREASURES OF THE TALMUD.

used to slip four Zouzim tbrough a chink of his door by way ol ckarity. The poor man one day made up bis mind to find out who the donor was. On that very day, however, Mar Ukva was detained in the academy longer than usual, and when he got home he arranged that his wife should go with him to the door of his poor neighbour. As soon as they had deposited the money, they hurried away, and, finding that they were observed and lollowed by the poor man, they began to run, and, in order to hide themselves, they turned into a limekiln. When the Rabbi's feet were in great pain from tbe burning lime, his good wife persuaded hím to place his fcet upon hers, that he might not feel the burning heat so mucho Mar Ukva was chagrined ·that .tbe merit of his wife, in tbis good work they were sharing, sbould be greater than his own, She, however, reasoned with him, and said, " 1 am always at home, and give food to the poor, whích they immediately enjoy; but thou art seldom at borne, and givest money to the poor, whích bothers them to spend, so as to procure a meal; therefore my merit is, and ought to be, greater than thíne," The question is asked, "Why did :Mar Ukva run into n lime• kiln I " The answer L'J, "Bl'co.use Rabbi Shimon ben Yochai said, ' Better is it for aman to fliug himself into a fiery fumace than to cause his neighbour to blush in public.''' This we learn from the conduct of Tamar, as it is said (Gen. xxxviii. 25), " When she was brougbt forth to be burned, evcn then she did not expose Judah publicly." Ibid., foI. 67 B.

14. Mar Ukva had another poor neighbour to whom cvery year he used to send four hundred Zouzim on the eve of the Day of Atonement. On one occasion he sent tbe money by his own 8011, who, however, brought it back, and said, "Surely he has no need of it." " Why, what hast t110useen there 1" asked the benevolcnt father. " 1 Ra\V him indulging in costly old wine,' replied the SOllo " 'V cll, if he be 80 dainty as tliat, he must hnve seen ALMS. 17 better days," remarked Mar Ukva. And he doubled the sum, and sent it forthwith. Kethubotlt, foL 67 B. 15. Rabbi Chanina used to send four zouzim to a certain poor roan every Friday .. Once he forwarded the money by bis wife, and she brought it back, saying, " He has no need of it, for 1 overheard the question put to him whether he wished his dinner spread upon a cloth of silver or upon a cloth of gold," Rabbi Chanina observed, "This is what Rabbi Eliezer said, e Come and let us be grateful to impostora, for il it were not for them we should sin every day, for it ís said (Deut. xv. 9), "If thine eye be evil agaínst thy poor brother, and thou givest him naught, and he cry unto the Lord against thee, and it be sin unto thee." , " Ibid., foL 67 B and 68 A. NOTE.-The saying of Rabbi Eliezer does not seem apr(}pos, but we give it as it stands, and leave the onus probandi to others. 16. He who pretenda to be blínd, dropsical, or lame, will not depart this lile until he actualIy becomes what he pretended to be. He who receives alms and has no need of the same, before he dies he will come to want. tu«, foL 68 A. 17. Whatis that which is written (Nahum i 12),"Thns saith the Lord, Though they (thy resources) be scanty, and especially when they are many, when thus shorn he will pass through," &c.? When a man has but scanty means for his support, let him give alms, and especially should he do so when his resources are numerous. "When thus shorn he will pass through." This ís thus explained by the school of Ishmael : He who shears off a portion of his propertyand gives it away in alms will be delivered from the judgment of Gehenna. This ís illustrated by the parable of two sheep crossing a river ; one was shorn of ita wool and the other not; the former got aafely over, the other was drowned.•.• Even a poor roan who lives on charity sbould bestow alma, and afflictíon, a sign ol B 18 TREASURES OF THE TALMUD.

poverty, wi1l trouble him no more, as it is said (Nahum i 12), "Though 1 have afllicted thee, 1 will afHict thee no more." Gittin, fol 7 A and .B. 18. Raya expounded, "What is that which is written (Jer. xviii. 23), "Let them be overthrown before thee, deal thus with them in the time of thine anger "!" J eremiah said before the HoIy One-blessed be He !-"Lord of tbe universe! even when they give alma, cause them in tbe distribution thereof to happen of unworthy recipients, tbat they may have no reward for their benevolence." Bata Kama, fol 16 B. NOTE.-J eremiahuttered this very vindictive rcqueat under most trying circumstancea; not only was he persecuted in body, but his mínd was wounded to such an extent that one cannot but palliate the expression of so harsh a pmyer. " Let us smito him with tho tongue," said his traducers, and thia they did with a vengeance; the Tal• mud says, to"N ntONo ,m'tOntO, they suapectedhim of immorality with another mnn's wife. Then as now the benevolenceof the Jews was a patent fact, and one of their most salicnt features, 19. The collectors of charit!J are not permitted to go about alone, but one may collect amounts at the gata while his cornpanion goes within the shop to collect, pro• vided they can see one another, and both be open to observation. If one of them should find any money in the street, he is not to pocket it himself, but must put it into the collecting-box, and when they get horne he may take it out again. So likewise if any one should pay him a debt in the street, he ís not to pocket tho money; but it must be placed in the collecting-box until he has finished his rounds, when he may separate it for himself .••• Áll1t8 are not to be counted over by tW08,but onc by one, Baca Baihra, fol 8 B. 20. The Rabbis teach: The collectors of cltaritY-11W1I,CY are not questíoned by the auditors respecting the collec• tions they have, nor are overseers to question concerning .. contributions for the service of the Temple; and though --_.- 11-_... ~~- __... _-- _- - _-- .....--_ ...... -_ ------_

ALMS. tbere ia no law to this effect, tbere is a precedent for it, for it ia said (2 Kíngs xii. 15), " And they reckoned not with the men into whose hand tbey delivered tbe money to give to the workrnen; for they dealt faithfully." Rabbi Elazer said, "Though a man has a faithful steward in his house, he should put the money into bags and count it, for it is said (ibid., ver. 10), 'And they put into bags and counted the money.'" Rav Hunna saya, "If applica• tion is made for food, the case is to be thoroughly investigated; if for c1othes, it is granted without delay," This is to be inferred both from Scripture and reason, Reason : because beíng seen naked, the poor man is exposed to shame, which is not the case when he is hungry. Scripture: (Isa.lviii. 7), ,t.Jn' ~¡, O'¡E)N'il, "lt is not to deal thy bread to the hungry," :1'1l:l pV:1. "It is written with a sheen" (V), i.e., examine or investigate (literally explain) and then give him; and it is also said, "W'hen thou seest the uaked that thou cover him ;" when tbou sust cover him imroediately. Rav Yebudah insists upon the reverse of this, and also brings reason and Scripture to support bis opinion. Reasón: the hungry suffers pain and the naked noto Scripture: here it is written, "Ts it not to spread thy bread to the poor?" Spread, immediately j and then it is written, "When thou seest the naked that thou cover him." When tlunc tltyself seest that he is not an impostor. Baca Baihra, fol 9 A. NOTE.-(a.) The Talmud seems to sida with Rnv Yehudah, and Ycry propcrly so, for no one ever died of shame, out many die of hunger. As a warning agninst delay in feeding the hungry we append a story from another part of the Talmud. In Taanith, fol. 21 A, it is related that Nahum, who went by the name tt OJ tu~N,"1811, Gum-zu." was totally blind and crippled in his hands and feet, and also having his body covered over with sores, He Iodged ina dilapidated house and wa.s bedridden, the legs of the couch upon which he rested stood in basins of water, to prevent thc ants crawling up to annoy him On one occasion the house seemed as though it was about to tumblc down upon hiru j bis disciples were anxious to 20 TREASURES OP THB TALMUD.

remove him and bis bed at once, and afterwards to ehift his fumiture. But he forbade them, and said,"Children, 80 long as I am in the house it will not fall, 80 just get out the fumiture first and then .rry me out upon my eouch." They did 80, and tbe roof fell in directly after they removed him. u Rabbi !" said bis disciples,"since thou art 80 thoroughly good,how is it thou art 80afflieted ,JI "It is a11 my own fault," said he. "I once went on a visit to roy father-in-law, and I had with me three asses, one luden with victuals, another with drinks, and the third with dessert of cvcry sort, On the road 1 was accosted by a poor man who begged something to eat. , 'Vnit a bit, till I havo unloaded,' saíd I, but before 1 hud finished he dropped down dead. Throwing myself on the corpse I exclaimed, "May the eyes, that were so slow to pity, become blinded; may the hands and feet, that were unready to relieve, fall off.' .And this was 110t all I said, '~ray llly whole body, so unmoved at the misery of another, be covered with seres and affiicted with an 'incurable disonler l" As I imprecated, so it happened," His disciples sympathisingly rejoined, " Alas! that we should seo thee thus affiicted !" He replied, "1 should suy, Alus l if you saw me in any other condition." As much as to say that his present sufferings would atone for hís sins, und ensure his happiness here• after, 'Vhy was he sumamed " CJ TO'N,"Ish Gam-zu" 1 (i.e., tlie tuun l-!l thi« al.~o). Ilecause whatever happened to him, he was in the hubit of saying iT.J,ro" " CJ, i.e., "This also is for the best." (ú.) Rav Hunna assorts that the word TO":l (which is diñerent in iueauing to the word 0"5)) occurs in Isa, lviii. 7. It is most certninly a misstateruent ; but what is most surprisíng, neíther Rushí nor the Tosephoth take notice of it. Rnshi, on Deut. xvií. JI, says the Rubbis are to be belicved, "evon wheu they say tha1; right is left and left is right." 21. A poor man who is tramping from place to place ís to be supplied with a loaf of a pundion (in weight) when four mensures (of wheat) are to be had for a sella. If he stops overnight, he is to be provided with a lodging, 'Vhat is the lodging to be provided? Rnv Pappa says, " Sorne bedding and a pillow for his head." If he stays over a. Sabbath, he is to Le furnisbed with three meals, Such _ -- ..11_. ~__ .- ~__~.~._ - --.l.~ __ -. ~~ - - -

ALMS. 21 provision, however, is not to be made for a mendicant who begs from door to door. Aman begging from door to door once asked rellef of Rav Pappa, but the Rabbi refused him. Another Rabbi who was present at the time re• monstrated, saying, " Master, if thou dost not relieve him others will also deny him, and shall he thus starve to death ?" Rav Pappa replied, "W e are instructed not to relieve a door-to-door beggar." The other Rabbi pleaded, ce No, not largely, but we should bestow a little upon him." Rav Assi says, "Let no one ever fail to give yearly (at least) a third part of a shekel, as it is said (Neh. x. 32), 'We made precepte for us to charge ourselves yearly with the third part of a shekel for the service of the house of God.' " Rav Assi says, "iAlm« are weightier than all tb» precepts, for it is said, ' 'Ve made precepts,' &c. It is not said 'preeept,' but 'preeepts.'" Baca Bailtra, fol. 9 A. 22. Rabbi Elazer says, "What is tbat whieh is written (Isa. lix. 17), "For he pnt on eharity as a eoat of mail'? This is to inform thee that as each seale joined to scale forms a grand coat of mail, 80 likewise with cltarity, prutah added to prutah at length forms a grand aeeount." Rabbi Chanina aays, "1 deduce it from this Scripture text (Isa. Ixiv. 6), 'And a11 charities are as a filtby gar• ment,' as thread joined to thread forms a great garment, 80 with charity, adding prutah to prutah produces a great amount (for the day of reckoning)." tus; fol. 9 B. NOTE.-Rashi tries hard to prove from Prov. xxv. 20, that the word in the originallIebrew (in Isa. lxiv. 6, rendered "filthy") has a very differentmeaning,having the sense of ornament, &c. Charity is like unto a garment of righteousness; a very proper garment to protect the righteous from surnmer heat and winter cold in this world,and in the world to comeit will screenthem from the judgment of Gehenna. Maimonides gives a much morerational interpretntion,the forceand truth of which may be ascertainedby a rcference to any lexicón of the sacredtongue. 22 TREASURES OF THE TALMUD.

23. He who gives alms in sccret is greater than Moses our Rabbi ; for by Moses our Rabbi it is written (Deut. ix. 19).

"For 1 was afraid of the anger and hot displeasure; JI and of him who gives alms in, secret it is written (Prov. xxi. 14). " A gift in secret pacifieth anger." Bava Baihra foL 9 Do 24. Rav Yitzchak said, "What is that which is written (prov. xxi. 21), 'He who runs after charify and beneoolenc« wíll find life, charity, and honour' 1 What, because he who mus after, or hastens to exercise, charity will find charity?" (Rashi says, "This means that he will become poor and find people ready to give him alms.") But thís is to tell thee that he who pursueth charity, the Holy One-blessed be He !-will find him money to increase his charity. Rav Nachrnan bar Yitzchak says God will find for him worthy recipients for his charity, so that he may receive a reward for the same, as might be inferred from Ravah's exposition of Jer. xviii. 23," Let them be overthrown before thee, deal thus with thcm in thy anger," which Ravah thus expounded: Jeremiah said before the Holy One-blessed be He !-Lord of the Universe, even when they give alms, cause them to fall into unworthy hands, that they may have no retoard for their benevolence. Ibid., foL 9 B. 25. Ami this is the question that Turnus Rufus asked Rabbi Akiva, "If your God loves the poor, why does He not feed thcm 1" He replied, "In order that we, by maín• taining the poor, might be delivered from the judgment of Gehenna." "On the contrary," said the Emperor, "this very fact of your maintaining the poor will condemn you to Gehenna. 1'11give thee a parable as to what this thing is like. It is like a king of flesh and blood, who being angry with his servant, imprisons hím, and commands that neither food nor drink should be givon him, but a man goes and supplies him with food and drink; when the king hears of it will he not be angry with that man 1 And ye are called servants, as it is said (Lev. xxv, 55), 11 ~~~ -.._-----=-----~

ALMS. 23

'For unto me the children of Israel are servants.' " Rabbi Akiva replied, "1'11 tell thee a parable whereunto this thing is like: it is like a king of flesh and blood who is angry with his son and imprisons him, ordering that neither victuals nor drink should be given to him, but a man goes and gives him to eat and drink; when the king hears of it will he not handsomely reward that man?" And we are 8011,8, as it is written (Deut. xiv. 1),"Ye are the sons of the Lord your God." The Emperor said, "True, ye are both sons and servants-sons when ye do the will of God; servants when ye do not the will of God; and now ye are not doing the will of God,' Basa Batkra, fol. lOA.. 26. Rabbon Yochanan ben Zachai saw in a dream that during the ensuing year his nephews were destined to lose seven hundred denarii, he therefore employed various means to wheedle that sum out of them by small amounts, and then to give it away to the poor. Seventeen denarii yet remained unobtained, to make up the seven hundred, and this very sum was mulcted by the despotic Emperor. Rabbon Yochanan said to them, "Fear not, he will not extort any more than these seventeen denarii from you; 1 have seen in a dream that you would have to part with seven hundred denarií during the year, 1 got nearly a11of it out of you, and .gave it away in alms, and the paltry amount 1 did not obtain was extorted from you. Ibid., follO A.. 27. He who averts bis eyes from ckarity is as much as if he had served idols, for here it is written (Deut. xv. 9), "Beware that there be not a thought in thy wicked (Belial) heart," and there it is written (lbid., xiií. 13), "Certain men, the children of Belial, are gone out from among you :" as in the one passage Belial refers to idolatry, 80 it must refer to idolatry in the other. Ibid., fok ro A.. 28. Great is charity! for it bringeth nearer the redemp- 24 TREASURES OF THE TALMUD. tion (from captivity), as it is said (Isa. lvi. 1), "Thus saith the Lord, Keep ye judgment and do charity, for thus my salvation comes near, and my righteousness towards tbe captivity" (i.e., instead of n;;'~i" "to be revealed," read J1~'~i)?towards the captivity). T• zBava Baihra, folIO .A. 29. What is aman to do in order to beget male chíl• dren? Rabbi Elazer says, "Let him disperse bis money among the poor in alms" Ibid., folIo B. 30. Itabbon Yochanan asked his disciples, "Children, what does the text mean when it saya (Prov. xiv. 34), • Oharity exalteth a people, but the benevolence of nations is sin' 1" Rabbi Elazer answered, '" Oharity exalteth a nation;' this alludes to Israel, for it is written (2 Sam. vii 23),' And what one nation in the earth is like tby people, even like Israel , , e But the .benevolence of nations is sin' means any chnrity or benevolence done by the nations of the world are sin to them; for they do them only to exalt themselves thereby, as it is said (Ezra vi. 10), 'That tbey may offer sacrifíces and sweet savours unto the God of heaven, and pray for the king and bis sons,' and that is not perfect charity which is aetuated by such a motive." Ibid., fol ro B. NOTE.-Scvernl other Rnbbis confirm the saying of Rabbi Elazer, only they differ as to the motives which prompt the charity of the nations, and bolster up their argu• ments from other Scripture texts, It is not worth while to repcat them here ; but we may observe that tho castíng vote of Rabbon Yochnnan ben Zachai, who started the query, is to this effcct, "As a sin-offering atones for Israel, .so also does charity atone for the Gentiles." 31. Rabbi Elazer, the son of Jacob, says, "A man should not put his money into a clwrity box unless a disciple of tbe wise, say such a one as Rabbi Chanina ben Teradyon, be the trustee thercof." Aeodal, Zarell, fuI. 17 Do 11 ~ ------

ALMS. 2$

32. The Rabbis relate:-"When Rabbi Yossi ben Kisma was ill, Rabbi Chanina ben Teradyon came to visit him. , Brother Chanina, O my brother l' said the ínvalid, e dost thou not know that this nation (the Romans) has obtained supremacy from Heaven 1 It has desolated His house, burned His Temple, killed Bis saints, and destroyed the best of His people, and yet that nation is firmly established, and still exists. 1hear that, in defiance of their edicts, thou convenest assemblies, and, presiding there, thou expoundest the Law, and moreover thou openly carriest the scroll in thy bosom !' Rabbi Chanina replied, e Merey will come down from heaven.' Tha other exelaimed, '1 am talking of reasonable matters, and thou pratest of mercy from heaven. 1 should not be at all surprised if they burned thee and the scroll of the Law as well,' Rabbi Chanina asked, 'What about rny life in the world to come 1' The other responded, "Vhat particular good work hast thou ever performed?' Rabbi Chanina an• swered and said, 'Once upon a time my own money, which 1intended spending for my own pleasure on the feast of Purim, somehow or other got mingled with the charity money intrusted to my charge, and 1did not take it back again, but gaya away the whole of it to the poor.'

I If tbis be so,' said the other, 'may my part and lot in the next world be Iíke thine.'" Bava Bathra, foL 18 A. NOTE.-From the same page that we ha ve just quoted we give the account of the tragic end of the worthy Rabbi, The Romans condemned him to be burned alive, with the scroll of the Law he loved so well, which he always earried about near his heart, and taught the people dospite the prohibition of the Empcror. He WIlS wrapped in thc scroll, fixed to the stake, surrounded with green wood faggota, and spongcs kept saturated with water were fastened to his chest, in order to prolong his ngony in a slow fire. "Fnthcr l" cried his daughter, who was present, "why do 1see thce thus i Is this thy rewnrd for studyíng and teaching the Law 7" " Daughter !" replied he, "if 1 were alone it would have boen hard for me; but now, sínce the scroll of the Law is burning TREASURES OF THE rALMUD.

with me, I can bear it the better, for He who will avenga the sacrilege will also avenge my painful dea.th." His disciples, who stood near, noticed a smile upon bis coun• tenance, and asked him what it was that caused him. satisfaction, He said, "1 see the parchment scroll is burning, but the holy lettcrs and words detach themselves and fly up to heaven uninjured," "Rabbi," said they, " open thy mouth, that the ñames may enter and so the sooner put an end to thy torments." "No," said he, "let Him who gave me my soul come and take it back agaín, I will not commit suicide." His executioner then said, "Rabbi, if I intcnsify the flame and remove the spongo from thy chest, wilt thou bring me into the life of the world to eome I" " Yes," was the reply. "8wear that thou wilt, then," said the other. He accordingly took an oath to the effeet, and the executioner at once kept his word. The Rabbi instantly expired.. The executioncr then sprang into the fire and died, Then a Bath Kol was heard saying, "Rabbi Chanina ben Teradyon and bis executioner are ready to enter into the life of the world to come." When Rabbi the Holy heard this he wept and said, "One wins Iife eternal after a struggle of years (upon years), another obtains it in one hour," 33. If on a fast-day one should postpone the distribu• tion of alms till the morrow, it is as the shedding of blood.. as it is said (Isa. i, 21), "lt was full of judgment, charity lodged (over night) in it, but now murderers." This is in reference to the dole of bread and dates, and does not allude to distributions oí money, or grain of wheat or barley. Sanhedrin, fol 35 .A. NOTE.-It has been from time immemorial a custom among the Jews to give alms on a fast-day, and they who relied upon the dole would be inconvenienced by ita postpone• ment, and possibly it might result in starvation, hence tho apparent harshness oí the aboye dictum, 34- A story is told of a Chassíd (i.e., a very pious man) who was accustomed to give alms, Once he was travel• ling by sea, when a storm arose, and the vessel sank. Rabbi Akiva saw it, and accordingly he appeared before the court as a witness in behalf of the Chassid's wife that i

ALMS. 27 she might re-marry. Just before the marriage took place, the Chassid presented himself before Rabbi Akiva, who, with great surprise, asked him, "Art thou he who was drowned in the sea 1" "yes, I am," replied he. "And what brought thee up from tbe bottom of the sea 1" ce Charity was the means of my deliverance," was the reply. Rabbi Akiva said, "How dost thou know that? " " As I sank into the depths," said the Chassid," I heard tbe colloquy of tbe waves' one saying to another, and that again to the next, and so on, , Let us hurry to deliver that man from the sea, for he has been accustomed to give alms all his days !'" At this Rabbi Akiva opened his mouth and said, " Blessed be God, the God of Israel, who has thus distinguished both the words of the Law and the words of tbe sages ; and both the words of the Law and the words of tbe sages are thus confirmed, and shall abide for ever and ever! For it is said (Eccl. xi. 1), C Cast tby bread upon the waters, and thou shalt find it in much water' (read .:1".:1 C'Cil and not C'O'li'l .:1".:1). And again it is written in Prov. X. 2, 'Hut charity or alms (A.V., righteousness) delivereth from death:" Anotñ d' Rab. Nathan, eh. iíi,

N QTE.-We often find history repeating itself, so to speak, in Rabbinic lore. We will here append two or three stories from the Talmud, in which the same beautifulsentiment is echoed so distinetly as to leave no lingering doubt as to ita origin and souree. (a.) Rabbon Gamliel related (the following) :-" 1was once out at sea and saw a ship wrecked and going to pieees. 1was in great distress on account of a disciple of the wise, who 1 knew was on board the ill-fated vessel; and that man was Rabbi Akiva. When 1 got safely to land, lo I he appeared before me, and deeided an Halachah in my presence. 1 said, 'My son, who hath brought th~ up from the sea l' He replied, 'A board of the ship was provided for me; and whilst floating upon it 1 stooped every time a wave carne to o'erwhelm me, and 80 it passed by and injured me notoJ Hence the saying of the sages, 'If the wicked rise up against aman, let him bow down before him.'" 28 TREASqRES OP THE TALMUD~

(b.) Rabbi Akiva related :_cc I was once on a voyage, and I saw a ship wrecked; Iwas in great distress, because of a disciple of the wise who was one of the passengers thcrcin, and that was Rabbi Meu. When I got safely to Kapotkía (Cappadocia ') he appeared before me, and de• cided an Halachah in my presence, I said to him, 'lIy son, who brought thee up from thc sea" He replied, , One wave bore me to another, and that to the next, and so on until 1carne to shore.' JJ Yeoamoth; fol. 1 ..L (c..) The latter story is also related in the Talmud Yerushalmi, but with considerable variation. 35. Rabbi Shimon ben Eliezer says, "Give alms as long as there is any one to give to, while thou hast anytbing to give, and art able to do it; for Solomon in his wisdom says (EccL xii. 1), 'Remember now thy Creator in the days of thy youth, while the evil daya come not, nor the years draw nigh, when thou shalt say, 1 have no pleasure in them.'" Skabbath, fol 151 B. 36. Rabbi Chiya said to his wife, "When a poor man calla, relieve him immediately; so that when thy children beeome poor, others may relieve them without delay." She said, "Why dost thou disparage our ehildren ?" He replied, "It is thus written in Seripture (Deut. xv. 10), 'Beeause that for thie thing;' and the sehooI of Rabbi Ishmael teaches, C"l'.l ,nn ;,:Ó.l, 'The wheel (of fortune) turns about in the world.' '\Veare also taught that Rabbon Gamliel bar Rabbi :Meir says (Deut. xiii. 17), 'He will gire thee merey, and wiU have merey upon thee,' 111')' '0"" c~on," (i.e., He will give thee the gift of merey that thou mightest have merey upon others, and in pro• portion as thou makest use of my gift 1will have merey upon theej ; for he that is mereiful to his fellow-creatures will obtain merey from heaven, and he who is not merci• fuI to bis fellow-ereatures will not obtain merey from heaven " (= l\Iat. v. 7). tu«, fol 151 B. NOTE.-In furthcr illustration of the beautiful sentiment of the above quotation, we cull from the Midrashim a saying to this effect :-The recipicnt of alms bestows a ALMS. 29

greater boon upon the giver of alma than tbe giver does upon him, because the giver is to have a reward, but not the other. To tho same effect is that noteworthy say• ing, recorded in Acta xx, 35, "It is more blessed to give than to receive." 37. Rabbi Yehoshua ben Levi says, "All manner of work that a slave does for bis master a disciple of the wise is bound to do for his Rabbi, except tbe taking off and putting on of hís shoes." ... Rabbi Chiya bar Abba saith be wbo prevents bis disciple from waiting upon him is as if he prevents him in the exercise of benevolence. Ketltuboth, fol, 96 A. 38. Rabbi Chamma bar Rabbi Chanina says, "What is it that is written (Deut. xiii. 4), ,ye shall walk after the Lord your God' 1 How is it possible for aman to walk after the Shechinah, of whom it is aIready written (Deut. iv. 24), "For the Lord thy God is a consuming fire' 1 This, therefore, must mean: Thou shalt walk or follow after the attributes of tbe Holy One-blessed be He!-as He clothed the naked, as it is said (Gen. iií, 21), 'Unto Adam also and to bis wife did the Lord God make coats of skin and clothed them,' so shouldest thou also clothe the naked. As He visited the sick (Abraham, Gen. xvili. 1), so like• wise shouldest thou do. As God comforted those tbat mourn (Isaac, Gen. xxv, 11), so shouldest thou do likewise. As He buried the dead, as it is written (Deut. xxxiv. 6), ,And he buríed him in a valley,' so likewise do thou bury the dead .... The beginning of the Law is benevolence, and with benevolence it ends. At the beginning God clotbed the naked (Adam and Eve), at the end He buried the dead (Moses)." Soteh, foL 14 A. 39. Blessed are Israel! When they study the Law and exercise benevolence, their evil passion is subject to them, they are not mastered by it. Avodalt Zarah, fol 5 B. 40. Rav saíd, "The Son of David will not come until the 30 TREASURES OF THE TALMUD. ungodly kingdom (of Itome) has spread itself for a perlod of nine months over Israel, for it is said (Mícah ti. 3)~ e Therefore will He give them up until tbe time of a child-bearing womun hath brought forth, and the rest 01 His brethren shall return unto the children of Israel.'" Ulla snid, "Let the Messíah comabut may I never sea ít l" Itava said the same. Rav Yoseph said, "Let Him come! aud lllay 1 be counted worthy to sit even under the shadow of the dung of His ass l" Abaii asked Rava, "Why wouldest thou not (cure to) see the time of the l\Iessiah's coming?" " It is because of the paíns of the Messiah, (Ir of terrible tribulatíons prevailing at the time of His advent." (There is a remedy for that), for we lenrn thnt the disciples of Rabbi Elazer asked hím, "What is a man to do that he may be delivered from the pains of the Messiah ?" Ro replied, "Let him diligently occupy himself with the Law and with benevolence." Sanhedrin, fol. 98 B.

(FOl' more on this topíc see General IlIilcx.) ( 31 )

CHAPTER IV.

TllE ARK AND THE TABLES OF TUE COVENANT.

l. TAKEcare to honour an Elder who, in his distress brought on by illness or poverty, has forgotten what he has learned,or the doctrine he taught; for we say, "The Tablea and also the broken Tables were deposited in the Ark of the Covenant," (Rashi points to Deut. x. 2, from which he argues that both tbe entire and also the broken Tables were put into the Ark.) Berachoth, fol 8 B. NOTE.-Higher estimation for a Rabbi than that expressed aboye cannot be imagined. Bis body ís as sacred as the Ark of the Covenant,and his knowledgeof the Law as the Law itself; and in the event of that knowledge becoming impaired it is still to be respectad and honoured, as the broken Tables of the Covenant were depositad in the Ark side by side with the unbrokcn Tablea. See also Kethuboth, fol 104 A..

2. The first Tables were broken on the 17th of Tamuz (June-July), and the second Tables were given on the Day of Atonement (about October). Taan'ith, fol. 26 B, and fol. 30 B. NOTE.-As to the interval between the giving of the first and second Tables, ef. the Scripture account (Exod, xxxii, lS, xxxiv. 29)' 3. From the chips of &tonehewn from the Tables, Moses became rich, for it is said (Exod. xxxiv. 1), ." 'Og, "Hew to thee " (i.e., Hew, and what is hewn off is thy perquisite). Rabbi Channan says, "The Holy One-blessed be He 1- revealed unto Moses a mine of precious stones and pearls. in bis own tent, and from that he became rich ; for it ís 32 TREASURES OP THB TALMUD. saíd (Exod. xxxíií, 8), 'And they looked alter Moses ti1l he came into the ten t.' " Two Amoraim discussed this subject, one extolling Moses for being so worthy as to become thus richIy endowed, the other censuring him; for when they looked after Moses it used to be said, ce Just look at the calves of his lega, and observe bis thighs 1 mark what a fat body he has! What he eats and drinks, and a11that he has, comes from the Jews" (m,,-yc ,~ 'IN,m~O). Sltekalim, eh. V., Ha!. 13- 4- Thirteen hom-shaped co11ecting-boxea were in the TeiupIe, and as many tables, and thirteen prostrations used to take place. They of the houses of Rabbi Gamliel and of Itabbi Chananíah, the president of the priests, used to prostrate fourteen times. This extra act of devotion was towards the wood-store, in consequence of an ancestral tradition to the eífect that the A.rk .of the Covenant was hidden in that locality (in a subterranean vault ever sinee the first dcstruction of the Temple). Once a priest em• pIoyed nenr to tho wood-store noticed that the plaster on a particular spot diílered froro a11 the rest; he went to inform Iris companions, but died before he had time to fíuish the story, thus it became known that the Ark waa stowed away there, Ibid., eh. vi., Hal, 1 and 2. NOTE.-In the Second Book of Maccabees ii. 4-7, wehave an Hngadn respectiug the Ark. Jeremiah is saíd to have hidden the Ark, &c., in a cave ncar ~Iount Písgah, S. The Tablea wero the work of God, and the writing was the writing of God graven upon the Tables, N'im 'N n~~n_ .. ~t?Nn~,n,le read not graven biü freedom ;" for none are eounted free but those engaged in tho study of the Law, ami whoever is engaged in the study of the Law is exaltad, Atoth, eh. vi. NOT&.-Compare John viií, 32, 36.

6. 11 And 1will write on tbe tablea tbe words that were in the first tables that thou brakest, and thou shalt put THE ARK. 33 them. (i.e., both the first and second pair of tables) in the Ark" (Deut. x. 2). Rav Yoseph taught that this teaches us the second tables, and also the fragmenta ol the first, were deposited in the Ark, and hence we infer that a disciple of the wise is not to be treated with dis• respect, who, on account of forceful circumstances, has forgotten what he has learned. (See No. 1 and note sllpra). Me1l,achoth, fol. 99 B.

7. Rabbí Eliezer, son of Rabbi Yossi the Galilean, began to expatiate in honour of hospitality, and said, " And the Lord blessed Obed-Edom ... because of the Ark of God" (2 Sam. vi. 11, 12). Here is an afortiori argumento If the Ark, which did neither eat nor drink, but had on1y to be swept and dusted, brought a blessing, how much more wi1l he be blessed who shows hospitality to a disciple of t'ie wise, giving him to eat and to drink, and places his property at his disposal and enjoyment! And what was the blessing which he bestowed on Obed-Edom 1 Rav Yehuda bar Zavida says it was that Chamoth (the wife of Obed-Edom) and her eight daughters-in-law should each have six children at one birth; for it is said (1 Chron. xxvi. S), "Penlthai the eighth, for God blessed him," and (ibid., ver. 8), " All these of the sons of Obed-Edom, they, and their sons, and their brethren, able men with strength for service, threescore and two of Obed-Edom." Berachoth, fol. 63 B, and fol. 64 .A. NOTE.-Rashi says, "Nine women, each bearing six children, makes fifty-four, which, with his former eight sons, makes a total of sixty-two." (Seo Talmudio MiscellaJlY, chapo vi, No. 13.) 8. As long as the Ark and the Shechinah are not resting in their proper place, so long is it unlawful TlI'OTlln.l ,1t~Ci1,to observe marriage duty. Eiruoin, Iol, 63 n.

9. When the Ark was hid away, the pot of manna, the cruse of the anointing oil, the rod of Aaron with ita buds e 34 TREASURES OP THE TALMUD. and almonds, and the coffer whieh the Philistines sent as a present to the God of Israel, were hid away togetber with it. • . . Who hid it ? Josiah. Why 1 Because he saw it written (Deut. xxviii. 36), ce The Lord shall bring thee and thy king which thou sbalt set over thee," &e.; he therefore hid the Ark, as it is said (2 Chron. xxxv. 3), "It (the Ark) shall not be a burden upon your shoulders," Yoma, foL S2 Do

10. After the taking away of tbe Ark there still remained the stone whích had been there from the days of tbe fírst prophets (David and Samuel), and whieh was called 'T"nW, "foundation-stone" standing three fingers or inebes abone ground. Ibid., foL S3 Do NOTE.-(a.) The above ís part of a Mishnah, and we will here epitomise what the Gernara has to say upon it. n is not said in the Míshnah, "(I/1er the ltiding alcu!I," but l'"lN ~~'~c't),"alter ihe t«kin!] wray (1the Ark." Tbere• upon a discussion is based, somo nrguing and brínging Scripturc in support of their argumeut that the Ark was carried off to Babylon. The sages, however, maintain that the Ark was hid away in tite wood-storo in the Temple arca, ami Rnv Xuchman, in support of their opinion, 'I"l'¡JfCÚ8 the story of the priest whoso prematura death, as already stated (No. 4 supra), was taken as a sure demonstration that the Ark was concealed in that place. Those of the school of Rabbi Ishmael say tbera were two priests 1'0'0 '~l1J,defecti ve, and therefore unfít for any other work, who were looking over the wood to seo if it were uorm-caten, for wood in the lenst affected by a worm (as we are told in Jlidtlofll., chapo ii. mishna 5) was unlawful for use on the altar. One of these priests accidentally dropped bis chopper, and as it hnp• pened to full upon the spot under which tite Ark was concealed, a fire ínstantly carne forth and consumed him on the spot. This is rogarded as proof positivo as to uhcre the Ark líes hid,

THE ARK. 3S

four points of formation, each having a centripetal tendency, and they met and united. Others maintain that the world developed itself eccentrically, and both parties adduced Scripture to back up their respective arguments. (e.) This stone, says the Míshnah, was "three finqere abooe ground," i.e., not touching the ground, hanging o-n nothinq. (d.) At Jerusalem, this stone, the centre of the world, is shown at two different placea, viz., in the Church oí the Holy Sepulchre and also in the Mosque of Ornar. For more on thís interesting topic, see our Talmudie MÜJcel• lany, chapo XV., Nos. 47 and 58.

11. The Ark whieh Moses made measured ten eubits in every direetion. But it is written (1 Kings vi 20), " And the oraele in the forepart was twentyeubits in length;" and it is also written (ibid., verso 24, 25) that eaeh eherub occupied a space of ten cubits. Where, then, was the Ark itself (for the space was only twenty cubits long)? The inference froro this is 'O'.v iT'iT '0):1, it stood there by miracle. Me[JfJillah,folIO B.

12. How did Israel pass over Jordan ? On every other occasion in its journeyings the Ark was preceded by two standards, but on the day of erossing the Jordan it took the lead itself; as it is said (Josh. iii, 1 1), "Behold the Ark of the Covenant of the Lord of the whole earth passeth over before you into Jordan." On all other oecasions the Levites earried the Ark, but on that occasion the priests carried it, as it is said (ibid., ver. 13), " As soon as the soles of the feet of the priests tluü bear tke A rk of the Lord," &c. Rabbi Yossi said on three occasions onIy did the priests carry the Ark: when crossing the Jordan, when circumambulating Jericho, and when being restored to its place in Shiloh after ita sojourn in the house of Obed-Edom. &teh, fol. 33 B.

J 3. "And the anger of the Lord WR& kindled against Uzzah, and God smote him tbere for bis error, and there TREASURES OF THE TALMUD. he died u~iththe Ark of God" (2 Sam. vi. 7). Rabbi Yochanan said bis error was putting forth bis hand to the Ark, and Rabbi Eliezer said he was doing in ita presence a thing which was a great disrespect to it. Rabbi Yochanan said, "Nevertheless, Uzzah entered into the world to come, as it is said (above), O'il;Nil 1"'N 0.]1, 'with the Ark oí God,' as the Ark lives for ever, so also Uzzah in the world to come." &tellJ fol 3S A.

14.. The Ark which Meses made was two cubits and a half long, one and a half bread, and one and a hall high, by the cubit of six handbrendths. Tbe tables were six (handbrendths) long, six broad, and three thick, and they were plnced lengthways in the Ark. As the tablea took up twelve handbreadths of the Ark, there remained three handbreadtbs to spare. Allowing half a handbreadth to one wall oí tho Ark and half to the other, there yet re• mained the apnce of two handbreadths, and there the scroll of the Law whích Meses wrote was deposited. Baca Bathra, fol 14 A.

NOTE.-To harmonisethe dimensiona given above with those previously noted in :N"o. 11, we must certainly admit two standards of measurement, and this may perhaps explaín such variutionsin other saered writiugs,

15. Itav Hunna said, "'VImt is that which is written (2 Sam. vi. 2), "The ark of Gou, upon whích mil' OtO OTO nn~:l::l,the M11lC 01 tite name 01 tlte Lord 01 Hosls that dwelleth betwcen the cherubim is cnlled ' l " (As to the repetition of the word CV, "llame.") lt teaches that the whole as well as the broken tablea were deposited in the Ark. . . . Rnbbi Shimon Len Yochai snid it teaches that the ineflable Name with all its appellatives (varíous llames of Gou) were deposited in the Ark, Ibid., fol 14 n.

16. The Ark which l\Ioses mnde had an extensión of ten cubit« in every directiou, aud Ilavina asserted thut THE ARK. 37 Shemuel had said that the cherubim 1"'0''v 1;' O~~,stood there by miracle. (See No. 1 1 supra.) Bava Bathra, fol 99 s:

17. An Ark of fire, and also atable and candlestick of fire, came down from heaven as specimens, which Moses saw, and made others alter their pattern; as it is said (Exod. xxv, 40), "And see and make according to the pattern which thou wast shown in the Mount." Rav Cheyah bar Abba in the name ol Rabbi Yochanan says, "Gabriel, wearing an apron like a workman, showed unto :Moses the workmanship of the candlestick;" for it is written (Numb. viii. 4), "And this ís the work of the candlestick." Menachoth, fol. 29 A. NOTE.-For more nron this matter see General Indee.

- e 38 )

CHAPTER V.

BOOKS OR SCROLLS.

l. TUE Book of Adam; 2. Aggadah; 3. Canticles; 4- Creatíon ; S. Daniel; 6. Esther; 7. Ezekiel; 8. Ezra; 9. of Genealogies ; 10. Heretieal ; I l. of Homeros; 12. Jasher; 13. Jeremiah; 14. Job; IS. Josbua; 16. Judges; 17. Lamentations; 18. the Law; 19. of the Living and the Dead; 20. Medícal ; 21. of Moses ; 22. Nehemiah ; 23. Note; 24 Psalms; 25. of Remembrance; 26. Re.. vísed ; 27. Samaritan; 28. Scripture; 29. Sira; 30. Songs; 3l. of Wizards, &c., &c.

l. Shornuel Yarchinai was the pbysician of Rabbi the Holy. When the latter once suffered from ophthalmía, the former proposed to fill his eyes witb certain medica• meuts, "This 1 cannot endure," responded the Rabbi. " WeIl," said the physjcian, " 1 will apply tbem outwardly." "This also 1 could not endure," said the patient. Event• uaUy he managed to introduce the appliance by means of a tube through the cranium, and that reached the eyes, and Rabbi was cured in consequence. Rabbi tried again and again to find an opportunity of ordaining bis physicían, but no such opportunity occurred, and he felt much troubled about it. Shemuel said to him, "Thou needest not trouble thyself about me, for 1 have seen it written in the Book of Adam that Shemuel Yarchinai shnll be styled Sage, but shall not be called Rabbi, and Rabbi the Holy shall be cured by him." Bava Mcfzia, fol 8S B. BOOKS OR SCROLLS. 39

NOTE.-In Genesis v. 1 it says C'tt n,~,n,~o"t, ce This (is) the book of the generations of Adam," and upon this is founded the notidh that God showed Adam his posterity to the remotest generation, each generation with its preachers, its sages, and its leading men, &c. See Avodah Zarah, fol 5 A, and 8anhedrin, fol. 38 B. This Book of Adam was bequeathed to 8eth, and became one of the precious legacies which feIl to the forefathers in days of old, It is not now extant.

2. Rabbah bar bar Channah related, "Whenever we followed after Rabbí Yochanan, and he had occasion to retire into a NO:)il ]1'1;], maison de la chaise,if he happened to have a Book of Aggadah in his hands, he used to hand it over to us, but ir he happened to have phylacteries in bis hand, he did not give them up; 'for,' said he, 'the Rabbis have permitted us to rctain them in our hands'" (as Rashi remarks, as a protection against evil spirits). Rava said, "When we followed Rav Nachman (on similar occasions), he used to hand over to us the Book of Aggadah, but not the phylacteries." Berachotb, fol. 23 A. and B. NOTE.-(a.) The Book of Aggadah mentioned here is a book of legends, which, though sacred, is not considered to have any power over the evil spirits supposed to haunt the NO:lil ]1";], as the phylacteries are belicved to have. (b.) The Book of Aggadah, though fictitious, is deemed so sacred that the holy 8abbath may be broken in order to reseue such a book from being destroyed by fire. (e.) Rabbi 8himon ben Yeho'zadek observed to Rabbi 8hemuel ben Nachman, "8inee 1 have heard that thou art a master in the Aggadah, canst thou tell me from what the light was ereated 1" He replied, "God wrapped Himself in light as with a garment, and caused the brightness of its glory to shine from one end of the world to the other." This he told him in a whisper, The other remarked, "I wonder why thou whisperest this, since Scripture declares it in Ps. eiv. 2, 'Who coverest Thyself with light as with a garment.'" To this he rcplied, "As it was whispered to me, so likewisa do 1repeat it in a whisper." (Bereshitñ Rabbah, ch. iii.) (d.) "'Vrite thou these words " (Exod, xxxiv. 27), viz., the Law, the Prophets, and the Hagíographa, in 111. --- -_ - -:_---==:___- _-- - - ~~- -"--""-- --

40 TREASURES OF THB TA.LMUD.

'lCT1'UnU,' but the Hallachoth, the Midrashim, tbe Agga• doth, and the Talmud, let these be by word of mouth, (S/¡e71loth. Rabboh, eh. oIIvii.) (e.) "The ríghteous 6ha11flourish like the palm-tree " (Ps. xcií, 12). As a pahn-tree has no refuse, so also Israel has no rcfuse, for sorne are masters in Scripture, others are mnsters in the Mishnn, ami others again are masters in the Aggatlah. (Bamidbar Iiabba, ch. iü.) (f.) Rubbi Samlaii (of Darom, near Lydda) carne to Rnbbi Yonathnu and asked to be instructed in t-he A~bPfidah,but thc latter said, "'Ve havo a tradition from our fnthers that the Aggadah is not to be taught to a Babylonian, nor to a Daromito, for they are proud, and scarccly appreciato the Law." (Tal. Yerusli. P'8<¡" cliim, eh. viii.) (g.) Rabbi ben Lcvi snid, "He who writes an Aggadah has no portien in thc world to come; he who expounds it <1,nnO) shaIl be singed ; and he who listens to it Fhnll havo no reward." He algo said, "In a11my life 1 havo never oven looked at a Book of the Aggadah. (IbüJ., Shabbath, eh. xvi.) (It.) Rabbi Yohoshua ben Levi said, "That Aggadnh, he who venturos to write it, sha11have no portion in the world to come; he who expounds it (1'.:lnO) 8hl111 be excommunicated ; and he who lístens to it shall have no reward,' Rabbi Chanina bar Pappa taught (Deut. v. 4), " , The Lord talked wi th yon C~JE)J.C'IJ~,faces to fares:' Faces cannot be less thnn two, and the repetition of tbe term cannot he less titan four: for the Scripture a face of fear, for tho Mishna a modérate face, a smilíng face for the Talmud, and, lastly, a frienJly faco for the Aggadah." (Sophrim, ch. xvi. Hal, 2.) (i.) "~[y doctrine Sh811 drop as the rain" (Deut. xxxii. 2). As the rain descends on tho trees, such as the vine, tbe olivo, and tite fig-tree, and gives a different tasto to each of thern according to their respective natures, so also are the wonls of the Law, nll are of one (souree), whether it be Scripture, Mi:::hna, Hallachah, or Aggatlah. (Si'pltri, sec: Ilam:inu.) (j.) ").fan doth not live by bread 011]y" (Deut, viii. 3), that means Midrash ; "bllt by every word thnt pro• ceodoth out of the mouth of tho Lord doth man Iive," that means Hullachoth and Aggadoth. (lb/d., 8f'C. Eikev.) (k.) "Day unto day uttereth speech," that menns the Law, tho Prophets, and tho Hngiogmpha; "allll night unto 11 ------_.__.-.; ~~--~ ~---~:-. ------

BOOKS OR SCROLLS. 41

night uttereth knowledge," that means the Mishnayoth; "there is no speech nor language where their voice is not heard," that means the Hallachoth ; "their lines are gone out through a11 the earth" (Ps. xix, 2-4), that means the A~gadoth, which sanctifies His gl'eat name. (Tema d'bei Eliahtt, chapo xi.) For a continuation oí this mattcr see the General Indee appended to this volume. 3. "The words of the wise are as goads, . • . a11were given from one shepherd" (Eccl. xii 1 1). One shepherd has declared them a11,and a11are to be saved from a fire on a Sabbath-day ; even a Book of the Aggadah, though it may not be ioritten, yet if it be written it must be saved from fire. What ís the reason? (Ps. cxix. 126), "It is time for Thee, O Lord, to work ; for they have made void Thy Law" (Le., when Thy Law is in danger of being de• stroyed, it is time for the Lord to work and save it from destruction, though by so doing one of the laws respecting the Sabbath be broken, which says no fire may be touched. Sophrim, chapo xvii., Hal, l. 4- A.H HoIy Scriptures defile the hands, a180the Book of Canticles and the Book of Ecclesiastes. Rabbi Yehudah maintains that the Book of Canticles defiles the hands, but as to the Book of Ecclesiastes it is disputed whether it does or does not defile. Rabbi Yossi says, "The Book of EccIesiastes does not defile tbe hands, but it is an open question as to the Book of Canticles." Rabbi Shimon says, "EccIesiastes is one of those matters upon which the school of Shammai decides more leniently than the school of Hillel." Rabbi Shimon ben Azai said, " 1 have as a tradition from the mouths of the seventy-two elders, that on the day when Rabbi Eliezer ben Azaríah was raised to the presidency of the Academy, it was decided that the Books of CanticIes and Ecclesiastes defile the hands," Rabbi Akiva said, "God forbid! never has any roan in Israel disputed that the Book of Canticles does not defile the hands, for no day in the history of the world is so 42 TREASURES OP THE TALMUD. valued as the day when the Book of Canticles was given to Israel; for all the Scriptures are holy, but the Book ol Canticles is the holy of holies, i.e., most holy. If there was any dispute, it was only with reference to the Book of Ecclesiastes." yaddayim, chapo iíi., Mish. s. S. The Book of Creation (iT,"J' ':JO, a cabbalistic book still extant, and dotingly studied by a certain class of Jews) was the means by which Rava created aman and sent him to Rabbi Zira. This creature not having the power to reply when spoken to, was thus addressed by the Rabbi in question :-" Thou art a fabrication of the com• pany (initiated in the mysteries of necromancy); retum thou to thyoriginal dust 1" Rav Chanina and Rav Oshaya used every Friday to study the Book of Creation, and once therewith they created a calf the size of a three-year-old, and they partook of it. Sanhedrin; fol, 65 A. NOTE.-In the Talmud Yerushalmi Sanhedrin, eh. vií., we are told that the Rabbis, by means oí the Book of Creation, created vegetable marrows, melons,and deer, even bucks and docs. 6. The men of the great synagogue wrote the Book of Ezekiel, the twelve minor prophets, the Book of Daniel, and the Book of Esther. Baoa Bathra, foL 1S B.

NOTE.-( a.) Rashi says, "Tho men of thc great synagogue, i.e., Haggai, Zecharíah, Malachi, Zcrubbabel, Mordeeaí, and their associates." (b.) The internal evidenceof sorneof the above-men• tioned booksdoesnot bear out this theory of authorship. ·Welcave this statement to point its own moral. 7. Rav Yehudah alleges that Shemuel said the Book oí Esther does not defile the hands. This is tantamount to saying that it was Shemuel's opinion that the Book of Esther was not dictated by the Holy Spirit. But Shemuel asserted that the Book of Esther was dictated by the Holy Spirit. Yes, dictated only for oral repetition, but not die- tated that it might be written. JIe!Juillalt, fol 7 A. BOOKS OR SCROLLS. 43

NOTE.-(a.) It is a standing rule, 1'NOT!)O vn¡:m "~n:J~:J C'Tit nN, i.e., a1l Holy Scriptures defile the hands. The best explanation we can give of this is that it is based on Lev. xí, 43, and seems to have originated thus:• The entables of the heave-offerings were kept in close proximity to the scro11of the Law, for both were con• sidered equally sacred. If a mouse or rat happened to nibble either, they became defiled, and defiled the hands that touched them. (See Shabbaih, fol, 14A.) (b.) From internal evidence it appears that the Book of Esther was written by inspiration. "N ou:H aman thooght ,'n his heari" (Esther vi 6). How could the authors of the Book of Esther have known what Haman thought in bis heart ti the Holy Spirit had not revealed it to them 1 It is also said, " And the thing was known to Mordecai." How could he know it if he had not been inspired 1 Again, it is said (ibid., ix. 16), "They laid not their banda upon the spoil." How could the authors know what had transpired so far away from them had they not been informed thereof by the Holy Spirit7 It cannot be otherwise than by inspiration that the authors foretold with such certainty, "These days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed " (ib., ver. 28). Hence have the Rabbis come to the conclusion :-A11 Scrip• tures will be done away with in the future except the Book of Esther, also a11festivals except the days of Purim. (Merwrath Hammaor, vol í., fol. 135.) 8. Remember that man with respect; his name ís Chananyah the son of Hezekiah. Had it not been for him, the Book of Ezekiel would have been suppressed, because ita contenta were contradictory to the words of the Law. Shabbath, fol. 13 B. NOTE.-Rashi in loco points to Ezekiel xliv. 31 and xlv. 20 as contradictions to the Law. From the former text it might be inferred that Israelites are alJowed to eat that which was prohibited to the priests, and this would be a contradiction to the Law. The second passage contains an innovation of the prophet, for the Law says nothing about such a sacrifice as that on the seventh day of the month. 9. A child, at hís teacher's house, was once reading in 44 TREASURES OF THE TALMUD. the Book 01 EZCJ..~l'cl, and as he attempted to comprehend Ohashmal (rendered in Ezek. i. 4 as "am ber JI), a fue pro• ceeded from the Chashmal and consumed him. . . • . What is Chashmal] Rav Yehudah says, living creatures of tire, that breathe tire, or that fire proceedeth from their mouths when they speak, Sometimes they are silent and sometimes they speak. When speech is being uttered by the mouth of the Holy One-blessed be He !-they hold their peace; when He is silent they speak. .... "And 1looked and behold a whirlwind carne out of the north," &c. And where did it go 1 Rav Yehudah in the name of Rav says it went to subjugate the world to N ebuchaduezzar the wicked, in order that the nations of the world might not be able to say that God had delivered Bis children into the hands of a mean nation. CJltaggigah,fol. 13 A and B. Nom-(a.) n:l:;)'~ nTVl'O,TIte Work 01 the CJhariot,ís far more mystcrious than the n,~,."':30, the Book of Crcation aboye mentioned, but both are of profound interest to the Kabbalistic acholar, As our readers may feel curious to leam something of this mystcry of mys• teries, we submit to their attcntion the following re• marks:- (b.) Rabbi Yochanan said to Rabbi Elazar, "Come, and 1 will teach thee the Mystical Chariot:" Rabbi Elazar replíed, "1 am not old enough yet for such deep wisdom." (He must have been less than forty ycars of age, and thus, according to Rabbinic rules, be was not to indulge in such abstruse mysteries; see Heb, v. 14- Just when Rabbi Elazar reached his fortieth year, when he might have been initiated into this mystery, Rabbi Yochanan died. Tben Rav Assi said, "Come now, 1'11 teach thee tbe Mystical Chariot:" "Had 1 been wortby," replied Rabbi Elazar, "1should have learned it from Rabbi Yochanan tlty master" (thus declining to be taugbt by an inferior under the specious pretext of being unworthy to study it at all). (e.) Hay Yoseph taught the Jfystlcal Chariotwhile the eIders of Pumbeditha taugbt the Mystenes 01 Oreation; The latter said to the former, "Master, master, teach U8 the Mydtical Uhariot;" He said, "Teach me, then, tM BOOKS OR SCROLLS. 4S

Mysterie8 01 Creation:" Tbey did SO accordingly; but when they requested to be taught in return, he ex• cused himself thus, "Respecting tbis study we are taught in Cantoiv. 1 1, 'Honey and milk are under thy tongue. Subjects that are sweeter than honey nnd milk must be kept uuder ihe tonque, and a mystery is not to be divulgad," (d.) Once whilst Rabbon Yochanan ben Zacchni was journeying along riding UpOIl an ass, and Rabbi Elazar ben Arach was following behind him, the latter said, "Rabbi, repeat me a chapter of the },[ystic Chariot;" The former replied, "Have I not told thee that the Chariot is not to be studied with only one other present, except he be a snge and capable of comprehending it by himself 1" Rabbi Elazar then said, " Permit me to repeat one of the things which thou hast taught me." "Say on," was the reply, Meanwhile Rabbi Yochanan ben Zacchai alighted from the ass and wrapped himself in his tallith (the veil which is worn at morning prayers) and took his scat upon a stone under an olíve-tree. The other saíd, "Rabbi, why didst thou dismount 1" The reply he received was, "Ts it feasible that while thou art ex• pounding the JIysfic Charioi, the Shechinah being present and ministering angels accompanying us, that 1 should be riding on an asa 1" No sooncr had Rabbi Elazar ben Arach began to expound the JI ystic Ohariot than a fire carne down from heaven and enveloped all the trees of the field, so that all the treos commenced singing (Ps. cxlviii. 7-9), "Praise the Lord from the earth, ye dragons and a11 deeps, . . . . fruitful trees and all cedars . . . praise ye the Lord!" An angel from out of the fire responded, i1:l::l'Oi1 i1e'110li1 tn, "This, this is the Mystic Chariot !" "{;pon this Rabbon Yoch• anan ben Zacchai rose and kissed Rabbi Elazar on the head and said, "Blessed be the Lord God of Israel, who has given such a son to Abraham our father, competent to comprehend, to search out, and to expound the :Mystic Chariot l As for thee, Elazar, somo expound well but do not pmctise well; others practise well but do not oxpound well ; but thou dost both expound and practise well ! lIappy art thou, O Abraham our fnther, that Elazar ben Arach should proceed from thy loins !" When these thrce things carne to tho ear of Rabbí Yehoshua, who, accompanied by Rabbi Yossi the priest, was truvelling Ly roud (in like manner), they said, 46 .TREASURES OF THE TALMUD.

"We will also expound the Jlystic Chariot." Rabbi Yehoshua commenced expounding, and though it was during tho solar circuit of Tamuz (about July, and there• fore the dry season in Palestine), the skies were overcast with dense clouds and a sort of rainbow was seen in a cloud. Angels carne to listen, and were thronging to• gether to the exposition of the MyBtic Chariot just as the children of rnen crowd together at the merry entertain• ment of a bride and bridegroorn on a wedding day. Rabbi yossi the priest went and narrated the occurrence to Rabbi Yochanan ben Zacchai, and the latter thereupon exclaimed, " Happy are ye ! and happy are they who begat you! Happy are my eyes that have seen such things! For 1 have seen in a dream both of you sitting together with me in a recumbent posture on Mount Sinai, when a Bath Kol (or voice from heaven) carne down to us with the heavenly invitation calling us, 'Come up hither! Come up hither! where large palaces and beautiful couches are prepared for you! For you and your discíples and your disciples' disciples are appointed to sit in the third class in the presence of the Shechinah." (Chauyigah, fol, 13 A. and 14 B.)

10. The details of the Book 01 Ezra were written by Nchemiah. Aud why is the book not called after his name 1 Because he laid too much stress on his own merits; as it is said (Neh. v. 19), "Think upon me, my God, for good, according to a11that 1 have done for my people." Sanhedrin, fol. 93 B.

11. During the intermediate days of festivals, no bonds for debt are permittcd Lobe written. But if the debtor is not to be trusted, or he has nothing to eat, in such an emergency a bond may be written. Furthermore, no scrolls of the Law, no phylacteries, nor Mezuzahs, are permitted to be written 011 the intermediate days of a festival, nor is a single letter to be corrected, even in the Book 01Ezro, on such days, .MoedNa/on, foL 18 Be NOTE.-According to Rashi, in loco, tho Book of Ezra here mentioned means the Scroll 01 tlie Laso writtcn by him, aud carefully kept in the Temple as a standard autho- la BOOKS OR SCROLLS. 47

rised version, by which all other copies of the Law were to be revised and corrected.

12. The Chaldee passages in the Booko/ Ezra and in the Book of Daniel defile .the hands, Yaddayim, eh. iv., Mish. 5. See supra, No. 5, note (a). 13. Rabbi Samlaii carne to Rabbi Yochanan and said, cr Master, teach me the Book o/ Genealofies" " From whence art thou, and where dost thou reside?" asked Rabbi Yochanan. "I am from Lydda, and I reside at Nahardaa," was the reply. Then said Rabbi Yochanan, "If neither those of Lydda nor those of Nahardaa are to be taught in the Book of Genealogies, how much more art thou prohibited, since that thou art a native of Lydda. and a resident at Nahardaa?" Peachim, fol 62 Do NOTE.-This Rabbi SamIaii seems to have lightly esteemed tho Rabbinical traditions (see Avodah Zarah, fol. 36 A, and Commandments, No. 48 infra), and this to sorne extent accounts for this prohibition of so valuabIe a knowledgc, which was a power and a light to the sages, as may appear from the following paragraph, the context of the passage aboye quoted. 14 Since the disappearance of the Book 01 Genealoqie», the power of the sages became weakened and the light of their eyes was dimmed. (Rashi says because the book eontained also points of law.) Ibid., fol 62 B. 15. Den Azai said, "I found in J erusalem a Scroll o/ Genealogics, and in it was written thus, 'N. N. was illegiti• mate and born of a married woman.' * In it there was also written tbat the Mishna of Rabbi Eleazar, the son of Jacob, was small (only a Kab) but clear ; also that Manasseh killed Isaiah," yeoamoth; fol 49 D. NOTE.-It is most likeIy that tho Book of Gcnealogies con• tained passages that gave offence to high and mighty personages-such as Manasseh,for instance-and was • Anotber man'. wife. 48 TREASURES OF THB TALMUD.

# therefore stowed away by royal authority. King Heze• kiah stowed away the Book of Remedies (Psac/tim, foL S6 A). See Kin!J8, No. 37 and note infra.

16. The yet unwritten materials for a book, as well as the written Books 01 Heretics (of Jewish apostates, other• wise styled Minim, Sadducees, &c.), are not to be rescued from fue on the Sabbath, but left to be burned, both they and the names of God mentioned in them. Rabbi Yossi says, "On week-days the names of God should be cut out and hidden away, and the rest should be burned.' Rabbi Tarphon said, with an oath, " May I forfeit (or be deprived of) my children if, u!Jon getting hold of them, 1 do not burn them, and the names of God mentioned in them," ... And as these Books of Heretiee are not to be saved from fue, so also are they not to be saved from a ruin, or water, or from any form of destruction. Rabbi Meir called their books l'~~'.llU~,Aven-gelion, i.e., the ron of vanity or sin. Rabbi Yochanan called them l"~'.ll'.v, Avon-gelion, i.e., the ron of iniquity. Sltabbath, foL 116A.

NOTE.-The New Tcstament is 80 styled by Jews to this day.

17. AH Israel have a portion in the world to come; as it is said (Isa. lx, 21), " .And Thy people all are righteous, tbey sha11inherit the land for ever; the branch of my planting, the work of my hands, by which to glorifx myself." And these are they that have no portion in th: world to come: He who saya tbat the reviviñcation of the dead cannot be proved from the Law, and that the Law is not from heaven, and an Apikoros (that is, one that does not fully believe in the Law). Iiabbí Akiva saya a180, he who reads in the Books 01 Hcretics (literally .BOOh:s 01 Outsidcrs, Sadducees, Minim, &c., &c.). Sanliedrin, foL 90 A.

18. It is related of Achcr that Greek songs never ceased from his mouth, and that when he got up from his studies BOOKS OR SCROLLS. 49 at the Beth Hammedrash, many heretica1 books dropped from hís.bosom. Ohaggigah, fol 1S B.

19. The Sadducees said;" We blame you Pharísees, for you say that the Holy Scriptures defile the hands, and the Books 01 Homeros do not defile l" Rabbon Yochanan ben Zacchai said, "ls that the only sort of objection that can be brought against the Pharisees 1 They also main• taín that the bones of an ass are olean, but the bones of Yochanan, the hígh-priest, are unclean 1" To this the others responded, "It is because of the love they bear them that they declared them unclean, that aman shouíd not make spoons of the bones of bis father and mother." Upon this he replied, "Just so it is with the Holy Scrip• tures; because they so love them, they give out that they defile the hands (just to guard them from careless hand• ling). Whereas the Books 01 Horneros they do not love, therefore they declare that they do not defile the hands," Yadayim, eh. iv., Mish. 6. NOTB.-There is much specuIation about the Books 01 Horneros. Some render the term Hammiram, i.e., chunqe• linos, Minim, that chango the trua religion for a falsa one. Even such a writer as Hai Gaon regards the term. as impIying certain books of Greek philosophy which went by the name of Homer.

• 20. "Behold it is written in the Book of Jasher " (2 Sam. i. 18). What book is tbis Book 01Jasher 1 Rabbi Cheya bar Abba, in the name of Rabbi Yochanan, says it is the Book of Abraham, Isaac, and Jaco b, who are called "Jesharim" i.e.,"theRighteous," respectingwhom it iswritten (Numb. xxiii, 10), "Let me die the death of the rightcous" (Jesharim in the original). Avodalt ZaraJ¿, fol 2S A. Non-One Rabbi argues that Deuteronorny, and another argucs that the Book of Judges, is the Book of Jasher, becauso the word ,~.., Jashcr, occurs in each of these books. Upon the same principle many other books of Holy Writ might enforce a similar claim, D SO TREASURES OF THB TALMUD.

21. He who dreams tbat he sees the Book 01 Jerem,ÜIJI, should be anxious about sorne calamity whích is likely to befall him. Berachoth, fal S7 B.

22. "And it carne to pass that when J ehudi had read three or four leaves, he cut it with a penknife, and cast it into the fire that was on the hearth," &c. (Jer. xxxvi. 23). What are we to understand by" three or four leaves " 1 " They said to J ehoiakim, , J eremiah has written a Book of Lamentation.' He ínquíred, 'What is written therein 1· They replied (Lam. i. 1), 'How doth the city sit soli• tary.' , Well, I am king,' said he. They then observed (ibid., ver. 2), 'She weepeth sore in the night.' e That does not allude to me. I am king, , repeated he. (Ibid., ver. 3), 'J udah is gone into captivity because of afHiction.'

I Yet 1 am kíng,' (Ibid., ver. 4), e The ways of Zion do mourn,' , Nevertheless I am king.' (Ibid., ver. S), ' Her adversaries are the chief' (as much as to say, Thou art no more king). 'Who said that l' asked he. I The Lord has said it, because of the multitude of her transgressions.' Upon hearing this, he immediately cut out 0.11the names of God written in the Book of Lamentation, and burned them in the fire; and this explains what is written (in Jer. xxxvi. 24), (They were not afraid, nor rent their garments,' which they ought to have done." Moed Kalon, fol, 26 .A. 23. The Rabbis have taught the order of succession in the Books of the Prophets runs thus :-Joshua, J udges, Samuel, Kings, Jeremiah, Ezekiel, Isaíah, and the twelve minor prophets. The order of succession in the Hagio• grapha is : Ruth, the Book of Psalms, Job, Proverbs, Ecclesiastes, Canticles, Lamentations, Daniel, the Book of Esther, Ezra, and the Book of Chronicles .... Meses wrote his own book, as also the chapter of Balaam's prophecy and parables, and the Book of Job. Joshua wrote his own book and the last eight verses of the Pentateuch. Samuel wrotc his own book, and also Judges and Ruth. BOOKS OR SCROLLS. 51 David wrote the Book of Psalms through the ten elders, Adam, Melchizedek, Abraham, Moses, Heman, J eduthun, Asaph, and the tbree sons of Korah. J eremiah wrote his own book, as also the Kings and the Lamentations. Hezekiah and his company wrote the Book of Isaiah, Proverbs, Canticles, and Ecclesiastes, The men of the Great Synagogue wrote the Book of Ezekiel, the twelve minor prophets, the Book of Daniel, and the Book of Esther. Ezra wrote his own book, and joined on the Chronicles. Baca Balhra, fol. 14 B, and fol 1S A. 24- Rabbi Yossi said, "My father, Chalaphta, once happened to go on a visit to Rabban Gamliel the younger o.t Tiberias, and found him sitting at the table of Rabbi Yochanan the Nazuph, whohad in hand the Book of Job with the Targum (Chaldee paraphrase), which he was reading. My father said to him, '1 remember Rabbon Gamliel, thy grandfatber, was once standing on a step in the Temple mount, and they brought him a Book of Job which had a Targum; and he said to the builder, " Sink it under the course of stone." He gave orders respecting it, and it was buried away.'" Rabbi Yossi bar Yehudah said, "There was a trough of cement which they eovered over it," Shabbath, fol. 1 1S A. NOTE.-It is obvious from the foregoing that the Targum or Chaldee paraphrase was extant at that early period, 25. A mourner is prohibited reading in the Law, the Prophets, and the Hagiographa. He may not study in the Mishna, the Gemara, the Midrash, the Hallachoth, or the Haggadoth; but he may read what is not usually read, and repeat what is not usually repeated: for example, the Book of Lamentations, the Book of Job, and the unpropitious propheeies eontained inthe Book of J eremiah; and tbe school children are free, because it is said (Ps. xix. 8), " The statutes of the Lord are right, rcjvicin[J the heart " (aud mourners must not rejoice). Taanith, fol 30 .A. 52 TREASURES OF THE TALMUD.

26. If Israel had not sinned they would have had no other Scriptures than the Pentateuch and the Book: o/ J08hua, &c. (See Talmudic Miscellany, p. 86, No. 24-)

27. Rabbi Shemuel bar Nachm8.ine said the Book o/ Judges is the Book Jasher, because it is said (Judges xvii 6), "In these days there was no king in Israel, but every man did that which was ('~'" jasher) right in his own eyes." Asodah-Zarah, fol 25 A.

See note to No. 20 supra. 28. Rav Ammi says, "What is that which is written (Isa. i. 28), 'They that forsake the Lord shall be con• sumed' ?" This is when one goes out and leaves the scroll of the Law lying open in the synagogue. Beraehoth; fol 8 A.

N OTE.-The synagoguo is considered as a t:)l1t) ~i'O, "little sanctuary" (see Ezek. xi. 16), and at stated times during public worship, the scroll of the Law is taken with great reverence out of "the Holy Ark," where it is usually kept, and, after it is unrolled upon the reading-desk, it ís read with great solemnity. For any member of tbe congregation to leave the synagogue while the Roll of . the Law is tbus lying open, is looked upon as highIy irreverent, and tantamount to forsaking the Lord.

29. It is unlawful to do marriage duty in a room where there is a seroll of the Law or phylacteries, unIess they be deposited in one vessel within another. 1bid., fol. 25 B.

30. Aman taking hold of a scroll of the Law when naked shall be buríed naked, i.e., stripped of merito Sltabbatll" fol 14 A. 3I. A scroll of the Law which has become decayed or its writing obliterated, if it contains eighty-five letters, sueh, for instanee, as the Parasha (portion),." And it carne to pass when the Al'k set forward," &c.(Numb, ~. 3S), may BOOKS OR SCROLLS. 53 be rescued from a fue on the Sabbath-day ; but if not, it is not to be saved. Shabbath, fol 116 A. 32. When Rav Hunna died, it was inteuded that a scroll of the Law sbould be placed by bis side upon the bier, but Rav Ohasda prevented it by saying, "A tbing which he would not have allowed to be done while he was alive, shall it be done after his death 1" For Rav Chelbo, in the name of Rav Hamnuna, related that once he saw Rav Hunna decline to take a seat upon a couch whereon a scroll of the Law was lying. He took a small cask and placed it upon the groúnd, and thereon he laid the seroll, and afterwards he sat himself down upon the couch. This shows that it is unlawful to sit upon a couch while there , is a scroll of the Law lying thereon. Moed Katon, fo1. 25 A.

33. When a scroll of tbe Law becomes decayed, it is to be hidden away with a disciple of the wise, even with one that only made the Hallacbah of the Mishnah his study, and npt that of the Talmud. Rav Acba bar Yaakov adds, "And in an earthen vessel, for it is said (Jer. xxxii. 14), 'And put them in an earthen vessel, that they may continue many days.'" . Meggillah, fol. 26 B. 34 A scroll of the Law should never be sold, excepting it be for the purpose of facilitating one's study of the law or to enable him to take a wife. Ibid., fol. 27 .A. 35. Aman ought not to sell a scroll of the Law, even though he may not need to keep it. Rabbon Shimon ben Gamliel, moreover, adds, "He that sells a scroll of the Laso, or sells his daughter, even though he does so because he has nothing to eat, he will never see even a sign of bless- ing from the purchase-money. Ibid., fo1. 27.A. 36. Rabbi Yonathan said, " What is that which is written (Lam, i. 10), 'The adversary hath spread out ,his hand upon all pleasant things' l" This is Ammon and Moab. S4 ,TREASURES OF THE TALMUD.

When tbe beatben entered the Temple, all turned towards tbe gold and silver; but they turned toward tbe 8C1'oll01 the Laio, for, said tbey, "Herein it ís written (Deut. xxili. 3), , An Ammonite or Moabite shall not enter into the con• gregation of the Lord,' this shall be burned with fire." Yeuamoth, fol, 16 B.

37. Rabbi Eliezer and Rabbi Yossi once so contended in the synagogue of Tiberias about a wooden door-bolt, whether it might be used on the Sabbath as a pestle to mash garlic with, that in tbeir warmth of discussion they tore the scroll 01 the Law in hal ves. They tore it ? No; rather say the scroll of tbe Law was torn in their hot dis• pute. Rabbi Yossi ben Kisma, who was present at the time, said, "1 should not be at a11surprised if this syna• gogue be eventually perverted into an idolatrous temple; JJ and so it WaB. lbid., fol 96 B.

38. Aman should always divide his years into three equal portions: a third for tbe Scriptures, a third for the Mishnah, and a tbird for the Gemara. But lfow is one to know the years of his life 1 He need not know them, but let him divide the days of the week into three equal por• tions. Therefore were the former scribes called numerators, for they numbered all the letters in tbe Law, and tbey have said that the letter t (Va1/,) in the word 1,n.l(GacJum), t.e., the belly (Lev. xi. 42), indicated the half 01 the letter« in the scro11 of the Law; fU" fUi', "diligently sought" (ibid., x. 16) indicated the half 01 the uiords; and n~.lnm, "He shall be shorn " (ibid., xiii. 33), indicated the hall 01 the verses. Tbe letter JJ of the word 'JJ·O, " 01 the ioood" (Ps, lxxx, 13), was the hall 01 the Psalms; and the 38th verse of the 78th Psalm was the half 01 the verses (in the Psalms), Rav Yoseph asked, "Does the letter , of the word 1,n.lbelong to the first half or the latter half of the Pentateuch I " They answered, "Let a scroll of the Law be fetched, and let us count." Rabbah bar bar Chanah BOOKS OR SCROLLS. 5S saíd, "They did not leave the spot till a scroll of the Law was brought and counted." Kiddushin, fol 30 A.. Nom-On the samefolio fromwhich the foregoingstatistics are taken we are otherwise informed that the seroll of the Law eontains 5888 verses, and that the Book of Psalms eontainsjust eight versesmore than that number, and the Chroniclesjust eightverseslessthan that number. More recent statists give 5845 as the number of verses in the Pentateueh, the memorial sign of which is M~nn, tite aun (Isa. xxx. 26); and they give Lev. viii. 8 as tbe middleverse, "And he put the breastplateupon him, and he put in the breastplate the Urim and the Thum• mim." We need not further point out the divergent result of ancíent and modernMasoritesas to the Psalms, &c., or do morothan say that the argument in favour of the Talmudist is that the Gemara in which it oeeurs claimsto be infallible. Credat Judceue / 39. If one ís bound to stand in the presence of those who study the Law, how much more is one bound to stand in the presence of the seroll of the Law 1 Ibid., fol 33 B.

40. A scroll of tbe Law whieh was written by a Min (i.e., by a Jew who does not believe in the words of our Rabbis of blessed memory I Rashi), is to be bumed. If it be written by a Gentile, it should be hidden away. If a scroll of tbe Law be found in the possession of a Min, it should be hidden away; if in the possession of a Gentile, some say it should be hidden away, and others say it may be read Gittin, fol 45 B. 41. Every scroll of the Law in whieh the Divine names have not been written with devout and speeial intention is valueless. Ibid., fol 54 B.

42. One must not lend to his neigbbour a borrowed scroll of the Law. Bava Metzia, fol 29 B.

43. A king should write out for himself a scroll of the Law. If he goes to war, it is to go with him. When he S6 TREASURES OP THE TALMUD. returns, he is to bring it back with him. If be sits in judgment, it is to be with him. When at table it is to be before him.; as it is saíd (Deut. xvü. 19), "It shall be with hím, and be shall read therein all the days of bis life." Sanhedrin,fol 21 B. 44. An oath ís to be taken standing. Tbe disciples of the wise may be sworn sitting. It is administered on tbe scroll of the Law; formerly to disciples of the wise it used to be on the phylacteries only (out ofrespect to them, Rashi). Shevuoth, fol 38 B. 45. How unwise most people are r Tbey rise up before the Book of the Law, but do not rise before a great man; and yet tbe Book of the Law ordains forty strípes, whereas the Rabbis have abated one. Maccoth, fol 22 B. See quotation No. 39 supra. 46. He who writes a scroll of the Law, and is about to complete it, should take care not to finish the last line in tbe middle of the column, as may be done in an ordinary copy of the Pentateuch, but he is so to graduate the línea shorter and ahorter as he proceeds, that the last words, ~N't''!-~:J ")".V~, " in the síght of all Israel," should finish up the column thus:-

Menachofh, fol 30 .A. 47. A Book 01 the Law written by a Sadducee, or by an informer, or by a proselyte, a slave, an idiot, or a minor, should not be read in. Sophrim, chapo í., Hal. 13. 48. One that hands the scroll of the Law to his friend, he must do so with his ríght hand, and rus friend must BOOKS OR SCROLLS. 57 receive it with bis right hand ; for it is said (Deut. xxxiii. , 21" From bis right hand went a fiery law for them," Sophrim, chapo iii. HaL 10. 49. The ministering angels said before the Holy One• blessed be He 1-" Lord of the universe 1 why do not Israelrepeat the Shir.a.h*on New Year's Day and the Day of Atonement 1" He replied, " Is it possible for Israel to repeat the song when the King sitteth on the throne of judgment, and the Books 01 the living and the Books 01 the deod are open before Him 1" Rosh Hashanah, fol. 32 B. So. Three books are opened on New Year's Day; one for the perfectly wicked, one for tbe perfectly righteous, and one for an intermediate class of persons. The first are at once inscribed and sealed to death; the second are at once inscribed and sealed to life; and the intermediate elaas are suspended from New Year till the Day of Atone• ment: if they prove to be meritorious, tbey are inscribed to life ; if not, they are written down for death. Rav Avin saith, "What ís the Scripture for this 1 (Ps, Ixvüi. 28), 'Let them be blotted out of the book of the living, and not be written with the righteous.''' Ibid., fol 16 B.

51. Meses wrote bis ovm book. (See No. 23 supra.)

52. The details of the Book of Ezra were written by Nehemiah. (See No. 10 8upra.) 53. In the tablet of Rabbi Shimon ben Levi it was written that whoever is born on the first day of the week will either be thoroughly good or thoroughly bad, because on that day light and darkness were created. If on the second day of the week he will be stingy, because on that day the waters were divided. If on the third day, he will be rich and voluptuous, because on that day was vegeta• tion rank and luxuriant created. If on the fourth day, he

• A certain part of the Ljturgy 10 called, Shirah = tbe Song. 58 TREASURES OP THB TALMUD. will be wise and of cheerful countenance, because that ís the day when the luminaries were fixed. If on the fifth day, he will be good-natured, because fishes and fowls were then created, which are fed by Divine goodness alone. If on the sixth day, he will be prejudiced in favour ol good works, because tbat day is the preparation of the Sabbath. If he be born on a Sabbath, he will die on the Sabbath, paying forfeit for its desecration at bis birth. Ravah bar Rav Shila saya, "He will be styIed hoIy." •.• Shabbath, fol. 156 .A.

54. David wrote the Book of Psalms, &c. (See No. 2S supra.) 55. Rav Chanan bar Tachlipha sent word to Rav Yoseph, "1 have found aman with a scroll in bis hand, written with Assyrian Ietters, but in the sacred tengue, and 1 asked him whence didst thou get it, and he replied, '1 was a hired soldier in the Persian (or Reman, according to sorne versions) army, and 1 found it among the Persian (or Roman) treasures.' In this same book it is written, 'Four thousand two hundred and ninety-one years alter the creation of the world, the wars of the dragons (the kings of the earth) and the wars of Gog and Magog will cease, and the rest of the time will be the days of the Messiah; and the HoIy One-bIessed be He !-will not renew His world till after seven thousand years,' 11 (Comp. Talmudü Miscellany, p. 262, No. 25.) Sanhedrim, fol, 97 B. 56. "And he commanded to bring the book of the record of tbe Chronicles, and they were read" (Esther vi 1). Tbis intimates that they were read of themselves (that is, no reader was seen). nAnd it was found written," it should be, "and there was found writing." This means that Sbimshai (Ezra iv. 8) was obliterating the writing, and Gabriel wrote it again. Meggillah, fol, 15 B. 57. Bear in mind these three things and thou wilt not BOOKS OR SCROLLS. 59 commit sin. Understand what is aboye thee, an all-seeing eye and a hearing ear, and that all thy doings are recorded in the Book of Remembrance. Avoth, chapoii 58. Everything is gíven to man upon security, and a net is spread for every living creature; the shop is open and the merchant credits; the Book of Remembrance is open and the hand records. Ibid., chapoili. 59. Select a reoised book for thy son when he begins to learn to read, for a mistake once made is not easily eradicated. Psadiim, fol, 112 A. 60. The book-revisers of Jerusalem receíved their stipend from the offerings of the Temple hall. Keihuboth, foL 106 A. 6I. Rabbi Elazer ben Yossi saíd, " 1 hay e in this ín• stance exposed the Cnthites' tampering with the books. 1 said to them, (Yon have tampered with yonr Law, and yon have no justification for so doing. You say the plains of Moreh are Shechem. We admit it as true. We know it by inference, similar terma occurring in both placea (Gen. xii 6 and Deut. xi. 30). But how do you ascertain it l' (rejecting as you do the traditional rules of interpretation)." Sofell, fol. 33 B. NOTE.-The Cuthitcs arethe Samaritana, who aimed at estab• lishing the superiority of Shechem over Jerusalem as the place where men ought to worship; therefore,after the word Gerizim (Deut. xi, 30) they interpolated the explanatory note, "that is, Shechem." This is what is meant by the remark of Rabbi Elazer ben yossi. 62. All parta of Holy Scripture may be saved from fire on the Sabbath, whether they be such as are read (in public worship, for instan ce, the Law and the prophets), or those which are 'Mt so read (as the Hagiographa). They should be carefully stowed away (when unfit for use), whatever may be the language in which they are written. Sltabbatll, fol 115 .A. 60 TREASURES OP THE TALMUD.

NOTE.-In illustration of the latter sentence,wecull a passage from Meggillah, fol. 8 B, fol. 9 A, to the effect that one difference between the books of Scripture, the Tephillinand ~Iezuzoth,is this, that while the Scriptures may be written in any language,the latter may only be written in Assyrian (sic). Rabbon Shirnonben Garnliel saya, "Even the Scriptures were only pennitted to be written in Greek besides Hebrew." Rabbi Yossisaid, "Tilo permission to translatc the Scriptures into Greek extended only to the Pentateuch, and that on account ol the Ptolemean affair."

63. Tbe books of the Holy Scriptures belonging con• jointly to two partíes, are not to be divided between them though both be willing to do so. Bava Bathra, fol I 1 .A.

64. Tbe books of Horneros. (See No. 19 ante.)

65. Tbere is yet another firmament aboye tbe heads of the living creatures; as it is said (Ezek. i. 22), " And a like• ness aboye the heads of the living creatures, a firmament like the awful glitter of crystal." Thus far art thou per.. mitted to investigate, beyond this thou art prohibited. For thus it is written in tbe book of Ben Sira, ili. 21-22, "Pry not into matters too abstruse for tbee, nor seek to investigate tbings that are hidden from thee. Exercise thy faculties upon things allowable i thou hast nothing to do witb profound mysteries. From the earth to the firma• ment is five hundred years' journey, and so on from each firmament to the next. Ohaggigah, fol 13 .A.

66. Rava asked Ravah bar Mari, "What is the origin of the saying, The blighted fruit-tree gladly keeps com• pany with barren trees 1" He answered, "It is written in the Law, reiterated in the Prophets, and agaín repeated in the Hagiographa i it is taught in the Mishna, and further taught in the Boraitha (certain Mishnaic teachings not in the compilation of Rabbi Yehudah). The Law: 1 Then went Esau unto Ishmael.' The Prophets: e And there BOOKS OR SCROLLS. 61

were gathered vain men to J ephthah, and were with him ' (the reading as we have it is (Judges xi. 3), 'And went out with him '). The Hagiographa: e For it is written (Ben Sira, xiii.), each bird dwells with its kind and the chil• dren of men with their like,' The Mishna: 'Whatever is associated with an uncIean thing is uncIean.' The Bor• aitha: 'Rabbi EIazar said, It is not without a reason that the cuckoo went to the raven; they beIong to the same species.'" Bava Kama, fol. 92 B.

67. 1t is written in the book of Ben Sira (ch. xxvi. 3). "A good wife is a good gift to her husband, and it is written such a boon shall be given into the bosom of them that fear the Lord. Abad wife is a leprosy to her hus• bando What is his remedy? Let him divorce her and he will be rid of bis leprosy. A handsome wife, O how happy is her husband 1 for the number of his days shall be doubled. Refrain thine eyes from a woman of graceful mien lest thou be entrapped; do not visit her husband to mix wine and strong drink with him, for by the charms of a handsome woman many have been destroyed, and mighty were those whom she has killed. Many are the wounds of travelling pedlars who accustom themseIves to nefarious practices ; like a spark to charcoal, as a cage full of birds, so are their houses full of deceits. Worry not thyself about the evil of to-morrow, for thou knowest not what a day may bring forth; perhaps when to-morrow comes, and thou art no more, thou wilt have distressed thyself in a. • world wLich was not thine. Keep many from thy house, and take not much company into it. Many may inquire after thy welfare; te11thy secret to one in a thousand." reoamoth, fol 63 B. • N OTE.-Thc Den Sira (N"C l:l) of the last three paragrnphs is Jesus the Son of Sirnch, of the ante-Huggadístic work Ecclesiasticus, which is said to be the most ancient of the apocryphal books. (See also Avoth, i. S, &c., and Note to No. 9, lIospitality, iufra.] 61 TREASURES OF THE TALMUD.

68. The bread of a Min is as' the bread of a Cuthite (Samaritan), bis wine ís as the wine used in idola.trous worship, and bis books (the Book of Scripture written out by him) as the books of wizards.* Chullin, fol I3 .A.

• Compare Acta xix. I9a ( 63 )

CHAPTER VI.

COMMANDMENTS OR PRECEPTS.

l. WHAT is the meaning of "that tJwught upm His na~" 1 (Mal. ili. 16). Rav Ashi says, "It means if a man purposes to do a commandment, but is forcibly pre• vented doing it, Scripture counts it as if he had actually performed it. Berachoth, fol 6 A.

2. He who comes out of the synagogue should not make long steps (as if glad to get away quickly from the place of worship). Abaü says, "This is said only with reference to coming out from the synagogue; but with respect to going into it, it is a commandment to run, for it is said (Hosea vi 3), Let 'U8 ron m (iU'''J) to know the Lord." Ibid., fol 6 n.

.. . 3. A mourner is bound to observe all the commandments mentioned in the Law, excepting phylacteries, for they are named a "tire," an ornamental headdress, as it is said (Ezek. xxiv. 17), "Bind the tire of thine head upon thee." Ibid., fol 16 n.

4- He who has a corpse before him is exempt from reading the Shema, from prayer, from the phylacteríes, and from all the commandments mentioned in the Law. Ibid., fol 17 n. s. Tbe school of Shammai say, "He who, having eaten, 64 TREASURES OF THE TALMUD. has forgotten to return thanks, must go back to the place where he had eaten and there return thanks ;" but the school of Hille1 say, " He may return thanks on the spot where he called to mind his omission." . . . The 1atter observed to the former, "According to your words, if one has eaten on the roof of a palace and has forgotten to return thanks, he must go back to the roof of the palace and there make up for his omíssion." The school of Shammai replied to the school of Hille1, "According 10your words, if one have 1eft his purse on the roof of a palace, will he go back again to the very spot and fetch it? If, then, he returns for his own honour, how much more ought he to return for the honour of Heaven ?" There were two seholars, one of whom by mistake followed up the rule of the school of Shammai, and he found a purse of gold; the other intentionally followed out the rule of tbe school of Hillel, and he was devoured by a lion. Rabbah, the grandson of Channah, was once travelling in a caravan, and having finisbed his meal, he forgot to repeat the usual thanks on the spot. "What shall I do?" said he. "If 1were to te11them that I forgot to repeat the thanks• giving, and must therefore return to the place where 1 had my meal, then they would say, 'Repeat it Itere, for wherever thou sayest it, thou sayest it to God, who is everywhere.' It is therefore best that I should te11them that I have forgotten a golden dove and must go back and fetch it, and ask them 10wait here for me." He went and returned thanks upon the spot where he had taken food, and there he actually found a golden dove. But what made him saya golden dote 1 Because tbe com• munity of Israel is compared to a dove, as it is written (Ps, lxviii. 13), "ye shaIl be as the wings of a dove covered with silver, and her feathers with yellow gold." As a dove finds no deliverance but by means of her wings, so likewise Israel are not delivered (froro persecution) but by the practice of the commandmcnts. Berachoth, fol S3 Do COMMANDMENTS.

NOTB.-We cannot help noticing here that Rabbah, tbe grandson oí Channah, who knew well how to exaggerate (see Bava-Bathra, fol 73 A, &c., &c.), told bis fellow• travellers a deliberate untruth, that good might come, as be thought; and as he is represented as being miracu• lously rewarded by reason of this, or despite this, the doctrine that "the end sanetijiet'" the means" is hereby confirmed-the vcry thing which Scripture deprecates, "the doing of evil that good may come." Very much more on this subject may be gleaned by help of the indexes. 6. The ministering angels said before the HoIy One• blessed be He 1-" Lord of the universe! why didst thou deeree death upon the first Adam?" He replied, "Because 1commanded him a Uglú precept, and that he transgressed." They further asked, " And did not Meses and Aaron, who kept the whole and eniire Law, also die?" He replied unto them (EccIes. ix. 2), "There is one chance lor the righteous and the wicked," &c. Shabbatll, fo!. SS n. NOTE..-We have it by traditíon that Adam did not sin: indeed there is a book entitled "Z'chuth Adam " (i.e., "The innocency oí Adam JI), wherein it is maintained that he committed no sin in eating of the tree oí know• ledge of good and evil; but Adam himself was evidently of a different opinión, if 'Ve may trust the story which tells how that he rose up to forbíd the burial of Sarah. See Talmudic jIi8cellallY, 59 (all). . 7. Tradition records that Rabbi Shimon ben Gamliel aaid, "A1l those commandments which Israel have accepted with joy-such, for instance, as circumcision, as it is written (Ps. cxix. 162), el rejoiee nt Thy word as one that findeth great spoil '-are still observed by them with joy; but all those commandments which they have aecepted with ill will-such as the prohibition of incest, as it is written (Numb. xi. 10), e Then Meses overheard the peopIe weep throughout their families,' i.e., about the prohibition of consanguinity-are still observed by them with ill will ; for there is not a uiarriage without soiue quarrel conneeted Ji: 66 TREASURES OF THE TALMUD.

with it." Rabbi Shimon ben Elazer said, "All those commandments upon whose account, during tbeir inter• diction by tbe governrnent, Israel have laid down their Iives, such as those relating to idolatry and circurncision, are still scrupulously observed by them; but a11 those eommandments for the observan ce of which they would not have had to forfeit their lives at tbe time the interdict was in force, such as tbat relating to the phylacteries, &c., are still but 100se1yobserved by them." Sltabbath, fol. 130 A.

8. Tradition teaches (that) Rabbi Shimon ben Gamliel says, "For the sake of a living child only a day old the Sabbath may be desecrated, but it may not be desecrated for a dead child; no, not even for David the king of Israel." In the former case the Law says, "Desecrate one Sabbath for tbe preservation of the cbild, in order tbat he may observe rnany Sabbaths afterwards;" but in the latter case tbe Sabbatb is not to be desecrated, for when aman dies be is exempted from the commamdments ; and this ís what Rabbi Yochanan said (ps. lxxxvili. 5), '" Free aIDong the dead '--i.e., when aman is dead he is freed from the commandments." * Ibid., fol 151B.

9. Rava has expounded what is written in Cantovii. 13, ce The mandrakes give a smell," as these are the young men of Israel that have never tasted sin. "And at our gates are a11 manner of pleasant fruits;" these are the young daughters of Israel tbat tell their husbands, &c.,&c. (see Rashi in loco). "New and old which I have laid up for thee, O my bcloved." The community of Israel said before the Holy One-blessed be He 1-"Lord of the universe! I have imposed upon myself many new decrees, besides the old decrees Thou bast imposed upon me, and I have observed thern." Rav Cbasda asked a certain disciple of the Rabbis, who was making up an Haggada before him,

• See Rom. vii. I. la. COMMANDMENTS.

"Hast thou not heard what tbe meaning of I New and Old is?'" He replied, "The meaning is, the eN ew ' are the light, and tbe "Old ' are the ' 10eigh.ty' commandments" "What 1 " asked Rav Chasda, "was the Law given tioiee 1 But 1et me te11 thee the ' Old ' means the words of the Law, and the ' New' means the words of the Scribes. . . • Give heed, my son, to the words of the Scribes more than to the words of the Law, for the words of the Law consist of positive and negative commamdmenie, the transgression of which is often punished by tbe infliction of stripes only, but whosoever transgresseth the words of the Scribes ís always guilty of death. Biruoin, fol, 21 B. NOTE.-(a.} Solomon saith (Eccles. víi, 20), "Thero is not a just man upon the earth, that doeth good and sínneth not ; " and yet, if the exposition of Rava above quoted is to be credited, he says that there are young men of Israel, or, as the words might be translated, the chosen of Israel, that have never tasted 8':11,. Here is a very serious dif• ficulty, which cannot be explained away unless we accept the following exposition of the Talmud of another saying of Solomon, 1\\0 ,\" C\:ln~ '':', "}1'or thy beloved are better than wine " (Cant, í, 2), i.e., "Thy beloved scribes are sweeter to me than the wine of the written Law" (Avodah-Zarah, foL 35 A). (b.) Solomon saith (Prov. xxx. 5, 6), "Every word of God is pura. .•. Add thou not unto Ilis words," &c. Yet, from his own words, as expounded by Rava, it is very plain that much has been addod, to the dctriment and dis• paragcment of the word '\Ve need not further cnlarge upon this; they occur ad infinitum. How are we to nnderstand the words, "1 have observed them "1 They are explained by reference to the acknowledged principle that ".AIl Israel are surety one for another n (Shcvuoth, fol. 39 A). If a person be indebted to another for a certain sum, and his surety comes Iorward and pays the amount, of course tho croditor is satisfied. God has given a law with six hundred and thirteen command• menta, many of which, from their very nature, cannot possibly be observed ut al! times, in aIl pluces, and under all circumstances, by any one individual, but Israel, as a corporato community, are suretics each for the other by a mysterious freemasonry, docs observe the 68 TREASURES OF THE TALMUD.

whole law. (Sea the Kabbalah at the end of Hershon's Talmudic Miscellany, p. 324, Nos. 5, 6, 7.) 10. Rabbi Yochanan says, "Every woman who solícíts her husband to fulfil the precept (par eacellence,the fírst), will have sona whoae equals were not found even in the generation of Moses." Eiruoin, fol 100 n.

NOTE.-This is provedfrom Gen. xxx. i 16; Deut. i. 13-15; and 1 Chron, xii. 32. 1l. A deaf-mute, an idiot, and a child are free from all the precepts contained in the Law, Ohaggigah, fol 2 n. 12. Resh Lakish says, "Even over the transgressors of Israel the fire of Gehinnom * will have no power." This is argued el fortiori; if the golden altar, which was overlaid with gold no thicker than a denar, and the wood under the protectíon of the gold resisted the influence of the fire for many years, how much less will the fire of Gehinnom have power against the transgressors of Israel, who are as full of precepts as a pomegranate ís full of pips; as it is written (Cant. iv. 3), ti Thy temples are like a piece of pomegranate." Read not Thy temples, but read Thy empty ones / even they that seem to be empty of auy good are nevertheless full of good works, as a pomegranate is full of pips. lbid., fol. 27 .A. NOTE.-This fond conceit is often repeated in the ritual and clsewhere. It is an Orientalism that needs an acquired taste to appreciateit. The two Hebrew words for temples and em.pty ones are similar in sound. This is 0110 of manyexamples of RaLbinicjeu de muts-intro• ducedby their customaryphrase, read 110t 80, hut read so. 13. Professional writers of holy books, phylacteries, and Mezuzahs (i.e., doorpost charros), as also the vendors of such articles, their agents, and every one that deals in the sacred trade, including the sellers of purple and wool for fringes, are exempt from reading the Shema, from repeating the usual prayers, from wearing phylacteries, ... Or Gehenna, i.e., lldl• .... COMMANDMENTS. and from 0.11the commandments recorded in tbe Law. This corroborates the words of Rabbi Yossi the Galilean, who used to say m:ltOil 10 ,,~gm:ltO.:1PO'l1il, "He who is engaged in the performance of one precept is free from the performance of another." Succah, fol. 26 A. 14- It was a custom with tbe peopIe of JerusaIem, when a person went out of his bouse on the Feast of Taber• nacles, he carried a paIm frond in his hand; when he went to the synagogue, he still carried it with him; when reciting the Shema or repeating tbe usual prayers, he still retains it. When called up to the reading of the Law, or when a priest had to lift up his hands to bIess the congregation, then, and then only, did he lay down the palm frond on the ground. When he went to visit the sick or to comfort the mourner, he carried the paIm with him; when, however, he went to the Bethhammidrash (academy or lecture hall), he sent it home by his son or some other messenger. 'Vell, what is the import of a11 this ? It is to inform us how heartily the people of JerusaIem observed the prccepts. . Ibid., fol. 41 D. 15. The precept "Be fruitful and multipIy" (Gen. i, 28) is obligatory on man only, but not on woman. Rabbi Yochanan ben Berokah says, "It is obligatory upon both, for it is said, 'And God said unto them, Be fruitfuI and multipIy.'" Yecamoth, fol. 6S D. 16. Rabbi Illaa said in the name of Rabbi EIazer ben Rabbi Shimon, "It is Iawful for aman to prevnricate or quibble in the interest of peace, as it is said (Gen.!. 16, 17), 'Thy father did command before he died,' &c." (No such command is recorded.) Rabbi Nathan said, "Toquibble is a eommand j for it is said (1 Sam. xvi. 2), "How can 1 go 1 If Saul hear it, he will slay me. And the Lord said, Take an heifer with thee, and 5ay,I am come to sacrifica to the Lord.'" (This may not be positiveIy untrue, but it was not tbe whole truth, for the main object of his ------:------_ ------=- -

TREASURES OF TlIE TALMUD.

errand was something wídely different. See also Talmudic }'Iiscellany, p. 130 (o), note.) Ye~!amQtll,fol 65 B. NOTE.-It is onb) for peaee salte, and ospecially domestic peace, that 0110 may líe ami sin noto But the term "for peace' sako " is exceeding bread, and vory elastic. For instance, "An ugly bride may be praised as handsome in order to enhance the bridegroom's affection" (Kethuboth, fol, 17 A). As a set-olf to this we quote a dictum of the Rabbis worthy to be written in letters of gold, "Let thy yea be yea and thy nay just." Abhai says this means that one should not speak ono thíng with the mouth and another with the heart (nava Metzia, fol, 49 A; comp. Mlltt. V. 37). 17. It is a. precept bíndiug upon a debtor to pay his debts. Ketkubotlt, fol 86 .A. KOTE.-Rashi (in loco): "It is obligatory upon him to pay his debt in order to verify his promise; for it is written (Lev. xix. 36), 'And a just hin'-I.e., Let thy Mil, (which means 'thy yea') be just, and thy 1Ul!J be just." Tosaphoth says, "No debt is to be paid out of propcrty belonging to orphans uuder age, for they are not bound to observe the precepts ; but if the orphans are of age, all debts must be paid from their property." (Comp. Isa. xxviii, 13.)

18. AH precepts concerning a Iather towards his son are bindíng upon men onIy, but not upon women; all precepts concerning a child's duty towards his father are obligatory both upon men and women. (This is a Mishna. -it is thus explained in the Gemara:) The Rabbis teach, "A father is bound to circumcisc his son, to redeem hím if he is a firstborn, to instruct him in the Law, to provide him with a wife, and to teach him a trade ;" sorne say he is to teach him also to swim. Rabbí Yehudah says, "He who does not teach his son a trade teaches him as it were to rob." Kiddllsltill, foI. 29 A. NOTE.-The whole argument turns upon Gen. :x:xi. 4, "As God commanded Mm" (observe, it ís Mm, not ller), and upon Exod. xiii. 13, ".A.ll firstbom oí man;" &C.-801IB but not daughters, If one has. fíve fírstborn sons from COMMANDMENTS. 71

five wives, he is bound to redeema11 five (Exod. xxxiv, 20), "All the firstborn of thy sons," &c. To instruct sons in the Lnw but not daughters (Deut. xi. 19), "And ya shall teach them to your child.ren," N" C:l".:J:l C:l"nU:l-i.e.,8on8 but not daughter8. A father is bound to give his son a wife, for it is written (Jer. xxix, 6), "Take wives for your scns," Thc duty of a. íather to teach his son a trade is deduced from Eccles. ix, 9, "Lit-e," &c. j and from the same word Uve it is furtber argued that a fatber must teach his son to swim, otherwise ha might be drowned, and thus cease to lice. Lioe, if ha has not a. honest trade, he must either etarve or steal, 19. It is Rabbi Yacob who says that there is no reward in this world for the performance of a preeept, for tradition teaches that Rabbi Yacob saíd, "Every precept recorded in the Law, by the side of which a reward is expressly attached, the bestowal of that reward depends not on this life, but on the life hereafter, i.e.; at the revivification of tbe dead. For instance, with regard to the precept (Deut. v. 16), "Honour thy father and thy mother,' the reward ex• pressly attached to it is, ' that thy days may be prolongad, and that it may go well with thee.' By tbe precepi, , Let the dam go" (Deut. xxii. 7), the reward is stated by the side of it, 'that it may be well with thee, and that thou mayest prolong thy days.' Now a father says to bis son, "Go up to the tower and fetch me abrace of young pigeons.' He goes in obedience to his father, and does 'let the dam go,' and takes only the young in fulfilment of the precept, as the law directed him ; but on coming down from the tower, he falls and is killed, Where is the good and the long life promised as a reward for the fulfilment of these two precepts 1 It is plain, therefore, that tbere is no reward in this world, but in tbe world which is perfectly good and without end. The remark arises, e Per• haps this never happened.' "Rabbí Yacob witnessed the fact,' is the response. "Perhaps he intended to commit sin, and he was puníshed,' 'God does not reckon and punish an evil intcntion as a sinful act.''' Kiddushin, fol 39 B. TREASURES OF THE TALMUD.

NOTE.-The foregoing recalls sad memories in connection with the apostasyoí Elisha ben Abujah, but we cannot bere and now do more than just mention the faet in passing, Tosaphoth, in loco, comments upon the last sentenceafter this fashion:-God does not reckon and punish an evil intention as a sinful act, and with Gen• tiles it is the reverse: N::lE)'N C"'::ll1:n. Goddoee reekonan evil intention as a simple aet, for it is written (Obed, i. 10), "For thy violence agaínst thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever;" and we do not find that Esau has done Jacob any wrongwhatever,but the mere thought of doing him wrong God reckoned as an acto (He took the will for the deed, as we say.) Again, the good intention oí a Gentile God does not reckon as an act, as it is written (Dan. vi. 14), "Tha king ... 8et hi« heart on Daniel to deliver him, and he laboured till the goingdown of the sun to deliver him." By this it is understood that though the king did deliver him till evening,Scripture records only his intention, but not the acto

20. Rav Tuvi bar Kisna asked Rava: "We are taught that he who observes a precept shall receive lavour from above; tbis implies that he who does not observe a pre• cept shall not receive a reward; but we are also taught that he who is passive and commits no sin, a reward. is given to him, as if he had actively observed a precept 1" Rava replied, " If one is exposed to sin and he resists it, tben only is he rewarded as if he had actually performed a precept, as the case of Rabbi Chanina bar Pappa will illustrate. A matrona (a Roman lady) solieited him to sin, but he; in crder that she should take··. dislike to him, utteredaNamt (a cabbalistic formula): and at oncebe became covered witb boils and ulcera. But she as quickly cured bim by witchcraft, and he ran away and secreted bimself in a ruined bath, into whicb when even tUJO entered at daytime tbey were injured by evil sprites that haunted tbe place; but they injured him noto Un the following morn• ing he was asked by the Itabbis, c Who protected thee t ' He replied, 'Sorne dignitaries of the emperor watched over me aU the night,' They remarked, 'Probably thou COMMANDMENTS. 73 wast tempted to an immorality and wast thus rescued therefrom, for we are taught, He who is tempted to an immorality and is rescued from it, a mirac1e is performed on bis behalf.'" KiddtultÍn, fol 39 B. NOTE.-Rabbi Zadok and Rav Cahana, who werc hawkcrs of ladics' baskets, werc also sore1ytried by these voluptuous damas, but both escaped the temptation by miracles being performed on their behalí. (See Talmudie },JiSCf!l• lany, eh. xii. No. 63.)

21. Rabbi l\Ieir says, "Great is the precrpt of circum• cision, for tbere is no one who has engaged himself in the performance of the commandments as our father Abraham did, and yet even he was not called perfect but on nccount of circumcision, as it is saíd (Gen. xvii, 1), 'Walk before me and be thou perfect;' and immediately after it is written (ibid., ver. 2), ' And I will mako my covenant (of which circumcision is the sign) between thee and me: Again, great is the precept of circumcision; for in weight it is equal to a11the commandments recorded in the Law ; for it is said (Exod. xxxiv. 27), 'After the tenor of tbese words (of the commandment) I have made a covenant

(the sign of which is circumcision) wíth thee and Israel.' JI }l{)(larim, fol. 32 A..

22. We are tnught: Visiting the sick has no limíted measure. Rav Yoseph thought that its reward was COIll• mensurate; but Abaü said to him, "ls there, then, a limited mensure to the reward for the performance of 311y other precept 1 For we are taught: Be diligent in the performance of a. light preccpt as of a u:ci!Jldy one ; for thou knowest not which of the precepts has the larger reward. But the meaning of this is," said Abaii, " Yisiting the sick has no limited mensure; even those of exalted station in life should visit those who are of low estate." Rava said, " No limited measure means to visit even a. hundred times in a day ü needs be." Rabbi Acha bar Chanina says, "He who visits the sick takos away a 74 TREASURES OF THE- TALMUD. si.xtieth part of his illness." "If that be the case," ob• served Abaü, "let sixty visitors go at once and they would raise him from hís illness." Rabbi Acha replied," It means the sixtieth part according to the tithing scale of Rabbi, and the visitor must have been born under the same star which was in the ascendant when the invalid was borne Nedarim; fol. 39 B. NOTE.-The statement of Rabbi Acha seems to need a few words of exp1anation. According to Rabbi, "If & per• son dies and leaves sons and daughters, the daughters are to be maintained by the property inherited by the sons, and also each daughter is to reeeive a tenth of the property 1eft by the father." The sages ohserved to Rabbi, "According to thy deeision if one leaves ten daughters and one son, and eaeh daughter is to have & tenth part of the father'a property, there will be nothing left for the son. Rabbi then said, "1mean that each daughter in turn is to have a tenth of what remains after the preceding daughter has had her tenth, viz., ü the father left a thousand pounds, the first daughter would have a hundred, the seeond daughter would receive & tenth of the remaining nine hundred, i.e., ninety pounds, and so on; the next reeeiving eighty-one, &c. So the first visitor takes away the sixtieth part of the ailment oí the invalid; the next diminishes the remainder by another sixtieth, and so on. And only such visitors effeet this gradual reduetion as are bom under the genethliac atar of the invalido Every day of the week in each month of the year is under a special atar, each with ite own particular influence.

23. Rav Nachman bar Yitzchak said, ce Sin committed with a good motive is better than a precept fulfilled from a bad motive." (Lot's daughters and Tamar are adduced as cases in point.) Nazir, fol 23 B.

24. Every precept fulfilled in this world goes before and anticipates in the world to come the man who did it, as it is said (Isa. lvüi 8)," Thy righteousness shall go before thee." And he who commits a sin in this world, that sin folds itself round him, and goes before him to tbe day of COMMANDMENTS. 75 judgment, as it is said (Job vi 18), "They are folded round (as the leaves round the heart of a cabbage) by the paths of their way; they go to nothing and perish," Rabbi Elazer says the sin he has committed is tied to him like a dogo Soteh, fol. 3 B.

25. Come and see how greatly beloved were the precepts by Moses our Rabbi; for while a11Israel, on leaving Egypt, were busily engaged in spoiling the Egyptians of their gold and si1ver, he was engaged in the performance of the precepts, as it is said (Prov. x. 8), " 'l'he wise in heart will receive commandmenie" lbid., foL 13 A.

26. Rabbi bar Rabbi Yossi expounded (Prov. vi 23), " For the commandment is a lamp, but the La1.Ois a Ught." The Scripture compares the former to a lamp and tbe latter to a light, which is to teach thee as a lamp shines on1y at níght, and only for an hour or so, so also the t:tnnmandment is a protection only during the sbort time in which it is being performed; but as tbe light shines a11 day long, and continuously, so also is the Law; it pro• tects those that study it for ever, for the same Scripture say8 (ibid., ver. 22), ce When thou goest it shall lead thee, when tbou sIeepest it sha11 keep thee, and when thou awakest it shall commune with tbee." "When tbou goest," in this world, " it shalllead thee " in the right way ; " when thou sleepest," in death, ((it shall keep thee" in safety, and preserve tbee unto eternallife; ((and when thou awakest," at the resurrection of the dead, ti it shall commune with thee," and for thee it will be thy mediator aud inter• cede on thy behalf, that thou mightest live for ever in glory. There is a parable: It is like to aman who travels along a road in a very dark night, and ís in fear of thorns, of thistles, of ditches, of wild beasts, and highwaymen. Having a lighted torch, he is safe from thorns and thistles, and also from ditches, but is still in dread of wild beasts and híghwaymen, and in doubt as to the road on which he I 111 ------~- - - ~------=------= -_- - - - - _--_ -_-

76 TREASURES OF THE TALAIUD. travels. '\Vben the morning dawns he is safe also from wild beasts and highwaymen, but not free from anxiety as to the road, for he may be going tite wrong way. Once having reached the well-beaton trae k, he is safe from a11 danger and free from fear and anxiety. Sofeh, fol 21 A.

XOTE.-We append a parable or two whích fitly follow on here. Rabbi Yossi said, "1 havo a11 my Iífe long beeu anxious to get at the drift of this Scripture text (Deut, xxviii. 29), 'And thou shalt grope nt noonday as the blind gropeth in clarkness,'-forwhnt differenco is there between darkness and light to the blind 1-till the following incident explaíned it to me. Once 1 was out travelling on a very dark night when 1 met a blind man on the road with a lighted torch in his hand. e My son,' said 1 to him, 'of what use is the torch to thee l' 'That people míght seo me, and deliver me from the ditches, thorns, and thistles,' was the repIy." (Ale[l[lillalt., fol, 24 B.) (IJ.) Two men, one of whom was blind, were once travelling togother to Tiberias, the blind man being led by his companion. As they were resting in a fíeld by the roadside, and eating sorne of the herbs that grew about thore, the blind man all of a sud.len received bis sight, and bis companion became blind from the effect oí tho same herbs they were together eating. Thon in return for the good service he had rcceived, the. one that had hitherto been led becnme the guide of his now sigbt• less compnnion for the rest oí the joumey. Tho moral seoms to be this: the wickcd are blind and tbe righteous hnve their ~yes open; but when tbey tum from their way, the wicked repent and are healed, while the quondam righteous perish in their sins (comp. 2 Coro ii 16). (J/idrash. Vayikra RaMall, ch. xxii.) (e.) The foregoing quotation naturally led us to tum to the Talmud to ascertain what it had to say upon Ps. xix. 9, "The C011W1Q.71d71lenf of the Lord is puro, enlightening the cyes." To our great surprise, neíther the Talmud Babli nor the YernshaImi hnd a word to say upon the verse; this quite naturally led us to investignte further, and thus we found that though the Rabbis quote thousands of passages for most unímportant purposes, in mnny, many cases quito beside the mark, they studi• ousIy avoíd aud refrain from quoting such passagea as COMMASDMENTS. 77 migbt tell against them and their handling of the word. Out of a large number we will give sny a dozen texts, whieh neither of the Talmuds even alIude to, and then we will leave this suggestive anomaly to speak for itselL l. "ye shall not add unto the word which 1 com• mand you, neither shall ye diminish aught from it," Deus. iv. 2. 2. "'Vhnt thing soever 1 command you, observe to do it; thou shalt not add thereto nor diminish from it," lbid. xii. 32. 3. "O my people, they which lead thee cause thee to err, and destroy the way of thy paths." ha. iii. 12. 4. "To the law and to the testimony : if they speak not according to this word, it is because there is no light in them." ¡bid. viii. 20. 5. "The leaders of this people cause them to err, and they that are led of them are destroyed." Ibid. ix, 16. 6. "The word of the Lord was unto thcm precept upon precept, preccpt upon prccept, lino upon line, line upon line, here a little and there a littlc, that they might go and fall bnckward and be broken, be snared and taken," Ibid. xxviii. 13. 7. "The vision of all is become unto you as the words of a book that is sealed," &c., &c. Ibid, xxix, II, 14- 8. "Scck ye out the book of tho Law and read," Ibid. xxxiv. 16. 9- "His watchmen are blind: they are all ignornnt, they are all dumb dogs, thcy cannot bark," &c. Ibid. Ivi. 10-12. 10. "Thcy are cunníng to do evil, but to do good they havo no knowledge." Jer. iv. 22. . 1l. "l3eholu the word oí the Lord is unto them a re• proach; they have no delight in it." IMd. vi. 10. 12. "How do ye 8ay we are sages, and the law oí the Lord is with us 7 So certninlv in vain he mado it, and the pen oí the scribes ís falso,;' &c. Ibid. viii, 8, 9. (d.) We nee.l nut wonder why t111"'8epassagesand lllany Iike them havo bcennvoided, Iorthe Rabbis huye laid down the law that V~ ,cw C't:'O C'N l'N' 'OW' ;3'" C'N, i.e., ".A man is his OWIl ncar fricnd and no mnn is to incriruinate himself" (Sanhedrin, fol 9 n), out wo do wonder that the Rabbis with all their rendy wit had not mn.le capital of the handy passnge which led ue to inquire whnt the Talmud had to say about it. If the Talmud had to 'Le rewritten, - I 11 -~------~ -' ------~-

TREASURES OF THE TAUIUD.

sorne such explanatíon as tho íollowing might be ad• duced oí the daily practíce oí touching the eyes wíth the fringes of the tallith, and the repeating each time, with a reverent kiss of the frínges, "The commandment oí the Lord is pure, enlightening the eyes." Rabbi bar Rabbi yossi expounded (Ps. xix. 9), "The eommandment of the Lord is pure, enlightening the eyes." "Once upon a time, 1and my two discíples, Nesher ben Kippoz and yoseph Cohn Zedek, were on our way to the Great Synagogue to celebrate the birth and dcath of Moses our Rabbi-peace be upon him !-which fall upon the same day, the soventh of the month Adar. That day happened to be tho sixth day of the week, a very pro• pitious day, for tite Holy One-blessed be He !-uttered urice the word qood on the first Friday after the crea• tion; as it is said (Gen. i. 25), 'And God saw that it was good,' and agnin He said (ibid., ver. II), 'Behold it wns very [lood!' At the gate of the synagogue, Bartimeeus, the son of Timreus, was sitting begging, Sníd 1 to him, 'Silvcr nnd gold have 1 none, but here are the fringes of my garment; kiss them, and receive my blessing l' He put the four fringes to his sightless eyes, and repeated, 'The commandment of the Lord ís pure, onlightening the eyes ; , and no sooner had he thus exclaimed, than he sprang to his fect, and cried aloud, , Once 1 was blind, but now 1 see!' A "i' Il::1, Bath Kol, or voice from heaven, carne forth and said, 'This marvellous evcnt deserves to be practically commemorated hy every Israelite every morning, but let it not be recorded in the sacred page of the Talmud, lest the Minim 8..'\y this story is borrowed from thcir unholy Evan-gellayon, tho book oí the crucifled 'fO~.'" (We will not repeat the import oí these three letters, which, as they stand, read Jesu, but sufflco it to 8ay that each letter stands for a word, which words taken together express a most aiotul curse / (e.) Tho above ie¡ a pretty fair specimen of the way in which tho Hnggadoth and tbe Midrashim of the Talmud were fabricated. Those Jews who relish such stories seldom use the words oí the Psalmist (Ps. xliii. 3), "Oh, send out Thy light and Thy truth; let them lead me l" words, by the by, also not commented on in the Talmud. 27. He stood and measured the earth, and beheld and freed the nations (A.V., He drave asunder tbe nations, COMMANDMENTS. 79 Bah. íii, 6). He beheld the seven precepts whíeh the children of Noah accepted were not observed by them; He stood up and set their property free for the service of Israel Baca Kama, fol 38 B. Sea Talmudic Miscellany, p. II6, No. 38, note. 28. All precepts which Israel bave performed in this world will appaar in the next, and smite the nations on the face ; as it is said (Deut. iv. 6), " Keep, therefore, and do them, for this is your wisdom and understanding in the sight of the nations." Scripture does not say C'Cl'i1 '~.lt ce before thc natíons," but C"Ol'i1'.l"l'~, "in the eyes of the nations," which teaches that the precepts will appear in the world to come, and smite the nations on the face. AoodañZarak, fol 4 B.

29. u Blessed is the man that feareth the Lord, that delighteth greatly in His commandments" (Ps. cxii. 1). In His commandments, but not in the reuurd. of His commandments; and this it is that we are taught, "Be not like servants who serve their master on condition of receiving a reward, but be like servants who serve the master without the condition of receiving reward." lbid., fol 19 A.. 30. If Scripture punishes as sinners those who associate wíth sinners, how much more will it reward those who associate with them that fulfil the commandmenis, as if they themselves had actually fulfilled them 1"* Sanhedrin, fol 9 A. 31. Whoso causeth another to fultil o. eommamdmeni, Scrípture considers him as if he himself had fulfilled ít, as it is saíd (Exod. xvii. S), "And thy rod wherewith thou smotest the river." Did Moses smite the river? Was it not Aaron that smote it? (see ibid., vii. 19, 20). But this is to ten thee that whoso causeth his companion to fulfil

• Rev. xvüL 4 and 2 Coro vi. 140 80 TREASURES OF THE TALMUD. a CQ1TIImandment, Scripture considera him as if he had him- self fulfilled it. Sanhedrin, fol, 99 B. 32. The Holy One-blessed be He !-was pleased to render Israel meritorious, therefore He multiplied unto them the Law and the precepts, as it is said (Isa. xlii, 21), "The Lord is well pleased for His righteousness' sake. He will magnify the Law and make it honourable." Maccoth, foL 23 B. 33. Be swift in the performance of a light precept as in that of a weighty one, and flee from transgression. For the fulfilment of one precept leads to the fulfilment of another, and one transgression leads to another, so that the fulfilment of a second precept is the reward for the first, and one transgression is the recompense for another . .Avoth, eh. iv.

34 Flee from that which is ugly, and from that which is unsightly in appearance; therefore the sages say, " Flee from a light sin, lest it induce thee to commit a weighty one; pursue a light precept, that it might induce thee to perform a great one." - Avotb d'Rab. Na/,han, eh. ii

3S. Rabbi Akiva says, "Whosocver associates with transgressors partakes of tbeir punishment, though he has not transgressed like them; and whosoever accompanies those who perform a precept, though he himself does not do like them, he partakes of their reward." IUd., eh. xxx.

36. If thou hast kept thyself from the performance ol a precept, and hast engagecl thyself in the commission of a sin, thy wife will finally die of the plague, as it is said (Ezek. xxiv. 16), "Son of man, behold I take away from thee the desire of thine eyes (thy wife) with a stroke" Derech Eretz Zuta, eh. ix,

• Comp. 1 Tbess. v. 22. COMl ..D1.NDMENTS. 81

37. "A garment in which wool and flax are undistin• guishabIy minglcd" (Lev. xix. 19) may not be sold to a Gentile lest he sell it again to a Jew; nor may it be made into a saddle for an ass, but it may be turned into a shroud for a dead mano Rav Yoseph observes, "This informs us that the comnuuulmcnts will be abolished in time to come." N iddalt, fol 61 n, Non:.-Thc dead will rise in the garments in which they were buríed (Kethuboth, fol. 111 n), and thereforc the garment which the Law prohibits will not be prohibíted hereafter, otherwise it would not be permittcd to uso it as a shroud. Theabolition of one commandment implies the abolition of all, (See James ii, 10.) 38. Whoever calls Abraham Abram transgresseth a positive commamdmeni, for it is said (Gen. xvü. S), "Thy name shall be Abraham." Rabbí Eliezer says, ce He trans• gresseth a negat-ive precept, for it is said (ibid.), "Neither shall thy name any more be called Abram." . Berachoih, fol. 13 A. 39. He who emancipates his slave transgresseth a posí• tive preecpt, for it is said (Lev. xxv. 46),." They shall Le your bondmen for ever." Ibid., fol. 47 B. NOTE.-SO slavery is scriptuml if this ruling be truco 40. Rav says, "A discipIe of the wise should not eat vegetabIes, for they excite the appetite," Rav Chisda says, "1 did not eat vegetablos when 1 was poor, because they excite the appetite, and JlOW 1 do not eat them though I am rich, for the space they would take up 1 leave for flesh and fowl to fill." •... Rav Chisda also said, ((He who might eat a barley-cake and eats cakes of wheat breaks a ncga.tiveprecepi, "Thou shalt not destroy.'''· And Iiav Pappa said, "He who can drink beer and drinks wiue breaks a negativo precept, 'Thou shalt not dostroy.' " ShaúlJafh, fol. 140 Do Non.-Tha aboye may well form the kcynotc to a Ycry intcrcsting snhjcct, UpOIl whieh the Talmud has a greut

• Deut. XL 19. F • 82 TREASURES OF THE TALAfUD.

deal to sayo We will quote a score or so of its most remarkable sayings on the topie of eating:- (a.) Rabbah the grandson of Channah related, "When we used to follow Rabbi Yochanan to partake of the fruits of Ginaser" (Josephus, "Gennesar;" New Test., "Gennesaret," from ~JJ and 'TO, "the gardens of the prince"), "U the party numbered one hundred, each took ten of the fruits; U ten, each took one hundred, which would have filled a basket of three measures. Rabbi Yochanan, however, used to consume them a11,and then he would take his oath that he had not eaten anything worth mentioning. Rabbi Abuhu so indulged himself in fruit that his forehead became too smooth for a fiy to walk upon it. Rav Ammi and Rav Assi gourmandised till their haírfell off. Rabbi Shimon ben Lakish ate so mueh of them that he went out of his mind." (Bera- choth, fol 44 A.) . (b.) If one anta and does not drink, his food turns 10 blood, and this is the cause of derangement of the bowels. If, after eating, one does not walk four cubits before going to sleep, his food, being undigested, causes offen• sive breath, (Shabbath, fol 41 .A.) (c.) Seize and eat, seize and driuk, for the world we live in is like a wedding feast ; it ís soon overo (Eirut'in, fol. S4 A..) (d.) Eat onions and sit in the background rather than dine on geese and fowls to the annoyanee of thy con• science. Eat and drink abstemiously, and thou wilt add to thy residenee. (P sachim, fol, 114 A..) (e.) He who eats sheep's tail (an expensive luxury) must do so in retirement, but he who feeds upon vege• tables merely may recline fearlessly in public, (IUd., fol 114.A.) (f.) He that eats in the street is like a dog; sorne say he is thereby disqualified to be a witness. (KiddU8hin, fol 40.A.) (g.) It is unlawful for a man to eat his own meals before giving food to his beast, for it is said (Deut. xi, 1S), "And 1 will give grass in tby fields for thy cattle," and after tbis it is said, " Thou mayest eat and be fulL" (Gittin,fol 62 A.) (h.) He that blows into his cup ís not thirsty, and he who saya, "What shall 1 eat witb my bread 1" take the bread away from him, for he is not hungry. (Sankedrin, fol, 100 B.) COMMANDMENTS.

(i.) Aman should ahvays fare within his means ; he may dress according to his means and honour his wifo and children as far as ever bis means will allow. (Chullin, fol 84 B.) (j.) A dinner without broth is no dinner. iBerachoth, fol 44 A.) (1.:.) Eatíng ís moro beneficial than drinking to n person up till the ago of forty; aíter that ago the rule is reversed. (Shabbafh, fol. 152 A.) (l.) At first the Isrnelites used to take their meals nt any hour of the day, like fowls ever and anon scraping at a dunghill, till Moses carne ami fixed special hours for that purpose. (Yoma, foI. 75 B.) (m.) The first hour of tho day is the time of tho principal meal of the people of Lydda (Rashi-s-who were gormandisers or gluttons), the second hour that of high• waymen, the third that of heirs (to whom time was no object), the fourth hour is that of labourors, the fifth is that of a11other people, but the sixth hour of the day is the dinner-time of the disciples of the wise. (SltaUJath, fol. 10 A.) (n.) People shoulcl not talk at menls lest the food should go the wrong way, which is dnngeroua (Taallitli, fol. 5 B.) (o.) Why are thore no lepers in Babylon 7 Because the inhabitnnts are in the habít of cating mangold, of drinking beer, and of bathing in the waters of the Euphratcs. (K(lthllbotll, fol 77 B.) (p.) The Babylonians ara fools, for they eat bread with bread." (N~'d(m:m.,fol. 49 D.) (q.) He who eats the bread oí a Cuthito (a Snmnritan) eats as it were the flash of swine. (S/w'l-"1.·ith,ch. viii., :Mis. 10.) (r.) He who eats bread without havíng first washed his hands commits as it were fornícation. (Soteh, fol. 4 B.)

41. nava said, ce He who discourses common talk (that ís, converses upon any other subject but Scripture) trans• gresses a positive precept, for it is said (Deut. vi. 7), , Ami shalt talk of them.' , Of them,' but not of other matters."

• In Holland it ia a eommon practice to eat brown and white bread tagl'ther. A Dntch bread I18Ildwich cOIllÍlb of two alicea of browu bresd and a mee of white between. TREASURES OF THE TALMUD.

Rav Acha bar Yacob said, C, He transgresses a 'lUgative pre• eept, for it is said (Eccles. i. 8), , All matters are wearisome a man can not utter," (Rashi-he is not permitted to utter.) Yoma, fol 19 B. NOTE.-It is relatcd of Rabbi Yochanan ben Zaechai that in all his lije he never indulged in common talk. He is said to havo known the talk of angels and demons. (Suecah, fol 28 A.) 42. He who goes up from Babylon to the land of Israel breaks a positive commandmeni, for it is said (Jer. xxvii 22), "They shall be carried to Babylon, and there they shall. beuntü the day that I visit them," Kethuboth, fol. 110 B. 43. Rabbi Yehoshua ben Levi says, "He who partakes of anything belonging to the avaricious breaks a negative precept, for it is written (Prov. xxiií, 6, 7), "Eat thou n6t the bread oí him that hath an evil eye," &c. Rav Nach• man bar Yitzchak says, "He breaks two negative precepts, , Eat thou not ' and ' Desire thou not.'" Soteh, fol 38 B. 44 He who is party to a quarrel breaks a negatit'e commamd, for it is said (Numb. xvi. 40), "Be not as Korah and his company." Sanhedrin, fol 110 .A. 45. Rabbi Akiva says, "He who marries a woman not suited to him violates fiee negative precepts : (1.) C Thou shalt not avenge;' (2.)' Thou shalt not bear a grudge;'

(3.) C Thou shalt not bate thy brother in thine heart;' (4.) "Thou shalt love thy neighbour as tbyself;' and CS.) 'Tbat tby brotber may live with thee.' For if he hates her, he wishes she were dead, and thus (virtually) he diminishes the population." Aeoth. el'Rab. Nathan; eh.xxví, 46. He who obliterates one letter from the written name of God breaks a negatit'e commasul, for it is said (Deut. xii, 3, 4), "And destroy the numes ol them out of that place. Ye shall not do so unto the Lord your God," Sophrim, eh. V., HaI. 6. 47. He who has intercourse with a female sIave is guilty CO.\lMANDMENTS. 8S of breakíng fourteen nef]ative preeepts, and shall be cut off by Heaven. He is guilty because (1.) ce Thou shalt not sow thy vineyard with diverse seeds;" (2.)" Thou shalt not plough with an OX and an ass together;" (3.)" Thou shalt not wear a garment of divcrs sorts," &c., &c., &c.... He who marries a suitable wife, Elijah will kiss hím and God will love him; but he who marries an unsuitable wife, God will detest him and Elijah will chastise him. Derecli Ereiz, ch. i 48. Rabbi Samlaii explains that six lnmdred and thirteen commandmcnts were communicated to Moses-three hun• dred and sixty-five negative, according to the number of the days of the year, and two hundred and forty-eight positive, according to the number of members in the human body. Rav Hamnunah was asked what was the Scripture proof for this. 'I'he reply was (Deut. xxxíií, 4), "Moses eom• manded us a Law." Torah, n"n, Law, by gematria, answers to six hundred and eleven. "1 am" and "Thou shalt have no other," which were heard from the Almighty Himself, together make up six hundred and thirteen. . . • David reduced these to eleven, as it is written (Ps, xv. 1-5) ... Isaiah reduced them to aix, as it is written (Isa. xx:xiü. 1S) . . . Micah reduced them to three, as it ís written (Micah vi. 8) . . • Isaiah again reduced these to two, as it is said (Isa. lvi. 1), "Keep judgment and do justice." Amos reduced these to OM, as it is said (Amos v. 4), " Seek ye me and ye shaIl live." But to this it was objected that it might mean, "Seek ye me by the perform• ance of the whole and entire Law;" but it was Habakkuk who reduced alI to one, as it is said (Hab. ii. 4), "The just shall live by his faith." Maceoth, fol 23 D, fol 24 A. NOTE.-(a.) Who was Rabbi Samlaii t Was it he who nsked Rabbi Yochanan to ínstruct him in "the Book of Genealogy" and WIlS refused l (See P'sachim, fol. 62 D, and Syn. Note, "Books," No. 13, supra.) Is it the sama who asked to be instructed in the Aggada, and \\'&8 rudely refused by Rabbi yonathan I (See Talmudic Jl/i,_ ccllallY, Midrashim, p. 2~}2,No. 24.) If so, therc is a 86 TREASURES OF THE TALMUD;

suggestive irony in the fact that he explains the six hundred and thirteen precepts as reduced to one compen• sating principIe, "The just shall live by his faith." The same Rabbi also teaches that the companion virtue of Faith ia Charity, "The Law begins and ends in charity ;" it begins in charity, as it is written (Gen. iií, 2 1), "Unto Adam also, and to his wife, did the Lord make coats of skins, and clothed them ; " and it ends in charity, as it is written (Deut. xxxiv. 6), "Ancl He buríed him." "As God clothed the naked and buried the dead, so should we follow His example and do like• wise " (Soteh, fol. 14 A). Immediately following this he expounds Isa, liii. 12, which he applies to Meses as a mediator. The same Rabbi is mentioned in Avodah Zarah (foI. 37 A) by name only, without the title Rabbi, where we read that he expressed a wish that the bread of Gentiles might be permitted to Jews. Possibly the Talmud Yerushalmi alludes to this Rabbi as a N'CC 1pr, Zaken Mamre, a Disseniinq Elder I (b.) From various íncidents recorded in the Talmud as well as in the NewTestament, it seems that Hebrew Chris• tians and orthodox Jews often met togcther in the syna• gogue for public worship, and in the Beth Hammedrash for religious discussion. On account of Rabbinical in• tolerance and persecution, the Hebrew Christian s had often to appear to the Jews as if they were co-religionists, seeking instruction on the one hand, and impartíng instruction on the other, in such a way and manner as to expose the errors of Judaism, and to prornote the truths of Christianity, Sto Paul says unto the Jews, "1became as a Jew that 1might gain the Jews," &c.,· and most likcly Rabbi Samlaii fol1owed the example of Paul, seemingly a Jew, but in reality a Christian. Rence, probably, we may account for so many striking coinci• dences betwcen the Talmud and the New Testament-a dozen of which by way of specimens we subjoin ; others may be found in Geneeie Accordinq to the Talmud, chapo xlix. ver. 21, Nos. 140-206, and many more may be gleaned by consulting Index iii. appended to that work. l. Restrain anger and sin not; abstain from drink and sin noto (BeracJwtlt, fol. 20 D, and Eph. iv. 26.) 2. What thou dislikest, do not to thy neighbour; this is the whole law. (Shabbatfl.;fol. 30 A, and Malt. vii. 12.) • 1 Coro ix. 20. COMAfANDMENTS.

3. If a man be worthy, the Law is made to him a medicine of life; if unworthy, it is made to him a medicine of death. (Yoma, fol, 72 B, and 2 Coro ii, 16.) 4. Re that judgeth bis neighbour charitably is him• self judged charitably. (Shabbatk, fol 127 B, and Mate. vü. 2.) S. Greatncss flees from him who strives for it, but follows him who flees from it. (Eiruvin, fol. 13 B, and Luke xiv. 11.) 6. Rav yoseph was in a trance, and when recovered he saíd, "J havo seen an inverted world. Those that are hígh here were low there, and those that are low here were high there." (P'sachim, fol, SO A, and Matt. xix. 30.) 7. When the congregation is in trouble, let not aman 88y, "I will go home and eat and drink, and peaca be unto thee, my soul," (Taanitll, fol, 11 A, and Luke xii. 19·) 8. "This day he sits in Abraham's bosom," said Rabbí, i.e., he died. (Kiddushin, fol, 72 D, and Luke xvi 23·) 9. Hast thou ever seen an animal or fowI engaged in trade 7 and yet they subsist without any difficulty. They were created to minister unto me, whereas I was created to minister unto my Creator. Should not J, then, be able to subsist with much less trouble 7 • . . 1 have never met with a stag engaged in drying fruita, or a lion at work as a carrier, or a fox as a shopkeeper, and yet they subsist without trouble, &c. ; and should not I, then, be able to subsist with much less trouble 7 (Kiddus1dll, fol, 82 A and B, and Matt. vi. 26.) 10. Aman transgresses in secret, and the Holy Ono• blessed be He !-proclaims it openly. (Soleh, fol 3 A, and Malt. vi 4-) II. If one said to another, "Remove the moto from between thine eyes," the reply was, "Remove the bearn from between thine own eyes." (Bava Bathra, fol, 15 D, and .Matt. vii. 3.) 12."Be not anxious for to-morrow, fOl thou knowest not what a day may bring forth " (Prov. xxvii 1). There may be no to-morrow for thee, and thou wilt have troubled thyself about what was not thine, (Sa1lhedrin, fol. 100 D,and Matt. vi. 31-34.) • (c.) Let it be rcmembered that the Talmud contains 11 l· .

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88 TREASURES OF THE TALAIUD.

amidst ita rubbish, thought of sterling value and of exquisita beauty. But to assert that the New Testament owes many of ita sublime teachings to the Talmud, which was not committed to writing till four centuries after Christ, presumes rather too much on the credulity even of unbelievers, and none are more credulous than they., CHAPTER VII.

TllE DAY OF ATONEMEN~

Preliminary Remarks. TUE Day of Atonement is the greatest feast and at the saine time the most solemn fast in the Jewish calendar. "In tbe seventb month, on tbe tenth day of the montb, ye sball aftlict your souls. • • . For on that day shall be made an atonement for you to cleanse you, that ye may be clean from all your síns before the Lord. It shall be /lJV 1,n:ltU, a Sabbath Sabbatbon (a rest of rests) unto you, and ye sball aftlict your souls by a statute for ever " (Lev. xvi. 29-31). It is written (Deut. xvi. 14), " Thou shalt rejoice in thy feast ;" and the Talmud saya, "There is no rejoicing without eating or drinking" (Moed Katon, fol. 9 A). This is the rule, but the rule finds a unique exception in the Day of Atonement. The aptest illustration of this will be found in the foIlowing paragraphs from the Talmud, which devores one entire treatise (Yoma, i.e; NO'..,the day) to this day of days and its surroundings.

l. Sevcn days prior to the Day of Atonement they removed tbe high priest from bis own house to the chamber Parhedrin (l"'il,g = '1T'ápeopov, where tbe coun• cillors sat), and appointed another pricst to act as deputy in case he should meet with sucb an accident as would unfit him from doing duty. Rabbi Yehudah says tbey also had to betroth him to another woman, lest bis own 11 pi,.

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90 TREASURES OF THE TALMUD. wife should die meanwhile, as it is said, " And he shall make an atonement for himself and for his house"-that is, for bis wife. The sages remarked, "That if so, there might be no end to it," Yoma, fol 2 A.

2. They associated with the high priest the senior elders of the Sanhedrin, who read over to him the agenda for the day, and then remarked, ":M:y lord high priest, read thou for thyself; perhaps thou hast forgotten it, or perchance thou hast never learned it," On the eve of the Day of Atonement he was escorted to the east gate, when they caused oxen, rams, and lambs to pass before him, that he might become well versed and expert in his duties. During all the seven (preparatory) days they stinted him not in victuals or drink, but towards dusk on the eve of the Day of Atonement they did not allow him to eat much, for food produces drowsiness. The elders of the great Sanhedrin handed him over to the seniors of the priestly order, who escorted him to the upper chamber of the house of Abtinas, and there they swore him in, and after bidding him farewell, they departed. In administering the oath they said, "My lord high priest, we are ambas• sadors of tbe Sanhedrin, thou art ambassador of the San• hedrin and our ambassador also. We adjure thee by Him who causes His name to dwell in this house, that thou deviate not from anything we have rehearsed to thee. Then they parted company, both he and they weeping. He wept because they suspected he was a Sadducee, and they wept because tbe penalty for false suspicion is scourging. If he were an adept he expounded (during the night), otherwise learned men expounded to him. If he were a ready reader he read, but otherwise they read to him. In what books did they read before him 1 Joh, Ezra, and the Chronicles. Zecbariah, tbe son of Kevootal, said, "1 have frequently read to him from Daniel" If he began to be drowsy, the juniors of the priestly order fillipped with their middle fíngers, and said, ce My lord THE DAY OF ATONEMENT. 91 high priest, stand up and cool thy feet upon the pave• ment," Thus tbey keep him occupied till tbe time of slaughtering (the sacrifice). Yoma,foL18 A and B,fol. 19 B.

3. He carne to bis bull (the sacrifíce for bimself and family), and tbe bull was placed between the porch and the altar, having his head to the north; but his face was turned to the west, and the priest stood on the east facing westward, and thus he made confession, laying his two hands upon the intended sacrifice, "CtOi1 N.JN, 1 pray thee, O Name! (i.e., O God) 1 have acted wickedly, 1 have transgressed and have sinned before Thee, 1 and my house. 1 pray Thee, O Name! atone, 1 pray Thee, for the íniquities, transgressions, and sins whích 1 and my house have committed before Thee, as it is written in the Law of Meses Thy servant (Lev. xvi. 30), "For on that day shall he make an atonement,' &c." And they answered after him, " Blessed be the Name of the glory of His kingdom for ever and ever." Ibid., foL 35 B. 4- Then the priest stepped to the east of the court, north of tbe altar, the deputy (sagan) on his right hand and the prorupter on his left. There were here in readi• ness two goats and an urn with two dice in it ; formerly .they were of boxwood, but subsequently Ben Gamla made them of gold, and they complimented him for so doing. tus; foL 37 A. S. The high priest took hold of the urn and drew the Iots (the dice). Upon one of these was written "For the Name," and "For Azazel" was written upon the other. The deputy-priest stood at his ríght hand and the prompter upon his left. If the lot " For the Name" carne up in his right hand, the deputy said unto him, "My lord high príest, lift up thy right hand ;" but if tbe said lot was brought up by tbe left hand, the otber said, "My lord high priest, lift up thy left hand l" He then placed the lots upon the goats, and said, nNtQn 'n~~ 11 ~',.

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ti For the Lord, a sin-offering," Rabbi Ismael said, "He need not have said e a sin-offering,' but merely, e For the Lord.'" Those present responded, ce Blessed be the name of the glory of His kingdom for ever ami ever 1" Yoma, fol. 39 A. 6. He bound a bright scarlet strip to the head of the scape-goat, and then placed him opposite the gate through which he was to be sent off, and the other he placcd opposite the slaughtering place. Then he carne a second time to his bull, and laying his hands upon it, he made the fo11owing confession: CVi1 NJN, ce 1 pray thee, O Name," &c. iu«, fol 41 B. 7. Both the goats for the Day of Atonement are ordered to be alike in appearance, in size, and in value, and both should be selected at the same time. If, however, they are not quite alike, or even if they were bought on different days, they are still eligible. If one of them should die before the lots were drawn, anotber goat may be paired with the surviving one ; but if one die after the lots were drawn, another paír must be provided, and the lots must be drawn again, And from this second pair one is taken as a substitute for the one that died, and the otber (of the second paír) is turncd out to grass until it becomes blemished, and then it is sold, and the price thereof goes to the offertory. Ibid., fol. 62 A. 8. The high priest then goes np to the scape-goat and lays his hands upon it, and eonfcsses thus :_U1 beseech Thee, O God! Thy people of the house of Israel have dealt wickedly, they have transgressed and sinned befora Thee! I beseech Thee, O God! atone for the iniquities, transgressions, and sins whieh Thy people of the house of Israel have committed in Thy sight, even as it is written in the Law of Thy servant Meses (Lev. xvi. 30),' On that day shall he mnke an atonement for you, to oleanse you, that ye may be olean from a11your sins before the Lord.'" And the priests and the people, upon hearing the inetfable THE DA Y OF A TO!VE.\fEST. 93 Name (TO":10i1 OTO, Shem Harnephorash) clearly pro• nounced by the high priest, they knelt down and feIl upon their faces and said, "Blessed be the name of the glory of His kingdom for ever and ever." Then he delivered (the scape-goat) to the conductor who was to lead it into the wilderness, Any one was eligible for thís office,but the high priests made it a rule that no (mere) Israelite should offícinte, but a priest, as tbe animal was an atonement. Rabbi Yossi related that once it happened that an Israelite-Arsala of Zippori-Ied it forth. They made a causeway for him (in that case to get him away secretly) because of the Babylonians, who pulled his hair and said, !NJ' "~ !NJ' "~ "Tllke (our sins) and be off! take (our sins) and be off!" The aristocracy of Jerusalem escorted him to the first stage. There were ten such stages between Jerusalem and Zuk i" the distance was ninety stadia, seven and a half to a mile. At every stage they (who were stationed tbere on purpose) said to him, .e Here is food and water," and then they escorted him to the next stage, and so from stage to stage except the last: for theyaccompanied him not to Zuk, but stood at a distance and watched his actions. What did he do ? He divided the bright scarlet strip: one piece he fastened to the rock, and one piece he twisted round the horns of the goat, and then pushed him backwards so that he rolled down (the precipice); and before he was half-way down its members were dislocated and shattered. Then the con• ductor wended his way back to the last halting-place, where he stayed till dark, &c. Yoma, foL 66 .A and .8. g. The high priest was (duly) informed that the scape• goat had reached the wilderness, How did they ascertain this 1 There were signalmen stationed at certain distan ces a11along the wo.y,who, by waving of flags, handed on from one to another the infórmation .... Rabbi Ishmael said, "They had also another signo A bright scarlet strip was • Tbe TOP of the precipitous mountain from whence the scape-goat wu pushed duwn. _ 71\·· _- _-_--~~-~_-----"'_-_---=--_ - __ -- ~ __

TREASURES OF THE TALMUD. tied at the doorway of the sanctuary, and when the scape• goat reached the wilderness this strip turned white, as it is said (Isa. i. 18), "Though your sins be as scarlet they shall be as white as snow." Yoma, fol. 68 Be NOTE.-That special Ieature of vicarious atonement which is exemplified in the scape-goat of Jewry finds apt illustra• tion in the Ashummeed Jugg of the IIindoo cultus, in which ccremony a. horse takes the place of a goat. 'Ve give the aceount oí this piacular sacrifice as qnotcd from secoix, p. 127 of Halhed's "Code of Gentoo Laws :"_ "An A.~711l1miU'(';d JU!Jg is when a. peraon, having com• meneed a Jugg (i.e., a religious ceremony), writes various nrticles upon a seroll oí paper on a horse's ncck, and dis• misscs the horse, sending along with it a stout-and valiant person equipped with the best necessaries and accoutre• mcnts to aecompany the horse day and night whitherso• ever he shall choose to go; and if any creature, cither man, genius, or dragon, should seize the horse, tho.t man opposes such attempt, and having gaíned the victory upon a battle, agnin gives the horse his freedom. If any one in this world, or in heaven, or beneath the earth, would seize this horse, and the horso of itself comes to the house oí the celebrator of the jugg, upon killing that horse, he rnust throw the flesh upon the fire of the juk ami utter the prayers oí his deity; sueh a jU'Jg is callcd o.jllyg ashunnneed, and the merit of it as a religíous ser• vice is infinite." Other illustrations will readily occur to the classíc student ; as, for instance, as Suidas tells us (s. V. ne:'~1J.u.a), it wus an annual custom to devote aman to death for the safety oí the people with these wonls, nfe,~7j.u.1X r,.u."" 7HOIl, "Be f7wu our purifier." and having thus said, to fling him into the wntery deep as a sacrifico to Neptune, Virgil may have had this in his mind when roferring to Palinurus, the pilot oí LEneas. He said, "UllUTn pro multis dabitur capui " (....Eneid v. 815), " One life shall be given for many." el also Eurip, Elect., 1026. The people of Athens used to keep certain mean and useless persons agninst the timo of nny great calamity, such as a plague coming upon the eity, and then, in order 1.0 avert the evil and purify themselves from the pollu• tion, they sacrificed these people, whom they designated Ka.(JIX~fJ.a'rlX or puriflers, Tho inhabitants oí l\Iarseillcs, originally a Greek colony, kept up a similar custom, so TlIE DA Y OF ATONEAfENT. 95

that whenever they were visited by pestilence they took a poor citizen toña volunteered for the purpose, They fed him for B year upon the best of food, and clad him in sacred vestments ; and after leadíng him round the city, loading him with execrations, praying that a11the misfortunes of the state might rest upon him, thoy pre• cipitated him from the top oí a rock into the sea. There are other exemplifícations, but we have space but for one, which seems to have an inkling of the idea so elaborately worked out in the Jewish ceremony. 'Ve allude to the iohite bull which the Egyptians sacrificed to Apis. 'Ve will givo the account in the wonls of Hero• dotus, who, in book ji. chapo 39, says, "Thoy Iead the animal marked with their signet to the altar where they aro about to offer it; . • • they cut off the animal's head, and heapíng imprecations upon it, if there is a market• place and a body of Greek traders in tbe city, they carry it there and sell it instantly ; if, however, there are no Greeks among them, they throw the head into tho river. The imprecation is to tbis effect. They pmy that if any cvil is impending, eitber over those who sacrificed or over universal Egypt, it may be made to fall upon that head."

10. Itabbi Elazer says it is Iawful to split open the nostrils of un Amhnaretz on the Da.y 01 Atonement which falls even on a Sabbath (when the day is doubly sacred). His disciples said to him, " Rabbi, say that it is lawful to slaughter him with a knifc." He replied, "That would necessitate a formal benediction, but to kill him by tear• ing his nostrils open no benediction is required." Rabbi Elazer, moreover, said, " It is not lawful to associate with an Amhaaretz on a journey, for it is said (Deut, xxx, 20), "For he is tby life and the length of thy days,' He, having no regard for his own life, by neglectíng the study of the law, how much less would he regard the life of his fellow?" Rabbi Shemuel bar Nachmaini chimed in, "Rabbi Yochanan has said that it is lawful to split up the Amhaaretz like a fish," " And that from his back too," adds Rabbi Shemuel bar Yitzchak. Peachim, fol, 49 B. NOTE.-The Day of .A.tonement is of all the sacred days of ~II ..~

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the year most holy, but when it falls upon o. Sabbath• day it is "the holy of holies," as it wero, and yet, sur• passing wonderful to relate, that day oí days may be desecrated for an occasion like that aboye quoted. If this law was extant in the time of Hezekiah, we need not wonder when we are told (as in Sanhedrin, fol. 94 n), that upon a close scrutiny not a single Aruhaaretz could be found between Dan and Beersheba, "Live and lcam," says the proverb, but learn, or else thou shalt not live! As an encouragement to every one not to neglect the sfudy 01 ihe lato, tho Rabbis teach that the studg 01 tite lato is more meritorious than saving life, than build• ing the Temple, and than honouring one's father and mother (seo ~Ieggillah, fol. 16 B). Age should be no drawbaek in itself, for Rabbi Eleazar ben Hyrcanus was twenty-two years old when he began to learn, and Rabbi Akiva was forty ycars of age when he commenced his studios (see Avoth d'Rab, Nathan, ch. vi.) Rabbi Meír, in contradiction of all the other Rabbis, wns so bold as to assert (as Scripturc proof, Lev. xviii. 5) in favour of a Gcntile who studiee ihe lato being as distinguished as the high priest (see Sanhedrin, foL 59 A). " Study from love to study, and honour will eventually como of itself " (Nedarim, foL 62 A).

11. AH the wants of man are appointed for him in heaven during the ten days intervening between New Year's Day and the Day of Atonement, excepting the expense of what he nceds for Sabbaths and festivals, and for the education oí his sons in the law. These are not fixed, but are supplied according as he spends. If he be parsimonious'[and spends but little, little ís provided for him; if he spends much, much ís given him to spend.* Beitzah, foL 16 A. NOTE.-On NowYenr's Day all the divine decrees aro written down in a book oí remembran ce, and on the Day of Atonement those decrees are sealed; hence the days ínter• vening between ~ ew Year's Day and the Day oí Atono• ment aro called C~N'U C~O\ "terrible days," which aro usually observed with great devotion and solemnity ; they are also styled i1:J,e'nil ~C' n"1:'l1, "the ten peni-

• See Lukc xvi. 10. THE DAY OF ATONEMENT. 97

tential days." During these days it is said tbat the destiny of eyery living crcature for the ensuing year is detennined, recorded, and sealed, Sorne are to pass away, and sorne are to come into existence ; who are to live and who aro to die; who shall die at his appointed time, and who prematurely shall close Iris days ; who are to die by water, by fire, by the sword, or tom by wikl beasts ; who are to die of hunger, or of thirst; who are to perish by an earthquake, by pestilence, by strangula• tion, or by stoning ; who are to romain comfortablyat horne, or who are to be driven to and fro as wanderers; who shall be rich, who poor; who exaltad, and who abased, Evcn the angels, we are told in the Ritual, are seized with fear and trembling ; they hurry to and fro and say, "Behold the Day of Juugment has come." Tbo Day of Atonement is the Day of J udgment, and on that day, when of all days the Jew críes loudest ,) and oftenest for merey, according to those of olden time, no merey is to be shown to an amhaareta, (See No. 10 supra.)

12. Rabbi Pamach, in the name of Rabbi Yochanan, proves from 1 Kings viii. 65 that Israel did not observe the Da,!! 01Atonement that year; and when they were much dístressed about it, lest they should have to forfeit their lives for their neglect thereof, a Bath Kol carne forth, saying, "you are aIl destined for the life of the world to come t " " .¿\nd they blessed the king, and went unto their tents joyful and glad of heart for aIl the goodness that the Lord had done for Da vid His servant and for Israel Bis people" (1 Kíngs viii. 66). "Unto their tents," where they found their wives cleansed. "Joyful," for tbey enjoyed the glory of the Shechinah. ce And glad of heart," for the wife of each became enceinie with a inale child. " For aIl the goodness," for a Bath Kol carne forth and said unto them, " You are a11 destined for the life of the world to come," &c., &c. Moed Kaioll, fol. 9 .A.

13. "AH thíngs are judged on New Year's Day, and their sentences are sealed on the Day 01 Atonemcnt" These are the words of HuLLilIeir. Ilabbi Yehudah snys, 11 Al! G II--JI"'"'-'l.

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TREASURES OF THE TALMUD.

things are judged on New Year's Day, but their sentences are sealed according to the season of each individual thing, viz., 011 the Feast of Passover the sentence respecting the crops is sealed ; on the Feast of Weeks, respectíng the fruit of trees; on the Feast of Tabernacles, respecting the rain• fallo l\fan is judged on New Year's Day, and Iris sentence is seaIed on the flay 01Atonement" Rabbi Yossi says, "l\{an is judged every day," as it is said (Job vii. 18), "Thou shouldest visit him every morning." Rabbi Nathan says, "Man is judged every hour," as it is said (ibid.), "And try him every moment." Ros'" Hasllanalt, foL 16 A. 14. Satan has no permission to accuse any one on the flag 01Aionement, and why 1 (See Talmudic Miscellany, p. 238, No. 48.)

1S. Ir a person by mistake should eat and drink on the Day 01Aionement, he is 110t bound to sacrifice more tban one sin-offering. If he eats, and also does some work, he ís bound to bring two sin-offerings. Ir he eats anything not really food, as pepper or ginger, or drinks any liquid not really a beverage, as tbe liquor of pickIed or salt físh, he is exempt from any sin-offering. Yoma, fol. 81 A. 16. A sin-offering and an expiatory sacrifice secure pardon for known offences. Death and the flay 01Atone• ment, together with repentance, secure pardon. Repentance secures immediate pardon only for light offences against positive and negative precepts; but for weighty offences the full pardon is suspended till the coming of the Day of Atonement, which fully secures it. He who intends to sin and repent, again and again, is not suffered to repente

He who says, fI 1 will sin, and the Day of Atonement will secure me pardon," for such a one the Day of Atonement does not bring pardon, For a man's offences against God the Day of Atonement ensures pardon; but a man's ofIences agaillSt a fellow-creature the Day of .A.tonemcnt THE DAY OF ATONEMENT. 99 does not effect pardon, until he first appeases the offended party. Rabbi Eleazar ben Azariah thus expounds (Lev. xvi. 30)," That ye may be clean from all your sins before the Lord." For offences between man and God the Day of Atoneroent secures pardon, but it does not do so for offences between roan and roan until the offended party is reconciled. Rabbi Akiva says, "Blessed are ye, O Israel! Before whom are ye cleansed 1 and who is He that cleanseth you 1 even your Father which is in heaven ;" for it is said (Ezek. xxxvi. 25), 'I will sprinkle clean water upon you, and ye shall be clean.' And again it is said (Jer. xvii. 13), ¡, 'NiTO" mpc, e The ablutionary bath of Israel is the Lord.' As tbe ablutionary bath cleanses the unclean, so does the Holy One- blessed be He !-cIeanse Israel!" Yoma, fol 85 Be NOTE.-rni'D. Mikveh,meansboth hope and a "plunge-bath," such as is used for ceremonialablutions, The Rabbis, when it suited their purposo,often made such play on words, or puna, and occasionallytheir jokes might be taken in eamest, as the aboyemayshow. The mctaphor is beautiful, to say the very least of it. 17. Rabbi Matthew ben Charash asked Rabbi Eleazar ben Azariah, "Hast thou heard about the four sorts of pardon for various offences which Rabbi Ishmael has expounded 1" He made answer, "There are only three, and repentance is the condition of each. (1.) The viola• tion of a positive precept is pardoned at once if repented of, for it is said (Jer. iíi. 22), 'Return, ye backslidíng children, and I will heal your backslidings.' (2.) The transgression of a negative precept is different from the former case; repentance only suspends the punishment till the Day 01Atonemeni, and then the day itself secures the pardon, for it is said (Lev. xvi. 30), "Ou that day shall he make an atonement for you, to cleanse you from all your sins.' (3.) If the sins committed involve the Divine judgment of 'cutting off,' or any of the four modes of capital punishment inflicted by the magistrate, - 11 ~'-

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100 . TREASURES OF THE TALMUD:

both repentance and the Day of Atonement effect the suspension of the senten ce till the sins are purged by bodily sufferings, as it is said (Ps. lxxxix. 32), ' 1 wíll visit their transgrcssions with a rod, and their iniquity with strípes,' But if one is guilty of profaning God's name, neither repentance, nor the Day of Atonement, nor bodily sufferings has the power to effect his pardon ; but all three suspend the punishment till death, and death purges from sin, as it is said (Isa, xxii. 14), 'Surely this iniquity shall not be purged from you till ye die:" "But what is it that constitutes the profanation of God's name I" Raya said, "For instance, when 1 buy meat from the butcher, and do not pay for it at once (for it may incur suspicion a Itabbí like me not paying money down, and thus God's name might be profaned because of me). Abbaií, when he bought meat of two partners, gave a zouz to one and a zouz to the other, then he got them together and settled his account with both," Rabbi Yochanan saíd, "1f, for instance, 1 were to walk four yards without the repetition of the law. or without wearing my phylacteries, 1 might cause the deseeratíon of God's name." Yoma, fol 86 A.

18. Itav had a quarrel with a butcher, and as the latter did not apologise in the course of the year, the former went to him on the day before the Day of Atonement to be reconciled to him. On his way he was met by Rav Hunna, who asked him where he was going and what was the object of his errand ; and, after receiving the desired information, he remarked to Rav, "Thou art going to take away his life; for as thou art obliged to call upon him, as he has not come to thee as his duty bound him, he forfeits his Iiíe," Ibid., fol 8 A. NOTE.-Thc abovc act of whnt would then be Iooked upon as justitin blo homicide, Illayafford a clue to someoí the follo\V• ing passnges of the Talmud, otherwise inoxplícable s-« (a.) 1Ie thnt quarrels with his Rabbi quarrels, as it WCl'C, with the Shechinah; for it is said (X umb. xxví, THE DAY OF ATONEMENT. JOl

9), "Who strove agaínst Moses and against Aaron ... when they strove against the Lord" (Sanltedrin, fol 1I0.A..) (b.) Tbe curse of a Rabbi comesto passeven when it is without a cause. (fln·d., fol, 20 B.) (e.) Even a conditional curse uttered by a Rabbi ís sure to cometo pass (dcspitethe conditions). (Jfaccoth, fol. II 1 A.) (d.) Whcnever the Rabbis fix their eyesupon any one in displeasure, death or poverty was sure to resulto (Ohaggigah, fol 5 B; also Talmudic Miseellan!J, p. 184, No. 93.) 19. There were no such gala days for Israel as the fifteenth of Ab and the Day 01 Atonemeni, &c. (See Talmudio Miscellany, p. 169, No. 43.)

20. On annual festivals people come late to the syna• gogue and leave it early (in order to have more time for . rejoicing in honour of tbe festival); on the Day 01A tone• ment people come early to the synagogue and leave it late (because it is a fast-day and a special season to secure pardon for the past year, and a "good year" to come); and upon Sabbatbs they go early to the synagogue and leave it early (in order not to spend too much of the day in fasting). JIeggillah, fol 23 A.

21. To die on the eve of the Sabbath is a good omen, at the close of the Sabbath abad omen; to die on tbe eve of the Day of Atonement ís a bad omen, at its close a good omen. Kethuboth, fol, 103 B.

22. Tbe Day 01 Atonemeni is a day of pardon and of forgiveness; it is the day upon which the latter tables were given (to Moses). Bava Baihra, fol. IU .A.. 23. Rabbi says the Day 01Ato1umum,t secures pardon for any transgressions mentioned in the Law, whether the sinner repenteth or not, except wben one tbrows offthe yoke of religion altogetber, or makes sneering criticisms against tbe Law (as Manasseh did), or effaces the sign of the 102 TREASURES OF THE TALMUD. ccvenant in the flesh; in these three cases repentance also is necessary. (See ICor. m. 18.) K 'erithoth, fol 7 A. 24- Sin-offerings and expiatory sacrifices for known sins, over which the ])ay 01 Atonemcnt has passed, are to be brought after the Day of Atonement. Expiatory sacrifices for doubtful sins are exempt. Any case of doubtful transgression, arising even on the Day of Atone• ment, is exempt from sacrifice, for the whole of the Day of Atonement secures pardon and atonemeut. Ibid., fol. 25 A.. 25. A sin known only to God (but unknown to the sinner) ís pardoned by the ])ay 01 Atonemeni itself. Ibid.; fol. 25 B. N OTE.-From the Ioregoíng quotations it will be secn that the Dag 01 Aionemeut is not all-poweríul of itself, but that in somo cases a working partnerehip of other agencies is noedful 'Ve subjoin a few other means that aro alleged to work out salvation and secure full pardon. (a.) Whoevcr has committed sin, and feels ashamed of it, his iniquities are 0.11forgiven, for it is said (Ezck. xvi. 63), "That thou mayest remember and be con• founded, and never opon thy mouth any more because of thy shame, when 1 shall forgive thee for all that thou hast done, saith the Lord." (BeracJlOfh, fol. 12 B.) (b.) So long as the Temple existed, the altar made atonement for Israel; but now it is a mau'« table (bis hospito.lity) that makes atonemcnt for him. (lbid., fol SS A..) (e.) Whosoever moums over the death of a virtuous man, his iniquities are all forgiven, because 01 the honour he has done Mm. (Sltabbath, fol. 105 B.) (d.) 'Vh06ocver observes the Sabbath according to Law, though he were an idolater like Enos (Gen. iv. 26) he shall be forgiven; for it is said (IsaIví, 2), "Blessed is the man (~mc, Enos) that doc'h this, and the son of roan that layeth hold on it, that kcepeth the Sabbath from polluting it." Read not ,~~nD, "from pollutinfl it," but read ,~ ~nD, " he sltall be forqiten;" (lbid., fol. 118 D.) THE DAY OF ATONEMENT. 103

(e.) Why is the death of Miríam recorded immediately after the chapter of the Red Heifcr l (Numb. xix., xx.) This is to inform thee, as the red heifer aumce for Bina, so also docs the death. 01 tite 1'Íghteous atone f01' ein. Rabbi Elazer asked, "Why doca the death of Aaron and the priestly garments stand so close together t " (N umb. xx. 28). Reply," As the priestly gannents atolle for sin, so does also the death of the righteous atone." (Moed Kaum, fol 28 Aa) (f.) Rabba says neither sacrifica nor meat-offering purqee iniquity, but the study of the Laso does, Abbaii says, "Neither sacrifico nor meat-offering purge, but the study of the Law and the exercise of benevolence do purge from úz.iqllity." Rabba and Abbaii were both from the house of EH. Rabba, who only studied the Law, lived forty years ; Abbaíi, who both studied the Law and exercised benevolcnce, lived sixty. (Ros/¡ Hashanah, fol 18 A.) (g.) There is 1to aumemeni but lnJ blood, for it is saíd (Lev. xvii. II), "For it is the blood that maketh an atonement for the soul"* (Yoma, fol 5 .Aa) (h.) lVe are tauglu tluü incense atonee, for it is said (Numb, xvii. 12; A.V. xvi. 47), "And he put on incense, and mado an atonernent for the people." Those of the school of Rabbi Ishmael teach that ÚlWZS8 atonee for slander. Tha silent srnoke atones for the act usually done in a whisper. (Ibid., fol. 44 A.) (i.) Great is repentance I because for the sake of one that truly repenteth the whole world is pardoned, as it is written (Hos. xiv. 4), "1 will heal their backslíding, 1 will love them freely, for mina anger is turned away from him;" It is not said "from tlte11l,1Ibut "from ltim," i.e., on account of him or for his sake. iIbid., fol. 86 B.) (j.) Ajas for the Gentiles I for they are losers and know not what they have lost. As long as the Temple was in existence, the alfar made aionement for them; but now who makes atonement for them t (Succalt, fol. SS n.) (k.) God assured Abraham (when the latter pleaded beforehand on behalf of his postcrity who should sin hereafter when there would be no Temple, DO altar, and no sacrifice) that Ha had alrcady ordained for them a eaerificial litur[J'!/, so that when they recite the order of

• Compare Hebra". ix. 23, ka. • 11--"'"

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104 TREASURES OP THE TALMUD.

sacrificcs recorded in the same, I will count it as if thcy had actually sacriflced before me, and 1 will forgivo them all their iniquities, (Taanith, fol. 27 B.) (l.) Rahbi Cheyah bar Abba said, "No sick person rises from his sickness unless all his sins are forgiven him; for it is said (Ps. ciii. 3), '''110 forgiveth all thine iniquities, who healeth all thy diseascs.?' Rav Hamnuna says, "He returns to the days of his childhood (Rashi -ns a child that has never tasted sin); for it is said (Job xxxiii, 25), 'His flesh ahall be fresher than a chíkí's (flesh),' &c." (Ne.darim, fol. 41 .A.) (m.) Rabbi Yehudah, brother of Rabbi Cheyah, says, "Captim·f!J atones for luilr the ~·niqllit?/.". . • Rabbi Yochanan 8ays, ;:lM'31 mEl:lCn';l, "Captim·t!J atones jor the tchok" (Sanltedrin, foL 37 B.) (11.) Rabbon Yochnnan ben Zacchai was once coming out of Jerusalem, and Rabbi Yehoshua was followíng him. The latter, upon noticing the Temple ruins, exclaimed, " W"00 unto us that this place, whero the iniquities of Israel wero expiated, is destroyed." The former comforted him, saying, "My son, be not grieved, for we have an atonemont as effectunl as that of the Temple." " Anu what is that 1" asked the other. "llenevolence l" was thc reply, "for it is said (Ros. vi. 6), '1 desired merey and not sacrifico.'" This we find illustratcd by "tho man gre.ntly beloved," Daniel, who exercised himself in benevolence .... And whnt wero the ohjects of bene• volence in whieh he exercísed himself 1 He prepared tho brido for her nuptials and encouraged her, he followed funeral s, he gave alms to the poor, and he prayed three times a dny, (At:otlt d'Rab Natlum; eh. iv.) (o.) God IIimself ie in need of atonemeni for having diminished the light of tho moon. (See Talmudie Mis• cellutuj, p. 131, No. (Al). (p.) W'"hyis the ehaptcr relating to sacrifices so ínter• woven wíth the ehapter relnting to tho priestly garments1 (Seo Lev. vi., vii., viii.) This is to inform thee that as sncriflces atone, so in like manner do the priestl!! garmellts atona. Tho coat atonos for bloodshed ; tho breeches atono for adultery; the mitre atones for pride; tho girdle atones for the evil thoughts of the heart . . . the brenstplate atones for partiality in the administration of justíce ... the ephod atones for idolatry; tho uppcr robe atones for slnnder . . . tho golden plate on tho mitre atones for impudenee; for in rcference to the golden THE DAY OF ATONEMBNT .. lOS plate it is written (Exod. xxviii. 38), "And it shall be upon Aaron's foreheadi" and relative to impudence it ís written (Jer. iii, 3), "Tbou badst a harlot's forehead, tbou reíusedst to be ashamed." (Zet"Olchin, foL 88 B.) (q.) We will bring the subject of Atonemeni to a close with a description oí an annual custom whicb obtains among the modern J ews = that of n"El:3, Kapparoth, literal1y aionemente. The allusion is to the Atonemeni 01 the Oock I ~U1 P\1 \~ ~:'~, Kraa-kee-rick-hoo l i.e., Cry aloud that it is in vain ! Tbe Atonemcnt of the Cock is a species of sacrifice not mentioned in the Bible nor in either Talmud. It is an invention of modern Judaism. It is based upon a single Hebrew word, ,::1" "Gever," which word often occurs in Scripture, and always in the sense of "man." It oceurs once, and once only, in the Talmud inthe sense of "cock " (see J. B. Yoma, foL 20 B). Thus, as Gever has a twofold signification, and means both " a man" and "a cock," tbe modern Rabbis have Ibuilt up the new-fangled theory, 'J'::1 '::1, n,,~n, Temuratb. Gever b'Gever, i.e., tbe substitution 01 a cockfor aman. Tbis theory finds expression now as an annual custom, and custom is law to the Jew, 1\':3 ,m~. Both Talmuds are great advocates for custom. The Babylonian Talmud teaches tbat "a man sbould not deviatefrom an established custom," and tbat of J erusalem says n~ ~OJ~ ,m~n n:3lmn, "custom eet« aside the law." 'Tbere is tbere• fore no need for wonder that tbe annual custom of the Kapparotb, "tbe Atonement of the Cock," is still in vogue amongst tbose wbo pridc tbemselves upon tbeir orihodozy. Gentile peasants who bave dealings with J ews gencrally know about what time of the year it is to their interest to take their best poultry to tbe J ewish market for sale. Happy is that poulterer whose fowIs are tohite cocks, for he is sure of a good price for them; and happy is that Jew who can secure a wltite cock: for his Kapparah, for, in that case, though bis "sins be as scarlet they shall be as white as snow." Speckled and party-coloured fowls have their value all the year round, and are eagerly bought up in honour of the Sabbath, but the value of a white cock for propitiation on the eve of the Day oí Atonemcnt is far above rubies 1 "None can by any means redeem his brother, nor give to God a Kapparañ for him, but the Kappamh of a white cock is an all-sufficicnt atone- TREASURES OF TIlE TAL},fUD.

ment," ir- " Never sacrifice a u.ldfe cock " was one of the sayings of Pythagoras, who regarded that bird as sacrcd to the moon; but sorne of his fellow-countrymen carried this notion furthcr still, and regarding all such birds, white or coloured, as saered to either the sun or the moon, laid down the rule, "Rear a cock, but do not sacrifice it, for it proclaims the hours." Long before dawn on the day which precedes the Day of Atonement there is a great stir in the localities inhabited by Jews here and cverywhere a11 over the world, for in the vast majority of Jewish houscs there are a numbcr of fowls bcing bound and got ready for the ceremony of atonement, and the cackling noise can be much more easily imagined. than described, As a rule a cock is provided for each male and a hen for each female in the family, while a woman who is eneeinte brings both a cock and a hen for reasons too obvious to need explanation. The head of the family first makes the atonement for himself (because the high priest first atoned for himself), and then for his family. Re grasps with his right hand the tied legs of the bird, while with his leít hand on its head he coaxes it to kcep it quieta He then proceeds to repeat as follows :• "The children oí men that sit in darkness and the shadow oí death, being bound in affliction and iron, He brought them out oí darkness and the shadow of death, and brake their bands in sunder. Fools, because oí their transgressions, and because of their iniquities, are afRicted. Their soul abhorreth all manner oí meat; they draw near unto the gates of death. Then they cry unto the Lord. in their trouble, and He saveth them out of their distresses. He sendeth His word, and healeth them, and deli vereth thcm from their dostructions. Oh! that men would praise the Lord for His goodness, and for His wonderful works to the children of men " (Ps. cvii.

• In connection witb tbe remarkable trials of Buddha's miraculoul skill and ingenuity, RS told in tbe Pan,i]Japan~ J(J,taka, tbe great repertory of Singalese folklore, there is mention made of a certain king wbo imposed an apparently imposeible demand on some of bis dependant&, tbreatening in case of non-compliance tbe fine of a tbousand pieces of .Uver. The people were at tbeir wits' end, and tbe Buddba, tbcn a mere hoy of leven yeara of age, divined tbe seeret, anclsuggested tbat tbe preseuce of G u:hite codc would meet the requirement& of the case_ Tbe present waa accordingly made and tbe kiug WIUI aatisficd. THE DAY OF ATONEltIENT. 107

10, 14, 17-20). "If there be for him an angel, an ínter• cessor, one among a thousand, to show unto man his uprightness, then He is gracious unto him, and saíth, Deliver him from going down to the pit, 1 have found a (Kapparah) ransom" (Job xxxiü. 23). At this point he lifts up the cock and swings it round and round his head, while he repeats as follows:• !'n'El::lnt 'n',~n m 'nEl~nm, i.e., "This is my substi• tute, this is my commutation, this is my atonement! This cock goeth to death, that 1 may be gathered in and cnter upon a long and happy life, and into peace!" Aíter baving three times repeated the above formula, and having duly swung the cock round his head for the third and last time, he grasps the bird by the neck, and with sorne force throws it to the ground in the most out-of-the-way comer of the room. Here we take occasion, in passing, to observe the first letters oí the three Hebrew words just mentioned, i.e., Chalaphathí, Temarathi, Kappa• rathi, form the word ;JÍñ, Chatach, which signifies to cut, and this word is the proper name oí the angel who is appointed to cut off the measure oí lile for every human bcing, ·like the Atropos of Greek mythology. ce Chatach," the name oí this angel, is spelt out also from theftnalletters of the three words (Ps, cx.lv. 16) JÍac MnU) ;,. , i.e., "Thou openest thine hand," Chatach, by Gematria, has the numerical vaIue of 428; and 428 is also the numerical vaIue of n1E)::I~ ,~ "i1' m, i.e., " This shall be an atonement for thee." Chatach ís the name of the angel who is the lord of life, and the appointcd minister oí the atonement of the cock. This cock is appointed to die that the soul that sinneth may live. Sin is the tmnsgression of the Law, and the penalties ordained by the Law for its violation are either stoning, burning, strangling, or beheading. In order to make full satisfaction for every possible crime, the cock, as the substitute for the sinner, has to undergo what is intended to be a rcpresentation of all four modes oí capital punishment. The throttling oí the victim re• sembles strangling, casting it to the ground symbolises tdoning, the cutting of its throat reminds one of behead• ing, and the cook after a fashion performs what does duty for burning, in cooking the cock of atonement for table. 'Tia mystery all l but the Rabbis are in the secreto Before we return to the routine of the subject proper, we .... e ... .- :111 "'..

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must take note of a grammatical mistake. In the sentence i1'!):::I, " '\i1\ i1t there is an awkward mistake in tho number of the vcrb-" This (singular) sltall be (plural) an atonement for thee." 'Ve give it as we found it; to alter the word '\i1~ into i1\i1~would diminish the nume• rical valué by one, and create a flaw in the magical indentures of the angel, and thus upsct the whole theory of this rabbinical atonement. Insist upon the rules of grammar, and you spoil all, Even the most pemicious error, by the rules of Gematria, may be conjured into a. precious truth and o. most cornforting doctrine, and vice versa of course. To return to the thread of our subject. All the mern• bers of the family, oí whatevcr age, each with his or her fowl oí corresponding sex, follow in due succession to make the atonement as above described. Exceptions to the general rule we pass by. When a11 is finished the fowls aro immcdiately carried off to thc duly authorised slaughterer, who cuts their throats and despatches them in quiek succession. The Talmud, though it says nothíng about the atonement oí the cock, cxpressly says (in Yoma, fol. S A), C'l N~N i1,!):::Il~N, i.e., "There is no atonement but by the shedding of blood," or, as given in New Testament phraseology, "Without shedding of blood there is no remission." Tho Talmud says, in Sanhedrin, foL 43 D, AH crimi• nals about to be executcd were urged to confess, because by makíng eonfession they secured a portion in the world to come, &c. llcnce it is maintained that confessíon.ía necessary. The cock can die as a sinner, but cannot be made to confess 88 a penitcnt 1 Therefore every Jcwish .sinner must confess, and that he does in the synagogue on tho Day of Atonement in the following manner. He dresscs himsclf in the shrouds in which he is to be buried aíter death, wraps himself in the talith or veil usually worn at the performance of worship, then takcs his placo in the congregation in the attitude of a. penitent, and gcntly smites with his right fist upon the left breast, whilst, with a humble voice, and often wíth tears in his eyes, he repeats the alphabetieal Iist of sina as enumerated in the General Confession. ~,~" ,,),:l, .'~~f~.'~'~:::I .'~~~'1I't ~"'1:::1'1 Aleplt. 'Ve ha.ve trespassed. Beth. We have dealt treacherously. Gimel. Wo have stolen. Daleth. THE DAY OF ATONEMENT.

We have been guilty of slander ; and so on to the end of the Rebrew alphabet, Such a General Confession according to the order of the English alphabet might easi1y be constructed, and it would read somewhat as follows :-We have Abandoned God. We have Broken Hís Law. We have been Cavillíng at His Truth. We have Dared Him to His face, &c., &c. After the General Confession follows a more Particular Confession, which consists of a long list of sins in double alphabetical order, forming a kind of Litany, and is divided into several sections. In a condensed form we give the following as a specimen :- m~Qnt!'NQn~11' • 1,n:n C~'N::l,~~E)~'~N~n~ NQn ~l" • • • c~nE)~ ',Q::l::l • mI' ~~::l::l• • • ::l~i1rU~N::l,~~E)~ • 1:l; • ,nC::l' ~'~l::l • n"'l1 ~'~l::l A.A.-For the sin, which we have committed against Thee, either by compulsion or choice; and for the sin which we have committed against Thee with a stubbom heart. B.R-Out of ignoran ce ; with the utterance of the lipa. C.C.- With incestuous lewdness; publicly or seeretly, &c. An imitation of the above specimen in English would be somewhat like this :-For the sins which we have committed against Thee, of Adultery and Arson; Backbiting and Brow-beating ; Calumniating and Caricaturing our friends and brethren, and so on in couplets to the end of the alphabet. After each of the first three sections, the penitcnt confessor smites upon bis breast as he solemnly repeats each of the following expressions :- • ,~~ ,E):l • 'l~ ~n~ ; ,~~ rée • n,n'~c m~N C~:l ~l" "Yet, for a11of them, O God of forgiveness, forgive U8, pardon us, and grant us remíssion." These two confessions are repeated by the pious on otber occasions also, especially in sickness, when the hour of death is approachíng ; but for want of spnee we must pass over particulars and proceed to give a small specimen of the Grcat Confession. This Great Confes• sion is found deseribed in few editions of Jewish litur• gies, and is repeated only by a few Jews who consider themselves more orthodox and holy than the rest of their brethren. It consists of the General Confession, but each word is accompanied by a greatcr or Iesser number of phrases, the first words of which begin with the same . 11 ~,

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lIO TREASURES OF THE TALMUD.

Ietter oí the alphabet as the word in the Confession under which they are grouped. We will choose a íew oí eaeh of the first three groups as specimcns. 'n;O) te;, o~,' n;'o) O~::I"Yi"10"~'i"10'n;::IN • 'noC'te 'n;::IN • o"m:1 n;'o) N~~ m ,nN m ~~, 0')' 'n;::IN • 'nON:1 'ntnN • 0"11 rmn 'ElO 'ntnN • 0"::1) ",t":1 • 'n'):1 • ',::1, • 11'"e"I17i"1nN, 111i"1 nN 'n~i"1N• 'mnC'm • ompn, o'o::ln ',::1, 'n;O::1•,'n,yo 'n"::1 •,'mm 'n;O:1 'n;17~ • '~N,n~N 'n~r~ • 'CN ;11::1'n'r:1• 'ON'N '::1N'n't~ • "':1n la"0 ~'n~;l ~.'n~)) • 'nlm • ',::1' • 'n'::I n:1 'N ¡n'11 • ',::1, N ALEPH.-I have trespassed. 1 have eaten things which require the washing of hands, and 1 have not washed my hands. 1 have eaten fish and flesh, and have not rinsed my mouth after eating the one and before eating the other. 1 have eaten things cooked by Gen• tiles. 1 have held a scroll of the Law whilst naked, &c. :l BETH.-I have dealt treaeherously. 1 have set aside Thy Law. 1 have despised Thy eommandments. 1 have set aside the words of the sages and their insti• tu tions. 1 have despised my father or my mother. 1 have despised the husband of my mother, or the wife oí my father. 1 have eommitted ineest, or adultery with the daughter oí Kuthite (i.e., Samaritan or a Gentile, &c.) l GlHEL.-I have robbed. 1 have stolen. 1 have revealed the secrets of my friends, &c. We need not take up space, in illustration of the aboye, by an English imitation; but the curious reader may take an English dictionary and search out all the sins comm.eneing with A BCD, &c., and he will easily con• struct the form of a Great Confession after the Jewish pattern. Vie trust, however, that no Christian will be found so irrevercnt as to trille with sacred and solemn things as the Jews do. Poor Jews! they are no more sensible of their degraded spiritual state than the poor insects born and bred in the horse-radísh are sensible of the bitterness of their daily food I Remove them from the bitter root into a sweet carrot, and they will be happier for the change. But, laying aside a11metaphor, let us use plainness of speech. The Jews are a God-fearing people; how then is it that they dare in the presence oí their God acknow• ledge sins which they have never committed I Indeed, " Israel hath sínned !" but not one in ten thousand has THE DAY OF ATONEMENT. IJI committed the sins which he confesses. We must go to the Bible for a solution of this difficult question. " They have a zeal of God, but not according to knowledge." " The Ieaders of this people cause them to err; and they that are led of them are destroyed." ":Making the word of God of none effect through their traditions." Two things, then, must precede the conversion of the Jewish nation to a pure.r worship and a truer confession: jirst, the J ews must be weaned from their vain traditions; and, eeamdbj, they must be won back to the Old Testament Scripturcs, which testífy of Christ. The second depends on the first. To wi1l.the Jew, tOe must jirst wean him. Inthe Liturgy, from which the particulars relating to the Great Confession have been culled, the following threefold answer is given to the question alluded too l. The J ews are taught to believe in the transmigration 01 souls, therefore they confess the sins in their present bodies which they may have committed in a former state. 2. All the sins of a slandered person are imputed to the slanderer; therefore, as all men are addicted to slander, all must confess the sins of the parties slandered which they may have committed. 3. It is written in Scripture, "And they shall fall one upon another," which the Talmud explains thus: "One on account of the sins of another; this is to teach thee that

nt:l m C~:l"W~N'~ ~:::I ÁLL ISRAELITES ARE SUBETY ONE FOB ANoTBEB."

Hence it is plain that every orthodox Jew is bound to repeat the Great Confesaion. Achan has stolen, and the Bible saya, "lsrael has sinned 1 " The sin of one was imputed to the whole nation: the whole nation, there• fore, including the individual sinner, is under the sentence of death. Áchan has a portion in the world to come, solely because 01}¿isconlession, so saya the Talmud: it stands to reason, thercfore, that the salvation of Israel depends not only on "the Atonement of the Cock" but also on Oonfeseum. 18 it so, Yes! it is even so, and more than thís aecording to the Talmud. But now let us hear what the W ord of God says: "Wherefore the Lord said, Foras• much as this people draw near me with their mouth, and with their lipa do honour me, but have removed their heart far from me, and their fear toward me ís taught -a ~__~.. p~----d ....

III TREASURES OF THE TALMUD.

by the precept of men. Therefore, behold, I will pro• ceed to do a marvellous work among this people, cven a marvellous work and a wonder; for the wisdom of their sages shall perish !" "And in that day shall the deaf hear the words of the Book, and the eyes of the blind shail see out oí obscurity, and out of darkness. . . • They also that erred in spirit shall come to understand• ing, and they that murmur shallIearn doctrine;" They shall learn that neither through "the .A.tonement of the Cock," nor by their three confessions of sins, but only "in the Lord shall all the seed of Israel be justi• fied." They shall "seek the Lord their God, and David " their king," "by whom we have now received the atone• ment." They shall seek Him, find Him, bless Him, and be bIessed in Him. In Him they 8ha11be saved with an everlasting salvation ! "To whom be glory for ever. Amen."

THE RANso. 01' THE RA.."'iSOlL It is customary on the eve of the Day of Atonement to visit the cemetery, and to give alma to the poor as a ransom for the Kapparoth, m'~::ln l'~'!)'The reason why the Kapparoth, whose bIood has been shed as a ransom, should require to be ransomed ís not statcd, but no doubt the custom is founded on sound reason, and on religious principIes weil known to, and well understood by, the Rabbis. The act of immersing on this day is considered to be of greater merit than it is on any other day oí the year. Thereíore every orthodox Jew dips himself in the lega11y constructcd "'i'~, abIutionary bath, at least three times, corresponding to the three things, sin, 1·niqulty,and trans• qreseion; which are supposed to be washed away by the three immersions. This seems to índicate that the .A.tollementoí the Cock is not quite sufficient to take o.way the sins oí the Jewish sinners. The more píous immerse fourteen times, and the Chassidim, the most pious, immerse thirty-nine times. It is we11to shave the head (oí COlme not the beard) and to pare the nails Í1~ proper order * before imrnersion. W omen are not to immerse on that day, C'::ltt~C::ln,'n~ l'~'::l' p~tt" because tlley hane not the pOlcer to be as tite anqels: In the afternoon of that day a mutual ñogging opera-

• A. deacribed in tbe Talmudic Milcellanl', p. 336, No. 81. 11 --_ ...--~--

THE DAY OF ATONEMENT. Ir3 tion takes place in tbe synagogue, with a formidable thong * mads of calf-skín, The stripes are gently, very gently applied to the back of each adult Israelite, who, in a stooping posture, with his face to the north and his back to the south, repeats three times the General Confession, whilst the operator repeats as many times the thirteen Hebrew words contained in Psalm lxxviii 38. A stroke is given as each word is uttered, so that the party flogged receives exactly forty stripes sava one. The smiter is then smitten by the one ha smote, or by sorne one else ready to flog and be flogged. 'Vomen are not permitted to take part in this solemn farce, for it is written, " Man shall bear his sin," which the Talmud explains:-"Man, yes; woman, not," .1'N t"N .N~ n~No The Kapparah is one of many relies of Oriental paganism which the J ews brought from the banks of the Euphrates, from the land of their exile, the fatherland of Rabbinic faith and worship. Its heathen features can be plainly seen through the thin veil oí J udaism intended to conceal them, while its scant and flimsy drapery, itself of íoreign textura, scarcely hides its ungainly forro. Among the "gods many " of Assyria, Nergal, the tutelar deity of Babylon, held a conspicuous and im• portant place. This form oí idolatry was introduced into Israel by the Cuthitcs, who supplanted the iuhabi• tants of Sumaria (see 2 Kings xvii, 30), and the Jews were further familiarised with it during thcir long Baby• lonish captivity. Its connection with Succoth-Benoth we will not here more than allude to, as their correlation has but little to do wíth the subject before us. The name Nergal, derivable from the Hebrew, seems to be compounded from ~, 1ler = lig/d, and ~~,gal, from ~~~,to reooloe ; apparently alluding to the sun as the cause of the daily and yearIy revolution of the planeta The Rabbis tell us that Nergal was representad by an idol in the shape of o. cock, thus we havo n clue of connection here with Apello the sun-god and the sacred cock; their relntionship is provable from the classic writings of Groece and Rome. Again, though the word Nergal seems easily to accommodate itself to a Hebrew etymology in its popular forru, its accredited significution is that of [/reat

• Tbe tbong is made of calf-skiu 10 remind tbe Jew of tbe great national liD of making and worshil'ping tbe golden calf, n TREASURES OF THE TALMUD. man or hero (Rawlinson's Ancient Monarchies, i. 171 j ií, 256), and hereunto accords the Hebrew word ':1l, gever, a man as distinguished from a woman or a ehild by his superior strength, and the conventional use of the word in the sense of coek, and, of course, its use in the flimsy compromiso, ':1l:1 ':1l n.,,~n, of the Kapparah, the vicarious "ezehanqe 01 a eock for aman." We subjoin one otber illustration of this topie, a parallel from the remoter East, from China, the cradle• land of a thousand superstitions. The sailors there, in time of imminent peril, offer a cock to the epirii 01 the uaiere. The head of the bird is wrung off and committed to the deep, while its warm life-blood is sprinkled upon the deck, the masts, the anchors, and the tackling, and sorne of ita feathers stuck up as charms in convenient placea Various libations, with holocausta of tinfoil and gilded paper, follow, which, duly aceompanied with prayers, &c., conclnde the strange proeeedings. Other analogies might be adduced, but these are a11 the limita oí this paper will allow of. ( lIS )

CHAPTER VIII.

THE EAR.

l. HE who reads the Sh'ma and has not made it audible to bis ear, has discharged bis duty. Rabbi Yossi says: He has noto If he has not paid particular attention to tbe letters of the Sh'ma when be read it, according to Rabbi Yossi, he has discharged bis duty; but Rabbi Yehudah insists tpat be has not discharged bis duty. He who does not read it in proper order does not discharge bis duty. If he makes a mistake as he is reading, he is to repeat again from the place where he made the mistake. Berachoth, foL 1S A. NOTE.-The aboveis a Mishnah, and the Gemarahas a long discussion on each clause. The main points we will give in epitome. (a.) l1Ct' Sh'ma means "Hear," and one must hear with the ear the words that proceedfrom the mouth. (b.) Sh'ma, "Hear," i.e., in any language thou canst hear besides the Hebrew language,thou art to make it audible to thy ear what proceedeth from tby mouth, for it is said (Deut. vi 4), "Hear, O Israel: The Lord our God is one Lord." (e.) But (Deut. vi 6), "And thesewordswhich1 com• mand thee this day shall be in thine heart," expressesa contrary doctrine. (d.) Rav Yosephsaya: "The contentionis onlyabout the reading of the Sh'ma; but there is unanimity about other precepts, such as the repetition of the blessing before and after meals, that íf the repctition is not audible to the ear the duty has not been duly performed, for it is written (Deut. xxvii 9), " Take heed and hear, O IsraeL" . • :'" ...... ,.~~.= sa '. 01' '

]16 TREASURES OF THE TALMUD .

. (e.) He who pays particular attentíon to the very letters of the Sh'ma whilst reading it in order to make no mistake, will hnve Gehinnom made cool for him. This is deduced from Ps. lxviii. 14, where, by a play upon the words, this consolatory doctrine is confírmed, (f.) The very first line oí the Talmud begins wíth s discussion about the Sh'ma, and almost the whole of the first chapter (oí over 24 pages) ís taken up with the laws concerning it. The Sh'ma ís, in the estimation of the orthodox, the quintessence of religion ; the infant is taught to lisp it, and throughout the whole course of lifo it is uppermost in the mind and always upon the tengue, and in the hour and article of death the Sh'ma is the panacea and source of comfort-the truly pious with his expiring breath drawls out Sh'ma Israel! "Hear, O Israel I the Lord our God is one Lord." 2. Thou also make thy ear like a funnel and acquire for thyself an understanding heart to perceive the words of those that decide things to be unclean, and the words of those that decide (the selfsame things) to be clean, the words of those that bind and of those that loose, of those that pronounce things to be unlawful and of those that pronounce (the selfsame things) to be lawful, Both these and those are the words of the living God. ".:1, '~N' '~N o"~nC"'il~N Olta{J{J¡{JaJI, foL 3 D, and Gittúz, foL 6 B. 3. Five things are said concerning the mad dog :-Its mouth gapes wídely, it drops foam, ita ears hang down, its tail dangles between its legs, and it slinks along by the side of the ronde Rav saya tbat a dog's maaness is caused by witches sporting with it, and Shemuel says it is because nn evil spirit rests upon it. What is the dif• ference between tliem I According to Shemuel the aniI~al is 0111yto he destroyed from a distancc, by means of an arrow or a knife flung nt it. Contact with it is dangerous, and a bite ís sure to prove fatal. 'Vhat is the remedy when touched by it? Throw off the clothes and run away. Rav Hunuah, the son of Iiav Yehoshua, having been once touched by a rabid dogohe stripped himself nnd fled, "1 havc fulfilled in mysclt," saíd he, ce the truth of Scripture THE EAR. II7

(Eccl, vii, 12), e Wisdom preserves the life of its pos• sessor.'" • • • Whoever is bitten by amad dog is to be fed (,~TU,.l:J ,xnc) with the caul of its liver. Yoma, fol 83 13, and fol 84 A.. Non.-" In Burrna mad dogs, and doga supposed to be mad, are not only killed but eaien. The flesh of the mad dog being, in the opinion of the Burmese, not only the best antidote to the poison of the teeth, but a prophylactic against hydrophobia."-Daily New8, Sept. 24, 1879. This is a notable application of the saying, "Like cures like." 4- Bar Kappara expounded: What is that whicb ís written (Deut. xxiii. 14, A.V. 13), 1JtN~l1 1~ rrnn ,n'" "And thou shalt have a paddle upon thy weapon"? Read not 1JtN,Azoncha, "Thy weapon," but read 1Jm~, Omecha, "Thine ear]' (the Hebrew word for paddle means also a peg, a pin, or a nail), that is,'when aman hears an improper word, let him put bis finger (wbich resembles a peg) into his ear, And this ís wbat Rabbi Eleazar has said, "Why are the human fingers like pegs ?" Sepárate, rounded, and slopíng, in order tbat when aman hears an improper word be sbould put one of his fingers into bis ears. Tbose of tbe house of Rabbi Ishmael have taugbt tbe reason why the entire ear is hard except the lobe, which is soft. It is in order that when a man hears an improper word he should turn it inwards. The Rabbis have taught: Aman should not permit his ears to hear improper words, because, before a11other members of the human body, his ears, being thin and soít, will be burned ñrst, Kethuboth, fol 5 A and B.

S. "Hís master shall bore his ear through with an awl JI (Exod. xxi. 6). The Holy One-blessed be He !-said, "The ear that has heard my voice on Mount Sinai, when 1 said (Lev. xxv. 55), e Unto me the children of Israel are servants,' and not servants to servants, and this man goes and buys a master for himself, it tberefore shall be bored through." The Holy One-blessed be He !-said, ce The .... lIS TREASURES OF THE TALMUD. door and the doorpost that were witnesses in Egypt, when 1 passed over the lintel, and the two síde-posts (Exod. xii. 23), and when 1 said, (Unto me the children of Israel are servants,' and not servants to servants, and 1 have brought them out from servitude into freedom, and yet this man goes and buys himself a master, therefore shall his ear which heard this be bored through before them who were my witnesses." Kiddushin; fol. 22 B.

6. If one pulls the ear of another, or plucks off his hair, or spits upon him,or snatches off his mantle, or pulls a woman's head-dress off in the street, in each of these cases he is fined four hundred zouzim. Bava Kama, fol, 90 A.

7. When Rabbi Eleazar ben Rabbi Shimon was about to die, he said to his wife, " 1 know that the Rabbis are angry with me, and they will not inter me in a becoming manner, therefore hide away my body in an upper cham• ber, and be not anxious nor worry thyself about me." Rabbi Shemuel bar Nachmaini said, "The mother of Rabbi yonathan told me that she herself heard it from the wife of Rabbi Eleazar, that his body had been laid out in the upper chamber somewhere between eíghteeu and twenty• two years, and that whenever she went to attend to it, ir a hair perchance carne out of his head blood issued from the place. One day she noticed a worm crawling out of bis ear and she became alarmed, fearing that his body had begun to decompose. But he appeared to her in a dream and thus explained the cause, (Fear not, 1 shall not decompose, my body will not become corrupt 1 But one day during my life 1 listened to a slight against a young Rabbi, and did not remonstrate as 1 ought to have done, and therefore 1 am punished with a worm in the ear.' " Bava Metzia, fol 84 B. 8. Balaam was among the slain (see Numb. xxxi 8). lIow came he there l Rabbi Yochanan said, "He came THE EAR. 119 to receive the reward for the twenty-four thousand that fe11in Israel in consequence of his advice to Balak," •.• Rav said, " Hence the popular saying, 'The camel went in search of horns, and they cut off his ears also,' " Sanhedrim, fol 106 A. 9. "That stoppeth his ears from bearing of blood " (Isa. xxxiii, 1S). This refers to one who listens to a slight against a young Rabbi and is silent about it; for instance, as did Rabbi Eleazar ben Rabbi Shimon (see No. 7 supra). Maccoth, fol. 24.A.

10. Consider three things and thou wilt commit no sin: Understand what is aboye thee, a seeing eye and a hear• ing ear, and that all thy deeds are recorded in a book, A'voth, chapo ii 1l. "Behold the glory ot the God of Israel carne from the way of the east; and His voice was like the noise of many waters, and the earth shone with His glory" (Ezek xlili. 2). "Like the noise of many waters" refers to the angel Gabriel; "and the earth shone with Bis glory" refers to the presence of the Shechinah. This is logically deduced by inference from mimor to major ; for if Gabriel, who is but one of the thousands of thousands and myriads of myriads that stand before Hím, had a voice which might be heard from one end of the world to the other, how much more did the earth shine with Bis glory, the glory of tbeBoly One-blessed be Re !-who created the whole universe and the upper and lower intelligences 1 But,of course, it is given to the eye to see wbat it is able to see, and to the ea» only what it is able to hear. Avotlt if Bab Nathan, chapo ii

12. What is deliberate suicide 1 It is not when one climbs up a tree, and tumbles down and dies,or goes up upon a housetop, and falls down and is killed ; but it is he who says, " Behold, 1am going up to the housetop or to the top of a tree, and 1will fling myself down and die," .... ts-x" '_-.,"..... tt:t-- ,·,~·~-te'("= r1

reo TREASURES OF THE TALMUD. and who has been seen to go up, and to fall down and die-such a one commits suicide, and a suicide is not .entítled to any of the funeral solemnities. He who is found strangled, or bung on a tree, or killed by falling on a sword, is not felo de se, and none of the funeralobserv• ances are to be withheId from him. It once happened that a son of Gurnos from Lydda ran away from school, and bis father threatened him by showing him his ear. The truant lad, through dread of his father, went and committed suicide with a part of his garment. Rabbi Tarphon, on being asked, decided that none of the funeral obsequies should be withheld from him. Another boy of the children of Berak happened to break a glass on a Sabbath-day, and upon his father showing him his ear he went out and, for fear of his father, be destroyed himself in a cistern. Rabbi Akíva, being asked, decided that none of the usual solemnities should be withheld from him. Hence the sages have enacted that no one should show the ear to his son, but that he should either chastise him at once or say nothing about it. Semachoth, chapo íí,

13. A priest being bald is disqualified from service. What is being bald? One that has not at the back of bis head a row of hair reacbing from ear to ear. o o o If bis eyes are as large as those of a calf, or as small as those of a goose; if the trunk of his body ís in any way dispropor• tionate to his other members (as, for instan ce, bis hands, his feet, or his hips-Rashi); if his nose is too large or too small in proportion to the other members; if his ears are small or spongiform ; if his upper lip projects beyond tbe lower, or vice versá ; behold, it is a blemish in every case. Bechoroth, fol. 43 A, and fol. 44 A.

14- Rabbi Yehudah the Prince paraphrased 1 Chron, ív, 10 tbus: "And Jabez called on the God of Israel, saying, Oh! that Thou wouldest bless me indeed with procreation, t and enlarge my borders' with sons and THB BAR. rar daughtersj 'and that Thine hand might be wíth me t in mercantile affaira;"and that Thou wouldestkeep me from evil,' that 1 may be free from head-ache, ear-ache, and sore eyes; 'that it may not grieve me'-that the evil passion may not overpower me and hinder me from studying. If Thou wilt do this, well and goodj if not, 1 8ha11godown in sorrowto the graveI ' And God granted him that which he requested.'" Temurah, fol 16 .A. 15. Whenever thou findest Rabbi Eleazar the son of Rabbi Yossithe Galileanexpoundingthe Haggadah,make thine ear as a funnel. Chullin, fol. 98 A.. NoTE.-(a.) It will not do for us to repeat Mar bar Hav Ashi's humorous remark about his mother-ín-law's ear, but as the suhject is of some importan ce from a medical point of view, we refer the inquiring studen t to Bechoroth, fol 44 B. (b.) A lady with long ears is not to be met with every day. 'Ve have fully described her in our "Genesis according to the Talmud," p. 385, No. 21: 80 we shaIl content ourselves with simply recounting sorne of her salient characteristics. She has a flat head, hair like unkempt flax, squinting eyes, and long ears, a snub nose, pouting Iips, and scarcely any neek; her feet are splay like those of a goose, and her name is the only appro• priate thing about her-Laehluehith-ugly by name, ugly by natura. (c.) To this monstrum horrendum we seom to need a companion ogre, and cannot do better than borrow the description of one from the 14th chapter of "Avkath Rochel" (published in 1540). His name ís Armillus; he is said to have becn brought into the world in the following manner :-There was in Romo a marble statue of a virgin, exeeedingly beautiful and life-like. This statue supernaturally gave birth to Armillus the Devil, whom the Gentiles call Antichrist. Armillus was twelve yards high, and he was as bread as he was long, but there was only the spaee of one inch between his eyes. His eycs were sunkcn and bloodshot, the eolour of his hnir was golden and the soles of his fect were grecn, and he had two crowns to bis head. He assumed to be not only Christ but God, and the Romans, beheving in him, J22 TREASURES OF THE TALMUD~

made him their king. In the "l\Iidrash Vayosha " (published in 1524), Armillus is depicted as bald-headed, and having one eye very large and the other very small ; bis right arm about two and a half inches long, and the other as many yards; and he had leprosy in his fore• head. Ris right ear was stopped up, but his left was open, so that when a person was saying something good he turned the deaf ear to him, but when evil was spoken he willingly turned the sound ear. It was this Armillus that went IIp to Jerusalem and slew Messiah the son 01 Joseph, as it is said (Zech. xii, 10),"And they shall look upon me whom they have pierced,and they shall mourn for him as one mourneth for his only son." But afterwards shall Messiah tite son 01 Joseph come in a cloud, as it ís saíd (Dan. vii 13), " Behold one like the Son of man carne with the clouds of heaven ;" and then it is added (ibid. V. 14), "And there was given to him dominion and glory, and a kingdom." He shall kill the wicked Armillus, for it is said (Isa. xi, 4), "With the breath of his lips shall he slay the wicked;" and subse• quently shall the Holy One-Blessed be He !-gather the scattered nation, the dispersed of Israel! (d.) "In the multitude is the king's honour " (Prov. xív, 28). In honour of Armillus, king of the Romans, we beg to introduce here a people with peculiar ears. In the "ehain of Tradition," a chronological and his• torical work, the Hebrew title of which is " Shalsheleth Hakkabbalah" ",,)we read that in Sittiah (Scythia 1) there are creatures that in summer resemble wolves, and in winter they assume the appearance of men (like the toere-wolvesof medíseval romance), and they worship the planet Mars, and sacrifice to him human beings. In Libya there are sorne who hate light and eat no animal food. In Ethiopia sorne have no nostrils, others have no eare, and others, again, have no mouth, but a small aperture, through which they drink by means of a tube. In the Western provinces there are sorne men whose ears are large enough to cover their whole bodies. In sorne districts of Arabia there are men so exceedingly small (pigmies, as classic writers term them), their women become mothers at five years of age, and at eight they are aged, 11 : -:"., -..__ -----_ ------~

( I:!3 )

CHAPTER IX.

FASTING.

l. MAR ZUTRA saith, " The reward of a fast-day is in the giving of alms," Berachoth, fol 6 B.

2. Rav Shesheth, whenfasting, and after having repeated his usual prayers, used to say, ce Lord of tbe worlds! it is revealed before Thee that when the Temple stood a man who sinned brought a sacrifice, and only the fat and blood of the same was offered,and thus was atonement made ; now 1 am fasting, and my fat and blood are being diminished in consequence, may it please Thee that my fat and blood thus diminished be accepted as if offered on the altar before Thee, and be Thou reconciled to me !" lbid., foL 17 .A. NOTE.-This pathetic compromise is even now tumed to pious account by those who fondly style themselves orthodox, 3. He who (on account of having had abad dream) fast« on the Sabbath-day, the judgment against him, though it be of seventy yeara' standing, shall be torn up and abolished; nevertheless he shall be called to account, and punished for omitting to enjoy himself on the Sabbath (which was bis bounden duty). And how is he to remedy this 1 Rav Nachman bar Yitzchak saya, "Let him fast for having fasted" (i.e., to fast on Sunday for having fasted on the Sabbath when he ought to have enjoyed himself by eating large fish, the best of garlic, and a dish of beetroot, or even small fish strewed with flour and cooked in vine.. gar), (Shabbath, fol 118 B.) Ibid., foL 31 B. ]..; Il"t ";1) lt"altl¡\" :¡..; tl.e tltirtl-1::¡,lt :¡,)\ •.'¡ ti) (:1:, ]¡I: :-::litl, 'ó I :1111/',/,"/1.'/, ru.i.-u-r JI": l'1)Il~i'¡I.·l' wluit na" Yl:lllll::lll that a man Illily postpone Iris Iust Ior ; replied, " It is a o"n n~.J.vn,a fustiug i bad dream, and a fast for a bad dream i flax, saya Rav Chamma ; and Rav Chas: very same day of the bad dream the el and Rav Yoseph says, even if that da) Sabbath." SIt N OTE.-1t{uch interesting detail anent drc pretation may be found in Gcnesi. Talmud, p. 413. 6. Adam was a Chassid or great saint that the decree of death was occasioned . a hundred and thirty years, and all this ~ from intercourse with his wife. E 7. Twenty-four fasts were observed b Great Synagogue, in order that the writc lacteries, and mezuzahs (doorpost charms rich, lest in becoming rich they might b write any more. P8 11 .~. ------~~ - .

FASTING. 125

Shemuel saya, te There is no other public fast-day observed in BabyIon besides the ninth of Ab." Psachim, fol S4 B. NOTE.-The ninth of Ab is the anniversaryof the destruction of the Temple. 9. It is related of Rabbi Yeboshua that his teeth were quite black because of his many faste. Clta{/gigah, fol 22 Do

10. The leather thong of Rav Hunnah's phylacteries happened once to be turned inside out, and on that account he fasted forty days. Moed Katon, fol. 2S A.

11. Rabbi Shimon ben Yocbai said, "Four things have been expounded by Rabbi Altiva which 1 do not expound like bim, and tbis is one of them: The fourth fast was on tbe nintk of Tammuz, wben tbe city was broken up, as it is said (Jer. lii. 6, 7), 'And in the fourtb montb, in tbe ninth day of the month, the famine was sore in the city, so tbat there was no bread for the people of the land. Then the city was broken up.' Wby was it called the lourth fast 1 Because it was in the fourth. month. The fifth fast was on the ninth of Ab, when the house 01 our God was burned. Why was it called the fifth fast? Because Ab is the fifth month. The seventh fast is on the tbird of Tishri, when Gedaliah the son of Abikam was slain by Ishmael the son of Netbania, which tcaches that tbe death 01 tbe righteous is equal to the burning of the house of our God. Why is this called the seventb fast ? Because Tisbri is tbe seventh month. The tenth fast is on the tenth of Tebeth, wben the king of Babylon set himself against Jerusalem, as it is said (Ezek. xxiv. 1, 2), 'Again, in the ninth year, in the tenth month, in the tentb day of the month, the word of the Lord came unto me, saying, Son of man, W rite thee tbe name of tbe day, even of this very day tbe king of Babylon set him• self against Jcrusalem (upon) this day,' Why is it called --_ .._------

126 TREASURES OF THE TALMUD.

the tenth fast? Because Tebeth is the tenth month," &c., &c. Rosh Haehanah, fol 18 B. NOTE.-The above elucidates the difficulty in Zech. viii. 19. 12. The Rabbis have taught, Whoever is fasting because of some calamity and it passes over, or on behalf of a sick person and he meanwhile recovers, must complete his fasto If one goes from a place where there is no fast (being observed) to a place where there is a fast,let him take part therein. If vice 'liersd, let him complete the fasto If, having forgotten the fast, he has partaken of food, let him not appear in public nor indulge bimself further . . Taanilh, fol. 10 B. 13. Shemuel said, " He that jasta is ealled a sinner, for he holds with a certain Tanna who taught that Rabbi Eleazar Hakkappar bar Rabbi cited the words (Numb. vi. II), 'Make an atonement for him (the Nazarite), for that he sinned against the soul,' and asked, .Against whose soul has he sinned? It ís because be abstaíned from wine that he mortified bis own soul. This is deduced inferentially from minor to major. If he is called a sinner who morti• fies himself by abstaining from wine only, how much more does he deserve to be called a sinner who abstains from everything else I " Rabbi Eleazar said, "On the contrary, be is called a saint, for it is said (Ibid., ver. 5), , He shall be holy, and shall Iet the locks of the hair of his head grow.' If he mortified himself by abstaining

from one thing only and is called holy J he who mortifieth himself by abstaíníng from all thíngs, how much more is he to be called holy 1" Resh Lakish saíd, " A disciple ol the wise is not permitted (habitually) to fast, because be will become weakened in bis heavenly occupatíon," Taanilh, fol 11 A and B. 14- Any fast-day upon which the sun does not set is not (to be) named a fast-day .•.. He may not eat or drink till the sun seta and two stars at least become

visible. Ibid.J fol 12 A. _"11 ..:...... "III,..-~----- _..-_- ...... ---- ~

FASTING.

1S. The Rabbis have taught: "Fellow-citizens, do not salute one another on fast-days." If saluted by an amhaaretz (illiterate), they are to respond with a weak lip and a heavy head (i.e., in a subdued tone and with a slight nod of the head). They are to wrap themselves in their veils and sit on the ground as moumers and as ex• communieated persons who are rebuked of God, until they obtain merey from Heaven. Taanitk, fol. 14 B.

16. How is the order to be observed in the celebration of fasls? The shrine (the chest in whieh the scrolls of the Law are deposited) is to be brought into the open street of the town and ashes to be strewn upon it, and upon the head of the prince, and also upon the head oí the chief magistrate; every individual also is to take of the ashes and place them upon his own head, The Elder among them is to deliver a solemn speech, sayíng, " My brethren, it is not said of the people of Nineveh: And God saw their saekcloth and their fasts, but God saw tbeir works that they turned from their evil way" (Jonah ííí, 10). And in the tradition (oí the prophet) it is said,

11 Rend your heart and not your garment" (J oel ií, 13). Ibid., fol IS.A.

NOTE.-The above is part of a very lengthy Mishnah, and, by way of note, we will briefly epitomize what the Gemara has to say upon it. Why did others lay the ashes upon the heads of the prince and chief magistrate, and not they themselves do it 7 Becauseone that puta himself to shame is not to be comparad to one who is puz to shame by others. The asheswereto be laid upon that pan of the head upon which the phylacterieswere usually wom-say upon the forehead,bctween the eyes. The placingof the shrine in a public street is considered a great disgraceand humiliation. Ashesupon tho shrine are an indication that the Divine presenceresting in the shrine is aIsoin trouble(seePs, xci. IS, and Isa. lxiií. 9). The ashes upon the head of individualswere intended as a reminder of the ashes of pny' n,i'V, the binding of Isaac, as a sacrifice. Thc visitingof thc cemeteryon Iast- 128 TREASURES OF THE TALMUD.

days intimated thnt beforc God they were counted as dead, and also to beseech the dead to solicit merey on their behalí, If there were no Elder, then a sage, or at least aman of respectable appearance, was to address the fastíng community. The cattle and their young were placed apart, and God was addressed thus: "Lord of the Universe! if Thou wilt have no compassion upon us, so neither will we have compassion upon these." 17. It is related that the elders, journeying from Jeru• salem homewards, once ordained a fast on aceount of a blíght, no larger than the mouth of an oven, whieh made its appearance near Ashkelon. At another time they ordained a fast because two children were devoured by wolves be• yond Jordan. Rabbi yossi said, "N ot because wolves devoured the children, but simply because wolves had made their appearance." In the Iollowing cases an alarm is to be sounded even on the Sabbath-day :-A city being besieged by Gentiles, or threatened by an inundatíon, or a ship about to be wrecked at sea. Rabbi Yossi said, "The o.larm may be sounded as a call for help, but not as a mere alarm." Shimon the Temanite said, "On account of pes• tilence also the alarm may be sounded on a Sabbath," but the sages did not agree with him in tbis. On account of every calamity-may none ever happen !-the alarm may be sounded on the Sabbath, except on aecount of much rain. It is related tbat Choni the Maagol was asked to pray for rain. "Go," said he, "and gather in the ovens (in whích the paschal lambs were roasted), that they may not be softened by the rain." He prayed, but no rain carne. Then tracing a circle on the ground, and placing himself in the centre, he exclaimed, "Lord of the Universe! Thy children are steadfastly looking to me, for I am before Thee as one of Thy household. I swcar by Thy great Name that I will not stir from tbis place until Thou showest merey to Thy children l" At this juncture raindrops bogan to fall, " 1 have not asked for such a rain as this," said he, "but for such as would fill wells, cisterns, and pits." Then the rain came dowu in _ _ 11 -~_.... _... - - .... ~.-.=.,._- 't

FASTING. 129 torrents. " No !" exclaimed he, "nor even for such a rain as this did 1 ask, but for genial and beneficial showers." The rain abated, and Israel had to leave Jerusalem for tbe Temple Mount, on account of the inundation. Then said they to Choní, "As thou hast prayed that rain should faIl, now pray that it should leave off raining." "Go and see," said' he, "if the Inquiry Stone - is submerged," Shimon ben Shetach sent the following message to Choni : _" If thou wert not Choni, I would excommunicate thee. But what could 1 do against thee? Thou art like a spoilt child with bis fatber before God, and He does thy will as a father indulges the whims of a spoilt child. It is with reference to thee that Scripture says (Prov. xxiii. 25), (Thy father and thy mother shall be glad, and she that bare thee shall rejoice.' " Taanith, foL 19 A. 18. Tbe standing men (or Temple attendants) used to fase four days in the week, from Monday till Thursday (inclusive), but they fasted not on the eve of Sabbath (Friday) on account of the honour due to the Sabbath, nor on the first day of the week (Sunday), that they might (graduaIly) get over the change from repose and pleasure to weariness and fasting, and not die. Ibid., fol 26 A. 19. The Rabbis have taught that the men of the watch• post, or men of the order of the eourse,t used to prny tbat tbe sacrifices of their bretbren migbt be favourably aecepted, and the men of standing used to assemble in the synagogue and fast four days, Mondays, Tuesdays, 'Vednesdays, and Thursdays; on Monday they fasted on behalf of tlrose that voyaged by sea; on Tuesday,on be• half of those that travel in the desert; on Wednesday,

• There .. as an Inquiry Stone at Jerulftlem on wbich a11lost property found by any one uaed to be depoaited, aud tho.e ...ho happened to lose aDy. thiDg knew where to go and ioquire alter their IOlt property, and 00 giving proof of their right tbel received it. (Bat"a Mctzia, fol. 28 D.) t See Luke L So 1 d ..... _~ -.-- .._~-"""-;::::...;¡- ...... _--

13° TREASURES OF THE TALMUD. tbat quinsey* might not befall little children; on Thurs• day, they fasted on behalf of pregnant women and nursing women-that the former might not miscarry, and that tbo latter might be able themselves to nurse their children. On Friday they did not fast because of the honour due to tbe Sabbatb; and of course they never fasted on the Sabbath-day. And why not upon a Sunday? Rabbi Shemuel bar Nachmaini says because it is the third day from the formation (of Adam). Resh Lakish says because of the additional soul givcn to man on Friday, and taken away again at the close of the Sabbath, as it is said (Exod. xxxi. 17), tu::»·, nJV "He rested and was refreshed" (playing on the word lOE)'" by dividing it into VE) "), i.e., having rested, alas I the addítioual soul is lost. Taanith, foL 27 n.

NOTEs.-(a.) The term, "men of the watch post," -,o~ '~ll't refers to such of the pricsts as in due course and regular order had, for the period of a week at a time, to take their turn of priestly functions in the routine of the Temple servicc. The other term, "standing men," ,o~ .~ll't, has reference to Israelites only, and to such as were commissioned to act as delegates, representing tho nation at the Temple in Jerusalem; and because they had to stand near the pricst during the offering of the daily sacrifice, they were called " The standill[J men." (b.) Adam (man) was created on Friday ; Sunday was therefore the third day after his creation, and upon the third dag, man is supposed to be weak, for it is saíd (Gen. xxxiv. 25), "And it came to pass on the third day, when they uere rore." It is plain, therefore, according to Rabbi Shemuel, that aman, being always weak on Sunday, ought not to fast on that day. Another reason is given by Resh Lakish why a man should not fast on Sundays, and that is because the "additional soul " is taken from him at the close of the Sabbath, therefore he is too weak to fast the next day, which is Sunday. Rashi says, n·'n~ n;'::lN;'ruI' C'J'mot!' n'~n~nWl, "The additional soul increases man's appetite, or inclina- tion for eating and drinking." With the departure oí the FASTING. J3I

additional soul the appetite must naturally decrease, and a decrease of appetite is naturally followed by weakness and unfitness for fasting. (c.) A third and more cogent reason for not fasting on a Sunday is given in the oIder editions of the Talmud, whích is suppressed in the more modem works. This is the reason given: C',YUi1 ,)!)t), "Decause of the Christians," who, says Rashi, make their festival upon that day. A Jewish fast on a Christian festival might possibly have provoked persecution.

20. Rav Yitzchak says," They (the sages) have ordained in Usha that aman is to use gentle means to instruct his son until he ís twelve years of age, after that time he is to use more stringent measures;" (Rashi says, "fiogging, or atinting his food "). The question is asked, la this (really) so 1 for Rav saíd to Rav Shemuel bar Shillath, "Receive not a child under six years of age for instruction; when he is six, receive him, and cram him with learning as an ox (is stuffed with food)." How comes it, then, that Rav Yitzchak saya, "Force not a child to leam until he is twelve years of age"? The question is thus solved :-To leam Scripture, force is used at six; but Mishnayoth, force is not to be used until the child is twelve; for Abaii said, "My nurse inatructed me that a boy should learn Scripture at six, Mishnah at ten, and at tbirteen yeara of age he ís bound to observe tbe usual fasts in full-i.e., the whole day (of twenty-four hours on the Day of Atone• meat, and on the ninth of Ab)." A girl is to fast after she is twelve. (Rashi says, "On account of the enervating etrect of study, a boy is supposed to be weaker tban a girl.") Kethuboth, fol S0 .A.

21. Rabbi Zadokfasted forty years that Jerusalemmigbt not be destroyed, and he became so emaciated that when• ever he ate anything it might be seen going down his throat, Gittin, fol. S6 A.

22. Rabbi Zira, when he retumed to the land of Israel, ¡asted a hundred times to the end that he might forget 132 TREASURES OF THE TALMUD. the Babylonian Talmud. (See Talmudic jliscellany, 216, No. 7 and ?tOte.) , Bava Meizia, fol 85 A.. 23. The Rabbis have taught (that), When Adam first noticed the gradual shortening of the day, he solíloquised, "Woe to me! 1t may be because of my sin that darkness is gradua1ly gaining ground, and the world is being brought to chaos and confusion again, and that this is the death 1 am subjected to," Thereupon he gave himself up to fastin!J and prayer for eight days. But when, after the season turned, he observed . that the days gradually lengthened, he remarked, "This was only the order of nature." He then celebrated eight days of festivity. He instituted them to the honour of God, but they were afterwards kept in honour of idols..•. The Rabbis have (further) taught, When Adam for the first time saw the sun setting, he exclaimed, "W oe to me! It may be, because of my sin, that darkness is gradually gaining ground and the world is being brought to chaos and confusion again, and that this is the death 1 am subjected to." Thereupon he and Eve fasted and cried the whole night long; but when the day began to break, he observed that it was merely the order of nature. He then offered for sacrifice an ox whose horns had been formed before bis hoofs; as it is said (Ps, lxix. 31), " It shall please the Lord better than the ox with horns and hoofs." Avodah Zarah, fol, 8 A. NOTE.-Rashi explains "'Vhose horns had been formed before his hoofs " thus: AH works of creation came into exist• enee in full-grown size ; the ox with his full-grown• sized hOrDS sprang from the earth head first, hence horns were before hoofs. See a180Chullin, fol 60 A. We are told in Shabbath, 28 B, that the ox which Adam sacrificed had but one horn on its forehead,

24- Rav Channa bar Biznah recorded that Rav Shimon the Holy said, "No fast is complete in which transgressors of Israel do not participate ; for galbauum, íll-flavoured -- 11 ~~--- - -...... -,- - ..

FASTING. 133

tbough it is, was added by Scripture to (perfect) the spices of the incense. Orithotñ, fol 6 B.

25. On the eve of the Sabbath (Fríday), as also at the exit of the Sabbath (Saturday night), they did not fast on nccount of the honour due to tbe Sabbath. Sorne say it was on account of tbe additional sou1 given to Israel between the lights on Friday evening, and after the Sabbath was over it was again taken away from them. Another reason (for not fasting on Sunday) is on account of the idolaters (Christians), that they should not be able to say, "Beca use we rejoice on the first day of the week, they fast." But the sages bave saíd, There was no concem nbout the batred of tbe idolaters (Christians) at the time of the Standing Orders (in the Temple), but on account of what is written (Exod. xxxi, 17), lOl))"'. lO!));.v "', ce He .was refreshed, or alas! because of the soul," (See note to No. 19 81~pra.) Sophrim, chapo xvii., Ha}. 5. ·( 134 )

CHAPTER X.

G O O D W O R K S.

I. nAVA was in the habit oí saying, "The end of wisdom i.; repentance and good works. Aman should not read the Scriptures and study the Mishnah and (then go and) rebel against his father or his mother, his master, or against any one who excels him in wisdom or in years; for it is said (Ps. cxi. 10), 'The fear of the Lord is the beginning of wisdom: a good understanding have a11 they that do His commandments;' or, "I'he first (aim) oí wisdom is the fear of the Lord, to a11the doers of them (the command• ments) there is good understanding,' It is not said, 'to all tbat stu,dy them,' but it ís said, 'to all the doers of them ;' that ís, that do the commandments for their own sake, and not those that perform them from any other motive. He who does not do them for their own sakes (alone), it were better for him if he had never been created." Berachoth, fol 17 A..

2. Four things require fortitude in their observan ce, viz. :-the Law, good uorks, prayer, and social duties. Respecting the Lawand good works it is written (Josh. i. 7), "Be thou strong and firm, that thou mayest observe

to do all the Law," in which the word "strong JI refers to the Law, and the word "firm" to good soorks: Of prayer, it is written (Ps, xxvii. 14), " Wait on the Lord, be strong, and He shaIl make thine heart firm; wait,I say, upon the Lord." With respect to social duties it is written (2 Sam. X. 12), " Be strong, and 1et us strengthen ourselves for our .. people and for the cities of our God." lUd., fol. 32 n. GOOD JVORKS. 13S 3. The Rabbis have taugbt: He who deals out moneyinto a woman's hand in order that he may gaze upon her, though he may be versed in the Law and good soorks as much as Moses our Rabbi was, he shaIl not be exempt from the judgment of Gehinnom; for it is said (Prov. xi 21), "Though hand join in hand, the wicked shall not be unpunished," Berachoth, fol 61 A. 4- If one is sick, and at tbe point of death, he is bidden to confess, for all who are about to Bufferthe last penalty of the law are told to confess. When aman goes to the market-place (where he may faU in with quarrelsome folk), let him regard himself as in custody of the officersof judg• mento If he has a headache, Iet him consider himself as taken by the collar; if bedridden, let him think of himself as ascending the steps to be judged, for when this occurs he is saved from death only if he have competent advocates (l~~~'P,gC'CXeCXXA""'O/), and these advocates are repentance and good uorks. And if nine hundred and ninety-nine plead against him, and only one for him, he is spared, as it is said (Job xxxüi. 23), "If there be an inter• ceding angel, one among a thousand, to declare for man his uprightness, then He is gracious unto him, and saíth, Deliver him from going down to the pit," Sltabbath,fol. 32 A. 5. Bretbren, neitber sackclotb nor fasts avert the evil decree, but repentance and good uorks, for thus we find by the people of Nineveh, respecting whom it is not asid, " God saw their sackcloth and their fast," but (Jonah iií, 10), "God saw their uorke, that they turned from their evil way." Taanith, fol, 16 A. 6. When Rabbi Tarphon and the eIders were once sitting in an upper chamber in the house of Natzah in Lud, the following question was asked before them, "Whether is greater, the study of the Law or the practice thereof? JI Rabbi Tnrpbon replied and said, "Practice is the greater." • J L *C! _

135 TREASURES OF THE TALMUD.

Rabbi Akiva said, " Study is the greater." AH the others assented, saying, "Study is the greater, because study brings about practice." - Kiddushin, fol. 40 B. 7. Rabbi Shimon ben Chalaphta said, "Trom the day that flattcry came in vogue (from the time the sages flattercd King Agrippa) judgment became perverted and good soorke corrupt, so that no man could (fairly) say to his neighbour, , My works are better than thine'" (for all were alike bad, see Isa. lxv. S). Rabbi Yehudah bar Maarava, or, as sorne say, Rabbi Shimon bcn Pazi, ex• pounded: "It is aHowable in this world to flatter the wicked, for it is said (Isa. xxxii. 5), ' The vile person shall no more be called liberal.' As this refers to the future world, it stands to reason that in the present world he may be called so." Rabbi Shimon ben Lakish proves it from (Gen. xxxiii. 10), "As though 1 had seen the face of God, and thou wast pleased with me." Sotek, fol. 41 B. NOTB.-Both the Targums modify this pieee of patriarchal flattery. Onkelos translates it, "1 have seen thy face as the vision of the face of the Great." The Targum Yeru• shalmi is more cireumlocutory still, "1 have seen the look of thy face, and it is to me as the visión of the face of thy angel " (i.e., guardian angel). 8. When Rabbi the Holy sent to court the widow of Rabbi Eleazar ben Rabbi Shímon, she sent word in reply, "Should the vessel once used by the holy DOW be used by the profane 7 There is a current sayíug," Where the master of the house once used to suspend bis weapon, tbere the miserable shepherd aspires to hang up bis scrip!'" The holy suitor sent again and pleaded, "Granteü that thy deceased husband excelled me in knowledge of the Law, but in good uiorks who is greater than 1 am 7" Her repIy to this was, "Whether he excelled thee in know• ledge 1 know not, but 1 know that he excelled in good uorke, for he voIuntarily underwent bodily suffering." Baoa Melzia, fo1. 84 o. • Compare Romana ii. J31\nd Ja.me. l, 2a-2S. 11 :.__ - -..... - .

GOOD WORKS. 137

NOTE8.-In the foregoing quotation an interesting love affair in high life ís brought before us, and we cannot pass it by without some notiee of the parties eoncemed-a wealthy Rabbi of royal desccnt on the one hand, and on the other an elderly widow oí gentle birth but of straitened meana. (a.) Rabbi the Holy was tho central sun of the Rab• binic system, and the ornament oí his age. He was the friend oí Antoninus Pius the Roman emperor. Rav, who held a similar position in Babylon to that which Rabbi the Holy did in Palestine, speaks thus of him: "If the Messiah were upon earth he would be like Yehuda (i.e., Rabbi the Holy); and if the latter might be cempared with the departed saints, he would be like Daniel the Beloved," He is said to have been bom when Rabbi Akiva died "one sun setting," as the Rabbis put it, "as the other arose;" for no saint departed from this world, we are told, unless another is bom to succeed him, as it is said (Eccl. i. 5), "The sun ariseth when the sun goeth down." Thus before the sun oí EH was set, the sun of Samuel arose, a9' it is said (1 Sam. íii. 3), "Ere the lamp oí God * went out Samuel lay down in the Temple of the Lord;" i.e., ere EH died Samuel was called to succeed him. (Kiddushin; fol. 72 B.) (b.) The father bí Rabhi Yehudah, Shimon ben Gam• liel, was of the house and lineage of David, and his mother was of a princely family of the tribe of Benjamin. His parents, in spite of aRoman prohibitory decree, had their infant son circumcised when eight days old; they named him Yehudah. He was eventually desig• nated Rabbi Yehudah the Prince, Rabbi Yehudah tbe Holy, Rabbenu Hakkadosh our Holy Rabbi, &c., &c., or emphatically " Rabbi " without his personal name. He was the compiler and editor of the Mishna. He was so rich and so learned that the Talmud saya of him, .,nte C'i'~l n~"l' rmn wm te; '::l' '11' nt'D nm'~,i.e., From the daya oí Moses unto Rabbi (both very rich and very leamed) we find not learning and dignity (riches) in one place (or preserved by one person). (Sanltedn'n, fol. 36 A.) (c.) In connection with Rabbi's circumcision a good. tale is told, well .worth relating here. The fact oí his initiation into the Abrahamic covenant, despite the pro- • l'ronrbt xx. 2'/. 138 TREASUltES OF THE TALMUD.

hibitory edict, having reached the ears of the Romnn emperor Hadrian, his parents were summoned to appear before him, and to bring with them the infant for exami• nation. U pon their arrival in Rome, the distressed mother at once called upon the empress, who was a parti• cular friend of hers, and stated the case, emphasizing the imminent peril she, her husband, and her child were in. The empress, moved with compassion and tender sympathy for her forlom friend, with true motherly wit, hit upon an expedient which, as will be seen, answered well. Her Majesty having also an infant son, Antoninus, who wns about the same age as young Yehudah, pro• posed to the agonized J ewess to exchange children for the nonce. "You take my son," said she, "until the examination is over, and 1 will take yours. The young prínce, being uncircumcised, will nonplue your accusers, and they will have to suffer the penalty intended for you." And so it was; and the cruel decree which cansed so much distress and grief to the J ewish nation was there and then repealed. Antoninus and Rabbi, thus intimately connected, became fast friends for the rest of their lives, and many interesting stories are told of their friendship. (See Talmudie Miscellany, p. 7, note, &c. ; also Sipuri Yesburun, pp. 125-127.) (d.) "As a rule," says the Talmud, "a woman is more desirous to be married than aman desires to marry" (Yevamoth, fol. 113 A). The love affair of Rabbi the Holy and the widow of Rabbi Eleazar is a noteworthy exception of tbia Oriental rule. (e.) It would be interesting if .we could define the motives which induced Rabbi the Holy in his old age to eourt a lady so old and so notorious as the widow of a Rabbi deprecated by most of his associates, and stigma• tized in the Talmud as t" t::lr~,n," Vinegar, the son of wine," i.e., a bad son of a good father (Bava Metzia, fol. 83 B). A Jew without a wife is no man, for it is said (Gen. v. 2), "Male and female created He them ... and called their name man " (Yevamoth, fol. 63 A). The Talmud insists that old as well as young ought to mnrry, for it is said (Eccl. xi. 6), "In the morning (of thy youth) sow tby seed, nnd in the evening (of old age) withhold not thy hand,' &c. (Ibid., fol. 62 B). Rabbi, therefore, old as he was, was in duty bound to marry. But why eourt an old widow rather than an old maid or a young girl7 To answer this question is an easy matter 11 - -- ~ -

GOOD WORKS. 139

for any one versed in Talmudic usages, As a rule, old maids are acaree in Jewry, and therefore his choice was restricted to either an old or a young widow, or a girl The fact oí his preferring an elderly widow to a damsel seems to suggest that he had already one wife who was advanced in years, and wished for another about the same age in order to prevent any undue jealousy between one and the other (see Talmudic Miscellany for an illus• tration of this, p. 22, n. 14). Rabbi himself was rieh, and, like Rabbi Akiva, he had a particular regard for the wealthy, and showed his preference for those who appeared to be well off (see Eiruvin, fol. 8 A). Yet for all this he preferred the poor widow. It is evident, therefore, that she had sometbing that counterbalanced worldly means, and that probably was knowledge; and, if so, this may point the moral recorded in Nedarim (fol. 41 A), "He alone is poor who is not possessed oí knowledge." They say in the West (i.e.,Palestine, whicb was west of Babylon), 11 If a person has knowledge be has everything, if be has no knowledge he has nothing" (as it were). Rav Pappa said, " Descend a step to take a wife, ascend a step to get a friend" (Yevamotñ, fol. 63 A). Therefore it was not infra digo for Rabbi the Holy to pay his addresses to the widow of a degraded Rabbi, who was most likely bis superior in knowledge, according to his own admission and the hint we get of it from Bava Metzia (fol. 84 B). When they used to be fellow-diseiples and used to Bit together upon the bare fioor of the academy, and not upon chairs as the Rabbis did, young Yehudah often boasted that he knew the proper reply to this, that, or the other question disputed by the Rabbis. Eleazar asoften guessed tbe idea tbe otber had in his mind, and then suggested a more likely solutíon, testily remark• ing at the time 1~D lMl t'M~ mc,'::ln!n'::ln~'nUnDP'M i.e., "Thou surroundest us with replies, bulky parcela with nothing in tbem." This tannt so displeased Rabbi that he complained to his father, Rabbon Shimon ben Gamliel, about it. His father, with characteristic humility, but slightly spiced with sarcasm, observed, " Be not irri• tated, my son! for be is a lion tbe son of a lion, wbereas thou art a lion the son oí a fox !" (j.) A few words about the lady herself before we conclude this lengthy note. Whether she remained as beautiful as ever she was when young we are not told, but from the fcw scattered fragments of her late hus- _~ •. f.:....:".~

140 TREASURES OF THE TALMUD.

band's history we leam that she was of respectable fnmily and wenlthy parentage; she was a model wife, an excellent cook, and an indefatigable nurse, for she spent all her patrimony upon her bedridden husband, cooked for him dnily sixty sorts of tempting dninties, and not only waited upon him personally during a pro• tracted illness, but 'also tended his corpse for about two and twenty years after his death. It is true she once forsook her husband, but evidently it was on purpose to bring him to his senses and therefore for his ultimate good ; and she came back to him before his death, ami, what is more, she scrupulously carried out his last wishes with regard to certain peculiar attentions to be paid to his corpse after bis death, In her loncly widowhood and poverty tho greatest man of his day offered her his hand and his heart with all the comíorts of a palace, but such was her unfading love for the memory of her deceased husband tbnt she persistently rejected the princely suitor with all his tempting inducements, and thus immortalised herself as a Jewish heroine of no mean order. She maintained herself to the last sacred to tho memory oí her fírst love, Rabbi Eleazar ben Rabbi Shi• mon, for he excelled in Uood uorks:" (Bava Meizia, fol. 84 B.) 9. He that causes another to do a good uiork is greater than he who does that work, as it is said (Isa, xxxii, 17), "And (the causer of) the work of righteousness (i.e., alma or benevo1ence) shaIl be peace, and the effect of righteous• ness quietness and assurance for ever." Bava Baihra, fol 9 A.

10. Rav says, "AH the ends are at an end (i.e., all computations about the end of the period fíxed for the coming of the Messiah have failed), and the matter depends solely on repentance and good work«, which would hasten his coming." Sanhcdrin, fol. 97 B.

11. Rabbi Eleazar says, "If Israel would repent they would be redeemed, as it is said (Jer. iii. 22),

• Por lome more interelting particularl about Rabbi, lee Xi,,!!., No. 22, and no~e¡"fra.• • 'WI ~- _ - - __ r -11 ~ _,:._ •- - - - .._... -=-.:=- - -

GOOD WORKS. 141

Rabbi Yehoshua said unto him, "Has it not been already said (Isa, lii. 3), (Ye were sold for nought, but ye shall be redeemed withou t money' 1 (ye were. sold' among tbe idolaters, , but ye shall be redeemed witbout money,' with- out repentance and good uorks" Sanhedrin, fol, 97 B.

12. Thy own works will attrnct or repel tbee. Edt'oth, chapov., Mishna 7. 13. One hour occupied in repentance and good 'works in this world is preferable to ail the life in the future world; and one hour's refreshment of spirit in tbe world to come is preferable to al! the life in this world, Avoth; chapoiv., lI. 24. 14- At tbe time of man's departure (from thís world) no silver, nor gold, nor precious stones and pearls will accompany him, but the Law and good works only, as it is saíd (Prov. vi. 22), ((Wben thou goest, it shaIl lead thee; when thou sleepest, it shall keep tbee; and when thou awakest, it shall converse witb thee." Ibid., chapovi.

IS. Aman that has good toorks and has studied much in the Law is like a tree that standeth close to the water, baving few branches and many roots: even the four winds of the world may dash against it, they cannot move it from its place, as it is said (Ps. i. 3), "And he shall be like a tree planted by tbe rivers of water." Aman tbat has no good works and has studied the Law is like a tree that standeth in the wilderness, having many branches and few roots; a wind dashing against it uproots and over• turns ít, as it is said (Jeroxvii. 6), ((He shall be like n. heath in the desert, and shall not see when good cometh." Avotl« d'Rab. Nathan, chapoxxíi. 16. Elisha ben Abuyah saith, "A man who has gOO(Z 'W(JTksand has much studied the Law is like aman who buildetb stones below and bricks aboye, so thnt even though many waters may surge against the sides of the 142 TREASURES OF THE TALMUD. building, tbey cannot dislodge it from its place. But a man who has no good uorks and has studied the Law is like aman who buildeth bricks first and stones upon them; even a little water upsets them at once." Áooth d'Rab. Nathan, chapo xxiv. 17. Hillel said, "He who eats much evacuates much, and he who increaseth his flesh multiplieth food for worms; but he who multiplieth good works causes peace withín himself." Ibid., chapo xxviii. (For more upon this topie see the General Index.) ~ _ __11 _ ...__ __•_..lit.. _ - ~

( 143 )

CHAPTER XI.

HOSPITALITY.

l. (2 Kings iv. 10), "And let us set for him a bed and atable, and a stool and a candlestick." Abaü said, or, as sorne one says, Rabbi Yitzchak said, "He who wishes to partake (the hospitality of others), let him partake as Elisha; but he who wishes not to partake,let him, like Samuel, not partake (of hospitality), as it is said (1 Sam, vii. 17) e And his return was to Ramah, for there was bis house.' u And Rabbi Yochanan said, " Whithersoever he went he took his household with him (in order not to have to share the hospitality of others), '.And she said unto her husband, Behold now, 1 perceive that this is "a holy man of God'" (2 Kings iv. 9). Rabbi Yossi, the son of Rabbi Chanina, said, "From this we may gather that a woman has a keener perception of the eharaeter of guests than a man has. ' This is a holy man of God.' Whence did she know this 1" Rav and Shemuel discussed the matter. The former said, " Because she never saw a fly pass across his table." The latter said, "Because she spread a linen sheet upon the bed, and never saw upon it any marks of accidental impurity. 'This is a holy man of God,' " Rabbi Yossi, son of Rabbi Chanina, said, "He was a boly man of God, but Gehazi was not a holy man of God; for it is said (ibid., ver. 27). "But Gehazi came near to thrust her away.'" Rabbi Yossi, the son of Rabbi Chanina, said, " He seized hold of her by the omament of her heauty (Rashi says, by her breasts). 'Whieh passeth by us eontinually'" (ibid., ver. 9). Rabbi Yossi, the son 144 TREASURES OF THE TALMUD. ol Rabbi Chanina, saíd, " Whosoever hospitably entertains a disciple of the wise in his house, and causes him to par• take of his property, Scripture counts it to him as if he ofrered the daily sacrifices." Beracñoih, folr ro B. 2. Even four or five packages al straw or grain ~ay be removed (on a Sabbath-day), in arder to make room for strangers, and for school purposes (for disciples that require the place for study). Rabbi Yochanan says, "Hospitality to strangers is as great as early attendance at school, for it is taught (in the aboye Mishnah), e For strangers and Ior school purposes.' " But Rav Dímmi, from Nahardea, said, "It is greater than early attendance at schooI, for (in the aboye Mishnah) it is taught, , for strangers first and afterwards school purposes are mentioned.''' Rabbi Yehu• dah, in the name of Rav, says, "The hospitable recep• tion of strangers is greater than the reception of the pre• sence al the Shechinah, for it is written (Gen. xvíii, 3), , And he said, My Lord, il now 1have found favour in thy sight, pass not away, 1pray thee, from thy servant'" (i.e., 1et me first go to receive the strangers). Rabbi EIeazar saíd, "Come and see that the behaviour of the HoIy One• blessed be He !-is unlike the behaviour of flesh and blood. In the case of tbe Iatter it is not customary that an inferior should say to his superior,' Wait till 1 come unto Thee.' But here, in this instance of the Holy One-blessed be He I-it is written, "And he said, If now 1 have found favour in thy síght, pass not away,'" &c. Rav Yehudah, the son of Shilla, in the name of Rav Assí, says that Rabbi Yochanan said, "Six things bear interest in thís world, and the capital remaineth in the world to come. Hospitality to strangers, visiting the sick, meditation in prayer, early attendance at the school, the training of (one's) sons up to the study of the law, and judging chari- tably of one's neighbour." Sltabbath, fol, 127 A.. 3. These are the things whích aman enjoys the interest of in this world, whilst the principal remaineth for the HOSPITALITY. 14S world to come: Honouring lather and mother, the exercise of benevolence, lwspitality to strangers, the promotion of peace between parties; but the study of the Law ís equivalent to them all. Kiddusltin, íol 39 B. NOTB.-The foregoing information occurs again and again in the Talmud, with sorne slight variations, whích are not worth while quoting here. Another versión, combining the variations, may be found in the Jewish Praycr-Book. 4- The master oí the house (at the commencement of the meal) cuts the bread, and the guest pronounces the (customary) grace. The master of the house cuts, that he may cut with a liberal eye (largc pieces, whích, out ol ·modesty, a guest could not consistently do); and the guest pronounces the grace in order that he may bless the master of the house. What is he to say 1 "liay it be the will (of God) that the master of the house may never be ashamed in this world, nor be despised in the world to come." Rabbi adds to it these words, "tbat be may greatly prosper in all bis property, and that bis and our estate may prosper aud be situated near the city; and that Satan may have dominion neither over bis nor our handiwork; and that neitber in him nor in us may there be the least tbought of sin, or transgression, or ~niquity henceforth and for ever." Berachoth; fol, 46 A. NOTE.-It is customaryeven to this day to commence a meal by first marking with the knife round the loaf of bread, whieh is then lifted up a little towards heaven while the usual blessing is pronounced, and then the loaf is cut into pieces and dcalt out to all present : each indi• vidual dips a morsel in salt and eats it at once. On New Year's Day the first morsel ís dipped in honey instead oí salto Some dip a píece of apple in honey immediately aíter eating the first morsel with salt; and before eating either the morsel with honey or the apple 80 sweetened, the following words are repeated :-" :May it please thee, O Lord our God I and the God oí our fathers, to renew unto us a good year and a sweet one." Some eat a pomegranate and repeat, " May it please Thee, O Lord our God l and the God of our fathers, that we K 146 TREASURES OF THE TALMUD.

may multiply (our) merits as the (pips of tbe) poma• granate."

5. A good guest, what does he say? "How much trouble the master of the house has given himself on my account ! How much meat, wine, and cake he has set before me! and the care and trouble he has had, it was all on my account." But the wicked guest, what does he say 1 "What trouble have 1 caused the :naster of the house 1 1have eaten a morsel of bread and a piece of meat, and 1 have drunk a cup of wine. All the trouble he has had was only on behalf of his wife and children." With reference to a good guest, what is said 1(Job xxxvi 24), "Remember that thou magnify his work which men behold." But what is said with regard to a wicked guest 1 (Job xxxvii. 24), "Men do therefore fear him; he respecteth not any that are wise of heart," Beradioth; fol. 58 .A.

6. A guest should not eat eggs, nor should he sleep in the garment which belongs to the master of the house. Yoma, fol 18 B. NOTE.-Rashi's explanation of the foregoing is instructive, but we cannot repeat the reasons here, as they would offendthe English ear.

7. It is written (Gen. xviü. 6), nOi', and also n'"o, inferior fíour (which Sarah brought), and fine flour (which Abraham ordered). Rabbi Yitzchak interprets this as proving that women regard visitors with a stingy eye. Bava Meizia, fol, 87 .A.

8. Rabbi Shimon ben Gamliel said, "There was an excellent custom at J erusalem :- When one commissioned his neighbour to prepare a dinner for him, and he spoiled it, he had to paya fine for the shame he caused to the master of the house, and another fine for the shame he put the gucsts to." .Another good custom in vogue at Jerusalem was :-A napkin was hung over the door, .. _ ..... _ _"..11 _ .... _~_ ---7']1:~ - ..... ----

HOSP ITA LITY. 147 and so long as it hung there the guests entered (to share the hoqJitality awaiting them within); but after tha removal of the napkin no gucsts entered. Bava Bathra, fo1. 93 B.

9. It is written in the Book of Ben Sirnch (in Ben Zev's version, chapo xxix. 30-33), "1weighed all in a balance and found nothing lighter than bran, but lighter than bran is the son-in-law who lives with his father-ín-law (a pensioner on his Jwspitality), and lighter than he is, is that guest whieh is invited by another gurst. But lightest of all is he who answers before he has listened (to what the other has to say), as it is said (Prov. xviii. 13), (Ha that answereth a matter before he heareth it (fairly), it is folly and shame unto him.' " iu«, foL 98 n. Non-(a.) The aboye quotation from Ben Sirach is not to be found in tho English version oí that work commonly called Ecclcsiasticus and classed among the Apocrypha, nor is it to be found in the French Roman Catholie ver• sions, or the Jewish cither. Ben Zev, the cclebrated Hebrew grammarian, in bis Hebrew versión of Ben Sirach, published at Vienna in 1814, has the }Jassagcas we tind it quoted in the Talmud, with sorne slight and unimportant variations, The question naturally arises, which edition is the correct one I The answer must be left for the Biblical critic to determine. (b.) It is a noteworthy fact, that of all the apocryphal books that oí Ben Sirach is the only one ever quoted or alluded to in the Talmud. It is quoted about a dozen times in the Babylonian, and from more than one cita• tion it is pretty evident that it was regarded as upon an equal footing with Holy Writ. It must also be observed, however, that the Talmud alludes more than once to this very book as being one oí the C')'~'n "~o books, oí outsiders, i.e., heretical books. (c.) The great Ben Zev above mentioned tries to brand the stigma of heresy upon auother Ben Sirach.. With all due deference to the opinions oí Den Zev, W6 hold that the otlier Ben Siradi must have flourished long _-- --

TREASURES OF THE TALMUD.

after the Talmud had been completed, and thereíore the various and varying opinions of the Rabbis referred to one and the same Ben Sirach. To the Talmud we may appIy the well-known words of Terence, " Quot homines, tot sententire," As many men, so many (different) opi• nions," for there is no unanimity in the Talmud. Sorne decide things to be unclean, others decide the selfsame thíngs to be clean; one binds, and another looses, the same things; some deem certain things allowable, and others affirm that they are to be considercd as disallowed. If aman should say, " How am 1to ascertain the Law 7" accustom thysclf to say, "They are all given by one Shcpherd. one God has given them." C~i1~~ "~, ,~~, '~K c~~n, " These as well as those are both the words of the living God." (Chaggigah, foL 3 B, and Gittin, fol. 6 B.) (d.) To complete this note, a few words by way of explanation seem to be called for respecting the book of Ben Sirach. The original title of this work was ,~ tot"O p l1'It:", The Prooerbs of Jesus 80n of Sl:ra-it is quoted in J ewish writings gcnerally as N"O l:l, Ben Sira. (Sirach). The Talmud distinctly affirms it to be the oldest of apocryphal books; it was widely circulated and famiIiarly quoted at least as earIy as IS0 B.C. The original Hebrew is no longer extant, but about a dozen or so quotations are to be found in the Talmud, besides several others in the Midrashim. The version we have in some old editions of our English Bible díffers from the Hebrew fragments in many particulars. Some say it was judged by certain Talmudiste to be "worthy oí a place among the canonical Scriptures;" but the Talmud and the Midrash too emphatically declare the book to be uncanonical. The celebrated Ben Zev published an edition of Ben Sira entitled nt):lM N,\O l~ 11~i1', "The Wisdom of Jeshua the Son of Sirach," in Syriac, with Hebrew letters, accompanied by a Hebrcw and Germnn translation. This is the work referred to in the earlier part of this note. (See" Books," No. 67 supra.¡

10. Let thy house be wide open. How so 1 This is to teach that a man's house should be wide open towards the south, and the east, and the west, and the north, even as Joh made four doors to his house, in order that the poor HOSPITALITYo 149 might not have the trouble oí going round the house. If one came from the north, he entered straight in; if one carne from the south, he did likewise, and so from the other quarters; it was for this reason that tJob had four doors made to his house. And let the poor be members of thy household; not thatthey should be actual members of the household, but that the poor may talk of what they ate and drank at tby house in the same manner as the poor were conversing about what they ate and drank at the house of Job. When that great atfliction came upon him, he said before the Holy One-blessed be He !-" Lord of the Universe, have 1 not fed the hungry and given drink to the thirsty 1" as it is said (Job xxxi 17), "Have 1 eaten my morsel (by) myself alone, and the fatherIess hath not eaten thereof 1 Have 1 not cIothed the naked 1" as it is saíd (ibid., ver. 20), "And if he were not warmed with the fleece of my sheep," For all that, the Holy One -blessed be He !-said unto Job, "Job, thou hast not half come up to the standard of Abraham; thou sittest and waitest within thy house (until the) strangers coma unto thee. o • o But Abraham did not act thus; he sat (at bis tent door) and looked out in every direction, and when he found strangers he caused tbem to turn into his house," Aooth. d'Rab. Nailum, chapo vii. NoTE.-For a graphic sketch of Abraham's hospitality sea the Talmudie Mi8cellany, chapoiii. p. 54, and tbe Targums, in section Vayera and Jasher, chapo xxii, ver. 11.

11. Partske not of a priest's hospitality if be be an amhaaretz, lest he cause thee to eat of sacred food (which is unlawful to any one but priests). Derecñ Ereis, chapo i.

12. Upon entering a house, tbe master thereof should go in first, and then tbe visitar,' upon leaving, the 'Visitar should go out fírst, and afterwards the master. Ibid., chapo ivo - k. ~ --_ ...... _~ - ....

150 TREASURES OF THE TALMUD.

13. Upon entering a house, one should do whatsoever the master of the house orders him, provided that it is a matter of propriety. It is related of Shimon aman of Antipatris that (certain) visitors called at his house, and be invited them to eat and drink. However, first they vowed by the Law that they would neither eat nor drink, but afterwards they did so. Upon their departure he chastised them. These matters were reported to Rabbi Yochanan ben Zachai and the sages. ,:1,:1 l'r!)Ji't And they were very oamtamkerous (7) about it, and said, " Who will go and prove this?" Rabbi Yeboshua said, "1 will go and observe his proceedings." And they said, "Go in peace." He went and found him at the door of his house, and said unto him, "Peace be unto thee, Rabbi l" The response was, "Peace be unto thee, Rabbi and Mori!" (i.e., my Teacber and my Instructor). "1 am in need of shelter," said Rabbi Yehoshua. "Be seated in peace," was tbe repIy of the host. They sat together and studied the Law till evening. On the following morning the visitor said, "Rabbi. 1 wish to go to the bath," "Do just as thou pleasest," replied the host. Rabbi Yehoshua was in fear, anticipating a flogging. Having been hospitably enter• tained with eating and drinkíng, and being about to take bis leave, the guest asked, "Who is to accompany me?" (for it was a custom to accompany a visitor on leaving for some distance on bis way). The host saíd, "1 will go with thee myseIf." Rabbi Yehosbua then began to tbink over what he sbould have to report to the sages who sent him. After parting, Rabbi Yehoshua turned back again, and, upon his host asking him the reason why, he said, "1 have a question to ask thee. Why dost thou flog people when they pay thee a visit, and why hast thou omitted it in my case? " " Because," said the host, " thou art a great sage and hast good manners. Otbers that have visited me. when 1 have asked them to eat, bave vowed by tM Law that they would not, and tben they have broken their vow and .. eaten; and 1 have heard it from the mouth of the sages• - - - - ~ - - 11 .. ,.. - - -~~--- . - - ..

HOSPITALITY. JSI

that whosoever vows by the Law and then breaks his vow is to receive forty strip es." Then said Rabbi Yehoshua unto him, " Blessed art thou unto heaven for so doing. By thy life, and by the life of thy head, he who misbehaves thus, flog him; forty stripes on thy own account, and forty more for the sake of the sages who sent me here." Rabbi Yehoshua then returned and reported to the sages his adventure with Shimon of Antipatris. Deredi Eretz, chapo vi.

14- It is related of Hillel the Elder that he made a dinner for a certain party, and a poor man presented him• self at his door and said, "1 need to take a wife to-day, and 1 have nothing wherewith to maintain her." Hillel's wüe took the whole dinner she had prepared for her hus• band and bis party and gave it to the poor mano After this she kneaded some more dough and cooked some beans, which, when ready, she placed before them. " Daugbter," said Hillel, "why didst thou not serve this up sooner l " She then related to him 0.11that had happened, and he replied, "Daughter, 1 did not judge thee uncharitably (for being so late with the dinner), but charitably; what thou hast done has been done for the sake of Heaven." tu«

15. Guests should not give anything (from what is set before them) to the son of the host, nor to his servant, nor to his messenger, unless they have received the host's per• mission so to do. It is related that a man once invited three guests in a time of scarcity, and he had nothing but three eggs to set before them. The son of the host carne in and stood near them, when one of the guests gave him his share, and the second and third did the same. The father came in, and, upon seeing the child with one egg in its mouth and one in each hand, he lifted him up as high as he could reach and dashed him to the ground, and thus caused his death. The mother coming in and seeing what ~-' - ~ - '-- ..,.------,;_- -

TREASURES OF THE TALMUD.

had happened, went and threw herself headlong from the housetop and died Iikewise. Then tbe father followed her example. Rabbi Eliezer ben Yaakov observed, "Three souls perished on account of this matter," Dereeñ Erdz, chapo íx,

•• - 11 _--_--

( 153 )

CHAPTER XII.

IDOLS, IDOLATRY, AND IDOLATERS.

t. W ALK bebind a Iion ratber than behind a woman ; walk behind a woman ratber than bebind an idolater ; bebind an idolater rather than behind a synagogue at tbe time when the congregation is at prayers. Berachoth, fol 61 A.

2. If David bad not listened to slander, Israel would not have served idols, and we should not have been driven out of our land, Shabbath, fol. 56 B.

3. Rabbi Akiva says, Ir Whence do we learn that carry• ing an idol maketh the person that carries it unclean, even -as menstruation doth, for it is said (Isa. xxx. 22),' Thou shalt cast them away as a menstruous cloth ; thou shalt say unto it (the idol), Get tbee hence'? Even as the carry• ing of the menstruous cloth defileth, so likewise does tbe carrying of an idol." There (in .A»odañ Zarak, fo1.47 A) it is taught: lf any one have his house close by an idola• trous temple, and it faIl, it would be unlawful to rebuild it. What should be do 1 Let him recede within his own bounds four yards, and build. If the fallen wall belonged hall to his own house, and half to the idolatrous temple, half the thickness of the wall is to be added to the four yards he is to recede. The stones, the wood, and the débris (of the wall) defile as a reptile, for it is saíd (Deut. vii. 26), ce Thou shalt utterly detest it," Rabbi Akiva saith, "As a menstruous woman, for it is said (Isa. xxx. 22) 154 TREASURES OF THE TALMUD

, Thou shalt cast them away as a menstruons cloth; thou shalt say unto it, Get thee hence.' " Even as the carrying of a menstruous woman defileth, so also does the carrying of an ídolo Shabbath, foL 82 A and B.

4- "And they (Israel) made Baal-berith their god" (Judges viii. 33). This is Zebub Baal-Ekron, and teaches that every one made the image of his idol and deposited it in his purse, and whenever he thought of it he took it out of his purse, and caressed and kissed it. tu«, foL 83 B. 5. There is no defilement whatever in an idol smaller than the berry of an olive. Ibid.

6. Whosoever renda his garments, breaks bis utensils, or scatters his money in anger, let bim be looked upon as an idolater, for that is plainly the modus operandi of the Yetzer-hara (evil propensity); to-day he is bidden to do this, to-morrow that, and at last he is prompted to worship idols, and he obeys. Rav Avin saya, "What Scripture text is there for this I " (Ps, lxxxi 9), "There shall no strange god be in thee, neither shalt thou wor• ship any strange god," What strange god is there in the body of man t Thou must admit that this is the Yetzer- hara (i.e., the evil propensity). Ibid., fol lOS B.

7. Three things may compel aman to transgress against bis own will and against the will of his Creator :-Idolaters (may compel a Jew to walk on the Sabbath-day beyond the lawful bounds), an evil spirit (i.e., insanity), and extreme poverty. Eiruvin, fol,:41 B.

8. Whosoever despises the annual festivals is as if he were an idolater, for it ís said (Exod. xxxiv. 17),"Thou shalt make thee no molten gods," and immediately alter it is said (ibid., ver. 18), "The feast of unleavened bread shult thou keep." Psachim, foL IJ8 A. :-:- 11 .._ - _.....,...... ---- -

IDOLS. JSS

9. Whosoever repudia tes idolatry is called a J ew, for it is written (Dan. iii, 12), "There are certain Jews, ... they serve not thy gods," &c. Meggillal¿~fol 13 .A.

10. An idolatrous person is stoned at tbe gate of the town in which be worshipped, but if the majority in that town be Gentiles he is to be stoned at the door of the (Jewish) tribunal. Kethuboth, fo1.45 .A.

11. Whosoever turns away bis eyes from charity is as if he were an idolater. Ibid., fol 68 .A.

12. Whoever dwells in foreign parta (i.e., out of Pales- tine) is as if he were an idolater, Ibid., fol. 110Be

13. Idolatry is 01 such importan ce, that he who disavowa it is as if he confeased (bis belief in) tbe whole Law. Kiddushin, fol. 40 A. 14- Rabbi Yehudah ben Nachmani, the interpreter of Rabbi Shimon ben Lakísh, expounded (Deut. xxvii. 1S), ce Cursed be the man tbat maketb any graven or molten image." Ia, then, a curse alone sufficient for him? But this refers to one who, from a criminal intercourse with a married woman, has a son who worships idols. The Holy

One-blessed be He !-saya, le Cursed be the father and mother of this son, for they caused him to be an idolater," . Soteh, fol 37 B. NOTB.-Rashi explains, An infidel deserves something more than a curse. A bastard not being permitted to "en ter the congregation of the Lord," nor is he able as such to find a wife, he goes therefore and worships ídola, and those that made him act thus are cursad. 1s. "And Elisha carne to Damascus " (2 Kings vili. 7). For what purpose? Rabbi Yochanan said, "He went in order to persuade Gehazi to repent." The latter, bowever retorted, "1 bave it beard from thyself, that the person wbo sina and leads the multitude astray ougbt not to be suffered to repent." What sin had be committed? He ..----;..--::.~._...... ,_,-_ .. -- ...... ,_..-~_. ~~ ..

156 TREASURES OF THE TALMUD.

affixed a loadstone to the calf of Jeroboam, which kept it suspended between heaven and earth. Sorne assert that he engraved the mysterious Name upon its mouth, which enabled it to utter the First Commandment."

Soteh, fol 47 A. I 16. Three days before the festivals of idolaters it ís unlawful to transact business with them, or to lend them money, or to borrow anything of them, to advance 3. loan of money to them, or to receive a loan from them, to pay them (a debt), or to be paid by them. Rabbi Yehudah said, "We may be paid by them, for so doing occa• sions distress to the idolaters" The sages said unto him, "Though it might occasion (temporary) distress, yet he would eventually rejoice (therefore it ís unlawful)." Avodah Zarah, fol 2 A. 17. Nimrod will appear (in the day of judgment) and testify that Abraham did not worship idols. tua; fol. 3 A. 18. Whence do we ascertain that God's anger Iasts only for a moment j (Ps. xxx. S), "Hi~ anger enduretb but a moment, in His favour is life." If thou wilt, 1 would prove it from this (Isa, xxvi. 20), u Hide thyself, as it were, for a little moment, until the indignation be overpast." At what time of the day is God angry 1 .Abaii says, "During the first three hours of the day, when the cock's comb turns white." But the cock's comb turns white at all the other hours of the day. Well, but then there are still sorne streaks of red left on the comb, which is not the case when God is angry, for then it is quite white. Rabbi Yehoshua ben Levi used to suffer much from a certain Min (i.e., a heretic, or a Christian). One day he got a cock and placed it at tbe foot of his bed, in order to find out the time when God was angry, intending at the nick of time to curse the Min. But when the time came the Rabbi fell asleep. On waking and noticing that the opportunity was gone, he remarked --_--=-- -...... 11 --~- -~ _.& - - .....

mOLSo 157

(Ps. cxlv. 9), '" Bis tender mercies are over all His works,' and it is also written (Prov. xvii. 26), ' Also to punish the just is not good ' (or for the just to punish is not good), therefore it is not right for me so to do." 'Ve learn in the name of Rabbi Meir, "When the kings (of the natíons) put their crowns upon their heads aud worship the .sun, God instantly becomes angry." Auodal: Zarah, fol. 4 B. Non.-This tell-tale faculty of the cock's comb, whích is corroborated in Sanhedrin (fol. 105 n), has not been noticed by naturalists of tl,le present day,

19. On (one of) his festivals an idolater once sent Rabbí Yehudah Nesia an imperial coiu, Resh Lakish, who was present (at the time), was asked by the former Rabbi, "What am 1to do now ? If 1 accept ít, he will go and thank his idol for it; if 1 do not accept ít, he will (take occasion to) turn against me." The other replied, "Take it, but in the presence of his servant throw it into the cistern," The other observed that such a course would be more provoking still. "Pretend, then," said Resh Lakish, "that the coin fell from thy hand by accident." lbid., fol 6 B.

20. Israelites dwelling outside the land of Israel are uninietüional idolaters. How is this? Thus : All idolater makes a feast for his son, and he invites thereto all the Jews of the town. Though they eat aud drink of their own, and tbeir own servitor waits upon them, Scripture counts it to them as if they did eat of the sacrifices of the dead (idols), for it is said (Exod. xxxiv. 15), "Aud he call thee and thou eat of his sacrifice." Ibid., fol 8 A.. NOTE.-The strictly orthodox Jew, whon invited to a publíc dinner prepared by Christians, generally has his fuod prepared for him by a Jewish cook. The wíne also is brought from his OWll cellar for the occasion, and should his decanter, or glass of wine, he touched even with the little fíngor of a Christian, be it eVCIl Her Mlljl'sty the Qucenherself, the wine becomesuulawful, and upon no ..... IS8 TREASURES OF THE TALMUD.

account would the pious Jew drink it. Are Christisnity and idolatry one and the same thing 7 " Yes 1" the Jew would reply, "for Jesus was but aman, and Chris• tians worship Rim as God. 'Rear, O Israel, the Lord our God is one Lord.'" And yet the orthodox J ew believes, though he would on no account own it, that there is more than one person in the unity of God. See Talmudic Miscellany, p. 39, note.

21. There are five celebrated idolatrous temples, and these are their names :-the temple of Bel in Babylon, the temple of Nebo in Chursi, the temple of Thretha in Maphog, the temple of Zeripha in Ashkelon, and the temple of Nashra in Arabia. When Rabbi Dimmi carne from Palestine to Babylon, he said there were others, namely, the temple of Yarid in Ainbechi, and that of Nadbacha in Accho. Avodah Zarah, fol 11 B.

22. If a person get a thom into his foot (while he is) in front of an idol, he must not stoop to extract ít, lest it might appear that he bowed to the idol; if not (likely to be) seen by any one, he may stoop to pull it out. If his money faH and is scattered in front of an idol, he must not stoop to pick it up, because it might appear as if he bowed down to the idol; he may, however, stoop to pick it up if not (likely to be) seen by any one. One must not stoop to drink of a spring flowing before an idol, for it might have the appearance of bowing before it; but he may do so ir not (likely to be) seen by any one. One must not put his mouth to the figure-spouts of a conduit, for it might look as if he were kissing the images. Ibid., fol. 12 A.

23. A town having an idol in it, and sorne of ita shops being decorated (to its honour), and others not, as was the case at Bethshean (at a fair, when an idolatrous festival was celebrated), the sages have decided that the decorated shops were prohibited, but not the others.

Rabbi Shimon ben Lakish says, 11 The Mishnah does not ,------11 - .~" .r-Ó: - ~ _-- - - ~

IDOLS. r59 teach tbis except with reference to shops decorated with festoons of flowers and myrtle, tbe scent of which is enjoyable; but shops decorated with fruits that have no smell are not prohibited. What is the reason for thís I Because Scripture says (Deut. xiii. 17), (And there shall cleave nought of the cursed tbing to tby hand,' From this it ís apparent, that only tbat which is enjoyable by the Jew is (here) prohibited, but not the thing which affords enjoyment to the ídolater," Rabbi Yochanan argues that even shops decorated with fruit only are also prohibited. Acodoh; Zarah, fol. 12 B.

24. Rabbi Nathan says, "On the feast -when the pay• ment of duty is remitted to the idolater, tbe following proclamation is made :-' Every one who, in honour of the idol, will place a wreath upon his own head, and another wreath upon the head ol bis ass, shall have the payment of custom remitted to him; if not, he shall not be exempt.' A Jew who hsppens to be there, at such a time, wbat is he to do 1 lf he puts on a wreath, he enjoys a benefit from idolatry; ü he fails to put it on, he coufers a benefit upon paganismo Therefore it is decided by the sages, 'He wbo deals at a heathen market-place, if it be in cattle, he should maim them; if he bought fruit, clothes, or furni• ture, he must yield them up to become rotten; if he procures coin,or metal goods, he must take and throw them into the briny sea.' " It is, however, allowable to attend an idolatrous faír in order to buy cattle, male and female slaves, houses, fields, and vineyards, to confirm con• tracts in courts of justice, for this is regarded as rescuing property jrom heaihen. hamds. Ibid., foL 13 A.

25. These are the things which are prohibited to be sold to an idolater :-The eones of the pine, white figs and their twigs, incense, and a white cock. Rabbi Yebudah says, "A white cock may be sold in a lot with a number of others. If a white cock is to be sold by himself, let one of 160 TREA.SURES OF THB TA.LMUD. bis claws be clipped, and when thus maimed he may be sold, for when thus mutilated they would not sacrifice him to their ídols, .All other things may be sold if asked for in the ordinary wh.y(of trade), but if expressly demanded (for idolatrous rites) it is prohibited." Avodah Zarah, fol 13 A.. NOTE.-(a..) The above is part of a Mishnah, and therein we aro distinctly informed that the sacrifice of a 10Mte cock was an idolatrous practica. lt is a curious coincidence that a similar practice is in vogue among the Jews to this day (see the note (q), p. l0S BUpra). Truly, " They mingled with the heathen and learnt their works" (Ps. cvi, 35)' (b.) The Talmud says (sea No. 20, supra), "lsraelites are unitüeniional idolaters," But what excuse can be pleaded for their adoption of the ,chite cock: of the heathen cultue, as an annual apology and domestic com• promise for the sacrifices of old, to say nothing of what may fairly be styled "The Rabbinical Trinity'" The Phylacteries, the Fringes, and the Mezuza (soe our Tal• mudic Miscellany, p. 123, 10 note), these three preserve a man from sin, as it is said (Eecles, iv. 12), " A three• fold cord is not quickly broken." 26. Rabbi the Holy, in company with Rabbi Chanina and Rabbi Yonathan, were once travelling, and carne to a road which branched out in two directions ; one way led past the gate of an idolatrous temple, and the other led past the door of a brothel. One said to his eompanions, "We had better pass by the gate of the idolatrous temple," for the Yetzer-hara had been slain (i.e., the bias to idolatry had been overcome, see the note below). " No," saíd one of the others, "let us take the road which leads by the house of ill-fame, and in overcoming the Yetzer• hara (the propensity to immorality) we shall get a reward." When the courtesans saw them approaching they slunk away from their presence. Ibid., fol. 17 A and B. NOTE.-" For the liIil ,~. (Yetzer-hara) had been slaughtered," Rashi explains:-il"~' D'::IJ', "The Yetzer had bis throat cut:" tC,~ ~nt'J. The mcn oí the great synagogue prayed ______.... 11 __ ~ __ ~ __ -- _... ~ __ - _ l'

mOLSo

for merey, and he was delivered into their hands and they killed him, as it is reeorded in Sanhedrin, fol. 64 A. We will give the aecount as it is there related The story runs thus :-" Antl they cried with a loud voice unto the Lord their God" (Xehem. ix. 4). What did they cry' Rabbi Yoehana.n(or,as somesay, RabbiYonathan)said, theycried, "'Voe! woe! unto us, thís Yetzer-hara prompts us to ídola• try; this is he who destroyed the Temple and burned the sanetuary; he killcd the righteous and exiled Israel from their land, and as yet he continues frolieking among us ! Hast thou not (O God!) given him to us, that we might, by overcoming him, gain a reward t We desire to have neither him, nor the reward. After wrestling with him and fasting threo days, praying for merey, a letter carne down from heaven, upon which was written 'Truth' (as mueh as to say, 'Ye are right' )." Rabbi Chanina ob• servcd, "FlOro this it may be inferred that the sen! of the HoIy One-blessed be He !-is Truth." Upon this, out came the Yetzer-hara from the Holy of Holics, as a young lion of fire, and the prophet said unto Israel, "W o have here the Yetzer-hara of idolntry." As they took him in the struggle a hair waa torn out of him, and he roared for pain 80 loud that the sound thereof was heard four hundred miles away. Then said Israel, "\Vhat 8ha11we do t " (On account of this cry, pcrhaps) Heaven might commiserate him. The prophet said, "Thrust him into a lenden vessel, and eover it with a tíght-fítting lid, whieh will drown his voice, as it is written (Zech. v. 8), 'Ami he said, This is wickedness. And he cast it into the midst of an ephah ; and he cast a weíght of lead upon the mouth thcreof.'" And thus they killed him; (though, according to Rashi's version, aboye mentíoned, the Yetzcr-hara must havo been decapitated), Then said they, "Since this is the accepted time, let us pray also against tho Yetzer-hara, which leads us into the sins of unchastity. They prayed, and he also was taken into eustody. They imprisoned him for three duys, and there was not an egg to be found for a sick person throughout the land of Israel. (Thc reciprocity of the sexes through• out animated natura ceased upon the ímprisonment of this Yetzer-hara). Then said they, "What 8ha11we do now I 8h311 we prny for half a Yetzer-ham l Things from heaven are not dealt out in halves." They there• fore blindfclded him (like Cupíd), and tho result was L 162 TREASURES OF THE TALMUD.

that from that time forward men felt no evil passion for their blood relations. More about this may be found in Genesis Accordú,g to the Talmud, p. 195, note J:, &c., and by reference to the indexes. 27. No ornaments or decorationa are to be made for idols, such as necklaces, nose-ringa, and finger-rings. Rabbi Eliezer says, "For hire or for pay it is lawful." Avodah Zarah, fol 19 B. 28. A daughter of Israel must not assist at the accouche• ment of a heathen female, for she would thus be helping the birth of an idolaier ; but a heathen female may render (such) help to a daughter of Israel. A daughter of Israel must not suckle the son of a heathen female, but a heathen female mayact as wet-nurse to the child of a daughter of Israel, provided that it is on her own premises. Ibid., fol 26 A. 29. Rabbi Ishmael said, "Whence is it proved that if one saya to aman (that is a Jew), (Worship idols or else 1 will slay thee,' that he may commit idolatry to save his life 1 for it is said (Lev. xviii. S), CM:! "m,(He shaIllive in them; ,,, that is, he is not to die in them. One might imagine that this may be done publicly. It is therefore also said (Lev. xxii. 32), ((Neither shall ye profane my holy Name." (Hence it is proved that in secret one may worship idols when his life is in danger.) Ibid., fol 27 B. 30. AH images are prohibited (as sources of enjoyment), for they are worshipped (at least) once ayear. These are tbe words of Rabbi Meir; but the sages say it is not pro• hibited except with regard to such as hold a staff, or a bird, or a ball, in the hand. Rabbi Shimon ben Gamliel says, " Any image that has anything in its hands," Ibid., fol 40 B.

3 l. If one finds broken images, they are lawful (as ------~. - -11~-- - -_... - ~. - --- ~ - - .

lDOLS. sources of gratification). But if wbat is found be tbe figure of a band or a foot, it ís prohibited, for these are objects of worship. Acodah. Zara]", fol. 41 A. 32. If a heathen takes the .stones of Marculis· and paves the street or the theatre with them, a J ew is allowed to walk upon such pavemant; if this were done by an Israelite, then tbe use of such a pavement is probibited. lbid., fol 42 A. 33. If one finds vessels upon which occur figures of the sun or the moon, or of a dragón, he ís to fling them into the briny deep. Ibid., fol. 42 B. 34. Rav Yehudah adds (to the foregoing) also the image of a wet-nurse and Serapis. Too,wet-nurse signified Eve, who suckled the whole world; and Serapis signified Joseph, who ruled, and fed, and pacified tbe whole world; but it is prohibited only if he (be represented as) holding a measure in his hand, and she as suckling a child which she holds in her arms. The Rabbi questioned as to tbe look of a dragon. Rabbi Shimon ben Eleazar explained, "lt is prohibited when it has scales benoeen. its joints." llav Assi said, u Between the joints of its neck." I lbid., fol 43 A. 35. Peruclus, the son of Philosophus, asked Rabbon Gamliel, whilst bathing in the bath of Aphrodite at Accho, "lt is written in your law (Deut. xiii, 17),' There shall cleave nought of the cursed thing to thine hand;' wby dost thou bathe in the bath of Aphrodite?" He said unto him, "No reply may be given while in a bath." When he came out he said, " 1 did not come into ber dis• trict, but she carne into mine, for people do not say let us make a bath as an ornament for Aphrodite, but let us make a (figure of) Aphrodite as a decoration for the bath." Ibid., fol. 44 B.

NOTE.-(a.) ~his is 8 very easy way to get out oí a ilifficulty. • The idol MercuriUl of the Romana. , i J

164' TREASURES OF THE TALMUD.

It reminds us of tbe following occurrences whilst we resided at Jcrusalem. A Jewish wat.chmaker was per• mitted to enter into the Mosque of Ornar to repair the clock there after the Cadí had formally pronounced him to be no more a Jew but an Ass. The Jew being rated by his brethren for entering a strange place of Worshíp, defended himself by saying, "1 went there as a watch• maker and not as a Jew." Surely this is "' deceiving and being deceived " ! (!J.) Again, a peasant woman of Bethlehem once solernnly swore Becluupü Nebbi I (i.e., By the life of the Prophet l) that she never put any water into the milk which sho daily supplied UB with; but on the receipt of a tempting bakshish she explained the innoccnt deeeption of her practice and thc truthfulness of her false oath thus, "1 never put water into the milk,but 1 put the milk into the water."

36. Whcn (the) heathen. worship mountains or hills they are lawful (for use), but what is upo» them is prohibited, for it is said (Deut. vii. 25)," Thou shalt not dcsire the silver or gold that is "{pon them, nor take it unto thee." Iiabbí Yossi, the Galilean, saith (Deut. xii. 2), "Their gods 'upon the high mountains,' but it is not said, ' The moun• tains, their gods ;" their gods 'upon the hills,' but not the hills, tlieir goda. AmI why is a grove prohibitecl ? Because it has been luid out by the hands of man, aud what is laid out by the hnnds of man is prohibited." Itabbi Akiva said, " 1 will explaín and decide beforc thee on this passage : Every place where thou findest a high mountuin, or a lofty hill and a gl'cen tree, be assured that there is un ídol." At'odah Zara", fol. 45 A.

37. Ilahbi Eliczer saya, "'\11cncc is it preved that actual rooting np (by digging) must follow upon the destruction. of idols ?" "Tt is taught to say (in reply), ' And destroy the nmues uf tliem out of the place'" (Deut, xii, 3). l:abhi Akiva aske.l, "18 it not alrendy said (ibid., yero 2), 'Yc shall utterly destroy all the plnces "? If so, what does the tcxt, , And destroy the nauu» of them out of that place,' teacli ?" IDOLS.

Reply: Ct It teaches to nickname the place." Question: " But might not that be in praise of the idol l " Reply: "How canst thou think of such a thing 1" Question : " Might not the name be neither of praise nor of contempt 1" " It is taught to say in repIy to this (Deut. vii 26), "Thou shalt utterly detest it, and thou shalt utterly abhor it, for it is a cursed thing!' How is this to be effected?" Reply: "For the name of N".l n~:1, i.e., 'the exalted house,' substitute N"':l n~:1,'a dung-house;' if "0 ~.)5,), , the king's presence' is the name, turn it into :1,:l '1.)5,), 'the dog's presence;' and instead of ':l1~1'name it Y'i' 1"l', i.e., 'the all-seeing eye' is to be perverted into 'the thorny eye: " Avodah ZaraJlt,fol 46 A.. 38. There are three (sorts of) houses (to be considered). A house originally built for ídols: such an one is prohibited, A house already in existence, but subsequently white• washed, enlarged, or renovated: let the part thus enlarged or renovated be removed. A house into which an idol had been brought, but eventually removed, is lawful. Ibid., fol 47 B. 39. What is a grave? A tree that has an idol under it. Rabbi Shimon says, "Any tree that is worshipped." It happened once in Zidon that there was a tree which was worshipped, and under it there was a heap. Rabbi Shimon said, "Examine that heap," They did so, and found within it an image, Upon this he decided, "Sínce they worship the image, we permit the tree (for use) to you." Ibid., fol 48 A.. 40. We are instructed, These are the stones of the idol Marculis: one stone to the right,one stone to the left, and a third on the top of both (Druid fashion). Rava said, "This instruction is about the very essence of Marculis. It once happened that the residence of King Yannai was demolished, and the heathen carne and set up a Marculis on the spot. Other heathens that did not worshíp Marculis carne afterwards and displaced the 166 TREASURES OF THE TALMUD.

stones, and used them for paving the streets. SOlDe Rabbis used to pass through that street, but sorne would noto Upon this Rabbi Yochanan observed, 'If the son of saints passes through, (surely) we a1somay do the same.' Who was that son of saints? Reply: Rabbi Menachem, the son of Rabbi Simaii. Why was he designated the son of saints? Because he would not even look at the figure on a zouz." • Avodah Zarah, foL 50 A.

41. The Elders at Rome were once asked by the philo• sophers, "If your God has no pleasure in idolatry, why does He not abolish it ?" They replied, "If they were to worship only such things as the world has no need of, then He would abolish it; but since they worship the 1 sun, the moon, the stars, and the constellations, should He destroy the world on account of fooIs? But the 1 world runs its course as He appointed it, and the 100Is ! who are corrupt will have to render an account in the t future. (Take) another instance: Behold one steals a I quantity of wheat and goes and sows it in the ground. :J By rights (you might as well say) the wheat ought not to sprout and grow; but the world runs on as ever, and fools f who are corrupt will in the luture have to give an account. I I Again, if one commits adultery, (you might as well say) J by rights there should be no fruit of that intercourse. j But the world goes on as usual, and corrupt fooIs will ., to Ibid., B. !i have render an account," foL 54 :~ 42. A philosopber 011ceasked Rabbon Gamliel, ((It is written in your Law (Deut. iv. 24),' For the Lord thy God is a consuming fire, even a jealous God.' Why, then, does He wreak Bis vengeance upon idolaters and not upon :' ídola? " He replied, " 1will telI thee a parable to what

t the thing is like. It is like to a king of flesh and blood who had a son, and this son had a dog which he called by his father's name; and when he swore he said, 'By

• A coin witb tbe im:lge of ZtVf upon it. _ _ __...... _ .... _ r- 11_ .~... - _~ - - -- ..-

IDOLS.

the life of dog-father.' When the king heard of it, with whom (thinkest thou) was he angry? with the son or with the dog 1 Thou must surely say that he was angry with the son." The philosopher remarked, "Thou callest an idol a dog! Is tbere nothing real, then, in an idol t " ce And pray," said the Rabbi, "what hast thou seen in an idol ?" The philosopher said, "There was once a con• flagration in our town, and the whole town was bumed down except the idol temple." To this the Rabbi retorted, " 1will explain this also by a parable. 1t is like a king of flesh and blood against whom the country rebelled ; and when he made war against the rebels, did he fight against the living or against the dead? Thou must admit that he fought against the living." The philosopher then said, "Thou nicknamest our idol 'dog' and 'dead.' If this be so,let God destroy it." The Rabbi replied," If they were 10worship only such things as the world had no need of, He would destroy them; but behold they worship the sun, the moon, the stars, the constellations, watercourses, and valleys: should He destroy the world on account of fools 1" At'odah Zarah, foL 54 D.

43. ARoman commander-in-chief named Agrippa once said to Rabbon Gamliel, "It is written in your Law, "For the Lord thy God is a consuming fire, a jealous God' (Deut. iv. 24). It is usual for one wise man to be jealous of another wise man; the same is the case with the mighty and the rich." The Rabbi replied, "1will tell thee a. parable to what the thing is like. It is like aman who has a wife and marries another besides. If the second were of higher rank, the first would have no occasion to be jealous ; but if of a lower rank, the first would (naturally~ be jeaIous." (The same is the case with an idol: it is lower than God, but men worship it as God, and there• fore God is jealous of it.) Zonan said to Rabbi Akiva, '1 know as well as thou knowest that there is nothing real in an idol ; but what is the reason that so many crippled J68 TREASURES OF THE TALMUD. with broken limbs enter an idol temple and come away healed and sound 1" Rabbi Akiva replied, "1will explain this to thee by a parable. It is like a man in a town who was considered so trustworthy that his fellow-townsmen used to deposit their money with him without witnesses. One man, however, when he made a deposit (usually) had witnesses present; once, however, he forgot himself, and deposited his money without witnesses. The wife said to her trustworthy husband, (Come, let us deny this deposit, and keep it for ourselves.' , What !' said he, "becauae this fool has acted imprudently, shall we forfeit our good name for trustworthiness 1 No! this shall never be!' So likewise is the case with divers afflictions, When they are sent to man, they are ordered not to commence until such a day, nor to abate until such a day, and such an hour, through the instrumentality of such aman, and by the appliance of such a medicine. Now it so happens that these deluded people visit the idol just when tbeir respec• tive afHictions are bound by oath to leave them. The afflictions say, 'By rigbts we ought not to leave this or that sufferer; but because this fool has acted ímproperly, shall we break our pledge 1 No! that shaIl not be !' " Avodah Zarah, fol 55 A.

44- Rava son of Rav Yitzchak said to Rabbi Yehudah, " We have in our town an idol which, whenever there ís a want of rain, appears to the priests in a dream, and says, "Sucrifice unto me a human being, and rain will come.''' Rabbi Yehudah replied to this, "Had 1 died (before this) 1 could not have communicated what Rav teaches concerning it, for Rav says, 'Who.t is that which is written (Deut. iv. 19), "Lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, thou shouldest be driven to worship them, and serve them, mil" pI," 'tUN C~O.vil~:hcnu~'''il~N, with which the Lord thy God (p~n) flattered all nationa" This is to teach that God ·.- _.. . 111.."",.,.. ._~~_--=- _ _ __ ~ _

IDOLS.

(by permitting various ídols to perform miracles) ¡lattera all the nations in this world tbat He might conderon them in the next.'" Avodah. Zarah, fol 55 A. NOTE.-llcre we bave tho testimony of opponcnts to idolatry, that ídola perform miracles, and the st{1tcmcnt'Lnsusual, clinched by refcrcnco to Scripture. The word p"n means not only "to divido" but also "to flatter," and these astuto Rabbis take tho Iatter meaning when it answers their purpose. Superstitions ha ve a common causo to defend, and they must give and take as it answers tbeir purpose, They gencrously admit that idols perform miracles, that their misguíded followers may the moro readHyaccept the miracles which they thcmselvcs pro• tend to havo performed. 45. Rava once wished to send a present to n heathen named Bar Sheshach on an idolatrous festival; "for," said he, "1 may do so because 1 know that he does not worship idols," When he cama (to the house) he found him sitting in a bath of rose-water with lWJnl1 nl:m before him. The heathen said, "Have ye any pleasure like this in your worId to come?" Rava replied, "Our pleasures there will be better than this," ce 'Vhat !" said the heathen with surprise, "can there be anything better than this 1" "ye have the dread of the gov~rn• ment upon you (which mars your enjoyment); we shall have no sucb government to dread there (and our enjoy• ment will be perfect)." The heathen said, "1 have nothing to fear." While they were thus talking, an imperial mandate carne to the effect that he was at once to present himself at the palace before the king. As he rose to go he said, "~Iay the eye that wishes to sea mischief drop out of the head." Rava responded, ce Amen." Instnntly the eye of Bar Sheshnch dropped out of hís hend, iu«, fol. 65 A. 46. He who renders worshíp to idols, whether it be by ordinary worship, or by offering a sacrífice, or by burning incense, or by pouring out wine as a Iibation, or by pros- 170 TREASURES OF THE TALMUD. tration, or by accepting the idol as a divinity, and says, ce Thou art my God," he is condemned to death. But if one embraces, kisses, dusts, spriukles, washes, anoints, clothes,or shoes an idol, he 'is not condemned to death, he only transgresses a negative command (Exod. xx. S). AIso he who vows or affirms in the name of an idol transgresses a negative precept (Exod. xxiii. 13), and ís not condemned to death. He who indecently exposes himself to Baal-peor performs an act of idolatrous worship. He who throws a stone at the idol Marculis performs an act of worship. Sanhedrin, fol 60 B. 47. It is unlawful for aman to enter into partnership with a heathen, lest at any time he imposes an oath upon him, and he is obliged to swear by his idol; and the Law saya (Exod. xxiii, 13), "Make no mention of the name of other gods, neither let it be heard out of thy mouth," When Ulla carne from Palestine to Babylon, he atayed one night in Kal Nebo (a town named after the idol of that district). Rava asked him, "Where did my master tarry the night?" "In Ka! Nebo," was the reply. " What l" said the other, "it is written, e Make no mentio", 01 the name of other gods.'" Ulla replied, "Rabbí Yochanan said that such idols as are written in the Law it is lawful to mention by name, and this idol is thus written in the text (Isa. xlví, 1): ,.:15 D"¡; '.J 1',:J, e Bel boweth down, Nebo atoopeth.'" lbid., fol. 63 D. NOTE.-This cunningly-devised jeu de mote oí Rav Ulla is thus explained :-Taking the last letter oí the second word (~), and placing befare it the first letter of the next word (p), added to the last word oí the text, make together ,:1) ~p, Ka! Nebo. 48. AH mocking is prohibited except the mocking of idols, which is permitted, as it is written (Isa. xlvi. 1), "Bel boweth down, Nebo stoopeth." Both stooped and bowed down under the weight of their dirt. And it is also written (Hos. x. S), "The inhabitants of Samaria shall _- - - 11 .. ------

IDOLS. 171 fear because of the calves of Beth-aven, for the people thereof shall mourn over it, and the priest thereof that rejoiced on it for the glory thereof, because it is departed from it." "~.JN~N '''~.J "'j4'1]1 ~N. Read not (kevodo) "th« glory thereof" but read (kevydo) "th» heavy 'weight thereof" Sanhedrin, fol 63 B. 49. Rav Yehudah says that Rav had said (2 Kings xvii 30, 31), "And the men oí Babylon made Succoth• benoth," and that was a hen; uand the men oí Cuth made Nergal," and that was a cock ; "and the men of Hamath ::nade Ashima," and that was a bald he-goat; "and the Avites made Nibhaz and Tartak," and they were a dog and an ass; u and the Sepharvites burned their children in fire to Adrammelech and Anamme1ech the gods of Sepharvaim," and these were the mule and the horse." iu«, fol. 63 B. SO. Rav Yehudah said that Rav had said, " Israel knew that there was nothing real in idolatry, but they preferred it in order to have the popular license for immorality." Ibid., fol 63 B. S l. 1t is related that Elijah the Righteous (the prophet) went about among the famine-stricken in Jerusalem, and once he met with a boy morbidly bloated with want, and lying beside a refuse heap, and thus he addressed hím, "From what familyart thou, and art thou 1eft alone I" The boy replied, "1 am of such and such a family, and there is no one but myself 1eft of it." The prophet Elijah saíd, "If 1 teach thee a thing which will preserve thy Iife, wilt thou leam it l" "yes," was tbe reply. Then said Elijah, "Repeat every day, , Hear, O Israel, the Lord our God is one Lord.' " The boy exc1aimed, " Far be it from me that 1should mention the name of the Lord, which my parents did not teach me !" And immediately he pulled an idol from hís bosom and embraced and kissed it till his belly burst, so that his idol feH to the gronnd and he feIl upon the idol, tbat it might be fulfilled what is said (Lev. 172 TREASURES OF THE TALMUD. xxvi. 30), " 1will cast your careases upon tbe careases of your idols." Sanhedrin, fol. 63 B and fol. 64 .A.. NOTE.-Elijah the prophet is believed to appear even now, as at the times referred to in the Talmud, especially at a circumcision, when a chair " is always set for him to occupy; be also is invariably expected on the first two nights of the Passover, when the l((r{]f!~<:f eu!?, filled to the brim with wine, whích is called m~'N,t' Ot:l, " The Cup of Elíjah," or " Elijah's Cup," is specially set on the table in honour oí the prophet. \Ye need scarcoly add that he is not seen by common eyes, but only by the initiated, who have the requisite spiritual discernment. Elíjah is the good genius of the Talmud and the patron saint of thc Rabbis, we thereforc may be excusad devot• ing rather a longer note than usual to bis bonour. (a.) Rabbi yossi related, "1 was once on a journey, and 1 entered ono of the ruins oí Jerusalcm that 1 might proy there. Thcn carne Elijah, oí blesscd memory, and waited for me at the entrance till 1 had fínished my prayers. After 1 had finished my prayers he saluted me, , Peace be with thee, my Rabbi,' and 1 replicd, 'Peace be with tbee, my Rahbi, and my Tencher !' He then said, , My son, why didst thou euter this ruin l' e To pray,' was my reply. 'Tbou mightest have prayed on the road,' said he. 'But 1 was afraid lest 1 might have been interrupted by passers-by,' replied L Then he remarked, e Thou shouldest have prayed a short prayer.' At thís hour 1 learned three things from him :-1 learned that no ruin ís to be entered, that one may pray on tbe road, and that he who proys on the road should abbreviate the proyer. He further said, e 1\fy son, what sort of a voice didst thou hear in thís ruin 7' 1 replíed, '1 heard a Buth Kol cooing like a dove, and saying, "W oc to the chíklren l for on account of their sin have 1 destroyed my house, and burned my temple, and exiled them among tbe nations !" t He then said to me, 'By thy life, and by the life oí thy head, not only at this hour, but throe times every day, does the Bath Kol repeat tbis,'" &a. (Bel'acllOth, fol 3 A.) • ,n~"N ,t!' NO:l " The tkrone 01Elijalt." t The versionin old editions of the Talmud ia as folloWl: ce1beard a Bath Kol cooing likc a dove, and saying, ,:1, ~n~:::lnN'n:::l,nnc' ~'N,•Alu! 1 hnve destroyed my house, and burned m,. temple, and exiled m,. chíldrcn

II.moug the natíone. I" - - ~~ -- 11~.. - _..,.------

IDOLS. 173

(b.) A cortain man once prayed behind a synagogue and did not tum his face towards it. Elijah passed by and saw him, snd appeared to him (incognito) as an Arab merchant sud said, "Thou standest before thy Lord as ii there were two (Gods);" and he drew his sword and slew him. (Beraehoth, fol. 6 B.) (e.) Elijah charged God with having iumed Israel'« heart back to em:l.;(See Talmudic Mi8cellany, p. 129 (e).) (d.) Rav Shilla once flogged aman for fomication with an Egyptian woman. Thia man slandered him before the king, and said, "There is a man among the Jews who administers justice without the king's license." He sent an officialto him, who questioned him as to why he flogged the man i He replied, "Because he sinned with an ass," * "Hast thou witnesses 7" demanded the offícial, " Yes," replied he. Then came Elijah in the form of s man and gave testimony. The official admitted, this being the case, he deserves death. He said, " Since we were exiled from our .land we have no permission to put any one to death; but ye can do wíth him as you wish," &c. That Elijah did not bear false witness is proved from Ezek. xxiii. 20. iBerachoth; fol. 58 A.) (e.) Elijah.brought the news of the death of the Roman emperor to Rabbi Shimon ben Yochai (See Talmudie Miscellany,p. 151.) (f) It was promised to Israel that Elijah should not make his appearance (before the Advent of the Messiah) on the eve of a Sabbath, nor on the eve of a festival, to save folk the trouble of going out to greet him on a day of preparation for the ensuing festival. (Eiruvin, fol. 43 B.) (g.) Elijah never ascended on hígh, but stopped short ten handbreadths from the heavens. (Succah, fol 5 .A.) (h.) Elijah is one of the eight princes alluded to in Micah. (See Talmudic Jliscellany, p. 121.) (i.) Elijah assumed the appearance of an imperial courtier and interposed on behalf of a Rabbi whose life was in jeopardy. (Taanith, fol. 26 A.) (j.) If there liad been a fissure in the cave as large as a needle's eye Elijah could not have borne tbe glare of the ligbt, for it is said (Exod. xxxiii. 20), "A man cannot see me and live." (Mefl{1illah, fol 19 B.) (k.) Elijah explains to Rnbbi Yossi how a wife is o. help to her husband, (Yeoamoth, fol. 63 A.) • .temen "11 teJ, 174 TREASURES OF THE TALMUD.

(l.) Rav Cahana was once sorely tempted; to avoid the sin he made up his mind to commit suicide. He went up to the housetop and threw himself down head• long. Before he reached the ground Elijah came and saved him, For full particulars see the l'almudic Mia• cellany, p. 244, No. 63. (m.) Elijah binds and God flogs the man who mames an unsuítable wife. (Kiddushin, fol 70 A.) (n.) Elijah communicated to a Rabbi that God was studying the affair of the concubine at Gibeah (Judges xíx), (Gittin, fol. 6 a) (o.) Elijah was a disciple of Moses, (Soteh, foL 13 A.) (p.) Elijah visiting a town causes the doga to sport, &c. (See Tulmudie J-fiscellany, p. 140, No. 25.) (q.) Elijah affirms with an oath that God confessed Himself outwitted. (See Taimudie Mi8Cellany, p. 247, No. 70') (r.) Elijah freqnently attended Rabbi's seat of instruc• tion (ten::l'nc), and once, upon the first day of the month, he carne in later than usual. Rabbi asked what had made him 80 late. Elijah answered, "1 have to wake up Abraham, Isaac, and Jacob, one after the other, and wash the hands of each, and wait till eaeh has said his prayers, and ia retired to_rest again." "But," asked Rabbi, "why don't they all get up at the saine time I" The reply was, "Because if they all prayed at once, their united prayers would hurry on the coming of the ~fessiah before the appointed time." Then said Rabbi, "Are there any sueh praying folks among us t " Elijah mentioned Rabbi Cheyah and his sonso The Rabbi announced a fast, and Rabbi Cheyah and his sons carne to celebrate it. In the course of repeating the Shemonah Esrch, * they were just going to say "Thou restorest life to the dead " when the world was convulsed, and the question was asked in heaven, "'Vho told them the secret i" Thereupon Elijah was bastinadoed sixty strokes with 8 cudgel of fire. Then he came down like a fiery bear, and, rushing in among the people, scattered the congregation. (Bava Melzia, foL 8S B.) (s.) Rava bar Abuhu once met Elijah in 8 Gentile cemetery, and after a discussion on some legal question the Rabbi went on to ask, "ls not my master a priest' (Elijah was thought to be a dcscendant of Aaron.) Why, • A pl":lyerol eighteen oollect., which ia repeated three timea a dar_ IDOLS. J7S then, dost thou stand in 11. cemetery 1" Elijah replied, saying, "Hast thou ever studied Purifications 1 (rmne, Purifications, is one of the six orders or series of the Mishnah.) For tradition informs us that Rabbi Shimon ben Yochai has ruled that the graves of the nations of the world do not defile. It is said (Ezek. xxxiv. 31), 'And ye my flock, tho flock of my pasture, are men ;" ye are called men, but the nations of the world are not called men but bruies, &c." (Bava Metzia, fol. I 14 B.) (t.) From Elijah back to Adam were only seven per• sonso (Seo Talmudie Miscellany, p. I 1I, No. 22.) (u.) Beruriah, a daughter of Rabbi Chanina ben Tera• dyon, and wife of Rabbi Meir, said.to her husband, "It is a disgrace to me that my sister should be forcibly detained in evil companionship; take two kabs of denarii, and go and rescue her." He replied, "If she is yet chaste, a miracle will be wrought on her behalf; but if other• wise, no miracle must be expected." He disguisod himself as aRoman knight, and went to the house as if he had been one of its frequenters. Sho decliued his overtures in a temporising manner. " 1will wait," said Rabbi Meir. " you need not wait for me," said she, "for there are many other young women here fairer than 1, upon whom you may bestow your attentions." }~rom this he inferred that she made it a rule so to repulse every• body, and therefore he concluded she had not as yet fallen. He then went to her keeper and asked for her freedom. The official said, "1 am afraid of the government." The Rabbi said, "Take these kabs of denarii; divide half of them between theofficials, and keep the other half thyself." "But what shall 1do," said the keeper, "when the sum (for bribing) is not sufficienU" "If thou art in danger,' said Rabbi Meir, "say ! ~))11"N~'Ni'1'N, 'O God of Meir, detiver me!' and thou shalt be delivered." "But," said the keeper, "who can te11 that it will be so 1" " Thou shalt see even now that it is so,".said Rabbi Meir, There were close by sorne fierce dogs who, when teased, usad to attack people. He threw stones at them, and they at once attacked him, But no sooner had he said, "O God of Meir, deliver me!" than the dogs 1eft him alone, The keeper (thereupon) set his sister-in-law free. Even• tually the nffair reached the government, and they SUIll• moned the keeper and condemned him to be hung. At the gallows he called out, "O God of Meír, deliver me ! JI The executioners took him down and questioned him, TREASURES OF THE TALMUD.

when he explained all that had occurred between Rabbí Meir and hímself. According to the description he gava them, they made an effigy exactly representing Rabbi Meir, and placed it at tho gate of Rome, with a notíce to this effect, that whosoever saw aman answering to this representation should apprehend him and bring him (to the authorities). One day he was spied out and pursued, when he fled into a house of ill-fume, or into a Gentile cookshop, as sorne say, and pretended to eat. Sorne affirm that Elijah carne in the form of a harlot and kissed him, His pursuers said, "This cannot be Rabbi Meír, for he would never have done such a thing;" and thus he effected his escape to Babylon, Others say it was on account of the aboye affair that he fled to Babylon; and others, again, that he did so on account of his wüe Beru• riah." (Avodah Zara/t, fol. 18 A and D.) (v.) Tho master Elijah was a passionatc man, (San• hedrin, fol 113 Do) (w.) He will come to compound the contentions bctween the Rabbís and make peace between them, as it is said (Mal iv. 5, 6), "Behold 1 will send you Elijah the prophet, and he shnll tum tho heart of the fathers to the children, and the heart of the children to their fathers," (Edioth, chapo vii., Mish. 7.) (z.) Rav Callana says thab Rav had said, "If Elijah should come and say that the Chalizah (Levirate Law,

• To tbia day Rabbi l\Ieir holds a unique poat of honour in Jcwisb tbougbt and eateem 1\8 a. worker of miraclea, to tbe great pecuniary advantage of tbe Je",iah wortbiea wbo reside in Palestine. All ovar Austria.n and Ruuian Poland, and probably in a11 placea wbere Je",. are found, eollecting-bcxes are to be seen in the synagogues, in tbe tns, and nt rnoat of tbe Jewish houses, labelled with tbe inscription, C) ...11:1'~teO'" ,~ ilp,y, .. Charity of Rabbi Meir Baal Nel." " Baal N es" signi fiel 71l

IDOLS. 177

Deut. XXV. 9) may be performed with a eñoe, he is to be obeyed ; should he say tbat the Law is not to be carried out with a sandal, he is not to be obeyed, because it is now an old eusiom of the people to perform it with a sandaL" (Such is the force of custom.) (Menachoth, fol 32 .A.) (y.) "The priests shall not eat of anything that dieth of itself, or that is torn, whether it be fowl or beast " (Ezek. :xliv. 31). e' The priests shall not eat ;" then are Israelites permitted to eat of it 7 Rabbi Yochanan said, - "This passage Elijah will explain in the future." (Rashi, in loco, says, "~e must wait till Elijah comes and explains it to us, for we are not acquainted with its explanation.") (lbid., fol. 45 .A.) (z.) Thus far we have dcpicted Elijah according to the Talmud; we will, by way of adding a finishing touch hereto, ten an anecdote of the Tishbite which we find recorded in the Jewish Liturgy printed at Warsaw in the year 1874. We will quote concisely a lyric hymn, familiar to the orthodox from their earliest days. It runa thus: n~n'~Dn~·N,There was a pious man without food or sustenance, who out of shame studied at home, for he had no clothes fit to go out of doors with. He had a good wife and five children. She thus remonstrated with her husband : "W e cannot endure like this; we have no bread to eat, we are short of clothes, and deprived of common necessaries! Thou findest time for studying the Law, and even takest pains in 80 doing; but what are we to eat to-day and hence• forward 7 Bestir thyself like aman of business; it may be that the Gracious and Merciful in the highest heaven will in His merey gmnt a rich reward to those that trust in Him for help. He will do thewill of those that fear Him 1" The pious husband said, "Thou givest advice with intelligence and wisdorn, but thy counsel is not practicable, for how can 1expose myself to shame and disgraee, having no clothes fit to go out in, and not even the value of a penny in my hand 7" She ron and borrowed some decent clothing from her neighbours. He put them on, casting his burden upon the Lord who loved him. His children wished him well, and prayed that God would not east him out and send him empty away. As he crossed the market-place, Elijah the Prophet carne up to him, and told him that on that very day he was destined to become rich. " Command me, for 1am tby slave. Givo out. that if .any one has a mind .. M J78 TREASURES OF THE TALMUD.

to buy a slave that 1 am one without an equaL" " But," urged the poor man, "it is not right that a slave should sell his master." Elijah, however, aeted the slave so well, clingíng to the other as if he really were his master, that a merehant carne up and bought him for eight hundred thousand gulden. The purchaser asked Elijah, "What is thy forie 1 dost thou excel in architeeture 1 if so, when thou hast finished the castle and palace 1 wish to build then thou shalt be set free." The first day he commenced with the workmen in the ordinary manner, but at mid• night he appealed to God and prayed thus, "1 sold myself as a slave for thy honour, and not for my own sake. Thou didst build the uni verse, do thou also finish this building! Have merey upon me, and give heed to my prayer, for my aim was to do good.' Many angels of merey were sent down, and they bogan to build, and dur• ing the remainder of the night they finished the work. The merchant his master was overjoyed when he saw on the morrow that the towers and pinnacles were all finished off aecording to the rules of architeeture. Elijah reminded him of his promised freedom, which was at once accorded, and he immediately vanished. 'Ve will now give the first and last verse of another hymn sung in Jcwish homes on Saturday night here and everywhere as part of the Havdalah (t·.e., Separation Service) :- "'l1~lil '1'1'~N .':ltQn1'1 '1'1'~N .N':l)1'1 '1'1'~N •", tJ n'rt'o Cl1 U"N N:l' 1'1'1'10::1 (May) Elijah the Prophet, Elijah tho Tishbite, Elijah the Gileadite, come to us spcedily with Messiah the son of David-thus far the first verse. Now for the last verse-Happy is he who in his dreams has seen the face of Elijah! Happy is he who ever saluted him and the salutation was returned: "The Lord shall bless Ría people with peace " ! Who was Elijah 1 Scripture is silent as to his pedigree, but the glib tongue oí tradition, as usual wi'se aboee u:hat is umtten, has much to say on the mattcr. Who was this toanderinq Jeto of Rabbinie romance 1 Some say he was of the children of Leah, others assert that he was of the descendants of Rcbekah. Sorne consider that he was Phinehas the grandson of Aaron, and others hold that he was an angel, Who the tutelar of medieval Judaism was, must stand over, with quite a budget of paradoxea Iabelled ;p~nJfor Elijah himself to scttle when he comes. IDOLS. J79

52. He who gives of his seed to Moleck is not guilty, unlesa he has both given over his child to Moleck and also caused it to pass through the fire. If he has given it over to Moleck and has not caused it to pass through the fire, or if he has caused it to pass through the fire, but has not given it over to Molech, he is not guilty. . • . If one has caused all his children to pass through the fire he is not guilty, for it is said (Lev. xviii. 21), "Any 01thy seed," and it is not said, "all thy seed,' Sanhedrin, fol 64 A and B. 53. He who offers incense to a demon is an idolaier. Ibid., fol, 65 A. 54- Any sin denounced by the Law may be committed by aman if his life is threatened, excepting the sins of idolatry, adultery, and murder. Ibid., fol. 74 A. 55. Rabbi Yochanan says, "In all things, if a prophet tells thee to transgress the words of the Law, obey him, excepting inmatters of idolatry: tbough he may even cause tbe sun to stand still in mid-heaven, obey him not." Tra• dition teaches that Rabbi Akiva had said, "God forbid tbat the Holy One-blessed be He !-should suffer the sun to stand still in mid-heaven at the command of tbose that transgress His will." But the case might possibly be like tbat of Hananiah, wbo at first was a true prophet and at last became a false one. Ibid., fol 90 A. 56. Rabbi Eleazar saith, "Whosoever does not leave a morsel on his table (after meals) shall see no sign of bIess• ing in his life, for it is said (Job xx. 21), "I'here shall none of his meat be left, therefore shaIl no man look for his good.'" Rabbi Eleazar also saith, "Whosoever leaves several morsels on his table is as if he were worshipping idols, for it is said (Isa. lxv. 11), " That prepare a table ior that (idol) Gad, and that fnrnish the drink-offering unto that (idol) ltle1l,i: "And Rabbi Eleazar furthermore saith, "Whosoever prevaricates, or alters his speeeh, is as ii •

• ~ ..~-..-:~ ---~~ .. --...... ',__ ':"~_":. .. '

180 TREASURES OF THE TALMUD.

he worshipped idols, for by Jacob it is written (Gen. xXVÜ.12), '1 shall seem to him as a deceicer j' and con• ceming ídols it is written·(Jer. x. 15),' They are vanity, and the work of deception;" Sanhedrin, foL 92 s: NOTE.-It is a custom observed to this very day even by Jews thongh not versed in the Talmud, always at meals to leave a morsel on the tablea

57. "Now the rest of the acts of Jeboiakim .and bis abominationa whicb he díd, and that which was found on him " (2 Obron. xxxvi. 8). What does it mean, "That

whích was found on him JI ? Rabbi Yochanan and Rabbi Eleazar debated this point; one said that he tattooed the name of an idol upon his body (,nON), and the other said that be had tattooed the name of God thereon. Ibid., foL 103 B. 58. Rav Yehudah says that Rav had said David desired to serve idols: Sea infra Ringa, No. 34-

59. Captivity comes upon the world on account of idola• try, adultery, and murder, and for not allowing the land to rest (fallow) in the Sabbatical year. Avoth, chapo v. 60. It was foreseen that Israel would take to worship• ping idols, for even if Jeroboam the son of Nebat had not Iived tbey would still bave fallen into idolatry, for it is said (Deut. xxxi. 16), "Alld this people will rise up, and go a whoring after the gods of the strangers of the land." Semachoth, chapo viii, 61. The ephod atones for ídolatrlJ. for it is said (Hos, iii. 4), " Without an ephod and teraphim (idols)." . Zevacldm, foL 88 Do 62. If one slaughters for an ídola,ter, the animal is Iaw• ful (food for a Jew). Rabbi Eliezer says it is unlawful• Rabbi Eliezer teaches, even when the animal has been slaughtered, and the idolater were but to eat the caul of the

• IDOLS. 181 liver, the whole animal would be unlawful, for the idokuer has generally his idols in his thoughts. (JI¿ulin, fol 38 D. 63. An animal slain in the name of mountains, hills, seas, streams, or deserts, is unlawful for food. If two persons hold the knife, and one of them slaughters in the name of any of the above-mentioned, and the other per• forms ,bis own part with no such intent, the slaughtered animal ís still unlawfuL (The foregoing ís .the Mishna. The Gemara says), ce That it is unlawful (to be partaken of), 1grant; to consider it as sacrifices of tbe dead (which must not even be sold or turned to any account whatever), 1do not admit," But it is objected, An animal slain in worship to mountains, hills, streams, deserta, or to the sun, moon, stars, and the constellations, or to Michael the great Arcbangel, or to the smallest insect, behold a11tbese are sacrifices of the dead. Abaü said, "There is no difli• culty about it. (Anything) slaughtered to a mountain is unlawful; if slaughtered to the ángel of the mountain, it is a sacrifice of the dead." Ibid., fol. 39 B. and fol. 40 A.

64- Whoso slandereth his neighbour committeth sins 8S great as idolatry, adultery, and murder. Eirecltin, fol. 1S B. 65. It was a customary saying in the mouth of Abaii, Let a man be discreet in piety; 1et him give a " soft answer to turn away wrath JI (Prov. xv. 1). Let him promote peace with his brethren and relatíves, and witb a11men, even with a Gentile (idolater) in the (public) market• place, that he may be beloved aboye, pleasant below, and acceptable to every one. It is related of Rabbon Yochanan ben Zachai that no man ever saluted him first, not even a Gentile in the market-place. Beraehotb, fol 17 A. 66. The Rabbis teach, No man ís to let out his imple• ments to an idolater on a Friday; on a Wednesday or 182 TREASURES OrTHE TALMUD. a Thursday it is permitted to do so. Likewise no letters are to be sent by the hand of an idolaier on a Friday; on a Wednesday or a Thursday it is lawful It is related of Rabbi Yossi the Priest, or, as some say, of Rabbi Yossi the Chasid, that in all bis life he never committed bis writing to the hands of an idolater. (Rashi says, "Lest he should carry it on the Sabbath.") Shabbath, fol 19 A.

67. Why are idolaters defiled? Because they did not stand at Mount Sinai; for the serpent, in coming to Eve, defiled her, and when Israel stood at Mount Sinai that defilement was removed; but the Gentiles, who did not stand at Mount Sinai, their defilement was not done away. Rav Acha, brother of Rava, asked Rav Aslli, "What about proselytes (whose parents were not present at Mount Sinai) ?" The reply was, "Though they them• selves were not present, their propitious stars were there, as it is written (Deut. xxix. 15), 'With him that standeth here with us this day before the Lord our God, and also with him that is not here with U8 this day.'" Rav Abba bar Cahana disputed this (viz., that the stain of original sin was not removed till Sinai), for he maintained that till three generations the defilement was not removed from our fathers: Abraham begat Ishmael, Isaac begat Esau, but (the third father) Jacob begat the twelve tribes, in whom there was no defect or spot whatever. Ibid., fol. 146 A. NOTE.-Here we have original sin and its entailment from a Rabbinic standpoint. Other sidelights may be obtained upon this matter by reference to the Indexes.

68. The Rabbis teach, Three are not to be provoked, and these are they: a young idolater, a young serpent, and a young disciple. What is the reason for this? Because they will grow up and revenge themselves. P'sachim, fol 113 A. NOTE.-" A disciple of the wiae who does not harbour a mOLSo

grudge like a serpent is not a disciple of the wise," snys Rabbi Shimon ben Yehotzadak. (Yoma, fol. 22 B.)

69. Rabbi yochanan says, "Woe to the idolaters, lor there is no remedy for them! as it is said (Isa. lx, 17), e Instead of brass I will bring gold, and instead of iron I will bring silver, and for wood brasa, and for stones iron ; J but instead of Rabbi Akiva and his associates wbat can be brought t With reference to them it is said (Joel iv. 2I), "For I will cleanse their blood that I have not cleansed.' " Rosh Hashanalt, fol. 23 A.. NOTE.-Rashi explains it thus: "Though I come to cleanse the Gentiles from other sins, I will not cleanse them from the blood oí Israel which they have shed."

70. Rabbi Yochanan says, "Woe to the Gentiles! for they are losers and know not what they have Iost l As long 88 the Temple was in existen ce the altar made atone• ment for them; but now who atones for them ?" Succah, foL SS B. 71. Most idolaters are adulterers. Kethuboth, foi, 13 B.

72. Most Israelites who dwell out of the land (of Palestine) have names like the names of idolaiers. Gittin, fol. 11 B. 73. The Rabbis have taught, The Gentile poor are to be maintained together with tbe poor of Israel; the Gentile sick are to be visited as well as the sick of Israel; the Gentile dead are to be buried at the same time as the dead ol Israel, and this for the sake of peace. Ibid., foL 61 A.. NOTE.-It is a matter for regret that ever the fine gold of such passages should have become alloyed; but seeAvodah Zara/" (pauim), notably foL 26 A and B; Sophrim, chapo xv. Page after paga might be filled with set-off passages; but take sorne of the quotations which follow. 184 TREASURES OF THE TALMUD.'

74- A Gentile is not to be saluted twice. Rav Chasda was always first to salute. Rav Cahana saluted a Gentile thus: "Peace to my master!" (which, says Rashi, in his heart he intended for his own Rabbi.) Gittin, fol 62 A.

75. Aman is not to enter the house of a Gentile on his (the Gentile's) feast-day and salute him. If he meets him in the market-place, he may salute him with a weak voice and an equivocal nod of the head. Ibid., fol 62 A.

76. "He siood and measured the earth ; he beheld and freed the Gentiles" (A.V.,"He drove asunder the nations;" Hab. iií, 6). He beheld. that the seven precepts which the children of Noah accepted were not observed; he stood up and set their property free (confiscated it) for the benefit of Israel. Baca Kama, fol 38 A...

77. Once upon a time, as the Rabbis relate, the wicked government sent two officers (n,~,'"o,a plural trans• literation of ~TpaTt(dTfJ~, a soldier) to the wise men of Israel, saying, " Teach us your Law." After perusing it three times they returned it, remarking at the same time, "We bave carefully studied your Law, and find it equitable througbout save in one particular. You say when the ox of an Israelite gores to death the ox of an alíen, his owner is not liable to make compensation; but if the ox of an alien gore to death tbe ox of an Israelite, his owner is bound to make fuIl amends for the loss of the animal, whether it be the first or the second time that the ox has 80 killed another (in the latter case even an Israelite would be bound to pay to another Israelite one-half the vaIue of the loss) or the third. time (when he would be fined to the full extent of his neighbour's loss). Either 1wghbouT (in Exod. xxi. 35, for so 1" really means: the A.V. has another) is taken strictly as referring to an Israelite only, and, if so, an alien ought to be exempted as well; or if tuken in its widest sense, why is an Israelite exempt from - - 11 =--=- _. --.-.;¡:= --

IDOLS. ¡Ss the fine when his ox gores to death the ox of an alien ?" "This technical poínt," was the answer, "we do not tell the govemment." Bava Kama, foL 38' A. NOTE.-Rashi, referring to a previous Halacha, aays, "An alien forfeits his right to his own property in favour of the Jews. We do not tell the government this point, becauee it ÍB dangerous."

78. Rav Shimon the Chassid said, "Tt is not lawful to rob a Gentile, but his lost property may be appropriated." For Rav Hunna once proposed the question, "Whence is it proved that it is not lawful to rob a Gentile? " The repIy was, "It is said (Deut, vii, 16), 'And thou shalt consume all the people which the Lord thy God sha11deliver thee,' i.e., only when they are delivered into thine hand (as the Canaanites), but not otherwise." But that his lost pro• perty may be appropriated is plain, for Rav Chama bar Gurya said that Rav started the question, "Whence is it proved that the lost property of a Gentile may be appro• priated t" The reply was, " It is said (Deut. xxii. 3), 'With a1l the Iost things of thy brother's ;' restore them to thy brother, but not to a Gentile" "But may it not imply that he is not obliged to return the lost property if it be not actually in hand, but that he is to restore it when it comes to hand l " " No," replied Ravina, " it is written, 'and thoú hast found j' that means it has actualIy come into his possession." We have it on tradition that Rabbi Pinchas ben Yair said, When the Name of God is likely to be profaned by withholding, even the appropriation of the 108t property of a Gentile is unlawful. Shemuel says the mistakes of a Gentile may be taken advantage of Shemuel once bought of a Gentile a golden basin for iron for the sum of four zouzim, and contrived to cheat him of one zouz in the bargain. Rav Cahana bought of a Gentile a hundred jars oí wine, and by mistake received a hundred and twenty, and then he cheated the Gentile of one zouz, while tlie 186 TREASURES OF THE TALMUD.

latter remarked to him, "Thou seest that 1 trust to thy honesty." Ravina once went parts with a Gentile in the purchase of a tree, which "as to be cut up ínto logs. The Rabbi said to his servant, "Go and pick out the stout logs for me, but take no more than the number due to me, for the Gentile knows how many tbere are." Rav Ashi was once walking along the road and saw in an orchard bunches of grapes hanging up on a vine. "Go," said he to his servant, "and see if they belong to a Gentile, and if they do, bring them hither to me, but do not meddle with them if they belong to an Israelite," The Gentile, who happened to be in the orchard and overheard tbe Rabbi, called out, "What! is it lawful to rob a Gentile?" "Oh no," replied the Rabbi evasively, "a Gentile would take payment, out an Israelite would not." Bava Kama, fol 113 B. 79. If one finds anything in a town where the majority are Jews, he is bound to proclaim it publicly; but he is not obliged to do so if the majority be idolaters. Bava Metzia, fol, 24 A.. 80. The graves of idolaters do not defíle, for it is said (Ezek. xxxiv. 31), "And ye my flock, the flock of my pasture, are men." Fe are called men, but idolaters are not called meno Ibid., fol 114 Do NOTE.-Brutes when dead do not defile ! 81. The goods of an idolater are as the goods of a desert (which belong to nobody), and the first that takes pos• session of them has a right to them. Bava Batllra, fol 54 B. 82. An idolater that beata an Israelite is guilty of death, for it is said (Exod. ii, 12), "And he looked this way and that way, and when he saw there was no man he slew the Egyptian." Sanhedrin, fol, 58 B. 83. An idolater who keeps the Sabbath is guilty of .. death, for it is said (Gen. viii. 22), " Day and night they _ 11 _ - __ -.-....;;...::::;:_ ... L

·IDOLS. 187

(the idolaiers, .or the sons of Noah) shall not rest" (N; "U"\)tl1\ rendered in the A.V. shall noi eease,might be trans• lated shall noi sabbatise, or shall not rest). Sanhedrin, fol 58 B. 84- An idolater who studies the Law is guilty of death, for it is said (Deut. xxxiii, 4)," Moses commanded 'US a law, even the inheritance of the congregation of Jacob." It is our inheritance but not theirs. Rabbi Meir says, ce Whence is it proved that even an idolater, if he studies the Law, is as a High Priest? for it is said (Lev. xviii. 5), 'Which if a man do he shall live in them:" It is not said, " Príests, Levites, or Israelites," but " aMan; " this is to teach thee that even if a Gentile studies the Law he is as a High Priest. (Rashi quotes, ce Ye are called men, but Gentiles are not called men." See No. 80 supra.) . Ibid., fol. 59 A. 85. He who marries his (youthful) daughter to an old man, and he who gives an (elderly) wife to his young son, as also he who restores lost property to a Gentile (or idolater), with respect to such a one Scripture say8 (Deut. xxix. 19, 20), " To add drunkenness to thirst! The Lord will not be willing to forgive him." (Rashi's elucidation will not bear repetition in English.) Ibid., fol 76 B. 86. One that íntends to kill a beast, and kills aman instead; or intending to kill an idolater (or Gentile), kills an Israelita; or whilst intending to kili a premature child, instead thereof kills a fully developed babe, he is exempt from the penalty of death. Ibid., fol 78 B. 87. A Gentile who comes to accept all the words ol the Law, except one point, he is not to be received (as a member of the synagogue). Rabbi Y08si ben Rabbi Yehudah saya, "No, not even if he objects to one of the niceties of the scribes." Beehoroth, fol 30 B. 88. Rabbi Chiya bar Abba saya that Rabbi Yochanan 188 TREASURES OF THE TALMUD~ said, "Gentiles who reside out of the land (of Israel) are not idolaiers, they onIy observe the customs of their fore- fathers. Cltulin, fol, 13 B. 89. It is unlawful for aman to say, "How pretty this Gentile woman is! t, When Rabbon Sbimon ben Gamliel was once on tbe Temple Mount, and saw a remarkably handsome Gentile woman, he exclaimed (Ps. civ. 24), " O Lord, how manifold are thy works.! " &c., &c. Aeodañ Zaralt, foL 20 A. 90. A Gentile is (NC~liT itOit.J:J) as an ordinary brute. (See Rashi, in loco.) Niddah, foL 34 A. 91. Every precept wbicb the Outhites observe, they observe with much more care than Israelites do. Berachoth, foL 47 a NOTE.-By Cuthites wa are to understand Samaritans, whose idol was (Tm'nu~,) the image of a dove, which they worshipped on Mount Gerizim. (See Ohulin; foL 6 A.) 92. He who eats the bread of Cuthites is as one who eats swine's ñesh, Sheviith, foL 8, Mish. 10. NOTE.-Tha Comment say8, The bread of Cuthites is pro• hibited, and thoso that eat it are not to be punished with (n,p,c) j010fy sir/pes save OM, but with (n",c n,:,c) disciplinary correction, or, as sorne render it, chastisement for rebellion; i.e., the criminal, if obstínate, is beaten until his soul goes out (n'E)~~~n~ ,lt). 93. The words of the Law are not to be communicated to a Outhite, for it is said (Ps. cxlvii 20), "He hatb not dealt so with any nation, and his judgments, they know them not." Chaggigah, fol 13 A. 94- "In a town where there is no medical man who is an Israelite, but tbere is one who is an idolater and another who is a Outhüe, let the idolater perform the rite ol eír• cumcisiou rather than the Cuthite." These are the words of Rabbi :M:eir, but Rabbi says the contrary: "Let the Culhite circumcise rather than the idolater" Avodah Zarah, foL 26 B. 11 - - ~

lDOLS. J89

95. Whosoever marries a Cuthite woman is as if he had contracted a matrimonial alliance with idolaters, for it is written (Mal. Ü. 11), "And hath married the daughter of strange gods," Have strange gods a daughter, then 1 It evidently means he who marries a Cuthite woman. Sanhedrin, foL 82 A. NOTE.-Rashi says, "The blood of a Cuthite is as the blood of a beast, or at aIl events is odious,and (to marry her) is to profane the Holy Name." .

96. He who cohabits with a Cuthite woman, the zealous may kill him. lbid., fol. 82 A.

97. The manners of the Cuthites to some extent resemble those of idolaters; but for the most part tbey are like those of Israelites. OutMm, chapoi

98. A daughter of Israel is not to assist a Outhite woman in childbirth, nor to suckle her son; but a Cuthite woman is to help a daughter of Israel in childbirth, and to suckle her cbild on her premises. An Israelite may circumcise a Cuthite, and a Cuthite may circumcise an Israelite. Rabbi Yehudah says, "A Cuthite may not circumcise an Israelite, for he does it not except in the name of (the idol of) Mount Gerizim. Cattle may be placed in the inn of a Cuthite, and one may hire a Cuthite to follow his cattle ; one may also hand over his cattle to a Cuthite shepherd, and apprentice his son to learn a trade of a Cuthite master, and it is lawful to associate and converse with them anywhere, which is not the case with idolaters" Ibid., chapoi 99. A Cuthite is like an Israelite in respect to all injuries mentioned in the Law. An Israelite killing a Cuthite, or a Cuthite killing an Israelite-if by accident, or unpremeditated, he is to be exiled ; if of malice, he is to be executed. The ox of an Israelite, however, that has gored to death the ox of a Cuthite does not render the o - __ - • __ " - - .,

190 TREASURES OF THE TALMUD.

Israelite liable to pay damages ; but if the ox of a Cuthite gores to death the ox of an Israelita, the owner ís to pay half the amount of the damage if the goring (in question) be the second time the ox has so offended; but the damages must be paid in full if it be the third offence of that nature. Cuthim, chapo ii.

100. Why are Cuthites prohibited to enter the congre• gation of Israel? Because theyare mixed up with the priests of the high places, Rabbi Ishmael says,Originally they were proselytes oí righteousness, and the reason why they are now prohibited is because of illegitimacy, and because they do not observe the Levirate law respect• ing a deceased brother's wife. When are they admitted as proselytes? From tbe time they renounce (their faith) in Mount Gerizim and profess (their faith) in .Ierusalem and in tbe resurrection of the dead. Thence• forth he who robs a Cuthite ís as if he had robbed an Israelite. Ibid., chapo ii.

101. Gentiles, and Jewish keepers of small cattle, may not be taken up out of a pit nor thrown into one, but Minim, informers, and apostates are to be tbrown into a pit and are not to be taken out. • . . If they should be throum.in, what need is tbere to add, "and not to be take» out"? It means, If there be sorne sort of steps by which they might ascend, they are to be destroyed, under the pretence that it is done to prevent cattle from going down into the pit; or if there is a stone near, let it be used to cover the pit, as if it were to prevent cattle falling into it. If there be a Iadder in the pit, let some one remove it, under the pretence that he needs it to help his son down from the bousetop. Avodañ Zara/l, fol 26 A and n. (For more on the aboye subject consult the General Index.) 11 - - =--

( 191. )

CHAPTER XIII.

JERUSALEl\I.

JERUSALEM, the City of the Great King, the Holy City, the centre and metropolis of the earth, is dearer to the Jewish nation tban to any other nation under heaven. The devout Jew, on week-days, gets up at n'~ri, mid• nt'ght, and mourns over her destruction, and at least half• a-dozen times every day all the year round he prays in private as well as in public for the rebuilding of Jeru• salem. Besides a11this, he daily repeats more than once, "If 1 forget thee, O J erusalem! let my right hand be for• gotten. If 1 do not remember thee, if 1 prefer not Jeru• salem aboye my chief joy, let my tongue cleave to the roof of my mouth. O daughter of Babylon, •.. happy is he who catches hold of thine infants and dashes them against a rock 1" (Ps. cxxxvii. 5-9.) l. It is taught, in the name of Rabbi Akiva (1 Chron. xxix. 11), "Thine, O Lord, is the Greatness," (signifies) the dividing of the Red Sea; "and the Power," the slaying of the firstbom; "and the Glory," the giving of the Law ; "and the Victory," Jerusalem j "and the Majesty," the Temple. Beraclioth, fol, 58 A.

NOTE.-The usual commentators on the Talmud say nothing in illustration of the te~t thus expounded by Rabbi Akiva.. Dr. Pinner, however, suggests that "the vic• tory" refers to the time oí the Messiah the son of David, when Jerusalem will be written in full C'~~'" and not defective C'~'" as it is written now. The Midrash has an interesting legend respectíng the name of Jerusalem, 192 - TREASURES OF THE TALMUD/'

which we may fitly append :-" The name of that place ís Jehovah-Jireh. Abraham called the place-Jireh ; Shem calledit Shalcm. God said, "If 1 call it Jireh, 1 shoulddispleaseShcm the J ust; and if 1 call it Shalem, it would displease Abraham the J ust; therefore 1 will bestow upon it that name which was put upon it by both, C~~ l'1N", Jireh Shalem" (Bereshith Rabbah, seco ix.) Thereforewe do not now write a • (yod) between the letters ~ (lamed)and e (mem)in the name of J eru• salem, that tho word Shalem may be retaíned ; but in the future, when the Divine Namewill be written in full, the name of J erusalemalso will be written in full (with the • ) thus, C'~~'W, Yerushalayim. 2. The,people of Jerusalem were licentious. One would say to his companion, "Upon what hast thou dined to• day ; upon a morsel of ground (flour), or upon a morsel not ground 1 Did you take white wine or dark 1 Upon a bread or upon a narrow table 1 With a good or abad companion 1" Rav Chasda said, "All these have a figura- tive meaning." Shabbafh,fol. 62 B. NOTB.-" All these have a figurative meaning," and this meaning Rashi undertakes to explain, but we refrain from translating it. 3. The fuel of Jerusalem. was cinnamon-wood, and when used ~for cooking or baking purposes) the fragrance of the same spread over a11the land of Israel But when Jeru• salem was destroyed such wood became extinct, and nothing remained of the same except a small piece about the size of a barleycorn, which is to be found in the treasury of Queen Zarnza. Ibid, fol. 63 A. 4. Abaii said, '

cause than tbat of neglecting to send the children to school,

. . • Ulla said, te Jerusalem. was deatroyed for no otber cause tban tbis-they were not at a11ashamed one for the other." ... Rav Yitzchak says, ce Jerusalem was destroyed for no other cause than their having made no distinction between persons of high and of low degree." ... Rabbi

Chanina said, te Jerusalem. was destroyed for no other cause than their failing to reprove one another, as it is said (Lam. i 6), "Her priuces are become like harts without pasture.' As one hart fo11ows,with his head low, after the tail of another, so also Israel of that generation averted their faces without reproving one another." Rav Yehudah said, ce Jerusalem. was destroyed for no other cause than that of having treated the disciples of the wise with contempt, for it is said (2 Cbron. xxxvi, 16), "But they mocked the messengers of God. and despised Bis words, and misused Bis prophets, until the wrath of the Lord arose against Bis people, till there was no remedy.' . . . Whoso despises the disciples of the wise, tbere ís no remedy for his wound." Shabbath, fol II9 B. S. Uila said, "Jerusalem will not be redeemed but by righteousness, as it is said (Isa. i. 27), "Zíon sball be redeemed with judgment, and her converts with righteous- ness. ' " Ibid., fol 139 A. 6. There are three entrances to Gehinnom: one in tbe desert, one in the sea, and one in Jerusalem. In tho desert, as it is written (Numb. xvi. 33), "They and all . that belonged to them went down alive into Sheol," In· the sea, as it is written (Jonah ii, 3), "Out of the beily of 8heol cried 1, and thou heardest my voice." In Jerusalem, as it ís written (Isa, xxxi, 9), " Saith the Lord whose fire is in Zion, and His furnace in Jerusalem:" Eiruein; fol. )9 A.

7. The market-places 01 Jerusalem were swept every day. Peachim, fol. 7 A. ,N 194 TREASURES OF THE TALMUD.

8. Rav Yitzchak said, ti Why are not the fruits of Gennesaret at Jerusalem. 1 In order that they who carne up to the annual festivaIs should not be able to say, •If we came up only that we might eat the fruits of Genne• saret at Jerusalem, it would be sufficient (for al! our trouble and expense),' as this would show that they did ilot come up for divine worship," Psachim, fol 8 B. NOTE.-The same reason is given why the hot baths of Tiberiaswere not located at Jerusalem. The fruits of Gennesaret and the baths of Tiberias were deservedly famousluxuries.

9. "In that day there shall be upon the shadows of the horse, , Holiness unto the Lord.' " What do" the shadows of the horse" mean? Rabbi Yehoshua ben Levi says, "In (the) future the Holy One-blessed be He !-willso extend (the area of) Jerusaleni that it would take a horse to run from sunrise until it stood in its own shadow" (at noon when the shadow is smallest). Ibid; fol, SO A. NOTE.-The Hebrewword admits of either meaníng, "bella" and "shadows; " and though the RabbisgeneraIlyadopt "bells" as the right meaningof the text, Rabbi Yeho• shua fancifully chooses another line of interpretation. (CompareNote to No. 41 infTa.)

10. Three things said Rabbi Yochanan in the name of the people of Jcrusalem:- l. When thou goest to battle, do not go to the front, but keep in the rear, in order that thou mayest come horne first (in case of a retreat). 2. Make thy Sabbath as a week-day, rather than depend upon other people. 3. And take care to associate with him upon whom fortune smiles.-Rabbi Yehoshua ben Levi (aIso) said three things in the name of the people of Jerusalem. :-1. Do not frequent the housetop, because of what once happened (see 2 Sam. xi 2). 2. If thy daughter is marriageable, set thy sIave free and give him unto her (for a husband, rather than she should remain single). II~. .. _~..

]ERUSALEM. I9S

3. Be cautiouswith thy wífe,becauseof her first husband. What ís the reason of this l Rav Chasda replied, "On account of incontinency." PsacMm, fol lIJ A.

1l. On each side of Jerusalem there was a square vine• yard, extending a day's journey in every direction. On the south it was bounded by Eilath, on the north by Akrabba, on the west by Lydda, and on the east by the J ordan. Beitzah, fol 5 A.

12. Rabbi Eleazar says, "He who seas the cities of Judah in their desoIatedstate, says (Isa. Ixiv. 10),' Thy holy cities are a wildemess,'and rends bis garments; on seeingJerusalem in her ruined state, he says (ibid.),' Zíon is a wilderness,Jerusalem. a desolation;' and on seeing the Temple in ruins, he says (ibid., ver. 11), "Our holyand beautiful house,where our fathers praisedthee, is burned with fire,and all our pIeasant things are laid waste,'and agaín rends his garments." Moed Katon, fol 26 A. Non-The.above practiceís observedby devoutJews to this day, and is probablywithout parallel in the history ol any other nation. 13. Rabbi Yochanansays,"Tbe HoIy One-bIessed be He J-will in the future repIace every shittah-tree which the heathen have taken away from Jerusalem; for it is said (Isa. xli. 19), '1 will plant in the wildemess the cedar, the shittah-tree,' and by wilde1"MS8 we are to understand nothing else but Jerusalem, for it is said (ibid.lxiv, 10), ,Zion is a wilderness,Jerusalem/ a desolation.'" Rosh Hashanah, fol 23 A. 14- A certainTanna* held that Jeruealem. wasnot divided among any of the tribes, but Rabbi Yehudah held that Jerusalem was divided, and there ís a dispute about tbe variance of these Rabbis,for it is taugbt that in the por• tion allotted to J udah were the TempleMount,the Temple

• One of the MiabDio Babbia. 196 TREASURES OF THE TALMUD.

Chambers, and the Temple Courts; in the portien al• lotted to Benjamin were the Temple Porch, the Temple .itself, and the Holy of Holies ; and upon the line of demar• cation between the two portions was the altar built, and Benjamin the Just was always anxious to appropriate it (t·hat is, the dividing strip upon which the altar stood), for it is said (Deut. xxxiü. 12), "The Lord shaIl cover him all day long, and shall dwell between his shoulders," wbich is thus rendered : Benjamín scratched bimself about it all day long (Rashi in his marginal comment says, as aman generaIly does when he cannot obtain bis wishes); there• fore Benjamin the Just deservedly became tbe hospitable entertainer of his God, as it is said, "and He dwelt between his shoulders," for the Ark of the Covenant was placed in his portion. But the otber Tanna beld that Jerusalem was not divided among the tribes, for it is taught by a tradi• tion that no houses were to be let at Jeruealem, for they did not belong to any one. Rabbi Eleazar ben Zadoc said, " Not even beds, for the skins of the sacrifices were claimed by the hospitable entertainers ,. (for the accommodation of their guests). Abaü said, " From this we learn that it ís customary for a visitor to Ieave the earthen pitcher and tbe skin of his sacrifice for tbe host." Yoma, fol I2 A..

1S. No scrpent or scorpion ever stung 8 person in Je1"Ur salem, and no one bad ever to pass tbe nigbt without sleeping accommodation in the city. Ibid., fol 2 1 A.. NOTE.-See the contcxt in the Talmudic MisceUa71Y,p. 133, No. 10.

16. From Jerusalem. to J ericho wcre ten miles ('10':1), and the creaking of hinges of the Temple doors was heard at a distance of eight (times a) Sabbath day's joumey. The goats nt Jericho used to sneeze from tbe smeIl of the incense (offered in the Temple at Jerusalem). The women of Jericho had no need to perfume themselves because of 11 ....._ ~ _.. - --

JERUSALEM.

the smell of the incense, nor had a bride any need of scents for the same reason. Yoma, fol 39 B. 17. The Rabbís have taught:- Whoever has not seen the joy at the annual ceremony of the water-d1·a1.ú-ing has never seen rejoicing in a11his life. Whoever has not seen Jeruealem. in her glory has nezer seen a desirable metro• polis in all the world. Whoever has not seen the Temple in (the height of) its architectural symmetry has never seen a beautiful structure in all the world. Which is it (that is here referred to)? That of Solomon, or of Nehe• miah, or of Herod 1 Abaii (or, as sorne maintain, Rav Chasda) said it was the Temple of Herod. With what materiaIs did he erect the building 1 Rava said with alabaster and marble; sorne say with alabaster, stibium, and marble, one row receding and another slightIy pro• jecting, and so on alternately, to receive and retain the cemento Herod thought of covering the whole with gold, but the Rabbis advised him to leave it as it was, which would look better, and resemble the waving of the sea. Succah, fol SI B. 18. The Holy One-blessed be He !-said, "1 will not come into the Jerusalem aboye till 1come into the Jeru• salem. below." 18 there, then, a Jerusalem above? Yes; for it is written (Ps. cxxii, 3), "The constructed Jerusalem. is as the city associated with her together." Taanith, fol 5 A. NOTE.-Rashi sayathe lowerJerusalem shall be built liko the city associated with her; she shall be like her com• panion and prototype,which impliesthat there is another Jerusalem. To the same effect see Tanchuma (fol. 39, 2), Sohar Cltadash, &c. 19. When the young maidens of Jerusalem. used to re- sort to the vineyard for a dance, &c. Ibid., fol 26 B. NOTE.-Sce context in Talmudie Jliscellany, p. 169, No. 43.

20. The eages say, "Wlioao does any work on the ninth 198 TREASURES OF THE TALMUD •

. of Ab, and does not lament over Jerusalem, will never see ber joy; for it is said (Isa. Ixvi 10), ' Rejoice witb Jeru• salem, and be glad with her; rejoice for joy, all ye that mourn for her:" Hence do the sages say, "Whoso mourns over Jerusalem shall see her joy, but tbose who do not moum shall not see ít," Taanith, fol 30 B.

21. "Ekron shall be rooted up" (Zeph. ii. 4); this ís Cresarea, the daughter of Edom (or Rome), which was a royal metropolis. Some say princes were trained there, otbers say kings were reared there. Cresarea and Jeru• salem--if any one should tell thee that both are destroyed, do not believe him; if he saya both are peopled, believe him not. If he say, Cresarea is destroyed, and Jerusa• km is peopled, or Jerusalem/ is destroyed, and Csesarea is peopled, believe him; for it is said (Ezek. xxvi. 2), "1 shall be replenished now she is laid waste." When the one is replenished the other must be waste (i.e., both cannot flourish or be desolate at the same time). Meggillah, fol 6 A.

22. Tbere were three hundred and ninety-four courts 01 law in Jerusalem, and as many synagogues; also the same number of academies, and as many offices for public notaries. Kethuboth, fol lOS A. NOTE.-Each court consisted of twenty-three magistrates, i.e., 9062 in all, The synagogues were used for prayers only, the academies or colleges for the study of the Mishnah and the Talmud. Rashi understands by"offices for public notaries," elementary schoola for the instruc• tion of children.

23. Ten measures of beauty carne down to the world: Jerusalem. received nine measures, and the rest of the world one. Kiddushin, fol 49 B.

NOTE.- In the A.voth d'Rab. N athan, chapoxxviii, we are told, "No place was 80 celebrated for beautyas Jerusalem." But J erusalem was not only beautiful in herself, but her 11 'IIL _ • _

JERUSALEM.

inhabitants were many oí them also renowned for their beauty as well. We will append o. few passagesfrom the Talmud in support oí this statement. (a.) Rabbi Yochanan said, "1 only am left of the handsomemen of J erusalem." He who desireth to see the beauty oí Rabbi Yochanan,let him bring o. silver cup fresh from the crucible, fill it with the seeds of pomegranates,and garnish it o.t the brim with red rose• leaves,and placa it partly in the sun and partly in the shade; thus he may obtain (an idea of) the beaming beauty oí Rabbi Yochanan. (Bat'a Metzia, fol. 84 A.) (b.) Rabbi Yochananused to go and seat himself at the gates oí the plunging bath, saying, "When the daughters oí Israel come out after the performanceoí the prescribed periodical immersion, they may notice me, and in consequenceof their lookingat me they may have children as handsomeand as learned in the Law as 1 am." The Rabbis asked him, "Master, art thou not afraid for the effectsof an evil eye~" He replied, "1 am one of the posterity of J oseph,who are not affected byan evil eye." (lbid., foL 84 A.) (c.) One day Rabbi Yochanan was bathing in the river Jordan, and Resh Lakish* (whowas then a bandit) noticing him (and mistaking him for a female)sprang into the river after him. "Thy strength," said Rabbi Yochanan,"would be better applied to the study of the Law." "And thy beauty," replied the other, "would be morebecomingíor women." The Rabbi replied, "If thou wilt repent, I will give thee my sister, who ís far morehandsomethan I am.' He acceptedthe offer. Then he resolvedto return and dress,but he had not the power to do so (the mere resolution to study unnerved him). Ha subsequently learned to read and to discuss, and aventually he becamea great mano (Ibid., fol 84 A.) (d.) Rabbi Ishmael,the High Priest, was sohandsome that a Roman princesaordered that after bis execution the skin of his face should be embalmedand treasured up amongst the relics at Rome. (See Talmudic Mis• cellany, p. 199, No. 161, note.) (e.) An affectinganecdote is related of the son and daughter of tho Rabbi Ishmael just mentioned, both of whomwere of matchless beauty. We must refer to the original for the details. (See Gittin, fol. S8 .A.)

• Relh Laldab ia an abridgment of Raubi Shimon ben Laki.h. 200 . TREASURES OP THE TALMUD.

(l.) When the wicked Xebuc11adnezzar expatriated Israel, there were young men among them 80 handsome as actually to outshine the sun. Upon seeing them, the Chaldean females . •. The youths were therefore put to death, and their beautyeffaccd. (Sanhedrin, fol. 92 B.) (g.) We will hereunto append a fcw sentences (from the Festival Prayers for the Day of Atonement) regard• ing "the appearance of the High Priest when he came forth from the Holy of Holies." "Even as the expanded canopy of heaven was the countenance of the Priest," " As thc eflulgence which procecdeth from the splendour of angels was the countenance of the Priest," The coun• tenance of the priest is also said to be " as the appear• ance of the bow in the midst of the cloud," " as the rose in the midst of a garden ;" and again it is "as a garden of roses in the midst of thorns." 1t was "as a star," "as the golden bella in the skirts of the mantle," "as the form of the Temple," "as the congregation covered witl1 blue and purple," as the appearance of sunrise," and, finally, it was "as the likeness of Orion and Pleiades." All these things, we are told, "the high priest's countenance resernbled nt the time when the Temple was on its foundations." All this, and a great deal more upon this curious topie, may be found in the Machzor for the Day of Atonement. (Musaph Servía.)

24. Rabbi Yehudah says, "If one vows by Jerusalem, he has said nothing. . . . .As Jerusalem he has said nothing; but if vowed byanything near Jerusalem. (such as sacri• fíces or things offered on the altar), then his vow is bind- ing, Nedarim, fol. 14 B.

25. If a person is found dead (at a place equidistant). between two towns, they each bring an heifer. These are the words of Rabbi Eliezer. Jerusalem never has to pro• vide an heifer to be beheaded. If the head (of a murdered person) be found in one place, and the body in another, Rabbi Eliezer holds that the head is to be brought to the body, but according to Rabbi Akiva the body is to be taken to the head, From what part of the body is the measurement (of the distance frOIDany town or towns) to be made? Rabbi Eliczer says from the navel ; but Rabbi 11 ...... ,. - ..

JERUSALEM. 201

Akiva says from the nose, and Rabbi Eliezer ben Yaakov says from the fatal wound in the throat. Soteh, fol 45 B. NOTEB.-(a.) Jerusalemnever brought an heifer to be beheaded, because she was not divided among the tribes. Stress is laid upon the word nnrn~, i.e., "fo p08seS8it" (Deut. xxi, 1), and no tribe in particular had J erusalem as 8 possession. (b.) The seat of life in the human body seems to have been a vexed question with the ancient Rabbia. There is a beautiful passage in Beraehoth, foLIo A, which illustrates the relation of the soul to the body ; it is to this effect: "As God nourishes the whole world, so the soul nourishes the whole body."

26. Once when the Asmonean kings were engaged in civil war, it happened that Hyrcanus was outside Jeru• salem. and Aristobulus within. Dayafter day the besieged lowered a box containing gold denarii, and received in return (from tbose outside) lambs for the daily sacrifice. Tbere was an old man in the city who was conversant with the wisdom of the Greeks, and he told the besiegers in the Greek language that while the Temple services were kept u~ tbe city would never be taken, The next day, after the money had been let down, they hoisted up a pig in return. When about haIfway up the animal pushed with its feet against the wall, and thereupon an earthquake was felt throughout the land of Israel to the extent of four hundred miles. From that time it was said," Cursed be he who rears swine, and cursed be he who shaIl instruct his son in the wisdom of the Greeks." Ibid., fo1. 49 B. NOTR.-Tha sama atory is related in Baca Kama, fol 82 B; Menachoth, fol 64 B; and in the Talmud Yerush. Bero• choth, iv. l. 27. Ten things are saíd conceming Jerusalem. :-(1.) No mortgaged house was ever eventually forfeited by its ori• ginalowner (which often happened elsewhere). (2.) Jeru• salem never had occasion to bebead an heifer in expiation 202 TREASURES OF THE TALMUD. of an unproved murder (see Deut. xxi. 1-9). (3.) It never could be regarded as a repudiated city (Deut. xiii, 12, &c.) (4-) No appearance of a plague in any house at Jerusalem: cver rendered the same unclean, because the words of Lev. xiv. 34 are, "your possession," an expression which could not apply to Jerusalem, as it never had been di• vided among the tribes. (S.) Projecting corbels and bal• conies were not to be built there. (6.) Limekilns were not allowed to be set up there. (7.) Rubbish heaps were not permitted in any part of the place. (8.) No orchards, or even gardens, were allowed, excepting certain ñower• gardens which had been there ever since the times of the earlier prophets. (9.) No cocks were reared in Jerusalem: (ro.) No corpse was allowed to remain over night within its walls, the interment had to take place on the day of decease. Baoa Kama, fol. 82 B. 28. The coin ol Jerusalem. had the impress of David and Solomon on one side, and the Holy City of J erusalem on the reverse. Ibid., fol 97 B. 29. Money, found (at JeT'l.l8Q,lem) in a place where cattIe• dealers resort, is always sacred; on the Temple ~ountJ it is common; at Jerusalem, all the year round, it is com• mon; at the season of a festival, it is all sacred, because the streets of Jerusalem. were swept every day. Bava Metzia, fol 26.A. 30. A woman is to complete her whole toilet except inone particular (which is left unfinished in token of mouming for Jerusalem). What is it? Rav says, "The lower and smaller part of the temples." (Females were in the habit of removing with depilatories any hair growing upon the temples, in order to make their foreheads look broader); for it is said (Ps. cxxxvii. S, 6), "If 1 forget thee, O Jeru• salem, let my rigbt hand forget ber cunning. If 1 do not remember thee, let my tongue cIeave to the roof of my mouth, Ü 1 prefer not Jerusalem above my chief joy." 11 ...... _- - -. - - ..- .

JER USA LEM. 203

What is the meaning of "my chief joy"? Rav Yitzchak said, "Tt is the ashes which are placed upon tbe head of a bridegroom (at the wedding ceremony)." Rav Pappa asked Abaii, "Upon what part of the head are the ashes put 1" "On the spot where the pbyIactery is usually worn," was the repIy; for it is said (Isa. Ixi 3), "To ap• point unto them that mourn in Zion to give unto them beauty for ashes." And whoever mourns for Jerusalem: will be worthy to see her joy, as it is said (ibid., lxvi. 10), "Rejoice ye with Jerusalem; and be glad with her, all ye that love her; rejoice ye for joy with her, all ye that mourn for her," Bava Bathra, foL 60 B. NOTE.-" Beauty" is proved from Ezek. xxiv. 17 to mean " phyl.acterie8."

3 lo The Holy One-blessed be He !-will in the futura (in the days of the Messiah) make a banquet for the righteous 01 the flesh 01 Leviathan, . . • and the re• mainder will be disposed of in the markets of Jerusalem. . . . Ol the skin of Leviathan the Holy One-blessed be He !-will make a tabernacle for the righteous, and the remainder thereol He will spread over the walls of Jerusalem, and the brightnesa thereof sball shíne from one end of the world to the other; as it is said (Isa, Ix. 3), "And nations shall walk by Thy light, and kings by the brightness of Thy shining." Ibid., foL 75 A. NOTE.-The Book Zohar, Synopsis, tito xí., takes all this as 8 metapborical representation of the blessedness in atore for the righteous, as an allurement fOl the unen• lightened.

32. Rabbi Yochanan, in expounding Isa. liv. 12, saíd, "The HoIy One-blessed be He !-will bring precious stones and pearIs, each measuring thirty cubits by thirty, and, alter polishing them down to twenty cubits by ten, will place them in the gatea of Jerusalem:" tus; fol 75 A. NOTR.-Compare Talmudic Miscellany, p. 184, No. 93. 204 TREASURES OP THE TALMUD.

33. The Jerusalem. of this world is not as the Jerusalem: of the world to come. The former is open to every one who wishes to go up to her, but to the latter none shall go up but those who are ordained to entero Basa Ba/lira, foL 75 B. 34- Three are named after the Holy One-blessed be He l-i.e., the Righteous, the Messiah, and Jerusalem. Ol the righteous it is written (Isa. xliii. 7), ce Every one that is called by my Name." Of the Messíah it is written (Jer. xxiii. 6), "This is His Name whereby He shaIl be called, e The Lord our Righteousness.'" And of Jerusalem. it is written (Ezek. xlviii. 35), "And the name of the city from that day 'shall be,' The Lord ís there.'" Read not natt TT, "there," but H9~, "her name." Ibid., foL 75 B. 35. The Holy One-blessed be He !-will in the future elevate Jerusalem. three miles; for it is said (Zech. xiv. 10), " And it shall be lifted up and inhabited in her place, i.e; as hcr place, which extended three miles. Ibid., foL 75 B. 36. Rabbi Chanina bar Pappa said, "When the Holy One-blessed be He !-desired to have Jerusalem. measured, as it is said (Zech. ii 2), 'Then said 1, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.' The ministering angels thus pleaded before him, 'Lord of the Universe, thou hast created many Gentile cities in thy world, the length and breadth of which thou hast not fíxed, and wilt thou now measure Jcrusalem, where thy Name dwelleth and thy holy Temple is situated, and wherein the righteous dwell?' Instantly He said unto him (ver. 4), 'Run, speak to tbis young man, saying, Jerusalem. shall be inhabited as towns without walls, for the multitude of men and cattle therein.' " Resh Lakish said, The Holy One-blessed be He l-will in the future add to Jerusalem gardens extending a thousand times the arithmetical quantity of =)5)i!) (equal to 1000 times 11 ~- - - ~ ~

jERUSALEM. 2°5 169), and towers a' thousand times ~Eli' (equal to 1000 times 210), and castles a thousand times ~'l~"(equal to 1000 times 146), &c., &c. Each of these additions are to be equal in size to Sepphoris in its prosperity ; and there were in that place 180,000 markets for the sale of tzike• kederah, a sort of spiced provision. Bava Bathra, fol. 75 B. 37. An excellent custom obtained in Jerusalem, when one commissioned his neighbour to prepare l:L dinner, &c. (See "Hospitality," No. 8 supra.)

38. What is the purport of Isa. x. 32, ce As yet shall he remain at Nob that day"? TIav H unna said, te Yet this day only remaineth in which the sin of Saul in slay• ing the priests of Nob ís to be punished ;" and the astro• Iogers told Sennacherib, ce This da,!!, therefore, if thou besiege Jerusalem, thou wilt be successful; if not, thou shalt not succeed." He was with his army at a distance of ten days' journey, but he marched the whole distance in a single day. On reaching Jerusalem. they piled carpets (to such a height) that from the top he could make a re• connoissance of the city, which seemed so insignificant in his eyes that he said, "Ts this the royal city of Jerusalem, against which my whole army was set in motion 1" He then shook his fist and tossed up hís head, pointing to the tower of the Temple in Zion and to the courts at Jerusalem : te Is she not smaller and weaker than al! the cities of the nations I have conquered with the power of this my hand 1" His warríors clamoured to commence hostilities that very day (so propitious, accord• ing to the astrologers); but he commanded them to rest after so long a forced march as they had just accomplished, "and to-morrow," said he, te each and all of you sha11bring me a piece of that wall." (2 Kings xix, 35), "And it came to pass that night, that the angel of the Lord went out and smote in the camp of the Assyrians an hundred fourscore and five -thousand ; and when theyarose early __ ...... :..,;. --.,.. _ __:..:.-6Jt': ...... ~.-_

206 TREASURES OF THE TALMUD.

in the moming, behold they were all dead," Rav Pappa said, "Thís illustrates the popular saying, ,~.) NJ" n.:l N~";i.e.; a verdict postponed over night is abolished, or an action delayed over night (virtuaUy) ceases." Sanhedrin, fol. 95 A. 39. Ten miracles were performed for our fathers in Jerusalem:-(I.) No man was ever injured in Jerusalem; (2.) No man evermet with an accident there. (3.) No one ever tripped and stumbled. (4.) There never was an incendiary fire in Jerusalem: (5.) No one ever miscarried, (6.) No one had to complain to his neighbour, ce I cannot find an oven in Jerusalem. where I may roast the Passover (lamb)." (7.) No one had to say to his neighbour, " 1 cannot find a bed in Jerusalemi" (8.) No one had 10 complain, "The place is too crowded for me to pass the night." (9.) No appearance of a plague in any house in Jerusalem ever rendered that house unclean. (10.) Nor was she ever condemned as an apostate city (Deut. xiii. I3,&c.) Ávoth irRab. Nathan, chapo :xxxv. 40. No geese or fowls (and, we need not say, pigs) were allowed to be reared in Jerusalem. Ibid; 4 r. AH nations and all kingdoms will in the future be gathered into Jerusalem, as it is said (Jer. iii. 17), ce And all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem" Ibid. NOTR.-UThetime will comewhen Jerusalem will comprise the whole of Palestine, and when the boundaries of Palestine will be extended farther on the east and tbe west, the north and the south." (Siphri on Deut. i 1, as quoted by Dr. H. Adler, Sermona, p. 157. See also No. 9 supra.)

42. ti And in the vine there were three branches." Rabbi Eliezer says, "The vine signifies the world; the three branches are Abraham, Isaac, and Jacob; the bud• ding signífies the patríarchal mothers; and the blossoms 11 ... - - . - - -

JER USA LEM. 207 are the tribes." Rabbi Yehoshua objected to thís, and saíd, " It is not the past but the future that is (propheti• ca11y)shown to mano Therefore the vine means the Law; the three branches are Moses, Aaron, and Miriam ; the bud• ding is the Sanhedrin; and the blossoms are the righteous in every generation." Rabbon Gamliel said, "'Ve are still in need of the Modoaite, who interpreted all these as referring to emeplace, for Rabbi Eleazar the Modoaite thus commented: 'The vine is Jerusalem; the three branches are the Temple, the King, and the High Priest; the budding means the priestly youths; and the blossoms are the obla• tions" (these were a11in one place, viz., Jerusalems. Ohulin, fol. 91 A. 43. No one could hear the voice of bis neighbour at Jerusalem. because of the magreypha (a brass instrument), which served three purposes: (r.) The priest who beard it took it as a signal that bis fe11ow-priests entered to worship, and he therefore hastened to be present also, (2.) The Levite took it as a signa! that bis brethren had already entered to sing in chorus, and he bastened to join them. (3.) The chief standing men (representatives of Israel) set in order at tbe East Gate those that were unclean (to be purífíed in rotation by the sprinkling of blood). Tamid, fol 33 A. 44 Rabbi Yehudah ben Bava demonstrated five points of Law:-(I.) Females under age (i.e., under eleven years and one day, being 1eft childless widows ami subject to the Levirate Law) are instructed to decline accepting their deceased husband's brother (see Deut. xxv. 5-7). (2). Women are to be allowed to remarry upon the evidence of only eme witness (that the husband is deceased). (3.) A cock at Jerusalem. that kills a human being is to be stoned (Exod. xxi 28, by inference). (4-) Wine forty days old may be used as a libation on the altar. (5.) The daily morning sacrifice may be offered until the fourth hour ol the day. Niddalt, fol 8 A. .- --"'- .. " _ .... -.- ...~.

208 TREASURES OP THE TA-LMUD.

NOTE.-l\Iore upon Jerusalem will be found under the head• Ings of Zion, the Temple, and the Land of Israel; here we will subjoin a few quotations from other J cwish sources respecting ~, ,~cn~,p,"Tht> City of the Great King." (a.) "When that wicked one (Ncbuchadnezzar) with the confedérate kings carne to J erusaleni, they fnncíed they were going to conquer her in a short time; but the Holy Onc-blesscd be He !-strengthencu the people of Jerusalem until the third year, in hopes that they would repent, There were giants in J crusalem of marvellous strengtb, who slew many of the Chaldeans. One of these giants, Avika. ben Gabtari by name, whcn the enemy propclled largo stoncs to break down the walls of J eru• salem, used to catch them in his hnuds and ñing them back again upon the besíegers, and thus he slew many of thcm. Sin, however, occasíoned a wind which hlew him from the wall, and he was dashed to death. From that momcnt (the strength of) Jerusalem was broken, and the Chaldeans entered (the cíty). Hana• meel, the uncle of Jeremiah the prophet (Jer. xxxii, 7), adjured the ministering angels, and they descended upon the walls of Jerusalcm with weapons of war, which so alarmed the Chaldeans that thoy bcat a hasty retreat, God, however, recalled the heavenly host, and changed their names, so that Hanameel could not bring them clown again. He, however, contrived to adjure the -,:, D~'17i1, Prince of the \Vorld, who consequcutly hoisted Jerusalem high up into the air; but God thrust her down from heaven, and this explains that which is wrítten (Lam, ii. 1), "And cast from heaven unto the oarth the boauty of Israol ;" and it is also written (ibid., i 15), "The Lord hath trodden the virgin, the daughter of Judah, as in a wine-press," All then entered into J erusalem as her walls were swallowed up, and this ís what is writtcn (ibid., ii. 5), "Thc Lord wus as an cnemy; He swallowcd up Israel," &c. (Y alkut Bhimeoúi; fol. 366 c.) (b.) The Holy One-blesscd be He!-will in the future raise from thc dead those kings which have distressed Jerusalcm (for instanco, such as Lupinus, Sennacherib, Nebuchadnezzar, &c.), and will give them dominion as at íirst, nnd then nrray agninst them many nations, and punish them opcnly round about Jerusalem, for thus it is written (Zech, xiv, 12), "And this shall be the plague JERUSALEM.-

wherewith the Lord will smite aIl the people that have fou[Jht against Jerusalem;" It is not written "thst tDill jight," but "that haee fought," long ago. (Yalkut Chadash, fol 50 A.) (e.) Behold there are many oí the prophets who hava íoretold the destruction oí the nations at the time oí redemption. How that ís, to take placo I can see from the tenor oí the prophecies; namely, the Holy One• blessed be He !-will in the latter days stir up the Christian nations, which are now called Edom, to go up and conquer the Iand of Israel, for their eyes and their heart are continually set upon it, because their God (i.e., Christ) is buried there; and they will invada these countries, and smite the Ishmaelites. But when the Ishmaelites oí the Eastem and Northem countries shall hear oí the evil done to their co-religionists by the Christian s, they wiIl march forward to conquer the Holy City, Jerusalem, which is regarded by the Ishmaelites na "tha Gate of Heaven," and 88 a place of grcat sanctity. They will confront them, and both parties will contend for J erusalem. Great will ba the slaughter, and the vengeance of God will fall upon them both. Those from the East are they who are called Gog and Magog ; they wiIl not come up against Israel, but against the Edomites, who will endeavour to wrest the Iand of Israel from the Moslems. A~ll this is the judgment God will cxcrcise against all natíons in the valley of Jehoshaphat. And since "J erusalem will be made a cup of trcmbling unto al! the peoplc" (Zech. xii. 2), Jeremiah said respecting it (Jer. xxx. S), "We have heard a voice of trembling, of fear, and not of peace" to the nations. (Abarbanel's Com: on Jer. xxx.) (d.) Tha Holy One=-blessed be He I-will in the future bring together Mount Sinai, and Tabor, and Carmel, and place J erusalem on the top of them, for it ís said (Isa. ii. 2), "Tha mountain of the Lord's house shall be establíshed on the top of the mountains." (Midrash Tillim, fol. 39 A.) (e.) J erusalem will in the future be extended in evcry dírection till it reaches the gato oí Damascus, where the returned exiles shall como and rest, that it might be fulfilled what is snid (Zech. ix. 1), "Damascus shall be the rest." Sea Note to No. 41 8Upra. (Bldr Ilashirim Rabba, fol. 274 A.) (f.) It is written (Isa. lsvi, 23), "It shall come to O 210 TREASURES OF THE TALMUD.

pass from one new moon to another," &e. But how is it possible that all flash shall come upon every new moon and every Sabbath to Jerusalem 7 Rabbi Levi said, "In the futura Jerusalem will be as the land of Israel, and the land of Israelshall be as the whole world." But how will they come from the ends of the world every new moon and every Sabbath 7 The clouds will come and convey them to Jerusalem, where they will repeat their morning prayer, and this it is for which the prophet praises them (Isa. lx, 8), "Who are these tbat fly as a cloud 7" &c. (Yalkut iSldmoni, fol. 57 B.) (g.) The advent of the Messiah must take place before the restoration from the captivity. The re-erection of the Temple and the reconstruction of the Holy City Jerusalem, which God will cause to come down from the heavens, will take place before the restoration from the captivity. The re-assem bling ofi the dispersion will be before the resurrection, and last of all will be the resurrection, as it is written (Ps. cxlvií, 2), "The Lord doth build up Jerusalem; He gathereth together the outcasta of Israel" (Emek Hammelech, fol 132 R) (lt.) The Iloly One-blessed be He !-has swom that He will build Jerusalem and never destroy her again, for Rabbi Jeremiah said, "The Holy One-blessed be He !-will in the future renew the world, and rebnild Jerusalem, and cause the building to come down from aboye, a building never to be uestroyed."" (Avodath Hakodesh., fol 53 A.) (i.) "And I will make thy wíndows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones" (Isa, liv. 12). Rabbi Benjamín the son of Levi said, "The borders of Jerusalem in the futura will be full of precious stones ami pearls, and all Israel will come and take what they please, for in this dispensation Israel marks the boundaries with cornmon stones, but in the future they will mark them with precious stones and pearls; and this is what is written, e And aIl thy borders of precious stones.'" (y'alkui Shimoui, fol. 54 A.) (j.) Jerusalem. wíll be rebuilt first, and after that will be the gathering in of the outcasts of Israel, and last of all will be the resurrection from the dead, which ie mystically signified by the text (Ps. cxlvii. 3), "He healeth the broken in heart, and bindeth up their

• See 2 Peter ill. 13j llevo ill. u, aIld ni. 50 11

JERUSALEM.

wounds." From the gathering of the dispersed to the resurrection of the dead will be forty years, during whíeh period a11manner of tribulations and wars will be stirred up against Israel, and hence they are called n'~ '~:ln, " th» woes 01 Messiah," as these forty years will be in the reign of the Messiah, and blessed is he who shall escape them! (Emek Hammelech, fol 42 D.) Not only was Jerusalem renowned for ite beauty, but it was also noted for the surpassing wisdom oí its inhabitants. In illustration of the Iast-named characteristic we cannot do better than append a few anecdotes from a Hebrew work entitled "Sippuri Jeshurun," publíahed at Berlin in 1877 :- (k.) A Jerusalemite with a large sum of money in bis possession went into a foreign country on business. In a certain small town he put up at an inn where he had 'been used to stay. Whilst therc, he vas taken seriously ill, and he called the host and intrusted to him a11 he had, and charged him to hand it over to bis son. "Thou wilt know my son," said the dyin~ man, "by bis extra• ordinary wisdom, which will demonsfrate that he is my son, and no sharper. Test him upon three points of wisdom, and if thou art satisfied upon a11,band over my legaey to him." The man died, and tbe news of bis deatb and bequcst reaehed Jerusalem. Mean• while the trustee made arrangements with the people of the place that no one should te11 bis address to any stranger who might inquire about him. After sorne time tbe son of the deceased arrived at the place. He knew the- name of the person with whom bis father usualIy lodged, but he did not know bis addrese, and the people of the place refused to inform him. In this predicament he met aman selling fuel This he pur• chased, and ordered the man to carry it to the house of So-and-So, naming the party he wanted to fínd out. Upon arriving at the residence (of the person men• tioned), the woodman put down his load. " What is this 1" said the master of the house; "I have not ordered any wood.n "True," said the man, "but the young man Lehind me has." The stranger at once stepped up and] made himself known to the master of the house, and acquainted him with the strntagem he had devised in order to find him out. Pleased with bis clevemess, the host invited him to be his guest, and the young Jerusalemite gladly aecepted the offer. Dinner was just ready, and the company that was to par· 2J2 TREASURES OF THE TALMUD.

take thereof consisted of the host, his wife, two sons, two daughters, and the vísitor from Jerusalem. When all were seated, a dish containíng five roasted 'chickens was placed upon the tabla, and the host requested the visitor to carve. This he díd in the following manner :-Ona of tho chickens he divided between the host and bostess, another between the 'two sons, a third between tba two daughters, and the remaining two chickens he appro• priated to himself. This strange conduct excited no small surprise in a11 present; but 110 one made any re• mark about it, hoping that the wisdom of his conduct míght appear very soon, At supper-time a fine capón was placed before the company, and the host again re• quested the guest to carve, and this he performed after the following manner :-The head of the bird he gave to the host, the stuffing to the hostess, a leg each to the SODS, and a wing each to the two daughters, and the rcmainder he took to himself. "Sir," said the host at last, "hast thou any reason for thy method of carving t At dinner 1thought thy manner of carving very strange, but now it seems even still more extraordinary." " Have patience with me," said the Jerusalemite, "and 1 will explain to thee a11. At dinner there were seven of us, with five chickens to divide amongst us, and as these could not ba divided with mathemetical exactness, so 1 thought it best to divide them numerically. Thou and thy wife with one chickcn make up the number three, Thy two sons and ono chicken make up another three, and so do thy two daughters with their chicken; and to make up another three, 1 was obligad to take the other two chickens to myself. At supper 1 was obliged to act upon a different principie, according to the altered circumstances. Thou being the head of the family, 1 gave thee the head of the fowl; the inner part of the fowl 1 gave to thy wife, as an emblematic sigo of her fruitfulness; the legs, symbolic of pillara, 1 gave to th1 two sons, as the futuro supporters oí thy house; the wings that 1 gave to thy daughters were meant to indi• cate that they will 800n flit away with thcir mates; and the body of the fowl, which resembles a shíp, 1 reserved to myself, thcrcby intending to intimate that as soon as thou givest me 111y(late) fathcr's propcrty 1shall set sail homewnrds," These thrce proofs of wisdom having con• vince.l the host that Iris guest was the rightful heir, ha handed over to him the lcgacy, and sent him away in pea ce. JERUSALEM. :!13

(l.) .A J erusalemite onco went to Athens, and put up nt an inn. Aftor supper, wishing to retire for the night, the innkeeper told him that it was customnry not to give o. stranger a night's lodging unIess he could mensure the distance from the place where he was sitting to the outside of the door, in three jumps. The stranger said, " 1 would gladly do it if 1 know how; wilt thou kindIy show me the way, and 1 will follow thy example 1'! The host made three jumps; but no sooner was he outsido the door than the stranger shut the door and lockcd him out, saying, "W'bat thou dídst intcnd to do to me 1 havo done unto thee, nnd it serves thee right," (m.) An Athenian once carne to Jerusalem, and, by way of tosting the wisdom of a young J erusalemite, ho gavo the little hoya mite and said, "00, tnke this ami bring me something to eat for it, of which 1 mny eat as much as 1wnnt, leave somo here, and carry the rest to my own country," Tho lad brought him a lump of salt for the mito, nud tbe Grcek was fully eatisfied with the wisdom oí the young Jerusalemite, (n~) Another Athenian, a philosopher, carne to Jerusa- 1em to learn wisdom, Picking up a broken iron mortar, he took it to a tailor's shop and said, "~ra(o;t('r,be so good as to stitch up the rent in this mortar." "'Vith pleasure," was the prompt reply, "as 800n as thou 1Ia8t preparcd the thread 1need for the purpose from this material," oílering him, as he spake, a handful of dust, (o.) An Athenian once asked a Jewish hoy nt Joru• salem to fetch him somo cheese and eggs, and when the little fellow did as ho was requested the philosopher said, "Now, my lnd, tell me, was this cheese mnde of tho milk oí black or of white gonts 1" TIlo lnd replied, " Thou art older thnn 1am ; tell me fírst which of these ('ggs were laid by black hens, and whieh by white ones." (p.) An Athcuian cama to Jerusalcm and nsked a. priest how much smoke carne out of wood 1 TIlo priest replíed, " Green wood is all smoko, but dry wood consists n third of smoke, a third oí ashes, und a third is consumed by tbe tire. JI (q.) A certain Atbeninn philosopher wns alwnys mnking sareastic criticisms upon t110sages of Jerusalcm, and 0110 of them felt so provoked o.t t110sneers and mockery of tho Greek that he mnde up his mind cunningly lo ha\'o lIis revenge upon tbe philosopher, amI this ho did in the following manner :-He went to Athens on n visit to tbe sarcastic critic, aud as thcso two great men wero walkillg • ~ .. ~------. - -~---- ... __

214 TREASURES OF THE TALMUD.

one day along the streets of tbe city tbe sboes of the Jerllsalemite became so torn that he was obliged, there and then, to go to a little cobbler's sbop close by, and have thcrn repaired. He gave the cobbler as payment a silver shekel. "What!" exclaimed the astonished Greek, "n whole shekel for such a trifling job 1 Are there no shoes in Zion 1 Are they so dear in J erusalem 1" The Jewísh sage improved bis opportunity by expressing his surprise in return. " 'Vhnt !" exclaimed he, " is it pos• sible thou art not aware that shoes are sold in Zion as high as seven, eight, and even ten silver denarii a pair l " "If that is so," said the Greek, "1might take sh068 to Zion on speeulation, and 1should do well at it. " "yes !" replied the sage, "come; only see me first upon thine arrival, before thou enter the city." After some con• siderable time he collected aIl he had together, and laid it out in shoes, which he brought to Jerusalem. On arriv• ing at the gate of the city he sent word to bis J ewish friend, who at once carne out to him and said, "Thou must surely know that it is a standing rule in our city to permit no stranger to enter therein, unless he first shaves his head and blackens hís face," The Atbenian remarked, " This law comes very hard upon me to-day, but it will make no difference if 1sell out my goods, and so get good recornpense for mypains." Accordingly he shaved his head and blackened his face, and so entered the city. His acquaintance, the Jerusalemite, aettled him in the prin• cipal market-plaee in Zion, with bis sboes set out before him, Customers soon carne up, but the Greek phíloso• pher, asking ten dcnarii a pair, made them angry; they took him to be beside himself, and jeeringly they said to him In-,p iI~P In-,p iI'P "Go up, thou bald headl Go up, thou bald head !" .. The Athenian then perceived that the J erusalemite had played him a practical joke and made him the butt of scorn and contempt ; and he remonstrated with him for his base conducto But the Jerusalemite replied, "1have taught thee a good lesson; it is worthy attention ; it exemplifies the moral, '1 scorn the seomers, and give grace to the 10wly.'" (r.) The last anecdote teUs its own tale, and seems to need no explanatory remarks; but realIy this is not the case, for sorne apologetic note is indeed necessary in ordcr to show that the Jerusalemite acted out merely what had Leen interwoven ~vith the very nerve and sinew of bis

• 2 KiDga Ü. 23- ]ERUSALEM. 215

Rabbinic training, and that bis apparently reprehensible conduct was but tbe natural outcome oí Talmudic tumality as regards J ewish dealings with outsiders, tI~~,Y~n.Jt is written, "With what measure aman metes, it shall be measured to him again." (Soieh, fol. 8 B.) The Greek scorned the J erusalemites, and was seorned by them in return. "A dísciple oí the wise who does not avenge (an insult), nor bear a grudge like a serpent, is not (worthy to be called) a disciple of the wise." (Yoma, fol 23.A.) Even the falsehood about the price has its inspiration from the Rabbinic maxim, " TIte end jtUJtijies the means," (Nazir, fol 23 B.) To do evil from a good motive is better than observing the Law from a bad motive; and, to crown all, this is sought to be fathered upon Him who is the Truth-emphatically the Judge of all the earth, who cannot do otherwise than that which is right. It is a standing, stereotyped asser• tion that the J ew of to-day is the natural outcome of the Talmud, which is again and again claimed to be the "Alma Mater of modern Judaism." We will not dispute this claim; all we would say is, that it is as far as the poles asunder from the teaching of Moses and the Prophets, the best and truest exponente oí Israel's watchword and motto, ,nN " U~i1~N,~~N? l1C~, "Hear, O Israel, the LoRD our God is one LORD." In conclusion we remark tbat, having treated of Jerusalem as 'Ít ,eas and J erusalem as it i8 to be accord• ing to the Talmud and Rabbinic literature generally, we would fain make some observations upon Jerusalem as it ie, having resided there íor many yeara; but we are anxious not to divert the attention oí our readers from our maín subject, "The Talmud," which aboye all tbings we are anxious to make more widely and better known. We will therefore simply say that J erusalem is now trodden down of the Gentiles and degraded beyond measure-the fostering mother of superatition, bigotry, fraud, oppression, and ignoran ce. J ews, Christians, and Mohammedans divide the place between them, and severally compete for unhallowed preference. We wouId say witb Isaiah (lxií, 1), "For Zion's sake will 1 not hold my peace, for J erusalem 's sake J will not rest, until the righteousness thereof go forth as brightness, and the salvation thereoí as a lamp that burneth." And again with the Psalmist: ,~::lmN,,~t"tI~~,,~c,~~ '~Nt!', "Pray for tbe peace oí (or, greet ye) Jerusalem: they shall prosper that love thee" (Ps, cxxií, 6). ( ::u6 )

CHAPTER XIV.

KINGS, PRINCES, EMPEROnS, ETC.

l. Adrian or Hadrían, 9- David. 17. Xebuehadnezzar. 2. Agrippa. 10. Herod. 18. Nero. Jo Ahab. 1l. Heeekiah, 19. Ptolemy. 4- Ahasuerua. 12. Janueeua, 20. Sau1. s. Ahaz. 13. Jeh08haphat. 21. Shevur. 6. Alexander the Great. 14. Jeroboam. 22. Solomon, 7. Antoninus. 15. ManMStlh. 23. Titus. 8. CynlS. 16. Monobaeue. 24- Vellpa~ianor Á8p:l.. 25. Zedekiah, &c., &c., &e. lian.

lo ALL the cornmandments which, during their prohi• bition by the government (of Haclrian.), Israel would die ratber than neglect, such as those respecting idolatry and circumcision, are still scrupulously observed by them; but those for which, during the interdict, they would not have risked their lívos, such as that relating to the phy• lacteries, are still observed loosely by them, Sliabbatlt, fol. 130 A.

2. "The voice is the voice of Jaco b, but the hands are the hands of Esau " (Gen. xxvii. 22). The (first) voice refers to (t'OO voice of lamentation occasioned by) .A.clriaml$ Casa», who slew at Alexandria in Egypt double the number of Jews who had left it under Meses, The voice 01 Jacob refers to (the wailing occnsioned by) Aspasianus Oasar, who slew at the city of Byther fuur hundred myriads, or, as somo say, four thousand myríads, "The hands are the hnnds of Esau ;" that is, they are the power which destroyed our House (i.e., the Temple), burned our Temple, aud caused our expmriation, Or, the coice 01 Jacob 11

KINGS. 217

means, there can be no prevailing prayer unless it be offered by the descendants of J acob; and the hands are the hands o/ Esau, there can be no victorious battle unless fought by the descendants of Esau. Gittin, fol. 57 B. 3. Tradition teaches, that the grinding noise of mill• stones at Burni was a signothat the rite of circumcision was being performed; and the light of a candle at day• time or of many candles at night indicated that there was a feast being celebrated in honour of the redeeming of a first-born. (See Exod. xiii. 13.) Sanhedrin, fol. 32 A. NOTE.-Here we haya an allusion to the times of Hadrian the emperor,who forbade the observance of the Law, and the rite of circumcision. 4- With reference to the first-fruits, tbose who lived near J erusalem brought green figs and grapes, and those that lived at a distance brought dried figs and raísíns, A bullock with gilded horns and a chaplet of olive-Ieaves upon bis head was led in front of the procession, pre• ceded by one playing upon a pipe. On arriving at the last halting-place outside Jerusalem, the procession stops while the people tastefully arranged their offerings of the first-fruits. While this was being done a messenger was sent forward to the city to announce their arrival, and, according to their number, a larger or smaller deputation of Temple officials went forth to bid tbem welcome. As the procession wended ita way along the streets, the various workmen rose to their feet and saluted the visitors thus: "Brethren of sucb and such a city, we bid you welcome." On reaching the Temple Mount every one, including even King Agrippa, shouldered bis basket of fruit, and went forward to the fore-court, where the Levites were chant• ing, "1 will extol thee, O Lord, for thou hast lifted me up," &c. (Ps. xxx.) Biceurim, chapo iii.; Mis". 3 and 4- 5. Once King Agrippa, being desirous 01 ascerteining the vast number of Israel (at the Passover in Jerusalem), 218 TREASURES OF THE TALMUD. directed the High Priest to take note of the Passover sacrífíces. The Priest took a kidney from each, which when reckoned up amounted to twelve hundred thousand -that is, twice the number of Israelites who came up out of Egypt, besides those that were ceremonially unclean, or at a distance, and therefore not represented by the number of the kidneys. There was not a paschal sacrifica which had not at Ieast ten adult males allotted to it. Psadiim, fol. 64 B. NOTB.-(a.) It is forbidden to enumerate Israel, even with a view to a meritorious deed. (Yoma, fol. 22 B.) From Rashi's comment on the former quotation, it seems that the Priest merely held up the duplicate kidneys, the king's agent simultaneously laying asida a pea or a pebble, which wera afterwards counted up. (Sea also J osephus, book vi. chapo íx, sec, 3.) (b.) Just in passing, it might not be amiss to state that aman reckoning one hundred per minute for ten hours a day would take no less than sixteen days, su hours, and forty minutes to count a million; and that it would take twenty men reckoning at the same rate to sum up the total in one day, so as to ascertain that there were one million .two hundred thousand sacrificcs at the Passover under notice, representing no Iess than twclve millions of celebrants. 6. The herald in the Temple used to call out, "Priests, stand up to your service; Levites, attend to your minis• trations; and ye who represent Israel, be in readiness for your dutíes," King A.grippa is said to bave beard thís proclamation when three miles off, and he sent presents to the herald, complimenting bis stentorian voice. Yoma, fol 20 n NOTE.-Agrippa, that Jew of Jews, the spoilt child of the Rabbis, must have been very quick of hearing, if it be true that he beard the High Priest's voice at a dis• tance of eight miles. (See Tal. YeTU8.Shekalim, Chap. V., Hal S.) ¡. A funeral procession should give way to a wedding procession, and beth to a royal procession. King .A.grippa. KINGS. once gave way to a wedding procession, for which compli• mentary condesceusion he was praísed by the Rabbis ol the Mishna. Kethuboth, fol, 17 A; see also No. 9 infra.

8. Tbe chapter which relates to the king, how was tbat (read) 1 At the conclusion of the first part of the Feast (of Tabemacles), in the eighth year, viz., at the expiration of tbe Sabbatical year, a wooden platform was ereeted for him in the Temple Hall, upon whieh he took bis seat ; as it is said (Deut. xxxi. 10, 11), " At the end of every seven years in tbe solemnity," &c., tbe Warder of the Synagogue took the Seroll of the Law and gave it to tbe President ol the Synagogue, who delivered it to an ordinary Priest, and he in turn gave it to the High Priest, wbo handed it over to the king, and the king received it standing and read in it sitting. ...4grippa received it standing, and read it also standing, and tbe sages praised him for so doing. When about to read (Deut. xvii 15)," Thou mayest not set a stranger over tbee," tears suffused bis eyes (lor he was an Idumrean). They cried out, "Fear not, Agrippa! Thou art our brotber." Soteh, fol. 41 A. NOTE.-Tbe words "Fear not, Agrippa,thou art our brother!" thoughemployedonceonlyin the Talmudas given above, are three times reiterated in the Mishnayoth, printed in a separate form. In the Gemara, which follows the foregoing Mishna, as also in tbe comments of Rashi and of Tosephoth,there is a very interesting discuasion recorded and commented on, a few salient points of which will proveinteresting. (a.) Agrippa was a descendantof Herod, and he wept becausethe text of Scripture (Deut. xviL I S) disqualifled him for the royal throne. Those present ougbt to have held their peaca,insteadof hypocriticallytrying to becalm his mindand atiflethevoiceofconscieneebysaying,"Thou art our brother." His mother waaa daughter of Israel, it is true; that may have given them a pretext for their fraternal expressions,espeeíallywhen he showed his re• spectfor the Law by reading it standing, and not sitting. Dut- (b.) Tben we are told that nono but the kings of the 220 TREASURES OF THE TALMUD.

house of David were permitted lo Bit in the Temple Hall on the occasion under notice, but not tite kings of the Asmonean dynasty. Therefore the praiso bestowed on Agrippa for reading the Law standing, as also tho ful• some assurance "Thou art our brother," is regarded by sorne as nothing short of hypocrisy. (c.) The question of hypocrisy is thcn discussed. Pre• tence is held to be allowable in some éxceptional cases, but as a rule it is strongly condemned, See the pago tbat follows tho one from which tho Talmudic extract at the head of these notes is taken; there we read that Hav Yehudah bar :\faaraya (or, as sorne say, RabLi Shimon ben Pazi) expounded :-It is allowable in this world to praise the wicked ; for it is said (Isa. xxxii, 5), "Tbo vilo person shall be no more called liberal" in the world to come; so, consequently, he may be eulogised hero. Rabbi Shimon ben Lakish proves it from the words (Gen. xxxiii 10), " As though 1 had seen the face of God, and thou wast pleased with me" (words which never could have been sin• cere). This, however (romarks the compiler), is a different constrnction from that put upon the text by Rabbi Lcvi He said, "The case of Jacob and Esau is like that of 8 man who invites his neighbour to a feast, Tbe guest, suspecting tho murderous intentíon of the host, remarks, 'This dish tastes just like tho one 1hall at the king's table I (a rcrnark calculated to terrify the host). So .Incob had not had the intention of flattering Esau, but to hint to him thathe was on familiar terms with angels." (Instead of" as though I had seen," render "when 1 saw.") (Soteh, fol. 41 n). Again we have it (Nedan·m, fol. 22 A): When Ulla carne to the lnnd of Israel, he was accom• panied by two Jews from Chozaii, one of whom, having cut the other's throat, asked una, "Have 1 done rightlyf " "Yes," was the answer ; for he was afmid to say "No!" lest he should provoke the murderer, who, perhaps, might slay him too. Rabbi Yochannn exprcssed his approval of Ulla's conduct, and told him, n"~n ,~~l, "Thou hast delívered thysclf;" i.e., hadst thou not dissemblcd he rnight have assassinated thee also. Evcn the prophet Jercmiah (díssembled and) said, "Amen: the Lord do 80; thc Lord perform thy words" (Jer. xxviii. 6); for he ought to have told Hananiah plainly, "Thou pro• phesicst falsely, J, (d.) Rabbi Eleazar says every man that has hypocrisy in him bringeth wrath upon the world j as it is said KINGS. 221

(Job xxxvi. 13), "But the hypocrites in heart heap up wrath." Every man that has hypocrisy in him, even the children yet unbom shall curse him; as it is said (Prov. xxiv. 24), "He that saith unto the wicked,Thou art righteous,him shall the peoplecurse; nations (C\t:)~N') shall abhor him." Nations (C't:)'N') means "children in utero ;" as it is said (Gen. xxv. 23), "Two nations are in thy womb." (Yt:)N\C'N't:) C'N"), "And the one people shall be stronger than the other people,"- He who has hypocrisy in him shall fall into hell ; as it is said (Isa. v. 20-24), "Woe unto them that call evil good and goodevil. . .. Therefore,as the fue devoureth the stubble and the ñameconsumeththe chaff,"&c. 9. A funeral procession should give way to a wedding procession, for the honour of the living has the preference. A wedding procession should give way to a royal cortége in honour of the king. But King .Agrippa once gave way to a wedding party, and the sages praised bim for it. They asked him, " What didst thou see in the bride that thou shouldest so condescend to honour ber?" He re• plied, " 1 have a crown on every day, but she is crowned on1y for an hour," Semachoth, chapoii.

10.. Ahab was 'of a sangfroid temperamento Jezebel caused two libidinous images to be set up in bis chariot, 80 that by looking at them he might become stimulated. " And they washed his armour " (1 Kings xxii 38) ís to be understood here according to the original Hebrew, "And they washed the courtesans" (''''':lT). Sanhedrin, fol 39 B.

NOTE. -Sea also the Septuagint to the sameeffect,also Rashi and Kimchi.

11• .Ahab (:lN-nN): .Ach to heaven, and Ab to idolatry . .Ack to heaven, as it is written (Prov. xvii. 17),"And a brother (Ah or Ach in the original) is born for adversity." Ab to idolatry, as it is written (Ps. ciii. 13), " As a father (Ab in the original) pitieth his children." Iiabbi Yochanan 2:!2 TREASURES OP THE TALMUD. saíth, ., There was not a furrow in the land of Israel on which Akab did not erect an idol and worship it." Sanhedrin, fol 102 B. NOTE.-Ahab is bere divided into two syIlables and separately expressod, as .Ach and Ab. The first is regarded as an exclamation expressive of woe (like tbe Latin and French ah 1 and German acñ 1), probably as meaning that there was sorrow in beaven because of Ahab'« great impiety; the other syllable ah, which literally means/af.ller, is regarded as expressing bis doting love for bis ídols, even as a father pitieth rus children. 13. Why did Ahab deserve to reign twenty-two years ? Because he honoured the Law which was given in the twenty-two letters (of the Hebrew alphabet), Ibid; 13. Almb was liberal with his money, and because he gave some of it to disciples of the wise half bis sins were obliterated. Ibid. 14- ".And Ahab made a grove, and Ahab did more to provoke the Lord God ol Israel to anger than all the kings of Israel that were before him " (1 Kings xvi. 33). And Rabbi Yochanan said because he wrote on the gates of Samaria, "Ahab denies the God of Israel," therefore he has no portion in the God of Israel tu«

1S. Rav saith, "Esther was taken unto King AhasuenJ..s, in the tenth. month JI (about January), because of tbe intense cold of the season (~Ui1 le q" mi1.ltD), that she might keep him warm, or u that the lord my king may get heat " (see 1 Kings i 2). Meggillak, fol 13.A. 16. Rabbon Gamliel said Ahasuerus was a fickle king (i.c., not keeping his word). lbid., fol 15 B. 17. Ahaz and Ahaziañ, and all the kings of Israel respccting whom it was written, ".And he did that which was evil in the sight of thc Lord," will neitber live, nor be judged, (Rashi saya, "Will neither live in the world to come with the righteous, nor be judged in hell,") This is KINGS. 223

partieularly saíd with reference to the kings of Israel: but Saloman, and with him Zedekiah, both of the house of David, respecting whom it is said also, ce he did that which was evil," they willlive in the world to come. Sanhedrin, folIO 3 D.

18. Ahaz abolished the Temple Service and sealed up the Law, as it is said (Isa. viii 16), "Bind up the testí• mony, seal the law among my disciples." Manasseh erased the divine names and demolished the altar. .Amon burned the Law, and sacrificed a spider upon the altar. .Ahaz legalised immorality; Manasseh committed íncest, and so did .Amon in a more aggravated manner, as it is said (2 Ohron. xxxiíi, 23), cc But .Amon trespassed more and more." " I do it," defiantly said he, "for no otber pur- pose but to provoke the anger of my Creator." 11m:1.

19. Alexamder the Macedonian was once petitioned by the Samaritans for leave to destroy the Temple at Jeru• salem, After he had complied with their request the sad news was communicated to Shimon the Just (who was one of the survi vors of the Great Synagogue, and had been Hígh Priest for forty years). Shimon arrayed himself in the priestly robes, and accompanied by the nobles of Israel, who carried torches in their hands, went out to meet Alez• amder (who was on his way to Jerusalem). Both parties travelled all night, and came in sight of each other at dawn of day. .Alexander asked his attendants, "Who are these 1" He was told in reply that they were the J ews who had rebelled agaínst him. As the SUD rose both parties met at Antipatris. On seeing Shimon the Just Alezander alighted from his chariot and bowed befare him. His courtiers expressed their astonishment that a great monarch like Alezander should bow to a J ew. He replied, ce 1have seen him before me (as an omen for good) when conquering in my wars." On asking them the object of their coming out to meet him, they replied, "Ts it possible that thc house in which praycr is oílered on thy bchnlf, aud 224 TREASURES OF THE TALMUD. on behalf of thy empire, should be destroyed? Idolaters have deceived thee in order to destroy it." He asked, ce Who are they?" "These Samaritans who are standing here before thee," was the answer. "Then," said Alezander, ce behoId they are delivered into your hands!" They immedintely tethered their feet to their horses' tails, and dragged them over thorns and briars until they reached Mount Gerizim, which they pIoughed np and sowed with vetches, as they intended to do to the Temple. On that day, the 25th of Teveth, they instituted a (commemora- tive) festival Yoma, fol 69 A.. 20. Tradition says, "Whosoever has not seen the double gallery (l'~O'~!)''1,) of the Great Synagogue in Alexan• dría of Egypt, has not seen the glory of Israel" They say it resembled a huge peristyle, with porches within porches, and sometimes accommodated twice the number of those whom Meses led up out of Egypt. There were seventy• one chairs placed there for the seventy-one members of the Sanhedrin; each chair was said to be worth no less than twenty-one rnyriad talents of golde A pIatform was in the middle, and upon this stood an offícíal, who waved a flag as a signa! for the people to respond " Amen" to the benedictions pronounced by the reader, he being unable to rnake himself heard by such a vast concourse of people. The people sat according to their trades, goldsmiths, silver• smiths, blacksmiths, embroiderers, and weavers. When a stranger entered he recognised bis fellow-craftsmen at once, and applying for work was sure to obtain it. All these, Abaii says, were massacred by Alexamder of Mace• don. Rashi says they were the descendants of the colony led by yochanan ben Kareah ínto Egypt, some of whom were survivors of the Babylonian invasion (Jeroxlili. 5-7). Succah, fol 51 B. 2I. Alexander of Macedon, after having put many ques• tions to the eIders of the south, hinted to them his desire of penetrating into Central Africa. "That is not pos• sible," urged they, "for the way is barred by mountains of KINGS. 225

eterna! darkness," ce 1 did not ask you," said he, " con• cerning the possibílity of the enterprise, but as to the way which offers any chance of success," They advised him to procure Libyan asses, because they know their way in the dark, and, by fastening a clue at starting, and carrying the line across with him, he would easily find his way back again. He did so, and soon found himself in a territory inhabited entirely by women. He was about to make war upon them, but they dissuaded hím, on the ground that in such a warfare the fame for victory would not be equal to the infamy of possible defeat. Alexande« abandonad hos• tilíties, and asked to partake of their hospitality, and they set out before him cakes of gold upon a golden tableo ce How can' 1 partake of gold 1" said he. They replied, "If it be only bread thou requirest, what need was there to come so far for it? Hadst thou not plenty in thine own land l " When he departed he set up a memorial, inscribed, "J, Alexander of Macedon, was a fool until 1 came to Africa, and learned wisdom from women." On his way back to his own country, he sat down on the bank of a stream to partake of food. He had a small fish washed in the flowing stream, to free it from salt, and after the operation the fish smelled quite fresh and sweet. "Without doubt," he remarked, ce this stream fíows out from the garden of Eden," and, retraeing its course, he reached the gate of the garden. ce Open the gate to me !" he exclaimed; but a voiee replied, ce This gate is the Lord's, into whieh the righteous (only) may enter" (Ps. cxvili. 20). " But 1 am a king," said he; ce at least give me sorne memento of my visit here." A skull was then presented to him, whieh, when put in the scale, out• weighed a11 the gold and silver he hado On asking the Rabbis to explain the meaníng of this, they said ir a little earth were added so as to eover the eye the effeet would be reversed. ce The eye," they said, ce is never satisfied until it is covered with earth, so that it can see no more." Tmnitl, foL 32 A and D. • .P 226 TREASURES OF THE TALMUD.

NOTE.-We append hereto an interesting extract from tbe Midrash Yayikra Rabbah, chapo 27:-The king (after having learned wisdom from women) continued bis march into A frica. He sent forward an order to the King of Kazi to come out to meet him. In compliance with Alezander'e demand the king carne, and brought with him a prcsent of apples oí gold, tastefully arranged upon a golden tray, and pomegranates and Ioaves, also made oí gold ; each of his retainers also carried a golden loaf in his hand before him. Alexander rcmarked, with unaffected surprise, "Do you feed upon gold in this country 1" Said the other, " IIast thou no bread in tby country that thou comest hither to me 1" Alexander said, "1 paid thee this visit only in order to see the administration of thy country, and its manners and customs." One day as Aleeander and the King of Kazi were sitting in the Hall of Justice, two litigants appeared, and one said to the king, "1 bought of this man an acre of land, and when 1 dug it up 1 found 8. buried treasure of gold. 1told the seller oí the ground that he ought to take the gold,as 1 bought only the ground, and not the gold," The other said, "N ot so; thou must take a11,for 1 sold thee the field and all it contained." The King oí Kazi thus arbitrated the matter: "!..et the gold be a dowry for your children; Jet the son of one ruarry tho daughter of the other, and then both of you will be at peace," When Alezander heard this verdict he expressed his astonishment. "'Vell," said the king, "how would thcy decide such a case in thy country 1" Alezauder replted,·" Treasure-trove in our country is confiscatcd for the government, and the parties connected with it are imprisoned,' The king then asked him, "Does the sun shine in thy country, and does it rain there 1" " yes," said Alexander, "we havo both sunshine and rain,' "Are there cattle in thy country 1" said the king. "Yes," replied Alezander. " Then," rcmarked the king, "the sun shines and tbe rain descends for thcir sakes only, for 'The Lord. pre• serveth man and bcast'" (Ps. xxxví, 7).

22. .A.ntoninus the emperor once saíd to Rabbi the Holy, "1 am anxious tbat my son Severus should be my successor, and that Tiberias be a free colony for ever. Tbe Reman Senate will no doubt sanction one of these poínts, KINGS. 227 but not both. 1therefore ask thy advice. What am 1to do to secure both 1" Instead of verbally replying, Rabbi ordered two men before the Emperor, and caused one to sit upon the shoulders of the other. He gave a pigeon to the rider, and said to the other, " Teil the man whom thou carriest to let the pigeon fiy." The Emperor said, cr 1com• prehend it. 1am first to get the Senate to declare my son as my successor, and get my son to proclaim Tiberias as a. free colony." At another time .A.nioninuscomplained to Rabbi that cer.. tain of the magnates of Rome were a trouble to him. Rabbi did not venture to say anything, but day after day he led the Emperor into the garden, and each time he significantly uprooted a plant from the ground. "Thou art right," said the Emperor, "thou dost not suggest that 1should remove the offending grandees all at once, but one after another, lest they should combine and conspire against me." Why did Rabbi thus figuratively express his advice, and not speak out plainly 1-He was fearful lest the magnates of Rome should overhear it, and then persecute him in return. Might he not have spoken in a whisper, and in private 1- He did not, because it is written (Eccles. x. 20), " A bird of the air shail carry the voice." .Antoninus had a daughter (N'~.l), Gira by name, who had committed an act of immorality, and he sent Rabbi a plant called (N'~.l'.l) Gargira; by this he and no one else understood ail the Emperor meant to sayo Rabbi sent him in retum a plant called chusbarta (thus indicating that he should put bis daughter to deatb). The Emperor sent him another plant called cbrathi (by this he implied, shall 1cut off my own offspring 1) Rabbi sent him another called chassah (as much as to say show her merey and forgive her). The Emperor sent to Rabbi day by day a leather bag fuU of gold, on the top of which he placed wheat, saying to his slave, ce Carry this bag of wheat to the house of Rabbi." The latter said, "Why dost thou send me gold ? 1am rich enough, and need it not." .Antoninus said, " Bequeath it 228 TREASURES-OF THE TALMUD.

, to thy descendants, who, in order to avert persecntíon, wi1l have to pay dearly to my successors," There was a subterranean passage between the paIaco of the Emperor and the house of Rabbi. Whenever the Emperor went by this underground passage otovisit Rabbi, be took with him two slaves to accompany him; one of these he killed on his arrival, and the other he killed on bis return. There was an understanding between the Emperor and Rabbi, that on no account shouId any one else ever be present when they thus meto One day, how• ev..er,when Antonin1l8 carne to see Rabbi, he found him engaged with Rabbí Chanina bar Chamma, which greatIy surprised him, "Have 1 not toId thee that no man is ever to be present when 1 come to visit thee 1" " This stranger is no man but an an!Jel," said Rabbi. " We11:' said the Emperor, " if this be so, let him tell the sIave that sleeps outside the door to wake up and come in." He went, but found the sIave had been murdered. Then reasoned he with himself, "If 1 return and Baythe slave is dead, folk don't care to communicate the bad news; if 1 make my escape and do not retum, it will be construed as a slight to the Emperor." He therefore prayed to God, and the slave was restored to life, and stood before his master. " 1 see," said the Emperor, "it is but a trifling matter for you Rabbis to revive the dead ; however, when 1 come again, Iet me find no one else present here with thee." Antoninus served Rabbi every day (fDCtOCmil NO'''' ,,~ .":1'~). He waited upon him at table, and handed him hís food and driuk. When Rabbi retired to rest the Emperor stooped to the ground aud said, " Tread upon me, that thou mayest the more easily get up to thy couch." To this Rubbi replied, "Tt would not be good manners to treat royalty thus." But Antoninus excIaimed ("JC'fU' 'O !N:1i1 O~'ll' 1'nnn ll~O), " Would that 1 may Le a couch, to support thee in the world to come!" Antoninus once asked Rabbi, "8ha11 1 have a portion in the world to come 1" " Yes l" replied Rabbi " But 11 - ". ...------_ - .--;¡;;- -

KINGS. 229 it is written," said the Emperor (Obad. ver. 18), ct Thera shall not be any remaining of the house of Esau." "This has referenee only to those that do the works of Esau," responded Rabbi. "But again it is written," saíd the Emperor (Ezek. xxxií, 29), " 'There is Edom, her kings, and all her prinees.'" Rabbi remarked, "It is said 'her kings,' but it is not said t all her kings.'" Avodah Zarah, folIO A and u NOTE.-Rabbi theHoly(editoroftheMishnah)isalmostdeified by the Jews. If any oneimaginesthat the fact (and canit be otherwisethan facU)that Rabbi permittedhis familiar friend Anioninue to put to death two innocent persona eachtime they met forsecretconference,seriouslydetracta from his apotheosis,we give in all faimess the explana• tion of Tosephoth,one of the most esteemed commen• taries on the Talmud. Tosephoth,in loco, tells us that Antoninu« was afraid that the slaveswould dívulge the sccretof his intimacywith Rabbi, and that the magnates of Rome might take offcnce at it, and conspire to slay him in consequence; so, as dead men tell no tales, he in self-defenceputthe possibletraitors to death,which wasan act of justifiablehomicide,for we are taught (and who can deny it 7)mi1~ C::lrt'i1,~,.,~ toe:J Ctc ,,'Otc rrnnm, "And the Law says, If he come to kill thee, anticípate him, and kill him." (Berachofh, fol 58 A.) Or, says Tosephoth,it may be explainedthus: He chosefrom his sIaves only such as were Afinim (heretics, presumably Christians), and it is not murder to kill such. Upon these commentswe put no gloss-they speak for them• selves. Whether all this needs a word of corroboration we stop not to inquire, but must be excused for noting that the subterranean passagemust have been a eubtnarine iunnel reaching from the Emperor'spalaeeon the banks of the Tiber to the houseof Rabbi at Tiberias in Palestina; and that this, wonderful as it is, ís after a11nothing comparadto the post-mortem journeys of the faithful from all parta of the world underqround to Palestine. By tbe way, may not much of the treasure surreptitiously sent by Autoninue to Rabbi be stowed away in this secret passage,and eventually tum up in these days of Palestine exploration and research1* • For lome intereeting particularl about Rabbi lee p. 136, No. 8, and notel, 1UpnJ. .230 TREASURES OF THE TALMUD.

23. Cyrus was a pious king, therefore they computed hís time as that of the kings of Israel (i.e., according to the Jewish calendar). Rosh Hashanah, fol 3 B. 24- Rav Nachman bar Rav Ohasda expounded, "What does it mean which is written (Isa. xlv. 1), e Thus saith the Lord to His Messiah, to Cyr'lts, whose right hand 1 have taken hold of' 1 Was, then, Cyru,s the Messiah I No j but the Holy One-blessed be He !-said to the Messíah, el complain to thee concerning Cyrus. 1 thought he would rebuild my Temple, but he (making no eft'ort in the matter) said (Ezra i. 3), "Who is there among all his people . . . 1et him go up."!" Megillah, foL 12 .A.

25. Dacid said, ct Midníght has never passed, and found me asleep," Rabbí Zira says, "Till midnight he slumbered like a horse; after midnight he roused himself like a lion." Rav Ashi says, "U ntil midnigbt he devoted himself to the study of the Law; after midnight he employed bis time in songs and praises," (See No. 87 infra.) Bemchoth, fol 3 & 26. David said unto Saul," By the rights of the Law thou art Iiable to death, for thou art a persecutor, and the Law says, e Anticipate him who seeks to slay thee.' Thy conduct, however, has reprieved thee," Ibid., fol 62 B. 27. "David arose and secretly cut off the skirt of Saul's robe" (1 Snm. xxiv. 4). Rabbi Yossi, son of Rabbi Chanina, says, "He who shows contempt for garments will eventually derive no benefit from them, as it is saíd (1 Kings i. 1), 'Now Daoid was old and stricken in years, ami they covered him with clothes, but he gat no heat.'" na. 28. Whoever says that David had sinned is certainly mistaken, for it is saíd (r Sam. xviii. 14), "And David behaved himself wisely in all bis ways, and the Lord was 'llith Mm." 18 it possible that sin should be committed KINGS. 231 by him, the Shechinah being with him i But what am 1 to maintain (from the text), "Wherefore hast thou despised the commandment (n,to,V,) to do evil in His sight 1" (2 Sam. xii. 9)? Answer-nto.v N;' n'0,V;, "to do," but not " he has done." (The first term ís indefinite, the second positive j and in the original the jirst term is used.) Shabbath, fol. 56 A.. NOTE.-On the paga preceding the one from which the above is taken, we are told by the sama Rabbi the equally startling fact, that whosoever says that Reuben, or the sons of Eli, or the sons of Samuel, or Solomon, sinned, is certainly mistaken. Scripture is not contradicted but perverted by the subtlety oí the Rabbi The more any Rabbi possesses of such subtlety, the more he is admired by the orthodox Jews, " And my people love to have it so" (Jer. v. 31). (Seo Talmudie Miscellany, 190, No. 124, and 222, No. 23.) 29. Raya expounded: Why was David punished t Because he called the words of the Law SongSI' as it is said (Ps. cxix. 54), re Thy statutes have been my songs in the house ol my pilgrimage," The Holy One-blessed be He !-ssid unto him, "The words ol the Law, respecting which it is written (Prov. xxiii, 5), e If thou set thine eyes upon it, and it ís not,' them callest thou songs? Behold 1will make thee stumble in a matter, so that even school children shall know it." Soteh, fol. 3S A..

30. Rabbi Yehosbua ben Korcba saya, ce Compromise (in lawsuits) is a command; for it is said (Zech. viii, 16), 'Truth and judgment ol peace execute in your gates.''' (This is a literal translation ol tbe original, and supports the argument tbat to compromise is a command.) Where tbere is judgment there is no peace, and where there ís peace there is no place for judgment. But what judgment is combined with peace l Say thou, A compromise is. Thus also it is said by David (2 Sam. viií. 15), ce And David executed judgment and (i1i'~, according to the Talmud) favour, or charity, to all bis people." Now • 232 TREASURES OP THE TALMUD.

where there is judgment tbere can be no room for favour, and where tbere is favour there can be no place for judg• mento But what ia that judgment that has favour in it 1 Say thou, That is compromise. "And Dasid executed judgment and favour unto a11 bis people," viz., judgment to the one party because he restored to him the SUDl (he was entitled to claim), and favour to the other by paying that sum from his own purse (when the otber party was too poor to pay the damages). Sanhedrin, fol, 6 B.

31. Rav Yehudah says that Rav said all the curses wherewith David cursed Joab (2 Sam. üi. 29) came to pass in David's own posterity ; that is to say, upon Rihoboa:nl:, Uzziah, Asa, and Jehoiaehin: Hence the saying, "Be among those who are cursed, and not among those who curse." (e¡ lIatt. v. 44; Rom. xií, 14-) Ibid., fol. 49 A.

32. Three had their way miraculously shortened for them: Abishai the son of Zeruiah, Eliezer, and Jacob. " Ish bi• benob ... meant to bave slain David" (2 Sam. xxi 16). Rav Yehudah says that Rav said, Ishbi-benob means "tlu man that came about the affair 01Nob." The HoIy One-• bIesscd be He !-had saíd to David, "How long shall this iniquity cling to thce 1 Because of tbee the priests ol Nob were slain, and Doeg the Edomite became a repro• bate ; and because of thee Saul and his three SODS were slain. Dost thou prcfer (as an expiation) the extinction of thy posterity, or to be thyself handed over to an enemy 1" "Lord of the Universo," said he, "1should preler to fall into the hands of an enemy." One day Satan appeared to hirn in the shape of a gazelle, which, eluding his pursuít, decoyed him into the land of the Philistines, Ishbi-benob caught sight of him and cried, " Ah! thou art the man w110 sIew my brother Goliath." Thereupon he seized and bound him, and forcing him under a cask of olives he sat himself upon it. FortunateIy the ground underneath the cask gave wny, and tbus David had room to breathe, This KINGS. 233

occurrcd on Sabbath eve, and when Abisllai was at bis ablutions he noticed drops of blood in the water. Sorne saya dove fluttered about him. Thinking of Psalm lxviii. 13, he said, "This is a sign that Decid the kíng of Israel is in trou ble." On going to the palace he was informed that David was not there, Tradition, he argued to hím• self, forbids the use of the royal eonveyance, throne, or sceptre, by a subjeet; but what is to be done in an emergency like this? Hurrying off to the academy, he was told that he might make use of them under the círcunistances, So he mounted Da'/;'icis dromedary and sped away, The way was miraculously shortened, and he soon caught sight of the giant's mother, Orpah, spíuning, As he drew near she fíung her spindIe at hím, hoping to kill him. Seeing she missed her aim, she politely asked him to piek it up and hand it to her, as if it had aeeidentally fallen from her hand. He aimed it at her head, and felled her to the ground. "Now," said Ishbi-benob, "there are two against one, and I shall be overpowered." So saying, he llung Da'V1'dup into the air, with the intent of impaling him with his spear as he fell, when Abisluti pronounced a magic name, by means of whieh David was held aloft between earth and sky. . • . "How camest thou here ?" said Abisltai. David then related to him the question which Ood had asked him and the answer he returned. "Revoke thy decision," said Abishai ; " let thy children get on as best they can, but thou must not come to grief," David descended, and both together attaeked the giant and slew him. This is it (subjoins the narrator) that is written (2 Sam, xxi, 17), " Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not tbe light of Israel" Of Eliezer it ís said, "1 carne this day unto the well " (Gen. xxiv. 42), that is, upon the day of my departure (and this never could have occurrcd if the road had not been eupematurally curtailed). .. 234 TREASURES-OF THE TALMUD.

Of Jacoo it is said, "And Jacob went out from Beersheba and went toward Haran." And then (after be had reached Harán) it is written, "And be lighted upon a certain place and tarried there aIl night, because the sun was sel" Wben he reached the end of bis joumey be exclaimed, "ls it possible that 1 bave passed tbrough the place where my father used to worship, and 1 have not prayed there !" Whilst he retraced his steps the road became sborter, and, before he expected, "he lighted upon the place." Having repeated his prayers, he was anxious to proceed to Haran. "What," said the Holy One-blessed be He!• "this righteous man is come to my lodging-place, and shall he go away without spending a night there l " To detain him there the sun set before his time, &c. Sanhedrin, fol 95 A and B. 33. Rava expounded (as to) what that is which is written (Ps. li. 4), " Against thee, thee only, have 1 sinned, and done this evil in thy sight; that thou mightest be justified when thou speakest, and be olear when thou judgest." David said before tbe Holy One-blessed be He !-"It is open and known to thee that if 1had wished to keep under my evil passion 1could have subdued it (1 did not do so for thy sake), lest it be saíd that the servam had eleared ¡Lis master" (= Rom. vi r.) Ibid., fol 107 A. 34 Rav Yehudah says that Rav said, David sought to worship idols, for it is said (2 Sam. xv. 32), "And it carne to pass that when David was come to the 1wuJ, (i.t., the top), where he worshipped God;" and ce head" ís nothing but an idol, as it is said (Dan. ii. 32), ce The image's head was of fine gold." "Behold, Husbai the Archite carne to meet bim witb bis coat rent, and earth upon bis head." And be said unto David, "What will people say 1 A king like tbee to worship idoIs !" Darid replied, "ShaIl a king like me be murdered by bis son t It will be better for me to worship idols in secret, than KINGS. ~3S thus publicly profane the name of heaven." Hushai then taunted the king, saying, "Why didst thou marry n pretty woman 1" "The law permits it," said Daeid. "But," said the other, "thou hast not noticed the context (Deut. xxi. 18.), e If aman have a stubborn and rebellious son.' e For whosoever marries a beautiful woman will have a stubborn and rebellious son.'" Sauhedrin, fol. 107 A.

NOTE.-(a.) !C'i" 'n ~N'~ ,~c ", "David the king of Israel liveth and existeth 1" is very solemnly and em• phatically repeated once a month by every pious Israelita at the Llessing of the new moon, which we have suc• cinctly described in our Talmudic MiscellallY, p. 342, No. 27. Daoid is regardcd not mcrely as one of the most exaltcd of his nation, but as the highest of the high. As might be expected, his honoured name ever and anon occurs in Jewish literature; a few such passegos we append, (b.) Dacid prayed (Ps. xrxix. 4), "Loro, make me to know mine end, and the rneasure of my days." But the Lord said unto him, "It is my unaltcrable decree that neither the end nor the mensure of a man's days should be made known to him." "1pray to be infonned what it is, that 1 may know how frail 1am." " 'Vell, thou shalt die on a Sabbath," was the reply. " Let me die upon the following day," said David. "N o! for the reign of thy son Solomon is to commcnce upon that Sabbath• day, and no reign is to overlup another reígn even 11.hair's• breadth." "Let me die, then, upon the day bcfore." "No! thou thyself hast said (Pa lxxxiv, 11), 'For a day in thy courts is better than 11. thousand.' One day spent by thee in studying the Lnw is better than tbe tbousnnd sacrificcs which tby son Solomon will offer unto me upon the altar," Every Sabbath he spcnt unremittingly in study, and thus tho angcl of death could not possibly approach him to take away his life. The angel of death ascended a tree behind the house and malle a strange noise, and Daoid went out to seo what it was, "l1ilst climbíng the ladder to ascertnin the cause one of the rounds gavo way, and that accident intcrrupted his study for a moment, and thc angel of death seízed his opportunity and there and then terminated the life "f Davld. (SllUbb(ltlt,fol. 30 A and n.) (e.) AllI"allam, Isaac, and Jacob, and 11.150 M08I!8 and 236 TREASURES OF THE TALMUD.

JtJ81ma, will plead unworthiness to pronounce the bless• ing over the cup after meal at the banquet in the world to como; but David, when called upon to pronounce the blessing, will respond, "yes, 1 will bless, for 1 am. worthy to bless " (Ps, cxvi, 13)," 1 wiIl take the cnp of salvation, and call upon the name of the Lord."'" (P'sachim, fol. J 19 B.) (d.) \\1lCn Dat'ú.l instructed the Rabbis he sat upon the bare floor j they remonstrated with hím thus, " Let my lord sit upon cushions, or upon garmonts," but he heeded them noto (Moed Kaion, fol. 16 a) (e.) David always roso at midnight, and studied the Law until daybreak. A harp hung over bis couch, and in the middle of the night the north wind swept ita strings so that it played and aroused David (See No. 87 and Note infra; See also the Talm. YeruÑl. Berachoth respecting this remarkable adaptation of the .LEolian harp, and also the Bamidb. Bab., chapo xv.) (Beradioth, fol. 3 B.) (l.) P::l, ,)n The Rabbis taught the way in which the Urim and Thummim should be oracularly consulted, The king, or the chief legislative authority, who alone liad the privilege to consult the oraele, had to stand facing the priest, and the priest had to face the Shechi• nah, and the Shem-hammephorash, tbe ineffable NAME, deposited with the Urim and Thummim within the breastplate which he wore "upon his heart before the Lord continually " (Exod. xxviii. 30). An inquirer like David would ask (1 Sam. xxx. 8), "ShaU 1 pursue after this troop 1" and the priest would roply, "Thus saith the Lord, n~'lItm n';l31,Go, and prosper." (See 1 Kings xxíí, 15, and publish: it not in Gath 1) Rabbi Yehudah miel, "There is no need of saying, 'Thus saith tlm Lord,' as it ís simply sufficient to say, 'Go, and prosper.'" The in• quirer was not to ask in a loud VOitB, for it is said (Numb. xxvii. 21), ,~ ~NC!"I, "W"ho shall ask himt ' (i.e., him onl!l in a ichieper, so that no one else should be able to hear). Nor was the inquirer to ask mcntally, or in bis thoughts only, for it is said, "1Vho shall ask him befortJ the Lord '1" He was to ask like Hannah, trhispen'ngly, as it is said (1 Sam. i, 3), "And she epake in ber heart, only her lipa moved." The inquirer waa not 10 ask two things at a time: if he did 80 be would be answered about one only, and only about the one thing be uttered • See Talmudic MilCcllanu, p. 224, Note to No. 28. KINGS. 237 ji1'llf, as it is snid (1 Sam. xxiii, II, I2), first David asked, "W'ill the men of Koilah deliver me into his hand l " and then he asked o. second question, "'Vill Saul come down 1" Tho divine answer through tbo oracle was in repIy to the second query, "Alld the Lord said, He uill come doten;" But it has just been asserted that the inquirer will be answered "only about the one thillg he uttered first;" This is explained as follows :• Darid framed his inquiry not in good ordor, but tho oracular response was as if the inquiry had been worded in proper order, Hence we find that when David became aware that tho wording of his inquiry had not Leen in duo order, ha repeated the inquiry once again in better ordor, as may be infcrred from verse 12. "Then David said, Will tho men of Keilah deliver me and my men into the hand of &111 '1 And the Lord said, They will deliver theo up," 1f, however, tho inquiry be urqent, the inquirer may ask two things at o. time, and an auswer will be given to eaeh qucry; as it is said (1 Sam. xxx, 8), "And David inquired at tho Lord, (1) Shall 1 pursue this troop 1 and (2) Shall 1 overtake them 1 And Ho answered him, (1) Pursue ; and (2) For thou shalt surely overtake them, and without fail recover aU." Although the judgment pronounced by a prophet may be recalled (as in the case of Jonnh, the son of Amittai), the judgment uttered by an oracle of the Urim and Thunnuim was never revoked, for it is said (Numb. xxvii, 21), O~"NM~El~::1, "After the judgmf!nt of THE Urim." ""hy was the orncle called "Urim and Thummim " 1 It was called "Urim" because it gave full liyM to its communícations, and " Thummim' because ita declurations were perfect. Hence the judgmont uttered by an oracle of the Urim and Thummim was irrevocable. In what way díd the omele of the Urim and Thummim mnnifest divine communientions 1 Rabbi Yochanan saith, n'~~'::1, " ny the projection of the lettcrs engraved on the precious stones." Rabbi Shimon ben Lakish saíth, n'El,~m, "By transposition 80(1 combina• tion of the lettcrs engmved on the stones." For instance, the Ietters fonning the word M~l1,whích menns "00," were raised in the nnmes of Simeon, Leei, and Judah, where theseletters occurrespectively, and thus t110communication by the oraele through the priest to Daeid was plain and unmistakable. The letters, engraved lI8011 a scal, becamo promincllUy raised aB on a coin, and this in itself was o. ... L ~".... .

TREASURES OF THE TALMUD.

manifesi proof that the nnswer was from the Lord. But a difficult question is asked: "How could the oraele expresa ~'~n ~~¡n, "I'hou shalt without fail recover a11,'since tha Ietter ~ is not to be found in n11yof the names of the twelve tri bes 1" and it is further noticed that the letter ~ also is not to be found there. But the Talmud disposes of the difficulty by stating that Abraham, Isaac (pnr), and Jacob, as also the tri bes (,~.:l~) Jeshurun, were also there. *" (Yoma, fol. 73 B.) ( g.) The seven shepherds mentioned in Micah v. S were David in the centre, with Adam, Seth, and MeJll.u• saleh.at his right hand, and at his left Abraham, Jacob, ami Moeee. (Suc(:ah, fol. 52 B.) (h.) At no other period were there such scoffers as those who were contemporary with Daoid: The most audacious used to come to his (very) windows and taunt him thus, "Dal~¡d, whon will the Temple be buílt I When 8113011 we be able to go to the house of the Lord 1" Daoid, though he knew vel'y well that they aimed at pro• voking him, affirmed that he rejoiced at their words, as it is written (Ps. cxxii, 1), " 1 WtlS glad when they said unto me, Let us go into the house of the Lord," (Sluikalim, chapo ii. 7.) (i.) No proselytes were receivod in the days of Dar-id and Solomon, and likewise none are to be received in the days of the },/essialt. (See 2 Sam. xi. 6, xv. 18, xxiv, 16-24; I Chron, xi 39, 46, &c.) (Yevamot/", fol 24 B.) U.)Davidle retinue consisted of four hundred handsome young men, who struck terror wherever they went, &c. (See Talmudic Mi8~llan.y, p. 244, No. 65.) (k.) David was born circumcised (Sote"', foL 10 B.) (l.) " Daoid tho king stood up upon his f~et and said, Hear me, my brethren and my people " (1 Chron. xxviii, 2). If ?U!I brethren, why 11ly pe.ople' Rabbi Eleazar replied, "Dar:id said to Israel, 'If ye attend to me, ye are my brethren; if not, ye are my people, and 1 will rule you with a rod." (HuMI, fol 40.A.) (m..) Dacid'« mother was Nitzeveth, the daughter of

• AIIto tbe tranapoaition and combinn.tionof tbe letten in tba Urim &Dd Thummím, tbe Talmud does not tell U8 how they were accompliahed ; ud the subject is .0 difficult that wo dare not attempt to ezplain it.. 'Ve wouId ollly add that Mosea cut the stones of the epbod, not with tool. of the eugruver, hut by means of tbe Shamir, alluded to in our Talmvdic MiI«l• lauV. p. 9... KINGS. 239

Adael. (Ra'L'lJBathra, fol 91 A; but from 2 Sam. xvií, 25, and 1 Chron. ii. 13-17, her name scems tobave been ~abash.) (n.) David would never have been permitted to sin, nor would Israel have bcen pcrmitted to make the golden calf, but in order to cncourage sinners to repent. .An individual sinner need not despair of pardon, for tho case of David is sufficient to encourage the greatest sinner to repent. lf a whole community fall into sin, the pardon of Israel in relation to the golden calf is calculated to encourage them to repent. * (Avadah Zara", fol. 5 .A.) (o.) How could David wear a crown, the weight of which was no less than a talent of gold I (See 2 Sam. xii. 30.) Rabbi Yossi ben Rabbi Chanina replied, "lt wns suspended over his head by mema of a niagnetic stone." t (Ibid., fol 44 A.) (p.) Darid was permitted to dwoll with Abishag with• out marriage, rather than that he should divorce one of his eighteen wives in order to marry her. Dasid objectcd to marry Abishag on the ground that he already had as many wives as he was allowed to hnvo, and to divorce one of bis former wives was not to be thought of; for, saith Rabbi Eliezer, "'Yhosoever divorces his first wife, even the (very) altar sheds tears over him, for it is said ()Ial ii. 13), 'Covering the altar of tho Lord with tears,' and (in ver. 14) 'Becausc the Lord hath

• Rtpmtance figures among the I~l'n things which were formed before the creation of the world (see T. B. P'saclum, fol. 54 A). 'Ve cannot Illus• trllte the premium plaeed upon repcntance better than by giving a quotation from T. B. Btraclwlh,fol. 34 B :-

lO Babbi Ahuhu saíd, "The position which penitente occupy not even the perfcctly righteous can occupy, for it is said [Isa, lvií. 19), •Peace to (bim that il) far off and to (him that ia) near.' So t hat he that ia fllr off (i.e., he whose evil deeds had once alicnated him from God) is (mentloned] firat, and he that ia near (í.e., ...ho alwllys cleaved to Go<1,and never wcnt I\fltrlly) i. (mentioned) last," The aame doctrine is ineulcated in the Yad Haelcal.of Mnimonides; Hi1('h. Tc~llUbah, chapo vii. 4- See also Luke xv. + In a somewhat similar manuer it ia eaid that 1I11homet'. coffin i. sU8pend~d in the Haram of the Temple at Medina, and sorne affcct to believe that tbe world'. foundaticn-stone stood in like manner in the Ho1y of Holles of tbe Temple at Jerusalem, David WILI once, according to Jewísh tradition, magically suspended In mid-air (see p. 233 IUpl'a); and the ange! Shamoz.u ilsaid to han committed luicide by hanging himaeIf between heaven and earth for grOSI milconduct. Beaides the Jlower of the magnet, other ex• ampIes of ao-callcd anticil,ationa of Icience might be adduced, but the!le m1Ut IUfftCe. 240 TREASURES OF THE TALMUD.

been witness betwecn thee and the wife of thy youtb,' &c." (Salllledrin, fol 22 A.) (q.) AH tho imprccations that Darid uttered against Joab (2 Sam, iii. 29) were fuIfilled upon his own descend• ants, i.e., Ilehoboam, Uzziah, ARa, Jehoiaehin: Hence the adagc, "Re among those who are cursed, and not among tho cursers," (IUid., fol 49 A.) (r.) l'7~"i' ",~;, '.l'm~~'N1'''11,"The astrologyof Dal-id still abides," ... If it were not for Daoid» merit in studying the Law, Joab would never have been so suc• cessful in war ; and had it not been for Joab's mili• tary success, Dacid could never have had uninterrupted leisure for study, (lb;".) (1:1.) Darid reduced the six hundred and thirteen com• mandmcnts to eleven only, as enumerated in Ps, xv. 2-5. (J.lJauoih, fuL 24 A.) (l.) lf Darid king of Israel, who leamed but two things from Ahithophel, called him his Rabbi, preceptor, and friend, as it is said (1'8. Iv. 13), "It was thou, a man mino equul, my guido, and my acqnaintance," bow much more ought he who learneth from his fellow a single chapter, sentence, verse, or expressíon, to show him the utmost respect l (A coth, chapo vi.) (u.) The Rabbis have taught : Israel are 80 beloved that tho Holy One-s-blesscd be He l=-inveeted thern with precepts ; i.e., phylacteries on theír heads, phylac• teries on thcir arms, fringes on their garments, and the mezuznh on their doorposts. And in reference to these Dacid said (Ps. cxix, 164), "Seven times a day do 1 praise theo, because of thy righteous judgmcnts," But once upon cntering 3. bath, und seeing himself naked, Darid exclaimed, "'Yoe is me! because 1 stood lIak,:,tl 1ciflHI1lta precepi (or a meritoríous work)!" (i.e., without phylactcries, fringos, or mczuzah), But when be was reminded of the circurncision in his fíesh, his mind becnme calmo Afk>r he came out oí tho bath he sang praises respecting circumcision ; as it is said (Ps, xií, J), "To the chief Musician upon Sherninith, A Psalm of David." Thnt is circumcision, whích precept is performed on Sliemini (i.e., 011 the e;!/ldl" day aftt"r the birth of tho boy). Shemini in I1cbrcw signifies the e;!/ldlt. (Cj. the Talmudio Midcell(.lRU, p. 123, No. 11.) (tI.) David was one of Ul0 thirteen who were bom circumciscd, viz., AJam, Setb, Enoch, Noah, Shem, KINGS.

Terah, Jacob, Joseph, Moses, Samuel, David, Isaíah, and Jeremiah. * Plidrash Tillín, fol. 10 n.) (tD.) Once while keeping his ñock in the wildcrness David climbed upon the back of a sleeping unicom which he mistook for a mountain, thinking that by so doing he would be the better able to watch his scattered flock.. All of a sudden the unicom awoke and stood erect, and David was thus perched so high that he reached heaven. Then cried he unto God and saíd, "If thou wilt bring me down in safety from this unicom 1 will build for thee a temple of a hundred cubits, like the hom of this unicom." Some say that the measure refers to the lenqth, and others say that it refers to the width (diameter) of the horno What did the Holy Onc• blessed be He !...;...._do'He conjured a lion to appear, which so frightencd the unicom that it crouched down before him as before a king, and thus David was able to dismount, but as soon as he caught sight of the lion he was alarmed, and therefore it is said (Ps, xxii 2 r), 11 Save me from the líon's mouth, even as thou hast heard me from the hom of the unicorn." t ([bid., fol. 2 1 B.) (z.) David said, "Thou, Lord, hast made me glad through tlly work." The occasion of David's joyful exclamation was this: When the Holy One-blessed be He !-showed Adam all future generations, and each generation with ita respective preachers, He showed him also the different kings whom He purposed hereafter to appoint to reign over Israel. 'Vhen it carne to the generation of David, Adam observed that David was representcd as a lifeless lump, and he saíd, "1 willlend him some of my years." Seventy years were then deducted from the life of Adam and given to David, and this was the occasion respecting which David said, ".For thou hast made me glad through tlty work," &c., that ís to say, Who has occasioned me tbe joy in this world that 1 do live I Th.y uork, i.e., the first man who is tlly work, and not the work of flesh and blood. I will triumph in tbe work of tlty hands; for the same, by gívíng up a portion of bis life to me, afforded me the privilege of existence." (yullaü Clladasli, fol S B.) (y.) David said (Ps, xcíí, 10), "llut my bom shalt

• Scriptura proof. are adduoed, but theae 11'0 prefer not lo quote. t Here 11'0 havo presumably the first con't'entionu aslociation of the noy fRmoWlheraldio supporters-e the lion and tho unicom in opposition-tha traditional crown ¡.milling, 'tia trua, but tbe king-eleot ia ibere. Q 242 TREASURES OP THE TALMUD.

thou exalt like the hom of a unicom; 1 shall be anointed with fresh oil," When Samuel carne to anoint tbe SODS of Jesso the oil shrank back, but when he came to David the oil spontancously flowed forward and poured ítself out upon David's head, and this it is what is written, " But my horn shalt thou exalt like the horn of a unicorn ; 1 shall be anointcd with fresh oil," (Yalkut Chadask, fol. 66 c.) (z.) If it were not for the Talmud the faith of the Nazarenos would still bo despicable, and the more so because it is written in the Law (Deut. xxiii. 3), "An Arnmonite or a Moabite shall not enter into the congre• gation oí the Lord;" for behold, they attribute the genealogy of thai man (Jesus) to tila family of David• peaee be on him !-although he is the desccndant of a Moabitish woman (i.e., Ruth). If it were not for the Talmud, whích has it written (Yel!(lmotll., fol 69 A), "An Ammonite, bui not an Anunonitieñ soomanj a :Moabite, bui not a Moabitish. ·,roma.n," the family of David would not havo been pcrmitteJ. to enter the congregatíon of the Lord. (&pher Nitzachon, fol. 67.) (aa.) Although David's sin was mercifully forgiven by the Holy One- blessed be TIe!-yet notwithstanding when he died the angels would not let him cnter the gates of Jerusnlem aboye until Solomon had built the Temple; and then tho HoIy One-blessed be He!• appointed Michael and sixty angels with him to be the guardiana of Israel At that time Michael caused David to enter the gates of Jerusalem (above), and associated him with the fathers of the world; and this is that which is written (Ps. cxviii. 22, 23), "The stone which the builders refused is become the head stone of the comer." (Yalkut Cltada~", fol. 61.) (ab.) The Sages of Truth have said, The letters of the word Adam (C'N) are the first lettcrs of t!lOwords Adam, David, Messiah, because aftcr Adam sinned, his soul passed by transmigration into David, David also having sinned in the matter oí Uriah, hís soul transmigrated into the Messiah, and the text relied on is (Jer. xxx. 9), "They shall serve the Lord their God and David their king, whom 1 will mise up unto them;" and it is a1sowritten (Ezek. xxxvii. 25), "And my servant David shnll be their prince for eter t" and further, it is wrítten (Hosca iii. 5), "And they 811a11 seek the Lord their God and David their kíng," (NúJlwuttl, Cltavún, fol, 152.) KINGS. 243

(ac.) Tho Exegetical Writers say, Bocause the King Messiah will be from the seed of David. therefore he is called (Ezek. xxxvii. 25) David, and justly so. But the Kabbalists, who hold the doctrine of transmigration, say, The King Messiah will be David himself, for behold tho soul of David will transmigrate into the King Messiah, and thercfore it is David himself who will reign over Israel (Abarbanel on Ezek. xxxiv, 23.)

35. Herod was 3. sIave of the house of Asmoncus. One day he heard the echo of a voice saying, "Every sIave that now rebels will be sure to succeed." He therefore massacred all the Asmoneans except one damsel, whom he spared that he might marry her. She, however, got upon a house-top and shouted out, n He who claims to be of Asmonean descent is a slave, for no one is left of that house but myself." So saying, she threw herself down, and so committed suicide. Some say that for seven years he preserved her body in honey, and gave out that he was married to an Asmonean princess. Exasperated by the Rabbis, who insisted upon the text (Deut. xvii. 15), "One from among thy brethrcn shalt thou make king over thee," he had them all put to death except Bava ben Bota, so that he had one counsellor 1eft; but him he b1inded by binding over his eyes the skin of a hedgehog. One day Herod ruade up to the blind man and said," What fearfu1 crimes are being perpetrated by that base-born sIave!" ce How can 1 help it?" remarked the Intter. ce Why dost thou not curse him ?" said Hcrod. u It is written," was the answer (Eccles. x. 20), '" Curse not the king; no, not even in thought.'" "Bllt he is not a kíng," urgcd Herod. "Even if he were only a rich man, it is said (ibid., x. 20), 'And curse not the rich in thy bed-chamber;' or were he simp1ya ruler, it is said (Exod. :xxii. 28), 'Curse not the ruler of thy people,' " "Well," insinuated Herod, "that means on1y if he does the work of thy peopIe." "But," replied the blind man, " 1am in fear of him," "There is no one here to inform him of it," urged Herod. The other replied, "It is written (Ecclcs. 244 TREASURES OF THE TALMUD.

X. 20), "For a bird of the air shall carry the voice, and that which hath wings shall te11 the matter.'" "Had 1 but known," said Herod, revealing himself, "tbat the Rabbis were so cautious, 1 would not have put tbem to death; but now how can 1 mend the matter?" The blind man answered," Thou hast extinguished t'M l-ight 01 tñe neorld by destroying the Rabbis; kindle it again by rebuilding the Temple." Herod said he was not sure that the Romans would allow it. u Let thy messenger,"

suggested the other, 11 be ayear on bis way to Rome, and stay there oue year, and be another year on hís way baek, and by that time the Temple can be rebuilt." He did so, and the imperial answer was, "Do not pull down, but if thou hast already pu11eddown, do not rebuild ; and ii thou hast already rebuilt, it is the part of abad sIave to ask leave to do that which be has already done. If thou hast succeeded by violence at home, we have thy pedigree here. Thou art not a king, nor even the son of a king, but merely a Ireedman " (N"J'P). It is said, Whoever has not seen Herod's Temple has never seen a beautiful structure in his life. With what did he construct it 1 Ravah says, With white and grecn marble (Rashi renders N'O'O = pápp.apot;, green marble), so that at a distance it appeared like the waves of the sea. Baca Baihra, fol 3 n, and fol. 4 A. 36. In the days of Herod, during the rebuilding of tbe Temple, rain feH only at night, and in the morning the wind blew, the clouds dispersed, and the sun shone out, so that the people resumed their labour, and thus it was knowu that the work of Heaven was in tbeir hands, Taanith, fol 23 A. 37. Six things did Ilezdciah the king, but the sages praised hirn for three only:-(I.) He dragged the bones of Lis father Ahaz on a hurdle of ropes; ior this they commended him. (2.) He broke to pieccs the braun serpeut ; fur this they connucnded him, (3.) He hid the • KINGS. 245

Book 01 Remedia ; and for this, too, they praised him. For three they blamed him :-( t.) He stripped the doors of the Temple and sent the gold thereof to the king of Assyria. (2,) He stopped the upper conduit of Gihon. (3.) He intercalated the month Nisan. Psaihim, foL S6 .A. NOTE.-Tbe hiding of the Book of Remedies, harsh and in• human as it might seem, WIlS dictated by high moral considerations. It seemed right that the transgressor should feel the wcight of hís sin in the sufferíng that followed, and that the edge of judgment should not be dulled by a too easy aecess to remedial applications. The reason for stopping the aqueduct of Gihon is giren in 2 Chron. xxxii. 3, 4. Tho inhabitants of Jerusalem did the very same thing when the Crusaders besíeged the city, A.D. 1099. Rashi tries to explain why this stratagem was not commended ; the reason he gives is that Hezekiah ought to have trusted in God, who had said (2 Kings xix. 34), "1 will defend this city." 38. Hezekiah. was made by his father to pass through the fire (2 Kings xvi. 3), but hís mother smeared him with the blood of a salamander (N.,'JO;O), and therefore he took no harm, Itashí says the salamander is a little creature produced from a furnace in which the fire has burned for seven consecutive years, and he who ameara himsclf with its blood, no fire can injure him. Sanhedrin, foL 63 B. 39. Bar Kapara expounded at Sepphoris why the word iT.l.,O;, "the inerease," is written with a closed Mem (the fiool Mem e, and not with the usual Mem C). (Isa, ix. 6, Engl. version 7.) The Holy One-blessed be He !-wished to make Heukiah. the Messiah, and Sennacherib Gog and Magog. But this attribute of judgment pleaded against it, and said, David the king of Israel repeated so many songa and praíses, and thou hast not made him the Mes• siah; and yet tbou art thinking oi making Hezekiah the Messiab, for whose sake 80 many miracles have been per• formed, and who, nevertheless, has not repeated one song :q6 TREASURES OF THE TALMUD. of praise! So that counsel was closed (and hence the closed Mem), Sanhedrin, fol. 94 A.

40. Ilabbi Yochanan says, "What is it that is written (Prov. iii. 33), , The curse of the Lord is in the house of the wicked, but He blesseth the habitation of the just' ? "The curse . . . in the house of the wicked' refera to Pekah the son of Remaliah, who consumed forty bushels of young pigeons for dessert after dinner; but e He blesseth the habitation oí thejust' refers to Hezel..-iahkingol Judah, who dined upon a pound of vegetables." Ibid., fol 94 B. 41. Once when King Jannaus and his queen broke bread together, there was no chaplain to aay the bene• diction, for Jannreus had massacred the Rabbis. He said to bis queen, "Who will say the benediction for us 1 " She made answer, "Swear to me that ü 1 cause such a person to come forward thou wilt do him no harm," He promised faithfully, and she brought Shimon ben Shetach her brother. J annreus caused him to ait between bimself and the queen, and said to him, "Seest thou how much honour I do tbee?" He replied, "It is not thou that honourest me but the Law; as it is written (Prov. iv. 8), e Exalt ber and she shall promote thee; she shall bring tbee to honour when thou dost embrace her.'" The king responded, "Thou seest that 1 cherish no animosity against thee." Berachoth, fol 48 A. 42. King Janna:us had overcome many places beyond J ordan, and invited a11the wise men of Israel to share in the triumphal celebrations. "Our poor ancestors," he remarked, "while employed in the erection of the Temple, used to eat mallows (or orach); let us do likewise, in memory of their poverty." So mallows were served upon golden tablea, While the entertainment was going on, 11 certain envious person whispered to the king that the Pharisees were evil disposed towards him; and by way of KINGS. 247 testing their loyalty, he suggested that the king should assume the goIden plata which bore the inscription, " Holi• ness to the LoRD" (Exod. xxviii. 36). At this an aged Pharisee exclaimed, ce King J annseus, be content with thy kingly crown, and do not assume the priestly; for thy mother was a captive among the heathen, and this inca• pacitates thee for priestly service," This was eventually refutad, but the king's anger was roused. The envious man again whíspered to the king, "A common Israelita míght patiently submit to such a rebuff, but thou art King and High Priest too. If 1 were thou 1 would put these Pharisees to death," "But what would become ol the Law 1" asked Jannrous. The other said, "The Law is there in the corner, and whoever wouId might come and study it." A Rabbi of the Gemara observes that Jannreus here betrayed his heretical bias, for he ought to have asked, ce Wbat would become of the Oral Lauil " Accord• ingIy all the wise men of Israel were massacred, and the world became desolate until Shiwon ben Shetach carne, and restored the Oral Law. Kidduskin, fol 66 A.

43. King Jann(Xus had sixty myriads of cities in the Royal l\Iount, and each had a population equal to the number that went out ol Egypt, excepting three cities, and in these that number was doubled. And these were ('IU'.l,E)J) Caphar Bish (the City of Evil), so called because there was no hospice for the reception of strangers therein j C''''M'IV ,E)J (the City of Cresses), so called from a certain herb, the product of the place j N"'J' ,E)J (the City of Males), so called, saith Rabbi Yochanan, because their wives first give birth to boys and afterwards to girIs, and then Ieft offbearing. Ulla said;" 1 saw that place, and 1 am sure it would not hold sixty myriads of nests." A Sadducee upon this said to Rabbí Chanina, le Ye do not speak the truth." The response was, "lt is written (J eroiií, 19), 'The heritage of a stag'" (see the original Hebrew, ".ll Y"N). 248 TRBASURES OF THE TALMUlJ.

As the skin 'of a stag shrinks after :flaying, 80 the Iand when uninhabited becomes contracted. Gitti"" fol, S 7 Aa 44- It once happened that the palace of King Jan'ru:mtl was in ruins, and upon the site thereof certain pagans came and erected a statue of Mercury (Markolus), but other pagans who were not worshippers of M:ercury came and removed the stones, and paved the street with the same. Some of the Itabbis would not pass that street, but others were not so scrupulous. Rabbi Yochanan said, "When the Son of Saints (O'lV"i' ~tD lJ)) passes that street we may do the same." Who was that Son of Saints 1 Rabbi Menachem ben Rabbi Simai, "He was 80 designated because he would not look at an ímage, not even at one upon o. coin." Avodah Zarah, fol s0.A. NOTE.-Thc contcxt of the aboye informa us that thia idol prarkolus) consisted of threo stones, two placed perpen• dicularlyand one placed horizontally resting upon them ; a sort of cromlech. The most common statues of lIer• cury were oblong blocks of stone raised on edge, and surmounted by a roughly carved head, Hundreds of these were erected in the streets of Athens. The Rabbínical laws respecting this idol are curious and intcresting.

45. It happened once that a sIave of King JanntEU8 was guiIty of murder. Shimon ben Shetach said to the Sages, " Set your eyes boldIy upon him and judge him " (i.e., the king). They sent him word, "Thy sIave has killed a person." He thereupon sent his sIave to them. They scnt him word again, " Thou also must be present, for the Law says (Exod. xxi. 29), 'It hath been testified to his oumer' Let the owner of the ox come and stand in the place of his ox," (For a slave is considered as an a.ss,says Rashi in loco.) The king accordingIy carne and seated himself, Shimon ben Shetach said, "King Janneeus, stand up and let these testify against thee, for it ís not . ,

- ~,..~- ~~-- - - . --- - -

KINGS. 249 before us, but before Him who spake and the world carne into existence that thou art arraigned, as it ís said (Deut. xix, 17), 'Then both the men between whom the con• troversy is shall stand before the Lord, before the priests and the judges which shall be in those days," The king said unto him, "Tt shall be not as thou sayest, but according to what thy associatea say," Shimon turned right and left (to see whether they meant to agree with him or with the king), but every one of them (for fear) bowed with his face to tite ground. Then said Shimon beu Shetach unto them, "Thoughtless men ye are; let the Master of thought himself settle you." Instautly Gabriel carne aud struck them dead upon the spot. It was there and then enacted that a king is not to judge, nor to be judged; no man ís to bear witness against him, nor is he to witness against any one. Sanhedrin, fol. 19 A and D. 46. Martha, tbe daughter of Baithus, gaye Jannaiu» the king a gift ol two kabs ol denarii for raising Joshua ben Gamala (her intended) to the high priesthood. Yoma, fol 18 A. 47. Issachar, from the village ol Barkaí, honcured himself to the depreciation of holy things, for he wore gloves whilst on duty in the Temple. When King • Jannaus and hís queen were once at table, a discussion arose between them, the king asserting that a kid was better for food, while the queen maintained that a Iamb was preferable. Issachar, being High Priest, was called in to decide the matter; but he, lifting up his hand, mockingly said, "If a kid be better than a lamb, why was it not chosen for the daily sacrifice 1" The king, feeling insulted, said to his attendants, ce Since he has raised his right hand, cut it off." Issachar bribed the officer,and had hís left hand cut off instead; but when the king heard ol this compromise, he ga.yeorders that the right hand should be cut off as well, and this was accordingly done. Rav Joseph then said, "Blessed be the Merciful One for 250 TREASURES OF THE TALMUD. rewarding Issachar as he deserved" (i.e., for fastidiously wearing gloves lest rus hands should be soiled when sacrificing). Kerithotk, fol 28 B. 48. "He honoureth them that fear the Lord" (Ps, xv. 4). Thus did Jehoshaphat the king of Judah. 'Vhenever he saw a disciple of the wise approaching, he used to risa from his throne to embrace and to kiss him, addressing him thus: "Father, Father; Rabbi, Rabbi; Master, Master." Maceofk, fol 24 A. 49. The lIinim, Informers, and Epicureans. those who deny the (divine authenticity of the Oral) Law, or the resurrection of the dead; those who separate themselves from the congregation ; those who are a terror to the people; those who have sinned and caused others to sin, as Jeroboam the son of Nebat and his associates,-shall go down into hell, and there be judged for generations upon generations, as it is said (Isa. lxvi. 24),'" And they shall go forth and look upon the careases of the men who have transgressed against me; for their worm shall not die, neither shall their fire be quenched." Hell shall cease, but they shall not cease, as it is said (Ps. xlix, 14), " And their visage shall consume hell, from (long) dwelling in ít," (This rendering is a Rabbinical expediency.) Rosh Haskanah, foL 17 .A. So. The Holy One-blessed be He !-laid hold ol Jeroboam'» garment and urged him to repent, promising that he and the son of J esse should walk with Him in the garden of Eden. "Aud who," he asked, "will have the precedence ?" When he was told that this honour was intended for the son of J esse, he declined. Sanhedrín, fol 102 A.

Sl. Manassch. killed Isaiah, Rava said he executed him by legal process. He thus indicted him: ce Moses thy Rabbi said (Exod. xxxiii. 20), e There shall no man see me and líve,' and thou assertest (Isa, vi 1), el S4W - - "I11III ____ _

KINGS.

the Lord sitting upon a throne, high and lifted up.' Moses thy Rabbi declared (Deut. iv. 7), 'Who is as the Lord our God in all things whenever we call upon Him,' and thou darest to say (Isa. lv, 6),' Seek ye the Lord while He may be found.' Meses thy Rabbi said (Exod. xxiii, 26), "The number of thy days I will fulfil,' and thou hast the hardihood to say (2 Kings xx. 6), '1 will add unto thy days fifteen years.'" Isaiah reasoned with himself thus: "1well know that he will give heed to nothing 1 might urge in my defence. If 1 adduce a parallel (Exod. xxiv. 10), he will still presume to take my life, whereas now he thinks to put me to death according to law ; the best thing I can do is to escape from him." He then uttered the (OtO) Name,and a cedar-tree opened to receive him. The cedar was sawn asunder, and when the saw reached Isaiah's mouth. he died, as a punishment for his having said (Isa, vi 5), "1 dwell in the midst of a people of unelea» lips" Yeoamoth,fol. 49 B.

52. The Rabbis have taught: "And the souI that doeth presumptuously" (Numb. xv. 30), i.e.,that applies to Man• asseh the son of Hezekiah, who indulged in irreverent criticisms. He asked, "Had Moses nothing eIse to record but that 'Lotan's sister was Timna' (Gen. xxxvi. 22), that , Timna was concubine to Eliphaz, the son of Esau' (ver. 12), and that ' Reuben went in the days of wheat harvest and found mandrakes in the field' 1" (Gen. xxx. 14) ..• The fact of the matter is (say the Rabbis) that Timna was a princesa, as it is written (Gen. xxxvi. 29, 40), "Duke Lotan," "Duke Timna;" and "duke" means uncrowned royalty. She wished to embrace the religion of the patríarchs, but they objected. She remarked that she would rather be a sIave to that people, than the princess of any otber. But because the patriarchs rejected her, she beeame the ancestress of Amalek (Gen. xxxvi 16), who troubled Israe1.- With reference to Reuben, it is taught that the righteous meddle not with the property of others. 252 TREASURES OP THE TALMUD.

What are Dudaim (ü'lN"', i.e., mandrakes) 1 Rav says " mandrakes;" Levi says " daffodils i" Rav Yonathan saya "sweet violeta." Sanhedrin; 10l 99 n. 53. Caín, Esau, and Manassd~ obtained what they wanted by argumentative pleading rather than praycr.• " \Vhat !" urged Cain, "is my guilt greater than that ol the sixty myriads who will sin in the affair of tbe goldcn ealf, and will be forgiven ? "-Esau said, "Hast thou but one blessing, O my father? "-J,[anassch had invoked many deities, and ealling at last upon the God of his fathers, he said, " If thon wilt not hear me, how shall 1 distingnish between thee and idols t" Ibid., fol 101B. 54- Rabbi Yoehanan says, "Whosoever denies that Manassch has a portion in the world to come discourages penitents." Ibid., fol 103 A. SS. Rabbi Yoehanan, in the name of Rabbi Shimon ben Yochai, says, " What is it that is written (2 Chron. xxxüi 19), ,~ ,nn', '''~N ~,gn""'And he prayed unto him, and it was dug for him,' or 'a hole was made for him 1'" This teaches us that the Holy One-blessed be He !-on aecount of His attribute of justiee, made an apertura through the firmament through whieh He might receive him upon repentance. Ibid: NOTE.-Rashi explains it thus :-God's attribute of justice would have prevented the reception of Manasseh and the aceeptance of his repentance, but God made a hole in tbe firmnment through which he stretched out his hand and took him up (covertly) without the knowledge of the attributc of justice, It should be borne in mind that the word ,nn', is not in the Biblical text, but is quoted as if it were, This is not the only perversion of the kind. 'Ve havo another instance in Berachoth, foL 61 A, and the Tosephoth ir. loco takes cognisance oí it. 56. King J[u,nbaz· made golden handles for the vessels used in the Temple on the Day of Atonement. Helena,

• ,MUDobaIoUl. KINGS. 253 his mother, made the golden lamp-stand which was at tho entrance of the Temple; she also set up the golden tablet inscribed with the portion of Scripture relating to the "trial of jealousy," Yoma, foL 37 .A. 57. The Rnbbis relate :-During ayear of famine it happened that King MU1I,baz squandered bis own treasures and those of his ancestors. His brethren and other rela• tives made common cause against him, and said, ce Thy ancestors hoarded up and added to their patrimony, and thou art squandering it away," He replied, "1\ly fore• fathers laid up treasures for thernselves below, but I am laying up treasures for myself aboye, as it is said (Ps, lxxxv. 11), 'When truth shall spring out of the earth, righteousness will look down from heaven.' 1\ly fathers luid up treasures for thcmselves where the hand controla, 1 where the hand does not control; for it is said (Ps. Ixxxix. 14), 'Justice and judgment are the establishment of thy throne.' 1\Iy Iathers stored up unproductive things, but 1 store up productive things ; for it is said (Isa, iii. 10), , Say ye to the righteous that it 8ba11be well with them, for they shaIl enjoy the fruit of their doings,' 1\1y fathers laid up treasures of mammon, I of souls, as it ís said (Prov. xi. 30), ' The fruit of alms (righteousness) is a treo of life, and be that winneth souls (saves men from want) is wise.' My fatbers treasured up for others, 1 for mysclf, as it ís said (Deut. xxiv. 13), 'And it shall be -ri!Jltteousness unto tkee' 1\1yfathers treasured up for this world, I for that which ís to come; as it is said (Isa, lviii. 8), ' Thy righte• ousness shaIl go before thee; the glory of the Lord shall be thy rereward.'" Bava Baihra, fol 11 A..

S8. Ncbuchadnezzar was a worthy king, and deserved that a miracle should be perforwed through him, Taanith, fo1 18 a

59. When Nebuchadneuar carne up to this (country), ami encamped ncar Daphne of Antioch, the Grcat Sau- 254 TREASURES OF THE TALMUD.- hedrin went out to mcet him, and said, " Is the time come to destroy this house u (i.e., the Temple)? He replied, "Hand overto me him whom 1 made king, and 1 will take my dcparture," Tbey carne and said to Jehoiachin, king ol Judah (2 Kings xxiv. 6), "Nebuchadnezzar wants thee." On hearing this he took the keys of tbe Temple and went up to the roof of the house of the Lord, and said, "Lord of the Universe !in tbe past, when we were faithful, thy keys were intrusted to our hands, but now we are not faitbful, behold, thy keys are returned to thee." Two of the Amoraim differed about this: one maintained that he threw them upwards, and they fell not back again ; the other maín• tained that a hand took them from him. When the princes of Judah heard this, they went up to their own housetops and cast themsel ves down, and thus they died! This is that which is written (Isa. xxii. 1,2), "The burden of the valley of vision : What aileth thee now, that thou art all gone up to the housetops? Thou art ful! of stirs, a tumultuous city." Sltekalim, vi S. 60. On seeing the house of Nt:lntckad'lU!zzar one is to f:ay," Blessed be he who destroycd the house of the wicked Nebuchadnezzar," Berachoih, fol 57 B. 61. "And he also rebelled against King Neb-uchad• nezzar, who mude him swear by God" (2 Chron. xxxvi. 13)' In what did he rebel? Zedekiah once happened to come upon Nebuchadnezzar as he was eating a living hare, nnd Nebuchadnezzar made him swear that he would not divulgo the secreto In spite of his oath, however, Zede• kiah could not keep the secreto 'Vben Nebuchadnezzar heard that people despised him for eating of a living hare, he summoned the Sanhedrin and Zedekiah before him, and said t{)the former, "Do ye see what thís Zedekiah has done? Did he not take an oath not to reveal the secret ?" Thcy replied, "He asked to be absolved from the oath." The king asked, " Can an oath be annulled in the absence of the party concerned, or must it be done in bis presenco KINGS. 255 only 1" "In his presence only," was the repIy. "If this be so," said Nebuchadnezzar, u why did ye not say so to Zedekiah, and not absolve him in my absence t " Imme• diately " the clders of the daughter of Zion sit upon the ground and keep silence" (Lam. ii. 10). Rabbi Yitzchak said, c, They removed the cushions upon which they snt from under them." Nedarim, fol. 65 .A.

62. le How great are his signs, and how mighty are his wouders l His kingdom is an everlasting kingdom, and his dominíon from generation to generation" (Dan. iii. 32; Engl. Versoiv. 3). Rabbí Yitzchak exclaimed," May melted gold be poured into the mouth of the wícked Nebuchad• nezzar ! Had not an angel struck him on the mouth, he would have outshone all David's songs and praises." tu« 63. Nebuchadnezzar was secretary to Baladan, Ibid., fol. 96 .A.

64 Nero embraced Judaism, and Rabbi Meir was oue of his descendants, Gittin, foL 55.

65. Ptolcmy the king summoned seventy-two elders, and placed them in separate rooms, not telling them why he had sent for them; but afterwards he went in to each one, and eharged them to write out the Law of Meses their Rabbi. The Holy One-blessed be Ho !-couIlselled every one of them, so that they all agreed, &c. (Sea Tal- nnuiie Miscellany, 210, No. 1690) Mevyillall., fol. 9 A.

66. It happened that five elders copied out the Law for Ptolemy in Greek, and the day when this oecurred was as bad for Israel as the day on which the golden cnlf was made, beeause the Law could not be properly translnted. Sophrim, chapo i., Mísh, 7.

670 Ilavina says with reíerence to the men oí Judrea, who 2;6 TREASURES OF THE TALMUD. taught traditional dogma, "Their (knowledge of the) Law prospered in their hands;" and of the Galileans, who did not teach traditional dogma, "The Law did not prosper in their hands." David taught others traditional dogma, but Saul did noto David taught, and therefore it is written by him (Ps. cxix. 74), " They that fear thee will be glad when they see me." Saul did not so teach; of him it is written (1 Sam. xiv. 47), "Whitbersoever be turned himself (lrtU,,) he proved condemned" (that is, saya Rashi, he was not worthy of teaching according to the Halachah), And Rabbi Yocha• nan says, "'Vhence do we learn that the HoIy One• blessed be He !-pardoncd him that sin ?-From what is saíd (1 Sam. xxviii, 19), e To-morrow shalt thou and thy sons be unth. me !-'loilh me in my cloistered apartments ' " (lit., " partitioned place JI). Eiruvm, fol S3 .A. NOTE.-Rashi (in Gittin, fol 59 A) alIudes to this passage thus : "Saul was n"n::1 ~'" distinguished in the Law, but he did not teach it to others, as it is said in Eirucin; e Saul did not teach traditional dogma.'"

68. "And David spake unto the Lord the words of this song in tbe day that the Lord had delivered him out of the hands of a1lhis enemies, and out of the hand of Saul " (2 Sam. xxii, 1). The Holy One-blessed be He !-said unto David, "David! dost thou sing a triumphal ode over the fall of Saui] If thou wert Saul, and he David, 1 would have dcstroyed many a David before him!" and this it is that is written (ps. vii, 1), "The rhapsody of David which he sang unto the Lord, concerning tbe words of Cush the Benjamite." Was bis name Cush 1 Was it not Saul I But as a Cushite Can Ethiopian) is different in hís complexión, so was Saui different in bis works...• Similarly thou mightest say (Amos ix. 7), "Are ye not as the children of the Cushim (ü"'ItU:J; "Ethiopians," E.V.) unto me, O children of Israel?" Was their name Cushim 1 \Vas not their name Israel? But as the Cushim (Ethio• pians) difl'er in complexion from others, so do the Israelites _- - .--

KINGS. 257 differ in their doings from all idolaters. (See Esther ili. 8.) Jfoed Katon, fol 16 B.

69. "Saul reigned one year" (1 Sam. xiii. 1). Rav Huna said, "As a child of one year that has never com• mitted actual sin." Rav Nachman bar Yitzchak objected 10 this explanation, and said, "As a child of one year getting into trouble in the nursery." Yoma, fol 22 B.

70. As a reward for his modesty, Saul was counted worthy to be the ancestor of Esther. . . . And what was the modesty of Saul1 As it is written (1 Sam. x. 16), el But the matter of tbe kingdom whereof Samuel spake, he told him not," . Meggillah, fol 13 B.

71. Shevur (probably Sapor), king of Persía, once said 10 Shemuel," You say you are exceeding wise: now tell me what 1 shall dream to-night." He replied, "Thou shalt dream that the Romans have taken thee prisoner, and set tbee to work grinding date-stones with a golden mill," He thought about it all day long, and dreamt about it át nigbt. Berachoth, fol 56 A. NOTB.-This Persian king, in accordance with tho Persian custom to supply visitors with bedfellows, once sent n,nDt' 'n~ fOl the enjoymcnt of Rabbi Yehudah and Boti bar Tuvi The former declined, but the latter accepted, the honour of the king's hospitality. (Sea Rashi and Tosephoth in At'oda/¿Zara"', fol. 76 ,&) 72. Let a roan always reside in the same place as bis Rabbi; for so long as Shimei the son of Gera lived, just so long did SoZO'T/W'TI, (Shimei's disciple) defer marrying the daughter of Pharaoh. (Of. 1 Kings ií, 46 and iíí. r.) lb id., fol 8 A. 73. Rav Yehudah says, in the name of Rav Shemuel, "When SoZomon instituted tbe laws respecting mixed food, and concerning the washing of hands, a Bath Kol carne forth and said (Prov. xxiü. 1S), '~fy son, if thine R .... 258 TREASURES OF THE TALMUD. heart be wise, my heart shall rejoice, even mine: (prov. xxvii. 11): 'My son, be wise, and make my heart glad, that 1 may answer him that reproacheth me.'" Shabbath, fol 14 B.

74- Thou Solomon, where was thy wisdom, and where was thy understanding? Not only do thy words con• tradict the words of thy father, but they contradict also thine own. Thy father David saíd (Ps. cxv. 17), "The dead praise not the Lord," but thou sayest (Eccles. iv. 2), "Wherefore 1 praised the dead which are already dead," and then thou sayest agaín (Eccles. u. 4), "For a living dog is better than a dead lion," Ibid., fol 30 .A.

7s· Whosoever says that Solomo» had sinned is decidedly in error, for it is said (1 Kings xi 4), "And his heart was not as perfect with the Lord his God as was the heart of David bis father." "As the heart of David his father" he was not, but he did not sin, neverthe• less. But what am 1 to understand (by the words). ce It carne to pass when Solomon was old, that his wives turned away his heart after other gods "! His wives turned away his heart to walk after other gods, but he did not go. And what (ol the text) (íbid., xí, 7), "Then did Solomon build a high place for Chemosh, the abomination ol

Moab JI ? Tbis he intended to build, but did not build, &c. Ibid., fol, S6 B.

76. As a reward for the forty-two sacrifices which Balak: the king of Moab offered, he was accounted worthy to become the ancestor of Ruth, of whom came &lomtm, who wrote (1 Kings iii, 4), "A thousand burnt-ofl'erings did Solomon offer." Soteh, fol, 47 A.

77. They asked Solomo», "How far does the power ol almsgiving extend ?" He replied, " Go and see what David my father says about it (Ps. cxii 9), 'He hath dispersed, he 11 - - ~ . ~ _....._.....----

"KINGS. 259 hath given to the poor, bis rigbteousness endureth for ever; his horn shall be exalted with honour.'" Baca Bathra, folIO B.

78. "Let the Beloved, the son of tbe Beloved, como, and 1et him build the Beloved, to tbe Beloved, on the portion of land of the Beloved, by which the Beloved might be atoned for." " Let the Beloved come" -that is, Solomon the king, as it is written (2 Sam, xii, 25), lC And he sent by the hand of Nathan the prophet, and he called bis name Jedidiah (i.e.,the Beloved of the Lord) because of the Lord." _" The son of the Beloved" -that is, Abraham, as it is written (J eroxi. 15), "What hath my Beloved to do in my house? =:» And let him build the Beloved "-tbat is, the Temple, as it is written (Ps.lxxxiv. 1), u How Beloved are tby tabemacles! =:» To the Beloved" -that is, the Holy One-blessed be He !-as it is written (Isa. v. 1), " I will sing to my Beloved.".:» On the portion of land of the Beloved "-that is, Benjamín, as it is written (Deut. xxxiii, 12), " And of Benjamin he said, The Beloved of the Lord shall dwell in safety by him."-" That the Beloved might be atoned for "-that is, the people of Israel, as it is written (J eroxü. 7), ".I have given the dearly Beloved of my soul into the hand of her enemies." Me'llMhoih, fol 53 A and B.

79. S~lomon was called by six names: Solomon, J edí• diah, Koheleth, Son of J akeh, Agur, and Lemuel. Avoth d'Rab. N athan, chapo xxxix. 80. When Vespasian sent Titus to subdue Jerusalem, the latter said, ce Where are tbeir gods, tbeir rock in whom they trusted 1" (Deut. xxxü. 37.) Thus Titus despised and blasphemed God. He entered the Holy of Holíes in company with a barlot .•.. He then slashed the veil with bis sword, and blood miraculously oozed out from it. . • . Then he took the veil and ñlled it with the vessels ol the Temple, and placing the same aboard ship he set • 260 TREASC,"RES OF THE TALllL-D.

sail lor Rome. "Dile at sea a storm arose and threatened to sink the ship. Then said he, "It seems that the gods 01 these Jews have no power anywhere but at sea. Pharaoh they drowned, and Sisera they drowned (so in the original), and now they are about to drown me also. If they be mighty, let them go ashore and figbt wíth me there." Then carne a Bath Kol &1i' 1l.J), a voice from heaven, and said, "O thou wicked man, son 01 a wicked ,man, and deseendant of Esau the wicked-go ashore! 1 have a creature insignificant in my world; go thou and fight with that." (This creature was a gnat, and was termed insignifi• cant because it has a mouth to take in food, but has no outlet to discharge ít.) Immediately he landed, a gnat flew into his nostrils and made its way to bis brain, upon which it fed for a period of seven years. Once he happened to pass a blacksmith's forge, and the noise of the hammer caused the gnat to cease working on his brain. " Aha !" said Titus, "here's a remedy." He ordered a blacksmith continual1y to hammer before him, paying him four zouzim a day if a Gentile blaeksmithfbut paying nothing to a J ewish one; for said he to the latter, "Thou art well paid by seeing me thy enemy in such a painful conditíon," For thirty days he felt rellel, but after that period all the hammering was in vain. Rabbi Phinehas, the son 01 Aruba, testified, saying, "1 rnyself was among the magnates of Rome when an inquest was made upon Titus, aud upon opening his brain they found in it the gnat, as bíg as a swallow, weighing two solas.' Others say it was as large as a pigeon ayear old, weighing two litre. Abaii said, "We found its mouth to he oí coppcr and ita claws of iron," Titus willed tbat after his death his body should undergo cremation, and his asiles should be scattered over the surface of the seven seas, that the God of the Jews might not find him, and bring hiin to judgment. Gittin, fo1 S6 B.

81. ce Let not the foot of pride come ag~st me " (Ps • • 111 ... - ~- - - , ~ -

KINGS. 26r xxxvi, 11). This anudes to TitU8-may bis bones be pounded I-for be pointed with his hand, and kicked (with his foot) against the altar, and said, "Lukos 1 Lukos! (O'i'c, = AVKO~, wolf.) Thou art king, and 1 am king; come and enter the lists with me! How many oxen are slaughtered upon thee! how many fowls have their heads wrung off, how much wine is poured out in libatíon, and how many spices are burned upon thee 1 Thou art he who destroyest tbe whole world, as it is said (Isa. xxix. 1)'• r Ho, Ariel, Ariel, David's city of rest! add ye year to year, and let them kill sacrifices 1' Come and engage in war with me!" Avoth t:lRab. Nathan, chapoí, XOTE.-A somewhat similar story is related in the Gemara (Suuah., fol, S6 D.), to the effect that Miriam, of the priestly order of Bilgah (see 1 Chron. xxiv. 14), having apostatisedand married an officerin the Grecian army, me entered the Temple (when the Greeks pillaged the place) and kicked the altar contemptuously,and cried out, "W olf! 'Volf! how much longerart thou going to prey upon the wealth oí Israel, and render them no help in thcir hour of need, "

82. Vespasian,or Aspaianus. (See No. 28upra.)

83. Zedel.,"Íakwas a righteous king; but we prefer to say nothing respecting him as recorded in Shabbath, fol. 149 B.

84 The Rabbis have taught: Shallum and Zedekiak were one and the same person, and the reason why he was called Shallum is because he was perfect in bis works. Another reason why he was so called is because in his time the kingdom of David was completed or perfected. But his real name was Mattaniah; as it is said (2 Kings xxiv. 17), "And the king of Babylon made Mattaniah, his father's brother, king in his stead, and changed bis name to Zedekiah." Kerithoth, fol S Be 8S. The custom of Kings is to rise at three hours (after sunrise). A harp used to be suspended over David's 262 . TREA SURES OF THE TALMUD. eouch which played of itself every midnigbt in conse• quence of a north wind blowing upon it, This was the sígnal for him to rise and study the Law till dawn. Beraehoth, fol 3 A.

:xoTE.-Ra¡;hi, in loco, refcrs to Baca Bu/lira, fol. 25 A, where it is stated that the four winds are always blowing, and the north wind blows with each of them; and ha thus paraphrases the snme: The four winds blow avery day ; the first six hours of the day an east wind blows with the progresa of the sun; the last six hours there is a south wind; the first part of the night the wind is west, and north at mídnight, and this wind caused the harp of David to play. Have we not here an anticipation of the "EoHan harp of later times 7

86. Rabbi Yochanan saíth, "A roan should always stríve to run before the Kin!J8 of Israel, and not only hasten to meet the kings of Israel; but he should also strive to meet the kings of the nations of the world, for if he be worthy he will be able to distinguish (in the worId to come, saya Rashi) between the kings of Israel and the kings of the nations of the earth." Ibid., fol, 9 B.

87. Three things need to be prayed for :-A good Kili!!. a good Year, and a good Dream. A good King, for it is written (Prov. xxi. 1), " The king's heart is in the hand of the Lord, as the rivera of water."-A good Year, for it is written (Deut. xi, 12), "The eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year."-A good Dream, lor it ís written (Isn. xxxviii. 16), ".:lo'l'nm, "Tbou wilt cause me to dream (lit.) and make me to live.' Ibid., foL SS .a..

88. The Rabbis have taught :-There are three Killg8. He who sees David in a dream may hope for piety; he who sees Solomon may hope for wisdom; but he who sees Ahab llluy fear punishment, iu«, foL S7 A.

89. The Ilabbis have taugbt :-He who sees sages of 11 ... __ - r - _

KINGS.

Israel should say, "Blessed be He who ahares Bis wisdom with those tbat fear Him !"- If he sees the sages of the nations of the world, let him say, "Blessed be He who gives of His wisdom to Bis creatures !"-He who sees kings of Israel should 8ay, "Blessed be He who shares Bis honour with those that fear Him !"-Of kings of the nations of the world 1et him say, "Blessed be He who gives of His honour to His creatures 1" Beraehoth, fol 58 A..

90. Rav Shesheth was blind (in the original he is euphemistically said to ha.ve had too muen light). One. day, when all the people turned out to meet the king, he must needs be in the crowd. A Sadducee met him and said, "Bound pitchers may go to the water, but broken pitchers what can they want?" He replied, "Come and see that I shall recognise the king better than thoú wilt." When the first part of the procession passed by, a great stir was made; the Sadducee said, " The king is coming 1" but Rav Shesheth replied, "No I not yet." When another detachment was passing a fresh commotion was made, and the Sadducee exclaimed, " Now the king is comíng l" But the blind Rabbi again made answer, "N 01 His Majesty is not coming yet." When the third company passed, there was no commotion; Rav Shesheth saíd to the Sad• ducee, "N ow for a certainty the king is at hand 1" The latter asked the Rabbi, "How art tbou able to tell, since thou art blind 1" He replied, "The earthly kingdom fol• lows the rule of the kingdom of heaven, for it is written (1 Kings xix. 11, 12), "Go forth and stand upon the mount before the LoRD. And, behold, the LoRD passed by, and a great and atrong wind rent tbe mountaíns, and brake in pieces the rocks before the LoRD; but the LoRD was not in the wind: and after the wind an earthq uake ; but the f LoRD was not in the earthquake: and after tbe earthquake a fire; but the LoRD was not in tbe fire: and after the fire a still small voice.' " When the king passed, the Rabbi • - ...... _.:.::...... _. __ .~ .,__&;'W_.-~~.~':,_ ... -:-"..

264 TREASURES.OP THE TALMUD.

commenced to b1ess hím, and the Sadducee observed to him, "Thou askest a blessing upon one thou canst not see!" And what became ol the Sadducee ? Sorne say that his own companions put out his eyes, but others say that Rav Shesheth himself cast his eyes upon him and he became a heap ol bones. Berachoth, fol 58 A.

NOTE.-The tuming of 8 man into 8 heap of bones by 8 mero look of the eye seems to have been quite 8 common performance. (Sea Sltabbath, fol 34 A; Baca Baihra, fol 75 A; Sanhedrin, fol 100 A.)

91. The Rabbis have taught: When one puts on his sboes he should put that of the right foot on first, and then that of the left; in taking off bis shoes he is to re• verse the order, first taking off the 1eft and then the right shoe. In washing the hands, he is first to wash the right hand and then the left. In anointing the hands, let him anoint first the right and then the left. He who anoints his whole body, 1et him anoint the head fírst, for the head ís king over a11the members. Shabbatlt., fol 61 A.

92, A lizard was once found in the royal kitchen, con• sequently the whole of the culínary preparations were about to be condemned as unclean. They went and asked the ";i-ng about it, and he sent them to the queen, who in turn sent them to ask Rabbon GamalieL The Itabbi asked whether the kitchen was warm or cool, " Warm," was the reply. " Then go," said he, "and throw a cup of cold water upon the Iizard." They did so, and it began to 'move, The Rabbi pronounced the provision olean (for it is on1y when reptiles are dead that they con• taminate). Thus it was shown that the king depended upon the queen, the queen upon Rabbon Gamaliel, and upon him depended the banquet. Peachim, fol 88 B. 93. On the Day of Atonement it is prohibited to indulge in eating, drinking, washing, anointing, wearing shoes, and marríage duty. Yet a king and a bride (during the - - 11 _"'-.. -- -.--- ... ~- - - ~ -- .

KINGS. tbirty days after marriage) may wasb tbeir faces, and a woman after confinement may wear sboes. These are the words of Rabbi Eliezer, but the sages prohibit both. Yoma, fol 73 Be

94- The Rabbis have taugbt: A ,.:'Íngsbould shave his head every day, a high priest every Friday, an ordinary priest once in tbirty days. What is the reason why a king should sbave every day? Rabbi Abba bar Zavda said, "The Scripture says (Isa. mili. 17), 'Thine eyes sball see tbe king in bis beauty.'" Taanith, fol 17 A.

95. A prinee has the power of pardoning a sligbt upon bis honour, but a king has no such power; for it is said (Deut. xvii. 15), "Thou shalt in any wise set a king over thee," that bis fear be upon thee. K iddushin, foL 32 B. 96. The Rabbis have taught: AH those whose calling is with women are to avoid evil (Rasbi says their manner is bad, and their intimacy is evil), such as goldsmiths, haírdressers, tattooers, perfume-vendors, weavers, barbers, washers, the ph1ebotomist, tbe bath-attendant, and the tanner. Of these none is to be chosen as king or high priest, not because they might not deserve such dignities (ce for a11Israel are princes," Shabbatk, fo167 A), but for the reason that their callings are contemptible. tu«, fol 82 A.

97. Rav Hunna and Rav Chasda were once sitting togetber. Wben one named Geniva was approacbing them, one saíd to tbe otber, "Let us rise (respectfully) before hím, for he is well versed in the Law." "What 1 shall we rise before a wrangler 1" replied the otber. In the meanwhile he came up to them, ami tbus saluted them: "Peace be unto yon, my kings ! Peace be unto you, my kings 1" They asked hím, "Whence is thy authority that Rabbis are called kíngs t " "It ís written," replied he .. 266 TREASú"RES.OF THE TALMUD.

(Prov. viii. 15), "By me kings reign" (i.e., by the Law; and masters of the Law, or Rabbis, are kings). Gittin, fol 62 A. 98. Tamar and Zimri both ' eommitted fornication. The former (did 80 with good intent, see Gen. xxxviii 26, and) became the ancestress of kings and prophets; the other caused the death of thousands in Israel, Rav Nachman bar Yitzchak saíd, ce To do evil with good intent is better than conforming to the Law from bad íntent " (see the cases of Tamar and Zimri, and the instanee of Lot and his daughters). Nasir, fol 23 B. 99. The ambassador of a king is like the king himself (literal1y, The messenger of a king is like the king). Bava Kama, fol 113 B.

100. A king's road has no limited measure (as other roads have), for a king may break down a hedge in order to make a way for himself, and no one is to hinder him. Bava Bathra, fol 100 B.

101. Whence is it proved that (on the day of judgment) the most renowned empire (i.e., Rome) will enter first? It is according to Rav Chasda, for he says, "When a l.:'Íng and a community have a suit before the Divine Judge, the king enters first for judgment, for it is said (1 Kings viü. 59), "That He maintain the cause of Bis servant,

and the cause of Hís people Israel JI (Solomon mentioned himself first, and tben the people). At'odak Zarah, fol 2 B.

102. We are taught: When Rome eelebrates tbe feast of the Kalendee, it is unla wful on1yto trade with Romans ; but with the adjacent places subject to Rome it is not unlawful to deal. Before, and on the feasts termed Satumalia and Cartesima, before and on the Genusia of ¡"ings, and on the day 01 a kíng's coronatíon, trade ís unlawful; but not after. lb id., fol 8.A.. 11 - ... _- --::- ~.- ---

KINGS.

NOTE.-The first day of eachmonth wasspent by the Romans in an idolatrous manner, and was called the feast of the Kalendse, Saturnalia-a feast in honour of Saturn, too well known to need description bere. Cartesima, according to the Rabbis, was a feast commemorative of the victories over the Greeks and over Cleopatra. Genusia is the birthday of kings, also celebrated with idolatrous observances.

103. A king ís not to judge, nor to be judged; he is not to appear as a witness, nor are witnesses to testüy against him. If he dies without male issue, his brother is not to marry his widow according to the Levirate law; if his brother dies witbout male issue, the king is not to marry his brother's widow according to the Levirate law. Rabbi Yehudah says, ce If a king wishes to submit to have his shoe loosed (see Deut. xxv. 9), or to marry bis brother's widow, it is to bis credit." Some say be is not to be listened to in the matter, nor is his widow to be married. Rabbi Yehudab says, "A king may marry a king's widow, as we find by the case of David, who married the widows of Saul, as it is said (2 Sam. xii, 8), 'And 1 gave thee thy master's house, and thy master's wives into thy bosom.''' Sanhedrin, fol 18 A..

104- The soldiers are to place the booty (taken in war) before the king, who takes his sbare first.... The Rabbis have taught, Royal treasures (taken in war) belong to the king, and of the rest of the spoil one half belongs to the king and the other hall to the people. lbid., fol. 20 B.

105. "Neither shall he multiply wives to himself" (Deut. xvii. 17). That is, a J.:ing should have no more than eighteen wives. Rabbi Yehudah says, ce He may have more, provided that they turn not away his heart." Rabbi Shimon says, " Even if one only is likely to turn 8way bis heart, he is not to marry her." lbid., fol 21 A.. 106. No one is to ride upon tbe king's horse, nor to sit upon bis throne, nor to make use of his sceptre, nor to 268 TREASURES OF THE TALMUD:

gaze at the king while his hair is being cut, nor when Le is unclothed, nor when in the bath, for it is saíd (Deut. xvii. 15), "Thou shalt certainly set a king over thee," tbat his ·fear be upon thee. Banhedrln, fol 22 A.

107. The property of those who are executed for high treason is confiscated to the ki1tg, but the property of those who are executed by ordinary tribu 11als is handed over to their heírs, Ibid., fol. 48 B.

108. A king's servant is like unto the king. Sheouoth, fol. 47 B.

109. The kings of the house of David are 10 be anointed, but not the kings of Israel. Whence do we leam this 1 nava saith, Scripture says (1 Sam. xvi. 12), "Arise, anoint him, for this is he." This one requires anointing, but not anotber. Horayoth, fol 11 B. 110. The Rabbis have taught: How did they anoint ldng81 In the form of a crown (\Ji). And the priests 1 In the form of a Kee. What is a Kee 1 Rav Menaaheh bar Gada said, Like a Greek koph (:\e, i.e., lCá'7M1'a). Ibid¿ fol. 12 A.

1 I I. The Rabbis have taught: If aman, and bis father, and his Rabbi be in captivity, the man takes precedence before his Rabbi, and the Rabbi takes preceden ce to the father. A wise man takes precedence before 8 l.,;'ng in Israel, For when a wise man dies we have none Iike bim; but when a king dies aIl Israelites are eligible lor the royal dignity. A king takes precedence before 8 high priest, for it is said (1 Kings i 33), "And the king said unto them, Tnke with you tbe servants of your lord," &e. A hígh príest takes precedence before 8 prophet, for it is said (ibid., ver. 34), ce And let Zadok the priest and Nathan the prophet anoint him," Zadok is mentioned before Nathan. Ibid., fol 13.A. XOrE::i.-(a.) A son is to ransom himself from captivity before -- KINGS.

he mnsoms his fntber, for naturally enongh, the Talmud says, 'CW ~YN :n,p O'N, a man's nearest relation is him• self. (Sanlw.lrin, fol 9 8.) (b.) Parents bring their children into this world, but a Rabbi introduces them into the world to como (Bat'a Metzia, fol 33 A; Sanhedrin, fol. 101 A); it is there• foro but reasonable that a man should redeem his Ro.bbi before his own father. (c.) A captive mother takes precedence, becauso a woman in such circumstances is moro exposed to mon..ll degradation than men. (Seo Rashi, in loco.) ((L) A saga or Rabbi ís to be feared as one fenrs God, tl'CC' N"C::I 1:1' N"'" (Avoth, chap. iv.) RaLbi Akiva saya (Deut. x. 20), "Thou shalt fear the Lord thy God," includes the disciples of the wiso (P'llaclu.·11l, fol. 22 u), He who contends against bis Rabbi is as ono that con• tends against the Shechinah, and he who is angry with bis Rabbí, and he who thinks ovil sgainst him, is na one who does so agaínst the Shechiuah, (Sallhedrill, fol IIO A.) (e.) When a wise man dics we have none like him, not even a king I for all Israel are eligible for royal dig• nity, but all Israel are not worthy of the dignity of wísdom (Rashi, in loco). In the Gemara of the Chíldron of the ,ycst this passage is thus commented on: "8urely there ís a vein for silver nnd o. place for gold where they fine it. Iron is taken out of the earth, and copper is melted out of the stones " (Job xxviii. 1). These metals whon 108tare replaced by others, but when a disciple of the wise dies who can bríng us a substitute 1 \Vho can bring us an equivalent 1 Who can bring one like him I "Whero shall wisdom be found 1 and where is the place of undorstanding t " (ibíd., ver. I2.) 'Vho can wonder, thcreforo, nt what ís tauglit in the Talmud: "Whosocvcr does not bccomingly lamcnt at the funeral oration over a wise mnn (1"M:1 "~'l" "N') desertc« lo be buried alice:" (SltaMath, fol, 105 n.)

112. He who causes jealousy and contention in his own honse, Scripture counts it to him as if he had caused jealousyand contention in (all) Israel, because et·cry one Ú king in his mm house,as it is said (Esther i. 22)," That every man should benr rule in his own house," ..4.,:utll.d' Rab. Nutlum, chapo xxvííi, 270 TREASURES OF THE TALMUD.

113. The Holy One-e-blessedbe He !-showed unto Adam each generation,and ita preachers,ita guardians,its leaders,its prophets, its heroes,ita sínners, and ita saínts, saying," In such and such a generation such and such a king shall reign, in such and such a generation such and such a wise man shall teach." Avoth el'Rab. Nathan, chapo xxxi.

114- The carcaphal of Rabbi Ishmael was placed upon the heads oí kings. Avodah Zarah, fol 11 B. NOTE.-Rashi (in loeo) explains carcaphal to be the skin of a dead man's head, used as a chsrm in time of war. Rabbi Ishmael was executed after the suppression of the Jewish insurrection under Bar-Chochab. He was so handsome that, at the request of the emperor's daughter, the skin of bis face was preserved in balm so ingeniously as to retain accurately its natural features and life-like expression. This anatomical curiosity, with the garments of Adam, may still be seen among the treasures of Rome, and once in seventy yeara they used to be brought out and paraded with great ceremony (so the Talmud tells us) through the streets of the imperial city. The avowed. design of this was to express contempt for Jacob, and praise and admiration for Eaau his brother. (Sea TaJ• mudie Miscellany, 199, No. 161.)

115. Princesses hide the placenta in basins of oil, the daughters of the rich hide it in spongy wool, and the daughters of the poor hide it in ñock, Sltabbath, fo1. 129 B. NOTE.-This is done with a view to keep the new-bom baba warm,

116. On the fifteenth of Ab, and on the Day of Atone• ment, when the daughters of Jerusalem were making merry in neighbouring vineyards,they used to dress up in borrowedgarments,in order not to exposethosewhohad none of their OWD. A Princese borrowed her dress of the daughter of the High Priest, and the latter borrowed oí the daughter of the Sagan or deputy High Priest, 11 - ~ - - - -

KINGS. 271

and abe in tum borrowed her attire of the daughter of tbe Commander-in-Chief, and this lady arrayed herself in garments lent ber by the daughter of an ordinary priest, and 80 on, one borrowing of another. Taanith, fol 26 B, and fol. 31 .A.. NOTR.-FlOm the context, it ís evident that many a match was made up on these festive occasions ; for we are told, " He who is in want of a wife should turn in " there.

117. Prinees may mollify their wounds with oil of roses on a Sabbath day, for they do ths same on working days. . Rabbi Shimon says, " AIl Israel are princes," Bava Metzia, fol 113 B.

118. Timna was a Princess, as it is written (Gen. xxxvi. 29, 40), "Duke Lotan, Duke Timna." She wished to embrace the religion of the patriarchs, but tbey received her not, She therefore said, "1 would rather be a sIave of that people tban a princess of any other ;" because the patriarchs repelled her, abe beeame the ancestress ol Amalek (Gen. xxxvi. 16), who troubled Israel. Sanhedrin, fol, 99 B. 119. A High Priest the son of a High Priest requires anointing, but a king the son ~of a king does not, If so, .why was Solomon anointed ? Because of the eontention of Adonijah. (And how about) Joash? Because ol Athaliah. And -Iehoahaz I Beeause of Jehoiachim, wbo was two yeara older than M. Horayoth, fol 11 B.

120. He who dishonours a Princess is to paya fine ol fifty selaim, and tbe same fine is inflicted upon him that díshonours the daugbter of a plebeian. Erchin, fol 14 B.

121. Rabbi Yochanan says, "Rouge removes the Pri1&U88 (i.e., tbe female demon that injures the eyes), stops (in• voluntary) tears, and promotes the (growth of the) eye- lashes," Shabbatl", fol 109.L 272 TREASURES OF THE TALMUD.

122. Rabbi Chanina wrapped himself in his festal cloak, and when the Sabbatb eve was at the turning-point he said, te Come, let us go out to meet the Sabbath, the queen " (figuratively, ce the honourable "), Rabbi Yanai dressed in his best on Sabbatb eve, and used to 8ay, "Welcome, bride I welcome, bride l" (i.e., tbe Sabbath). Shabbath, fol 119 A.

123. Rabbi Shemuel bar Nachmani says that Rabbi Yonathan saíd, "Whosoever saya that tbe Queen of Sheba was a woman is but in error. What, then, is the meaning of N~tOn:J~c,:Malchath Sheva. (1 Kings x. 1) 1 It means N~V' Nn':J'm,tbe kingdom of Sheba. . Baoa Bathra, fol 15 B. Non.-(a.) It was customary with tbe Rabbis to pervert Scripture even without any special object in view, and tbe aboye is a striking instance of it. It is characteristie of tbe Rabbis to tum truth into fiction and fiction into truth. (See Isa, v. 20, 21.) (b.) Tbero is a letter in existence which Solomon addressed to tbe Queen of Sbeba, and posted to her by means of the wild cock, inviting her to come to him; and both Scripture and tradition record particulars of her visit to Solomon. (c.) The letter of Solomon to tbe Queen of Sheha, aboye alluded to, we will not trouble the reader witb, but we will epitomise her majesty's reply, and record also a few particulars oí her visit to the king, w hich we gather from the Second Targum on tbe Book of Esther. (d.) "From me, the Quecn of Kitor, to my Lord King, Solomon, to all his majesty's nobles and officers, Peace !-Accept my presents 1 send you, and, though, as yo well know, there be seven years' journey between my country and youra, 1 will endcavour to visit you by the end of three years, and pny you my homage." And by that time her mnjcsty actually arrived. When Solomon expected her arrival, he sent out Benaiah the son of Jehoiada with a largo retinue to meet her and escort her to his prcsence. Solomon was seated. 011 a throne in a grand apartment made of glass-a kind of Crystal Pnlaco-and the queen on entering lifted up somewhat her gannents, for she thought that the king KINGS. 273

was sitting in the midst of water. Solomon smiled on seeing ber legs, and obsorved, "She has the beauty of o. woman, but her legs are as largo as those of aman." Yct he received her with groat distínction, aud answerod to her sntisfaction the three riddles she asked hím (1 Kings x, 4-10.) The queen was overwhelrned with surprise at his wisdom, and admired with the deopest interest a11she saw of the royal palace and household, She blessed God for setting him on the throne of Israel, and after making great presenta to the king she took her departure from him, and returncd. with her retinue to her own land ; and all other kings of tho world who heard of Solomon became 80 frightened that they brought him the bcst fruits of their land as presente,

124. Ben Azzai said that Queen Esther was like the myrtle-tree, neither tall, nor short-statured, but midclle• sized. Rabbi Yehoshua ben Korcha stated that Esther's complexion was of a yellow or gold colour. . . . Rav Acha informs us that at her conception her father died, and at her birth her mother, when Mordecai adopted her to be his daughter. Me!)!Jillah, fol 13 A.

125. Queen Esther was one of the four beautiful WOIllCIl of the world; the other three were Sarah, Abigail, and Rahab. tua., fol. 15 A.

126. Esther ce stood in the inner court of the king's house " (Esth. v. 1). Rabbi Levi says, "When Queen Esther renched the house of the images, the Shechinah departed from her, and it was then that she exclaímed, "My God! my God! why hast thou forsaken me?" (Ps. xxii, r.) lbid., fol. 15 D.

127. "When the king saw Esther the queen " (Esth. v. 2). Rabbi Yochanan said, "At that time three minis• tering angels carne to her assistance. One rnised her neck, a second drew upon her face a line of grace, and one lengthened the golden sceptre, sorne say two cubits, sorne twelve, some sixteen, twcnty-four, sixty, and others say two hundred." na, fol. 15 B. S 274 TREASURES OF THE TALMUD.

128. Queen Helena (mother of King Monobazus) made the golden candlestick whieh was at the entrance of tLe Temple. She also set up a golden tablet with the inscrip• tion of the portion oí Scripture relating to the "trial of jealousy." roma, fol 37 A. 129. That wicked Queen Vashti used to strip Jewish girls naked, ami make theru work on the Sabbath, Me[J!]illall, fol 12 n. ( 275 ")

CHAPTER XV.

THE LAND OF ISRAEL.

THE Land of Israel is small in extent but great in its history. Centuries before the nation of Israel exísted, the Land of Israel was the Land of Promise. It became such at the first call of the first father of Israel, "The Lord saíd unto Abram, Get thee out of thy country ... unto a land 1 will show thee, and 1 will make of thee a great nation" (Gen. m. 1, 2). F~om sacred and secular history we know it for an indisputable fact that, numerically, the children of Israel have never formed a great natio» l· and yet, "What one nation on earth is like Israel?" (2 Sam. vii. 23). No other nation is so great as Israel, for to them "pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the pl'O• mises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over a11, God blessed for ever.I"(R· om. IX. 4, 5. ) As the case is with the chosen people, so likewise is it with their highly favoured land, small, yet greater than any other land, for it was there that the greatest events in the history of religion and of the human race took place. In its metropolis, Jerusalem, the Lord of Heaven dwelt between the Cherubim, and "out of Zion, the perfection of beauty, God hath shined " (Ps. 1. 2). Both prophets and the apostles lived, moved, and had their being in the Land of Israel, and there it was tbat they fulfilled the high office of the mission of the Jews in com- 276 TREASURES OF THE TALMUD.

pliance with the Divine promise that "out of Zion shall go forth the law, and the word of the Lord from Jeru• snlem " (Is. ii. 3). It was in the Lana of Israel that the Messiah-e-Príest, Prophet, and King-was born; and tbere it was that He lived and taught; and tbere also He bled and died, as tbe Saviour of the world, for the sins of the whole world l As Israel has, according to Divine promise, a glorious future, so likewíse has tbe Land of Israel. This being more or less familiar to Biblical students, we need say no more just here. We will now at once proceed with our quotations from Jewish traditions on the subject of the Lana of Israel, and we warn our readers not to confound these with the statements of the Bible on the same sub• ject, and it is to be hoped that the contrust will remind them of the utterance of Christ, so much overlooked by the Church-" Making the word of God of none effect through your tradition " (Mark vii. 13).

l. Three precious gifts were giveu to Israel, but not one of them (was given) without a special aftliction; these three gifts were the Law, the La1Ul o/ Israel, and the world to come. Berachotb, foL 5 A.

2. Tho Land o/ Israel was deficient in notkill!l (what• ever), for it is said (Deut. viii. 9), "A land wherein thou shalt eat bread without scarceness; thou shalt not lack anything in it," Ibid., foL 36 B. 3. Any one drcaming that be stands without raiment, if in Babylon, he sinneth not ; if in the Land o/ Israel, he is denuded of meritorious works. Ibid., Iol, 57 A.

4. Ilabbon Gamaliel (once) sat nnd expounded that in the Iuture a woman will give birth every day ; for it is said (Jero xxxi. 7)," Conceiving and giving birth to• gether." A certain diseiple sneeringly said (Eccles. i. 9), "There is no new thing under the sun," "Come," said • 111 _ _.

THE LAND OP ISRAEL. 277 the Rabbi, " and 1 will show thee something similar even in this world (in the present order of tlúngs)," and he showed him a hen (that laid eggs every day).-Again Itabbon Gamaliel sat and expounded that in the future world the trees will bear fruit every day ; for it is said (Ezek. xvii. 23), "And it shall bring forth boughs and bear fruit." As the boughs grow every day, so will the fruit grow every day. Tbe same disciple sneeringly said, "There is nothing new under tbe sun," "Come," said the Rabbi, "and 1 will show thee something like it even now, in this age;" and he directed him to a Caper plant (which bears fruit in every stage of growth), the green berry, the balf-ripe and the mature fruit.-Again Rabbon Gamaliel sat and expounded that in the future the Laud o/ Israel will grow cakes and silk dresses; for it is said (Ps. lxxii. 16), "There shall be a handful of corn in the earth." (He translates nO:l many-coloured silks from C'Og in Gen. xxxvii. 3; and ':1 he takes to mean food, cake, already cooked.) That disciple again sneeringly remarked,

Cf There is nothing new under the sun ;" and the Rabbi went out and showed him a mushroom (shaped like a cake), and the silky bark of a certain tree. Shabbath, fol. 30 B.

NOTE. - The stercotyped excuse that n11such stories as the aboye are Haggadah, and never mcant to be taken in eamest, fails to explainawaythe íact of RabbonGamaliel cndeavouringto demonstrate the truth oí his assertions by appcaling to nature for illustration, which scems to say that his expositionswcre to be taken literalIy, and thatthe íaithful are expectedso to receivethem appears from the following pnssage, to be found in Menorath: Hammaor (p. 96) :-" AH that our sages of blessed memoryhave said in the Midrashím and Haggadoth we are bound to believe as much as we are the Law of :Moses,our Rabbi-Pea.ce be on him!" If there be anything which seems to be hyperbolicor supernatural, we are to attribute this to our misunderstanding,and not explain it 80 as to deprcciate the sayings oí the sagas. This is givcn as Qll introduction to certain romantic 278 TREASURES OF THE TALMUD.

statements, amongst which occurs the Talmudíc quota• tion we have given above, s. Rav Yehudah says, "'Vhosoever goes up from Babylon to the Land 01 Israel transgresses a positive command, for it is said (Jer, xxvii. 22),' They shall be carríed to Babylon, and there tlley shall be.'" Shabbafh., foL 41 .A.

6. Rabbi asked Rabbi Ishmael, the son of Rabbi Yossi, "By what particular merit are the rich of the Land 01 Israel so wealthy ?" The reply was, "Becanse they pay tithes; for it is said (Deut. xiv. 22), ,ttll'n ,tuy, " Give tithe that thou mayest be rich," Ibid., fol. 119 .A. NOTE.-In the original the aboye two Hebrew words are thus poínted : -,e'ltn ,~lt, whieh might be rendered "Tithing thou shalt tithe," or "Thou shalt surely tithe;" but by pointing the letter ~ upon the right instead of the left side, tho sound of the Ietter, and the meaning oí the word in which it OCCUN, becomes quite diffcrent. ~ (s) by shifting the vowel-point becomes c; (sh), and "asser" (to titile) is altered to "asher" (rich), and thus tho Scriptures aro tortured and various meanings are wrung out of them to display wit. 7. These three will inherit the world to come: He who dwells in the Land 01 Israel, he who brings up his sons to the study of the Law, and he who repeats the ritual blessing over the appointed cup of wine at the close of the Sabbatb. Psachim, fol. 113.A. 8. Rabbi Yehudah said, "For fifty-two years no man travelled through the La1Ul 01 Judaa, as it is said (Jer. ix, 10), 'For the mountains will 1 take up a weeping and wailing, and for the habitations of the wildemess a lamcntation, because they are burned up so that none can pa.ss throuqh. thcm; neither can men hear the voice of cattle; both the fowl of the heavens and thc beast are fied; they are gone.' nOiT.:l,' beast,' by ge-matria (-i.e., a numerical valuation) is fifty-two." And there is a tradition that Rabbi Yossi said, "}"'or seven yeara was the Land 01 111 "-- - - ~--

THE LAND OF ISRAEL. 279

Israel bestrewn with brimstone and salt." This is deduced from two texts in which the word "covenallt" occurs• (Dan. ix. 27), "And he shall coufirm the coveuaut with many for oue uieek" (i.e., a week of years,or seven years), and (Deut. xxix. 25), "Then men shaIl say, Because they have forsaken the covenant of the Lord God of their fathers." Yuma, fol 54 A.

9. The celestialluminaries (i.e., the moon and the stars) are eclipsed on account of four causes: forged documente, false testimony, the breeding of small cattle in the Land 01Israel, and the cutting down of goodly trees. Succah, fol. 29 A. NOTE.-Rashi explaíns the last sentence thus: "Kicking against God and His blessing in giving in Ilis goodness these trees."

10. The Rabbis have taught, The Land 01 Israel was created fírst, and then the whole world, for it is said (Prov. viii. 26), "While as yet He had not made Y'N, the Land (of Israel), n,jt,m and tite outside lands" The Holy One• blessed be Re !-waters the Land 01Israel Himsclj, but the rest of the world He waters by deputy, for it is said (Job v. 10), " He giveth rain upon (Y'N) the Land (of Israel), and seadeth waters upon (n,jt,n) the outside lamds" The Land 01Israel drinks the water of the rain, and the rest of the world drinks from what is pressed out (of the clouds after they have watered the Land 01 Israel), for it is said, "He giveth rain upon the Land,' &c. The La1Ul 01 Israel drinketh first, and then the rest of the world, for it is said, " He giveth rain upon the Land]' &c. This is like aman making cheese; he collects all that is entable, and leaves the whey as refuse. Taanith, folIO A. NOTE.-Traces of the distinction drawn aboye betwecn r'~ ~M~', "tite Latul 01 Israel;" and n,.~m, " the ouiside lande;" reappear on the pagos oí the Christian Scriptures, r,,~ 'JC1e(l~¡'t"the Land 01Israel tt (Matt. ii. 20); and by ""J, i~r.I, "those that are without ,t (1 Coro V. 12, 13; 280 TREASURES OP THE TALMUD.

CoL iv. 5; 1 Thess. iv. 12, &C.), the heathen are eví• dontly intended, while once at least (Mark iv. 11) the unbelieving Jcws are so distínguishcd, I l. A traditíon saya in the name of Rabbi Meír, Who-. ever is permanently settled in the Land 01 Israel, and speaks in the holy tengue (i.e., He brew), and eats bis fruits in purity, and reads the Shema morning and eveninc, is hereby informed of the good tidings that he is a son of the world to come. Slu'kal¡m, chapo íii., Ilal, 5.

12. The Targum of the Pentatcuch was executed by Onkelos the proselyte, at the dictation of Rabbi Eliezer and Rabbi Yehoshua; and the Targum of the Prophets was executed by J onathan ben Uzziel at the dictation of JIaggai, Zechariah, and Malachí, at which time the Land 01 Israel was convulsed over an area of four hundred square miles, and a Bath Kol (a voice from heaven) carne forth, saying, "Who ís this that hath revealed my mysteries to the children of men?" J onathan ben Uzziel stood up and said, "1 am he who hath revealed thy mysteries ; but the fact is patent and well known to Thee that 1 have not done it for mine OWll honour, nor for the honour of my father's house, but for Thy glory, that contention might not increase in Israel." He, moreover, sought to make a Targum oí the Hagiographa, but the Bath Rol came forth and said, " Enouqh l " And why might he not execute a Targum of the Hagiographa? Because the end about the advent oí the Messiah is revealed in it. (Rashi says, " In the Book of Daniel.") M('[/[JÍllahl fol 3 ¡_ NoTE.-Onkelos the proselyte (,~nC'~i'.mc) is said to have been a relntíve of Titus, and that before he objured pnganism and becamo o proselyte, he conjured up from the other world the spirits of Titus, Balaam, and Jesus Christ, in order to ascertain from them which nation was tho hnppiost, they one and all declared for the Jews. 110 thercfore embraced Judaism. (See GitUn, fol. S6 B.) 13. Itakknth (Jos. xix. 35) was so called because even the Rakes in that place were as full of meritorious works THE LAND OF ISRAEL. 281

as the pomegranate is full of pips. Rabbah says tbat Rakkath is identical with Tiberias, and the latter name indicates that the locality was situated ~'N ~tO i1"~"~~, in tite centre of the Land 01 Israel. Meggillalt, fol. 6 A. NOTE.-Tiberias (Talmud, N~':l~)is doubtless situated on tho sito of Rakkath, as both Talmuds assert; but as the derivation of the name let us append tbe following from Josephus (..Ant. xviii. 2, 3), "llerod the Tetrarch, who was in great favour with Tiberiua, built a city of the same name, and called it Tiberias. He built on the best part of Galilee, at the Lake of Gennesarcth. . . ." 14 Rava expounded: Wbat is that which is written (Ps. xc. i), "Thou hast been our dwellíng-place "! These are tbe synagogues and the colleges, Abaií said, "At first 1 used to study at horne and pray in the synagogue, but ever since 1 heard what David said (Ps. xxvi. 8), 'Lord, 1 have loved tbe dwelling-place of Thy house,' 1 have studied in the synagogue." W e are taught tbat Rabbi Eleazar Hakkappor had said, "The synagogues and the colleges of Babylon will in the future be trans• ferred and permanently fixed in the Lasul 01 Israel; for it is said (Jer, xlvi. 18), "Surely as Tabor among the mountains and as Carmel carne by tbe sea." Are not these things to be inferred from mirwr to major l If Tabor and Carmel, wbich only temporarily carne to study the Law, have in consequence been permanently settled in the Land 01 Israel, how much more likely is it to be the case with tbe synagogues and colleges wbere the Law is always read and studied? Ibid., fol. 29 A. NoTE.-Rashi tells us that, at thc givíng oí the Law, Carmel carne by the sea or through thc sea into the wildemess ; and in the Gemara we are told tbat tbe mountains, and among them Tabor and Carmel, made rcquest that tbe Law migbt be given on them; but God chose Sinai because it was the louest, and also more pcrfect than the other mountains, as it is said (Ps. lxviii. 16),"Wby leap ye, ye high hills 7 Thie is the hill which God desireth to dwcll in." "Though the Lord be high, yet hath He respect unto the lowIy " (Ps. cxxxviií, 6). ._- .'. _- .;_ _ ..... --_. ,.:~ ...

28~ TREASURES OF THE TALMUD.

15. Every one can compel his own (people) to accom• pany him to the Land 01 Israel or 10 Jerusalem, but he cannot compel any one to leave (or forsake) the Land 01 Israel or Jerusalem, This applies Loth to males and Iemales, and even slaves, If one takes a wife in the Land 01Israel and divorces her in the Land 01 Israel, he must pay her the marriage contract in the currency of the Land 01 Israel. If oue takes a wife in the Land 01 Israel and divorces llar in Cappadocia, he is bound to pay her marriage contract in the currency of the Land 01 Israel. If he marries in Cappadocia and divorces his wife in the Land 01 Israel, he is to pay her settlement in the currellcy of the Land 01 Israel. Rabbí Shimon ben Gama• Iiel says, " In the currency of Cappadocia," If he took a wife in Cappadocia and divorced her there, he is to pay in the currency of Cappadocia, Kefllllbut/t., fol 110 B. 16. If one produces a legal document in claiming a debt from his neighbour, and that deed be dated in Babylon, the debt is to be discharged in Babylonish money; if dated in the Land 01Israel, it is to be paid in the coin of the Lasul 01 Israel. lf neither Babylon nor the Land 01 Israel be mentioned in the document, the debt is to be discharged in the currency of the place where the deed was drawn up. Ibid; 17. The Rabbis have taught, A man should always strive to dwell in the Land 01 Israel, even if it be in a town where the majority are Gentiles, rather than to reside outside the land, even in a place where the majority are Israelites ; for he who dwells in the Land 01 Israel is like one who has a God, and he who dwells abroad is like one who has no God, for it is said (Lev. xxv, 38)," To give you the Land 01 Canaas» to be.your God." And is it 80, that he who does not dwell in the Lasul 01 Israel has no God 1 No! out it is to assure thee that whosoever dwells outside of the Land 01 Israel is, as it were, an idolater, for thus it is said by David (1 Sam. xxvi 19), "They have driven - - ~ -- --

THE LAND OF ISR~EL. me out this day Irom residing in the inheritance of the Lord, saying, Go, serve other gods." But who told David to go and serve other gods? No one! but this is to te11 thee : He who dwells out of the land is as it were an idolater, Kethuboth, fol. 110 B. 18. Rabbi Eleazar saith, "He who dwells in the Land 01Israel abides without iniquity; for it is said (Isa, xxxiii. 24), 'And the inhabitants shall not say 1 am sick; thy people that duiell thereim shall be forgiven their iniquity.' " Rav Aunan says, "Whosoever is buried in the Land 01 Israel is buried, as it were, beneath the altar; for here it is written (Exod. xx. 24), iTO'Nn:nc, ,An altar 01 earth. shalt thou make unto me;' and there it is written (Deut. xxxii, 43), ,nO'N ,g:", e Aiul his earth. shall atone his people.'" Shemuel says, "As it is unlawful to emigrate from the Land 01 Israel to Babylon, so likewise is it unlawful to emigrate from Babylon to other lands .... " Mar saith all lands are dough compared to the Land 01 Israel, and the Land 01Israel is dough compared to Baby• Ion, except in the matter of burial. Rav Yehudah saith, "Whoever resides in Babylon is as if he resided in the

Land 01Israel l' for it is said (Zech. ií, 7), e Deliver thy• aelf, O Zion, that dwellest with the daughter of Baby• Ion... .''' Rabbi Eleazar said, "The dead outside the LaTUl01Israel will not live again; for it is said (Ezek. xxvi. 20), '1 shall set my glory in the land of the living.' The dead of the land in which I have set my glory shall live, but the dead of the land in which I have not set my glory shall not live." Rabbi Abba ben Mammal objected (Isa, xxvi 19),"'Thy dead shalllive; together with my dead body shall they arise.' Why shall they not live? e Thy dead shall Iive' are the dead of the Land 01Israel. ' Together with my body shall t/ley arise ' refers to the dead of the Iand outside Israel." Ibid., fol. 1II A.

NOTES.-(a.) nc'~,dough, "AH lands are tlouqh;" &c. The metaphor used here cxpresses the impossibility of in- .._._....;...._= ... ~_ .. _ ...... ;,...-~ ..... ~ .. _-

284 TREASURES OF THE TALMUD.

vestigating a matter so as to elear it from any lurking suspicion. It is impossible to prove the purity oí flour when worked up iuto dough, The Jews oí other countries could not possibly demonstrate their geuealo• gical purity, for they have lost their family regísters, and were therefore as dough compared with their com• putriots in the Laud of Israel, who in their tum were for the same reason, though to o. less extent, like dough compnred to the -Iews whorn Ezra brought up from Babylon, (Seo Ezra viii 1, &c.) (b.) 'Frorn the text it is evident that Babylon, on aecount of tho genealogical purity of the J ews who resided there, was in higher repute than the Land of Israd, barring the matter of burial, The Babylonian Jews carried tbeir dead in coffins for interment in the LllIul (Jf ISrtlpl. beeause U:ll1 mo.,tt 'E):J, (Deut. xxxii 43) " AmI bis enrth shall atone for his people." Those that were too far awny from the Land (!f Israel, but near to Babylon, were carried to Ilabylon for interment, because it was considered 8 great merit to be buried whore the Law was so extensively studied. (See Rashi, in loeo.¡ 19. Rabbi Abhu saith, "Even a Canaanitish slave who is in the Land 01 Israel is assured that she is a daughter of the world to come, for here (Isa. xlli. 5) it is written, 'He that givctl¿ breaih. unto tñe people 'llpOn. it, and spirit to them. tlúü ioalk: thcrein,' and there it is written (Gen. xxii. 5), "Abide ye here with the ass,' i.e., the people who are like an ase" (i.e., Tbough of no more account than an ass, yet "breatli" (or soul) and " spirit" wiil be given to them that are" upon" the land and "walk" therein.) Rabbi -Ieremiah bar Abba affirmed that Rabbi Yochanan said, "Whosoever walketh four ells in the Land 01 Israel is assured that he is a son of the world to come, for it ís said, 'a spirit to them that ioall: therein.' " Kethubotb; fol 111 A.

20. Rabbi Eleazar asked, "And will not the righteous that die outside the Land 01 Israel live again I" Rabbi Illaa replied, "They will by 'J'olling" (underground to tbe Land 01Israel). Rabbi Abbe Salla Rabbah put forward a very forceful question in regard to this, víz., "Will not the 11 _- --... - -

THE LAND OF ISRAEL. rolling occnsion distress to tbe righteous 1" Abaü replied, "Tunnels will be made for tbem through the ground." Cama said, "There is a reason in the words, 'And tbou shalt carry me out of Egypt, and bury me in their burying• place' (Gen. xlvii. 30), for our father Jacob knewthat be was a perfectly righteous man, and if the dead outside the Land 01 Israel willlive again, why should he trouble his sons to carry him out of Egypt 1 The reason is, he feared lest, if buried in Egypt, he might not be worthy (enough) to escape the distress of rolling through the subterranean tunnels from his grave to the Land 01 Israel. For the sarne reason J oseph took an oatb of the children of Israel that they would not leave his bones outside the Land 01 Is-racl." Ketlluboth, fol 111 A. KOTE.-To this very day among the Polish Jews the dead are provided for their long subterranean journcy with little sooode»forks, with which, at the sound of the great trumpet, fltey are to dig and burroto their fray frtnn uhere thc!lliappen to be buried till the1jarrire in the Land 01 Paleetine. To avoid this underground journey, there are sornewhoon the approachof old age emigrateto the Holy Land, that they may die there, and there rest until the morning of the resurrection.

21. Tbere is not a vine in the Land 01 Israel wbich does not bear grapes requiring two asses to carry them. If thou fanciest that they are not juicy, repeat the words (Gen. xlix, 1 1), "He washed bis garments in wine," If tbou fanciest tbat it is not red, repeat the words (Deut. xxxü. 14), " And thou didst drink tbe pure blood of the grape." If thou fanciest that it is not intoxicating, say (Gen. xlix, 1 1) nn,o (Engl. Vers., clothes j but here under• stood as meaning to incite or entice). If thou fanciest that it has no flavour (or bouquet), say, "His eyes shaIl be red wíth wine" (Gen. xlix. 12, ',',:m, red, is divided thus, " ", 1M, and interpreted, "Every palate says to me 1 to me!") And if thou imaginest that it is pleasant only to the young and not to the aged, say, ce And his teetli wltite .. ~- ..-~.-...--- _._ .... _--...... -:.....

286 TREASURES OF THE TALMUD.

with milk," read not C-JTO ,:l~'(Gen. xlix. 12) as "the whiteness of teeth," but "to the son of years," or "to the aged," Keüudoth, fol. 111 B. NOTE.-W'e have elsewhere given sorne of the Rabbinie legends respecting tho grapes of the Messianic period; we will now give what may be regarded as an ea.rly Christian parallel from thc writings of Papias, Bishop of Hierapolis, a city of Phrygia (second century). "The days shall come in which vineyards shall grow, each having ten thousand branches, and on one brnnch ten thousand arms, and on oue arm ten thousand twigs, and on each twig ten thousand clusters, and in each cluster ten thousand grapes, and each grape, when squeezed, will give tweuty-five measures of wine; and when any one of the saints sha11lay hold of a cluster, another shall cry out, " 1 am a better cluster; take me, and, through me, bless the Lord." Cornment is superñuous ; the good bishop speaks for himself.

22. Rabba, the grandson of Channa, said, "1 myself have seen the flow of milk and honey of all the Land 01 Israel, and the entire surface was as from Bemichsi to Acra of Tnlbanki, twenty-two miles in length by síx in width." Rabbi Chelbo, Rabbi Avira, and Rabbi Yossi ben Chanina once went to a certain place where a peach was brought before them the size of a frying-pan in use at the village of Bino, which would hold five seahs (a seah is about a peck). A third part of this peach they ate, another third they gave to their asses, and the re• mainder they left for the public. Ayear after this Rabbi Eliezer visited the same place, and a peach was set before him; it was so small that he could take it up in his hand ; thereupon he said (Ps. cvii 34), n Be turned a fruitful land into barrenness, for the wickedness of them that dwell therein." Itabbi Yehoshua ben Levi once went to Gabla, where he noticed the c1usters of grapes which were standing (in the vineyards) like calves, and he asked, "Are there calves between the vines 1" to which the inhabitants replied, "They are bunches oí grapes." U pon tLis he exclaimed, " O land! O land ! Shrivel thy fruit 1 THE LAND OF ISRAEL.

For whom art thou producing fruit? ls it not for the Gentiles, who rose against us because of our sins?" A year after this Rabbi Cheyah visited the same place, and when he saw clusters as large as goats he said, "Are there goats between the vines ?" The prompt repIy was, " Get away with thee, and do not serve us as thy associate did (last year)," The Rabbis have taught, that during a fruitful year in the Land 01 Israel, a place that is sown with a single measure of seed yields five myriad cors of grain. In the cultivated districts of Zoan one measure of seed produces seventy cors; for we are informed that Rabbi Meir attests that he himself had seen in the vale of Beth-Shean an instan ce of one mensure of seed producing seventy corso And there is no better land anywhere than the land of Egypt; for it is said," As the garden of the Lord, Iike the land of Egypt." AmI there is no better land in all Egypt than Zoan, where severa! kings have dwelt; for it is written (Isa, xxx, 4)," His princes were in Zoan." In a11 the Land 01 Israel there was no more unsuitable soil than Hebron, for it was a burying-place, and yet Hebron was seven times more fertile than Zoan; for it is written (Numb. xiü. 22), "Now Hebron (ilnJ.:U C'Jll1l!~~') uias built se1:cn years before Zoan in Egypt." What does nnJ.:lJ mean 1 Literally it means built ; but is it probable that aman would build a house for his younger son, before he built one for his eldest? For it is said (Gen. x. 6), " .And the sons 01 Ham, Cush, Mizraim (that is, Egypt), Phut, and Canaan" (that is, Israel). It must, therefore, mean that it was seven times more fertile (the verb meaning to produce, as well as to lntild) than Zoan. And thís applies to the unsuitable soil of the Land 01 Israel, i.e., to Hebron; but (the increase) in the suitable soil is fíve hundred times. .AH this refers to ayear of ordinary return; but concerning a specially prosperous year it is written (Gen. xxvi. 12), "Then Isaac sowed in that Iand, and received in the same year an hundredfold, ami the Lord blessed him." Kethulotk, Iol, 112 A. ... 288 TREASURES OF THE TALMUD.

NOTE.- 'Vith regard to the latter part of this long qnotation, it is noticeable that tho word C~le' (= ycars) is COD• veníently ignored in working out the argumento "}'lowing with milk and honey" is a well-known Oriental metaphor. Milk and honey are mentioned together twenty times 01'" more in lIoIy W"rit as the figurativo expression for a rich and fertile soil. Euripídes (Baech. Epod., ver. 8) says, "The land flows with milk, it flows also with wine, it flows also with the néctar of bees " (honey), Homer (/liad, ix, 141) styles Acheean Argos "tite u¡J,J1!T01 thr land ;" see also Callimachus and Virgil for similar metaphorical terms. 23. Rav Chasda said, "What is that which is written (Jeroiii. 19). ' And give a pleasant land, an inheriiance 01 a deer' e.::l~n~m in the English versión is rendered 'a goodly heritage ')? Why is the Land 01 Israellikened to a deer? This is to tell thee, that as the skin of a stag shrinks (when flayed), and cannot be made to cover again ita own ñesh, so algo the Land 01 Israel eannot hold its own fruits. Another meaning is (given), 'As the stng is swifter than all other animals, so also is the Land 01Israel swifter (more forward) than other lands to ripen fruit.' If one should object, 'As the stag is swift because bis flesh is not fat, so also is the Land 01 Israel swift to ripen her fruits because they are scant,' be thou prompted to reply (Exod, iii. 8), 'A land flowing with milk and honey;' yen, fatter than milk and sweeter than honey." Ketlmboth, fol 112 A..' 24. Rav Chiya bar Ashi, in the name of Rav, saith, that all the unfruitful trees in the Land 01 Israel will bear fruit in the future, for it is said (Joel ii, 22), "For the tree beareth her fruit, the fig-tree and the vine do yield theír strength." Ibid., fol. 112 B. XOTE.-Since "tree" only 18 mentioned, and not "fruit-tree," it is thereforo inferred that unfruitful trees will bear fruits.

2S. Whence is it preved that the Lana, 01 Israel is higher than all other lanas? From what is writteu (Jer, THE LAND OF ISRAEL. xxiii, 7, 8), ce Therefore behold the days come, saith the Lord, that they shall no moresay, The Lord liveth, which bro'llght up the children of Israel out oí the land oí Egypt, but, The Lord livetb, which broll{Jht up and which led the seed of the house of Israel out of the north country, and jrO'lrt, all eoumiries whither I had driven them." Kiddushin, fol 69 B.

26. Earth from outsiJe the Easul 01 Israel brought by water into the Land 01 Israel is liable to pay tithe, and to observe the laws of the Sabbatic year. Rabbi Yehudah said, "This is when the ship touches the shore ; but when it does not touch the shore, it is not liable." G-ittin, fol. 7 n.

NOTE.-We will try to mnke tho aboye quotatíon from the Talmud as plain as we can to the general reader, AH fruit grown in the Land 01 Israel is bound to be tithed, and the ground that produced it is to líe fallow every seventh yeBr. Tho question is: (r.) Whether soil from another land, whilst on board ship=-which is supposcd to be not of wodd, but of a sort of pottery-if it pro• duce fruit, is it liable to the laws mentioned in the text, or not 1 and (2.) Whether, if the soil be in flower-boxes, or other wooden vessels, perforated at the bottom, but restiug upon pegs, so as to admít of the air circulating underneath, without touchíng the shíp, is it liable or not 1 In the first case it is liable if the ship in low water touches the bed of the river, for the rivers of Israel are as the Land 01 Israel. ami the moisture passing through the vesscl forms a connecting link bctween tho soil on board and the soil of the mainland ; but if the vessel does not touch the ground, it is not liable, In the second case the discussion is too intricate and abstruso to be made fairly interesting to the genoral reader. One curious feature, however, we may mention, that in the discussion (as is often tbo case elsewhere) many sida issues are touched upon, and much irrelevant matter is introduced.

27. What is the La7UI 01 Israel, and what is to be cousidered as outside it? From the heights of Amnnon T 290 TREASURES OF THE TALMUD. downward and towards the interior is all belonging to the Land 01Israel, and beyond the heights of Amanon outward is considered outsule the Land 01 Israel. As for the islands of the sea, a line is to be drawn from the heights of Ama• non to the river of Egypt; a11 within this boundary belongs to the Land 01 Israel, and a1l outside it does not belong to it. Itabbi Yehudah says, 'AH that is in lront of the Land 01 Israel (i.e., the sea, from the eastern shore across to the opposite shore on the west), for it is said (Numb. xxxiv. 6), 'And as for the westem border, ye shaIl even have the Great Sea for a border ; this shall be your west border.'" A line is also drawn from KapIoria to the Great Sea, and another Iine from the river of Egypt to the Great Sea, and the isles between these two parallel lines belong to the Land 01Is-rael. Gittin, fol. 8 A..

28. The Rabbis have taught: Syria is in three respects like the Land 01Israel, and in three others it is noto (r.) 1ts soil is defiled like the soil outside the Land ; (2.) a slave sold into Syria is as if he were sold into an outside land ; (3.) he who brings a divorce from Syria is as if he brought it from an outside lalld.- In three other respecta it is Iike the Land 01 Israel: (r.) Syria is bound to pay tithes and to observe the laws of the Sabbatical year like the Land 01 Israel; (2.) he who wishes to enter Syria in (ceremonial) purity is at Iiberty to do so; and (3.) he who buys a fieId in Syria is as though he bought it in the suburbs of Jeru• salem, and is bouud to pay tithes and observe the Iaws of the Sabbatical year as with rcspect to the Land 01 Israel. [bid..

29. Rabbi Yochanan saíd, "What. is tbat which is written (Prov. xxviii. 14), e Happy is tbe man tbat feareth always, but he that hardeneth his heart shall fall into mischief ' ?"- The following is given in repIy :-On nccouut of Karutza aud Dar Kamtza Jerusalem was destroyed ; on account of a cock and hen the great city THE LAND OF ISRAEL. of Tour Malka (ce the Royal Mount ") was destroyed; and on account oí the axle-tree of a carriage the celebrated city Byther was destroyed.

NOTE.-I. Kamtza and Bar Kamtza were two Jews. There was once a man who liad a friend of the name of Kam tza, and an enemy named Bar Kamtza. Ho once had 11 banquet, and sent one of his servauts to invite Kamtza to the feast, but tho servant by mistake callod Bar Kamtza. The master of the feast, finding Bar Kamtza scated among the invited guests, addressed him thus: " Thou hast always been my enemy; what business hast thou here 1 Gct up and begone!" "1 pray thce," said the unwelcome guest, "since 1have come, and am here, let me remain ; put me not to shame ; 1will repay thee for what 1eat and drink." The master sternly refusod. The other then offered to defray half the cost of t110 entire banquet, but the offer was peremptorily rejected, He then offercd to bear the expense entirely, but the master aeized hold of him and thrust him out of doors. The degraded and humiliated man then muttered to him• self, "Since the Rabbis present Sllt quictly looking on without deprecating such conduct, it is evident that they approved it. 1 will make rny way to the Emperor, and impeadi them. alll" He went to the Em peror, and reported thus : "The J ews have rebelled agaínst thee!" Upon being asked for a proof, he said, "Scnd a sacrifice to be offered on thy behalf at J erusalem, and thou wilt see whether thy order will be obeyed or not." The Ernperor 8011tby him a fatted calf, but on the way he disqualiñed it as a sacrifice by inflicting a blemish on ita upper lip-some say on its eyebrow. 1'11e Rabbis, in order not to provoke the Emperor, decided to sacrifice the animal in spite of its blemish; but Rabbi Zechariah ben Avkilos overruled that decision by assert• ing that the people would be scandalised at offering a blemished animal on the holy altar. Then the RaL1Jis decided to kill llar Kamtza, that he might not be able to report the affair to the Emperor ; but this decision was also overruled by the same Rahbi, in order that people might not have this precedcnt to go by, in putting a man to death for mutilating an animal ordained for sacrifice. Dar Kamtza then took the calf, and returned it to the Emperor as a proof that the Jews rebelled against him, -Rabbi Yochanan said, "The piety of Zechariah bou .. TREASL·RES OF THE TAL.\ll.:D.

Avkilos destroyed tbe Temple, bnrned the Sanctuary, and has exiled us from our land !" X ow the Emperor sent Xero against Jerusalem, W"hen he carne to the Holy Land be tried bis luek in manner as folIows :-He shot an arrow eastward, and it fell \1 pon -Iernsalern ; he discharged his shafts towards a11 four points of the compass, and every time they fell upon -Ierusalem. After this he met a Jewi¡;h boy, and said unto him, "Repeat me the lesson thou hast learned to-day." The boy repeated, "1 will lay my vengeance ll¡JOll Edorn U.e., Rome) by tbe hand of my people Israel" (Ezek, xxv. 14). Then said Sero, "The Holy One-blesseu be He !-has resolved to destroy His Temple and then to avenge Himself upon the agent by ",hl)1I1its ruin is effected," Thereupon Xero departed and bccarne a proselyte to .Judaism, and Rabbi lIeir was a descendant of his, Then the Emperor sent ye._óL. pasian against Jerusalem, and he besieged the city three years. Xow in the city there wero three wealtby ro('n• Xic()«!('mon ben Gorion, Den Calba Shevua, and Ben 'I'sitsis Hakkeseth. The first volunteered to supply the city with wheat and barley, the second undertook to supply wine, salt, and oil, and the tbird promised to find wood, Tho provisions stored by these three rich men would have sufficed for tlrC1lt!J-olle years, but the vain military spirits burned the magazines of grain in or.ler to eompel the inhabitants to sally Iorth and fíght, Famine was the consequence oí this step. lIartha, tho daughter oí Baithus, the richest lady in Jeru• salem, sent one of her servants 10 purchase sorne of the finest flour ; but he returned froro the markct and reponed that all the best flour was sold, but that there was sorne very good yet to be hado She bade him go 81111 secure sorne, but before he got back to the market it was all disposed of, and there was left only a sort of coarse meal, She sent bim 10 secure that, but when he arrived at the store that also was gone, and only bnrley-meal was left. Again she scnt, and again he rcturned with the intelligenco th8t that also was 80lJ in the mcanwhile, She resolved not to send agaín, but to gu herself in search of food. She went barefooted, and so delicate was she that having set her foot upon sorne filth she died in consequence, On her account, THE LAND OF ISRAEL. 293

and upon the occasion of this occurrenee, Rabbi Yochanan exclaimed, "Tho tender woman and the delieate among you, which would not adventure to set the sole of her foot upon the ground l " (applying the words of Deut, xxviii. 56). Some say that she died from the etíects of eating a fig that had been previously sucked by Rabbi Zadok, Rabbi Zadok fasted forty years that Jerusalem might not be destroyed ; and so emaciated was he that when he ate anything it might be secn working its way down his throat. Every evening he broke his fast hy sueking a fig, which was afterwards thrown away. TIlO delicate but famished Mutha (is said to have) picked up one of these castaway figs, and to have died from eating it. Before her death she gave orders that all her immense treasures of gold and silvcr should be thrown into the streets, saying, "Of what use are nll these to me 7" And this it is what is written (Ezek. vii, 19), " They shall cast their silver into the strcets, nnd their gold shall be removed; thcir silver and their gold sball not be able to deliver them in tite day of tite wrath of the Lord; they shall not satiafy their mouths, neither fill their bowels." Abba Sikra, the leader of the war party, was brother• in-Iaw to Rabbi yochanan ben Zaccai ; for him the Rabbi sent secretly, and thus he remonstrated with him : "How long will ye provent the making of peacc, and thus starve al1 our peop1e1" Tho leader replied, " W"hat can 1do 1 If 1should venture to saya word in favour of pence, they would slay me !" The Rabbi then said, " Devise somo means whereby 1myself may escapo from the city; it may be that 1shall be able to effect a relief." "Pretend to be unwell," said the leader of the insur• gents, "and 1et thy friends that come to visit thee in thy sickness give out that thou art dead, Then let a pieee of taintcd flesh be placed hy thy side in the coffln, which shoukl be borne out of the city by thine own disciples and by no one else, 1est the strntagem be de• tected, for tho weight of a corpse is much heavier thnn tho wcight of a living body, * Tho guarda at the gate will then allow the cortége to pass, and thus only canst • Arcbbiabop Trench (" Notel on :&liracle8."p. 307. roth ellition) laya: "In regard lo the law of gravitation. a feeble remnant of hie power, and one for the mOlt part unconacioully pO.lelled, survivee to roan in the unqul'a• tionable f8ct that bil body il ligbter wben he i. awake tball .1eeping-1Iofuet which every one who hu carried a child can attelt." TREASURES OF THE TALMUD.

thou escape alíve out of the city." Rabbi Eliezer and Rabbi Yehoshua bore the coffin, and on their arrival at the gate the guards were about to pierce the body, in order to asccrtain whether it was a corpse or not, but Abba Sikm prevented such a disgraceful act by saying, "People would say that you have pierced your own Rabbi" Then they wanted to kick the corpse, but this also was prevented by Abba Sikra. The gate was opened and the procession passed through, and thus the Rabbi escapad alive. He then presented himsclf before the Roman general, nnd thus he saluted him, "Pence be unto thee, O kíng ! 1'eace be unto thee, O king!" "Thou art guilty of death for two reasons," said the general, "first because 1 am not a king, and thou givest me a false title; and secondly, beeause, if thou thoughtest me to be a king, thou oughtest ero this to have come before me." The Rabbi replied, "Truly thou art born to be a king, otherwise -Ierusalem would not ha ve been as it now is delivered into thy power, for it is written (Isa. x. 34), 'And Lebanoii shall faU by a 11li!lld!l oue:' A ffliVldy ()1U~ means a kiug, and Lebanon means the Temple at Jeru• suleui, * And," added the Rabbi, " 1 should have come out to thee before, but the lawless bands prevented me." 'Vhile they were thus spcaking, a mandate from Rome reached the general, saving, "Arise, for the Emperor is dead, and the nobles of Rome have proclaimed thee his successor." At the time the Emperor elect was putting on his boots-one he had already put on, but the other he eould not manage at all, neither could he pull off the one he had on. He was disconcerted at this awkward state of things, but the Rabbi said, "Do not worry thy• self, O king ! the good ncws thou hast just received hath made thee fat, as it is written (Prov. xv. 30), 'A good report maketh the bones fat.' Let a rnan that thou art disgusted with pass before thee and thy sudden fatness will disappear, for it is written (Prov. xviL 22), 'A wounded spirit drietñ lhe bOlles.'" He did so, and was ablo to get on his other boot at once. As a reward for such wisdom the Emperor grnnted the preservation of Yabneh and its sages, and also tite family of Rabbon Gamaliel (who woro descendants of David), and physi• cians to heal Rabbí Zadok from the effects of his forty

• Thia il dedueed from Jer. xxx. 21, and Deut. iii. 25, by the Rabhla "ilb. tbeir uauul argumente. THE LAND OF ISRAEL. 295

years' fasto The Emperor tben dcparted for Romo, and Titus succeeded him as general, and he destroyed J eru• salem.... Rabbi Eliezer said, "Come and see how great is the power of the sin of putting one to shame ! for behold the Holy One- blessed be He !-aasisted Bar Kamtza in his information against the Jews, and the Temple was destroyed and the sanctuary burnt down in conse• quence!" 2. On account of a coek and a JIRn Tour Malka was destroyed. There was a custom in that place oí carry• ing a cock and a hen before a bridal procession, as a symbol of procreation and fecundity. One day some Reman soldiers took away the cock and the hcn, and the J ews maltreated them for their act oí violence. The soldiers charged the Jews with rebellion against the Emperor, and the Emperor carne at once with a largo army to subdue them. Thero was one among the Jews, Bar Deroma by name, who was very nimble and strong withal; he sprang upwards of s milo Ilt a bound, and slew several thousands oí the Romana The Emperor then took off his crown and placed it upon the ground, and saíd, "Lord oí the Universo! may it please thee not to deliver me into the hands of this man, nor my empire into the hands of one indioidual l " Bar Deroma was then killed by a serpent (in a manner not fit lo be relaied in English). When the Emperor heard oí his death, and the extrnordinary manner in which it occurred, he ..said, "Since such a great miracle has been wrought on my behalf 1 will spare tho city this time," and he at once began to withdraw his army. The Jews began to dance and make merry in the evening, and the city was so brightly illuminated that one míght read the engraving of a seal at the distance of a mile. The Em peror, thinking that the J ews were doing this to moek him, suddenly returned and assaulted tho city. Rav Assi saíd, "Three hundred thousand swordsmen went up to Tour Malka and there slaughtered the people for threc days and three nights, and yet while on the one side of the city they were mouming (on nccount of tho massacre), on the other side they were merry, not knowing what was transpiring in the other part oí the city." The popu• Iation of this great province was innumerable, and it was destroyed on account of a eock and a hen I • FOTlome particulars about TitUI, lee KiDr.No. 81 ,upra. 296 TREASURES OP THE TALMUD.

3. On acconnt oí ihe azle-tree 01 a earriaqe the celo• bratcd eity of Byther was destroyed. There was a custom there that whcn a male chikl was bom a cedar• tree was planted, and when a female was bom they planted a pino, When they grew up and were (about to be) married, the trees planted at the birth of the bride and bridegroom were felled, to construct the nEnn (wedding canopy) under which the marriage was so• lemnised, 1t happened once that the Emperor's daughter was travelling that way, and as an axle-tree of her carriage broko down, her attondants went and cut down one of these (memorial) trees for the purpose of making a new axle for the royal carriage. The Jews at this attacked the royal attendants, and were thcrefore ac• cused of rebelling against the Emperor, who declarcd war against them in conscquellce. (Lam. ii. 3) "He hath eut off in his fieree anger all the hom of Israel" These are the cighty thousand war-horns or battering• rams that entered the city of Byther, in which were massacred so many men, women, and children that their blood ran like a river. and flowed into the ::Mediterranean Sea, a milo away. There is a tradition that for seven years the nations of tho world cultivated their vineyards with no other manure than the blood of Israel, * (Gitthz, foL 55 B.-57 A.) 30. The Lasul 01 Israel was not destroyed until the seven (1'')'' 'In:l) courts of judgrnent had yielded to ido• Iatry, and these are they: Jeroboam the son of Nebat, Baasha the son of Ahijah, Ahab the son of Omri, J ehu the son of Nimshi, Pekah the son oí Hemaliah, Menahem the son oí Gadi, and Hoshea the son of Elah; as it is written (Jer. xv. 9), "She that hath borne seven languisheth; she hath given up the ghost, her sun is gone down while it is yet day, she hath been ashamed and confounded." Gittín, fol 88 A. 31. Rabbi Samlaií expounded: Why was Moses so • The original of the above (which we han freely rendered) hu other atonel intermingled, which we bave omitted, leat our lengthyedrad ahould prove too tedious to tbe reader, Some pUllagea havo allO appeared before io our Tulmlldic ~[u.cellanll, yet to have omitted tbem befe on tbat account would have eeríously interfered witb the attractivenesl of t1le.toriel we ha\"e seleeted, 11 _- _. - -

THE LAND OF ISRAEL. 297

solicitous to enter the Land of Terael t 'Vas he anxious to eat the fruit, or to enjoy the other good things of the land ? The reason was this: Moses knew that Israel was eommanded to observe many preeepts, and as sorne of these eould not be observed anywhere else but within the Land 01 Israel, therefore he wished to enter it, in order _ to be able to observe all. But the Holy One-blessed be He !-said unto Moses, ce As thou desirest to do this for no other reason than to receive a reward for observing the precepts, I will therefore eount it to thee as if thou hadst actually observed them, and will reward thee accordingly," as it is said (Isa, liii. 12), "Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out bis soul unto death, and he was numbered with the transgressors; he bare the sin of many, and made intereession for tbe transgressors, therefore will I divide bim a portion with the great." Perhaps tbou wilt say, '" With the great' of the latter generation whieh ente red tbe Land 01 Israel, and not 'with tbe great' of the former generations;" therefore says the text, "He shall divide the spoil with the strong "-that ia, he sball have a reward as Abraham, Isaac, and Jaeob, who were str01l{Jin tbe Law and in the Commandments. "Because he hath poured out his soul unto death," for he gave himself up unto death on behalf of Israel, as it is said (Exod. xxxii. 32), "If not, blot me, 1 pray thee, out of thy book." "And he was numbered with the transgressors," for he was numbered with those that died in the wilderness for their transgressions. "And he bare the sin of many," for he mude atonement for the sin of the golden calf. "And made intereession for the transgressors," for he prayed for merey on behalf oí the transgressors of Israel, that they might be led to repentanee. Sotch, foL 14 A.

32. Small eattle may not be reared in the Land 01Israel, but they may be reared in Syria and the wildernesses of 298 TREASURES OF THE TALMUD. the Lomd 01 Israel. Poultry may not be reared at Jeru• salem, to avoid po11ution of sacred objects, nor may they be reared anywhere in the Land 01Israel by the priests. Swine may DOt be renred anywhere.* A man may not rear a dog unless he keep it chained. No nets may be spread for doves unless they be at least thirty ris from an inhabited spot. Baca Kuma, foL 79 B.

NOTE.-Among the ancients generally, keepers of swine were held in the greatest possible contempt. (See Ilerodotus, ii. 47; Martial Epiyr., x. 11.) 33. He who buys a house in the Land 01 Israel, tbe deed of conveyance may be written even on the Sabbath. On the Sabbath, dost thou think? But the case is as Rava says eIsewhere. He tells a Gentile to do it, and he does it for him ; and although the mere telling a Gentile is also unlawful, yet when it has to do with occupying in the Land of Israel there is no Rabbinic veto upon it. Rabbi Shemuel bar Nachmani says that Rabbi Yehonathan said, " He who buys a city in the Land 01 Israel is bound to purchase a right of way to it from a11 four points of the compass, on account of the colonisation of the Land 01 Israel." iua; foL 80 B. 34. Rabbi Chanina said to Rav Ashi, "Ye tbat dwe11in the north of the Land 01 Israel, turn (in your prayers) towards tbe south. How do we know that BabyIon is in the north of the Land 01 Israel? It is written (Jer. i. 14), "Out of the north an evil shall break forth upon a11 the inhabitauts of the land." Baca Bathra, foL 2S B.

• Maimollides Moreh Ncbochim (part iii. 8) saya: "The principAl reuon wby the Lo.w prohibited swine was becauae of their extreme filtbin8U ancl thcir cating so many impuriries ; for it ia well kno",n with ",hat care ud preciaion the Law Iorbids a11filtbiness and dirt, eTen in tbe fielda and in the ClUDp,not to mention tbe cities. Now had ,wine been permitted, the pnblio placea, streete, and housee would ban been made uuíseneea." Lactanüua, l. iv" Instit. c. 17, has some Interestíng notes upon this aubject. Tacitu .. Plutareh, and Borace we might baTe quoted among otben, had our apace permitted it. 11

THE LAND OF ISRAEL. 299

N oTE.-Tbepractice above alluded to is based on 1Ringa viii. 48: "And pray unto theo touard their land;" The Jews in the West (and many Chrístíans too) tum towards the East, It is a very interesting fact that almost in every J ewísh house, and without exception in el'enJ synagoguo, tbere is a pen-and-ink picture, sometimes a printed or painted picture, suspended on the east wall, or fixed to the reading-desk placed in the east oí the aynagogue, for the purposo oí indicating to overy devout and patriotíc J ow in what direction he is to turn in public or prívate worship. The prominent feature oí this sacred picturc is the Hebrew word written or printcd in very large square letters, "'TO, "Mizrach," i.e., East, This word generally occupies the upper part of tbe picture, leaving room bcneath it for the figure of the golden candlestick, the lines oí which usually consist of various suitable passages of Scripture. The word "East," together with the figure oí the candlestick, is symbo• lical of "The Ligh t cometh from the East." Over the word "F..ast" is usually written or printed in square Hcbrew letters, "Know thou before ",110mthou standest, even before the King of the kings of kings !" Between the word "East" and the figure of the cnndlestick comes the first part of the followíng passage of Scripture (Ps. xvi. 8): "1 have set the Lord always before me." The borders round thís picture consist also oí various paa• sages oí Scripture, ami altogether it might justly be called " A Scripture Picture." which, it must be added, belps devotion and keeps up the memory of Jerusalem and the Laud 01 Israel, His God and his country are uppermost in tho mind oí every devout Jew, both being in covenant, as it were, and should be remembered together, as the prophet Jercmiah expresseth it (li. So), " Remem ber the Lord afar off, and let J erusalem come into your mind."

35. Seven seas and four rivers surround the Land 01 Israel. The seas of Tiberias, of Sodom, of Chilotb, of Shilkba, of Siochi,of Aspbamia,and tbe Great Sea. The four rivers are the Jordan, the Yarmuch, Kerirnyon,and Phigah. Bava Bathra, fol.74 B. 36. The Rnbbishave taught :-People should not leave the Land 01 Israel for an outside land until two measures -- _. ____...... - ...... :.

: •.l.7-=: ::.;.e.-_ -:". :~'.~ ;-:-_-:.~ ·:t 1. !.:~ P_1.::-:i ~::":~.:!l ~3.y!. _ ••.•;.... :..:. "5':-_,~l.: ;;i:: :'e ~:.-.r:..;:-_:; -:r:: y:'-:=. :: (:1:1. ce ~#(:-:.:.::._~':;7':;:-. 1:: ~>..~ ::-::~ :: :i. ~~~ ::r ':~~=.~~~~_ ~:_~y '...~::)'.:-: :.: ~: :.:. :=;:~'"";-: :~._.-=::.:".:, :-:.;: ..~ ;:~:: ;.'ii.:' Rl.· ..-,.:i 5::_:=...::.:1.

~~~:..¡..~..'-:':"..~~_t. f":'_::_~:~:::~ll~ :e, ~:. (~::n .-==~.=;r-.:~:~: . . ." ... .. :..-.;:!l ~:~ :.-..~.: ~•.:::...::=.:~...-::..1:'! T~=~ ;-~!'I -¡, ~ :r.~U' t~r? \\"':.7 T'::~::: ::"-?;T ;,·:: ..~.~:.-:.l~ L.-::s;.l-:":~ ::"-.:y ~-:~: I)~: f:lj!!l ~:.~ I.//n...l·:," lro,:,,< ::.:.j az,.:-::~::~ :':":':. !~r:: ~~.!. d:::l::l i, fJ"5 : ...,\:: :~-...::; ~~:JT':..~ ::.::-_,,,,i 4'":':1;: :: ....::~: ::.r.. i t.~t:y saíi, h ~:.:.\ ~ ~.r.:-:.:~• \\-:.J.: .:::~ :': :.:..-:-a~ " 1.5 :"_ :~ Xa.:,!Ili ~.,.. .f:.~:,~,:Y::z,;:-..~~ ~;1.:'~: ;.; n . .:: ~.::"i:_.r-::-sa; l. ]J.:, y~ ~ Si1ümi 1 ~:;f; w-=::_~ :::? '.--:&: r~=::.f: La»..l. ./ Israd f,;¡~ an íJu:.::'de Iand, t.!rl y:: r,l:-)~":-¡t: ~:..~ !.a..~b~:'::'::~:lL::r ('1' [Be wamed.) TM Mm~ l!a:":.i ~o/.1 ~.j,i1, ., Ü:l té•.:: \"~:ry .lay Ruth the lr'A.~)i:i.~hwr)U;.:Ul a!''!''Í.t:dia t:'e Land 1)/ Il'r'Ul the wite ()f J~t"-17. (~>:,i,":::':-1·1 h~r..";1::1.r""fo.lI! t:~~po·:ptLar sayin~," Before t:.'; i:.·.·~Erl die! a~r)::..:;:,:5 ~:J:.rJ::~:,,::dtú 5tIN,Iy hís place." Baca Baihra; fol, 91 A.

37- E:~=.r~t~:er;hwa,s one {jf tl.e descendants oí XaashQn dI': ~rJD(Ji .Amínarla~J, who was a prince and a saint, and yl:t Elirnelech wa~ punished i(Jr leaving the Land 01 Israel. 11,iJl teaches U3 tbat even 11'=ut .no" lit" mmt8 01 tite JrI.O~r~will avail aman nothíng if he Ieaves the Land 01 Israel f'.Ir an outsíde land, IWL 38. TI,t: Lawl (jI Israel ís in the future to be dívíded ~HJI()r¡gthirteen: triles, aud DCJt,8.3 at fírst, among tJ/Jtlre. Ibid., foL 122 L 3~. TI,,; divísion of the Land (JI Israel, in the future, will Il(Jt Tf~SE;ml}If~ the división in the pasto In the past a rnan who liad a clear fitld (that is, a field without trees to car;t flark shadows upon it) obtaincd no orchard; and one who hall au orcll"nl übtained DO clear field. In the future tIJf!r(~ will be none wlJO \\'ill not possess (fields) on the IIJfJUulaill, ün t,hc plain, and in the valley, for it is said (Ezck. xlviii. 31)," Ulle valuc (-''vw iu tha original signi- I THE LAND OF ISRAEL. JOI

:6.esboth gate and t',,11lc) of Reuben, one vaIue of Judah, one vaIue of Levi IJ (as much as to say that their posses• sions will be of equaI vaIue). The HoIy One-blessed be He !-will Himself pnrt out the Laiul 01 Israel between them, for it is Raid (íbíd., ver. 29), " Thcse are their por- tions, saith the Lord." Baca Baihra, fol, 122 A.

40. The air of the Laiul o/lsraclmaketh one wise. Ibid., fol. IS8 D.

NOTE.-It npp('nr~ that Rahhi lim liad certain peculiar crotchets of his OWIl with regnrd to the división of inherited property, but whcn he camo to the Land 01 Ieraal he }WCaJllO fulIy convinced thnt his views were untenable, nnd he WIlR not ushnmed to confesa it in the charncteristic wonls gi"UH above, C'::lno V'te, te,'ut.

4 l. Come and observe the differcnce there is between the thieves of Babylon nnd the bauditti of the Land of Ieracl l (Seo the context in the Talmudic Misccllany, pe 176, No. 66.)

42. Come and observe tho difference thore is betwcen tbe influential Ual))'ili of the Lmul (1/ Israel and the pious Ilabbis of JJ"b!l!u(¿. The Iattt!r-ns Itav Hunna and Rav Chasda=-whcn the lund wus in need of rain, said, "Lct us assemble together ami prny Ior mercy ; peradventure the Holy One-c-blcssed be He l-may be pleased thnt rain should descend." Tito Iorrner-e-nruucly, the influentiul Ilabbis of tho Linul of Leracl, such, for instance, as Itabbí Jonah, the futher of Ilubhi Muni-e-whenever there was need of rain, he uso.l to go honio nnd sar, "Bring me saekcloth ami let IIlC dcpnrt, nnd bring me a. zouz's worth ol corn to meet hunger." Whcll he got outsido the placo to a eertaín dell-Cur it is writtr-n (Ps, cxxx, 1), "Out of the depths havo 1 cried unto thee, O Lord "-he selected the most retired nook nvuiluble, aud dressing himself in the sackcloth he prayctl· fur merey ti1l the rain carne. 1·(l,I.lIII·fh, rol 23 IJ. • 302 TREASURES OF THE TALMUD.

43. Come and see the difference there is between the powerful Rabbis of the Land 01 Israel and the pious Rabbis of Babulo»; Resh Lakish made a funeral oration in honour of a certain disciple of tlie wise, and exclaimed, " .Alas! thc Land 01 Israel has lost a great man! " whereas Ilabbí Nachman (a Babylonian) declined delivering a funeral oration on a similar occasion, for saíd he," What can 1 say more than, 'Alas! a basket/id o/ books18lost' 1" J1p.[lyilluh, fol 28 B.

44- Kecpers of small cattle are not qualified to bear witness in the Land 01 Israel, but outside the land they are qualified. Keepers of large cattle, even in the Larul 01 Israel, are qualified. Sanhedrin, fol 2S a

45. Adam's body was made from the earth of Babylon, his head from the Land 01 Israel, and the rest of bis members from all other lands. Ibid., fol 38 .A and B.

NOTE.-Babylon Iying in a great hollow is addueed by Rashi as a proof that the body of Adam was taken thenee; and this accounts for the hollow. His head coming from the Land 01 Israel, which is more exalted and esteemed than other lands, is specially signiJicant, for the head is the most exaltea and esteemed part of the human body. His nether parts were formed from tbe earth of Acre, and of the dust that was left over it ia said that locusts were made, That the earth might not object 10 receiving the corpse of iuan wherever he might happen to die, representative earth from all landa was taken for the formation oí Adarn-thus cstablishing bis right to return to thc earth anywhere 0.11over the world.

46. Iiabbi Eleazar, son of Rnbbi Yossi tbe Galilrean, said, "The dead which Ezekiel raised to life went up to the Land 01 Israel, took wives, and begat SOllS and daughters." Rabbi Yehudah, son of Bethaira, stood up and testified, " 1 am one of their children's children, and these phylao• teries were bequeathed to me by my father's father." tua, fol 92 B. THE LAND OF ISRAEL. 3°3 47. Why was Sennacherib accounted so worthy as to be styled ce The great and noble Asnapper " (Ezra iv. lO)? Because he did not speak with coutempt of tbe Land 01 Israel, for it is said (2 Kings xviii 32), ce Until 1 come and take you away to a laud like yoor own land." Sanhedrin, fol. 94 .A.

NOTE.-Rasbi explains that he did not say, "Il. better land than yours." 48. If a sage who, having dwelt in the Land 01 Israel, goes to dwell outside the land, injures his reputation, aud (even) he wbo belongs there is more esteemed than he; yea, even when he has abad reputation, he is more esteemed than the worthiest emigrant from other lands, This may be compared to ludian iron, which comes from beyond the sea; though it is ímpaired (in quality for weapons), still it is better than the best of other countrics. Aooth. d' Rab. N 'athan, chapo xxviii.

49. The Land 01 Israel is designated by the term "life," or "living;" as it is said (Ezek. xxvi 20), "l shall set glory in the land 01 the living." Ibid., chapo 34-

50. Beloved is the Land 01Israel, for she recogises pro• aelytes. If one is in the Land 01Israel and says, " 1 am a proselyte," he is accepted at once; but outside the land he is not accepted, unless he has witnesses with him. Gerim, chapo iV. 51. Rabbi Yocbanan and Resh Lakish were once engaged in controversy, One held that the Deluge covered the Land 01Israel, and the other contended that it did noto Rav Nachman bar Yitzcbak saíd they each based their opposite arguments upon one and the same text (Ezek. xxii, 24), " Son of man, say unto her, Thou art the laud that is not cleansed, nor rained upon in the day of indignation." The former held that the text is to be taken iuterrogatively, thus, " Land 01Israel, hast thou not beeu cIeansed? 1'0 30"¡' TREASURES OF THE TAL.\lllD.

what purpose wast thou rained upon in the day of indig• nation ?" The latter held that the text is to be understood i1"~v:)J. in its simple meaning (as above quoted) .•.. Rav Chasda said, At the time of the Deluge no judgment fell upon the fishes of the sea ; for it is said (Gen. vii. 22), "AH that was on the dry land perished," but not the fi.'lhcs in elle sea. If it be agreed with him who said, " The Deluge did not reach the Lasul 01 Israel," it is probable that the unicorn escaped there alive; but if it be admitted, as the other affirms, that the Deluge did overwhelm the Land 01Israel, where was the uuicorn preserved alive (for it was too large an animal to be accommodated in the

ark)? Rabbi Yanai observed, el Young ones were admitted into the ark." But how could that be ? For Rabbah bar bar Channah said, " 1 myself saw a yOllng unicorn (Rashi renders CN', unicorn, others translate it gazelle, or wild ass) which was only a day old, and it was as large as lfoUllt Tauor. And how large is llount Tnbcr ? Forty miles (in Baca Bathra, fol. 73 B, the size is given as four miles). The length of its neck was three miles, and when it lay down, its head took up (the space of) a mile and a half, and its dung for SOInetime blocked the course of Jonlan." Itabbi Yochanan said, "Tts head only was admitted into the ark.' But how could this be? For Mar said, " Its head took up a mile ami a half." Well, then, it was the tip of the nose that was admitted into the ark, But the ark moved. Og king of Bashan was also by miracle pre• served outside the ark. The water s of the flood were hoiling hot, but they were cool round the ark, so that neither Og nor the unicorn were scalded. Zecachlm, fol 1I3 n.

NOTES.-(a.) Rashi and Toscphoth, as also other more modem commentaries, and among them one published at 'Vilna so lately as 1877, take the above record in the Talmud.

« From tbe Chaldee, C'C'D, simple, liternl. Whenoe also Palito, tbe .. deli¡;nation "pplicd to tbe old Syriac versioDoí tbe ScriptureL 11

THE LAND OF ISRAEL. in a strictIy liierul 81!n8e. But there are, be it observed, certain apologista who hold that tho aboye is one of the many crflpioflraplts with which the Talmud abounds, As these " hard - tI;>-be - understood" passages from the Rabbinic writings gain publicity, there will be a cor• responding need for those who aro skilful at unravelling such mystcrics to como forward and solve the problema as they circulate ; we will thereforo append others of similar natura, the solution of which is equally desírable, (b.) Rabbnh bar bar Channah said, " 1 myself saw a frog which was as largo as (the villago oí) Acm in Hag• ronia. How larga was Acra in Hagronia 1 It consisted of sixty houscs, A serpent carne and swallowed the frog, and a female raven swallowed the serpent, and then flew off and perched on a treo. Come, seo how strong this treo must havo been." Rav Pappa bar Shemuel saíd, "1 should never have believed it, liad 1 not been present myself." (Baca Bathra, fol. 73 D.) (r..) Rnbbah bar bar Channah, said, "'Ye wero once on board ship, and we saw a certain fish upon whose nostrils a creature (called Kilhith, possibly tho stickle• back, seo Tuluuniic J.lJi.~cellall!l, p. 81, ~o. 3) fastened itself and killed him, The dead fish was waslied ashore by the waves of the sen, and sixty villages were swampcd in consequence, Sixty other towns fcd upon the carease, and sixty towns besidcs them salted what was left overo From one eyeball only they fllled three hundrcd barrels of oil. 'Yhell we visitcd the sanie place n year afterwnrds wo found thnt they had cnt up the bonos oí the íish for the rebuilding oí tlie demolíshed cities." (I/¡id.) (d.) Rabbah bar har Chaunah said, "Once wo sailed in a ship, and noticed a fish (íloating 011 the surfaco of tho sea) which had upon its back nn accumulntion of sand, and recua were growing out of it. Thinking it wns the dry land, we dísembnrked nnd bogan to bake and cook upon it. When the flsh found that our operations were becoming too warru to be pleasant, he turncd hímself over, and if our VCSRel had not beon handy we should nll havo beon lII'OWIlL'd." (I"id.) (c.) Rabbah bar bar Chanunh saíd, "'Ye once saBeu in n ship thl'f'f' da!lH aud fI"'('e 1Ii!}ltf:J betweeu two fins of a fi¡;h. Tho liugo Illonster WllS swimming ngaillst the wind, anu wo wero sailing t.he other way hefore tho wiml. It ma.y he that t1l011 wilt say tho ship uid not sail vcry fast; but WhOll Hav Dimi ClllIle, he said, ' That U TREASURES OF THE TALMUD.

in as little time as a saucepan of water would take to get warm wo travelled sixty miles.' An archer on board shot an arrow, but the ship sailed swifter than the arrow," (Baca Bathra, fol. 73 n ) (f.) Rabbah bar bar Channah saíd, "Wo were once on a voyage, and we descried a bird which stood up to the lower joint of the leg in the water, and its head reached uI>to tho finnament. Thin.king that the water might be rather shallow just there, wc were about to step out oí our vessel just to cool ourselves in the water, but a Bath Kol (a voice from heaven) warned us, saying, , Hold! soven ycars ago a carpenter dropped his axe just thcre, and it has not yet reached the bottom, not 80 much becauso of the great depth as because of the strong current, which prevents the axe from sinking.'" Rav Ashi said, "This bird is the t't (ziz of the fíeld), con• cerníng which it is written (Ps. l. 11), 'I know all the fowls of the mountains, and the ziz of the ficld which is with me.'" (Rashi, in loco, thus comments, '" TVith rile: that is, near me, because the head of the bird ziz reaches the firmament where God dwelleth.") (IMd.) (g.) Rabbah bar bar Channah said, "We once travelled in the desert, and there we saw the geese which aro so fnt that it causes them to shed their feathers, and strenms of fnt flow from them, I addressed the geese, sayíng, '8ha11 we havo a part of you in the world to come 1' One of them, by way of rcply, lifted a wing, and another raised a leg (thus indicatíng what parts we might expcct in the world to come). When I went to Rabbi Eliezer (and told him all this), he said unto me, 'Israel will have to givo an account in the futura because of these goese.'" (For tho iniquities oí Israel retard the coming of the :\fessiah, at whose banquet theyare to be roasted, which would termínate their present incon• venient condition. paté de foie ora« may he as confí• dently expected, it seems, as another item oí the Mes• sianic bill of fare.) ([bid.) (lt..) Rabbah bar bar Channah said, "'Ve were onee travelling in the desert, and a certain Arab merchant joined our caravan. This Arab took up somo dust from a cross-road and smelled ít, and then said, 'This way Ieads to Such-and-such a place, and that way leads to So-and-so,' 1Yethen questioned him as to how far we were from water. lIe requested us to hand him some dust, which we did, and he replied, 'Eigltt miles j' and 80 it proved to be. THE LAND OF ISRAEL.

On another occasion we tested him again, and he told us we were three miles from water, and again we found hini to be correcto 'Ve once changed the dust, that we might the more surely test his ingenuity, and we found him to be infallible. He said to me once, 'Come, and 1'11show thee the Israelites that died in the wildemess.' We went and saw them; they looked Iike people dead drunk, lying with their faces upwards, A leg of one of these people was drawn up like a pointed arch, under which an Arab passed riding on his camel and holding his spear upright, and yet it did not touch the bond of the leg thus strangely curved. We took the prayer• scarf * away from one of them (in order to decide somo moot question between the schools of Shammai and lIillel respecting the number of threads and knots in tho fringes), and we were so fascinated that we could not stir from the spot. The Arab merchant t110n said, 'Perhaps thou hast taken something from them; if so, return it, for it is a fact that whoever takes anything away from them becomes spoll-bound and unable to nieve from the spot.' 'Ve returned the prayer-scarf, and were at once able to proceed on our jOUIDiy. When I carne before the Rabbis (and related my adventures) they told me, 'Evcry Rabbah is an ass, and every Bar bar Channah is a fool! For to decide the dispute between the schoola of Shammai and Hillel thou actedst wrongly! Thou mightest have countcd on the spot the threads and the knots, and not needed to have done anything more.'" (Ba~'aBathra, fol. 73 n and 74 A.) (i.) The Arab merchant also said, ,: Come, and 1 will show thee Mount Sinai." I went and saw it surrounded with scorpions, which stood there like so many white asses, and 1 heard 8 Bath Kol say, '''Voe is me, because 1 have sworn (that the Temple should be destroyed), and who is to absolve me (from my oath) ~" When 1 carne before the Rabbis (and related my adventure), they called me a fool for my pains, " Thou shouldest have said (in reply to the Bath Kol), '1 absolve thee,' or 'Be thou absolved.'" Rahbah bar bar Channeh, howcver, tbought that the oath referred to the Deluge (and not to the destruction of the Temple). (Ibicl., fol. 74 A.) (j.) An Arab merchant once said to Rabbah bar bar Channah, "Come, and I will show thee the place where

• Called tbe Tallith,wbioh ia "oro at morning pra¡ers. TREASURES OF THE TALMUD.

ROM and his company were swallowed np." ce At the place," saíd the Rabbi, "1 noticed smoke issuing from two crevices in the ground." Into one of these tho Arab in• serted sorne wool tied on tho end of his spcar, and whon he drew it out again it was scorched. He bade me listen. 1 listened and heard them call out, ":\108e8 and his Law are both trua, but we are falso," The Arab then told me that they come ronnd to this spot once inevery thirtydays, beíng stirred about in the surging fire like flesh in a cald• ron. He also offered to show me where tho earth and sky rneet and kiss cach other. U pon our reaching tho spot, . 1 took my basket (with provisions) and placed it in a recess in the sky. As soon as 1 had finished my praycrs, 1 looked for my basket, wishing to take it again, 1 could not find it; it was gone. " What," said J, "aro there thieves here 1" The Arab replied, "It is the revolution of the celestial wheel (that has carried thy basket away); wait till to-morrow, and thou wilt find thy basket." And 80 it was. (Bara Bathra, fol, 74 A.) (1.:.) Rabbi Yochnnan relatcd : "Once we were sailing in a ship, whcn we descried a íísh which lifted np its head out of the sea. His eyes wcro like two moons, and the water was spouted from his nostrils like two rivers of Sura." Rav Saphra related: "'Ye were once on ship• board and saw a fish which put his head up out of tho sea; he liad horns, and upon them was written, "J am tho meones: creatnre of thc sea, and 1 am three hundred miles in length, and J am now bound for the mouth of tha leviathan, for his meal to-day.' Rav Ashi said this was tho sea-goat, which diggeth in the bottom of the sea with its homs in search of food. (Ibid.) (l.) Rav Yehudah, the Hindoo (sorne say he was from Ethíopia), once related : "'Ve were travelling in a ship, and wo notíced a precious stone, which was encircled by a serpent. One who was an expert rower set off to fetch it, and the serpent was about to swallow up the vessel. But a female rayen carne in tho vcry niek of time and bit off his head, and the water was dyed with blood, Up carne another serpent and applied the pro• cious stone to tho lieadless serpcnt, and he came to lifa again. He then attacked us again, and was about to swallow our ship, but another bird carne and snapped off bis hoad, The helmsman snatchod up the stone nnd threw it into tho ship. We hall. somo fowIs on board, 11 __ . --~~.- -.0-'=_

THE LAND OP ISRAEL.

lying in sslt (dead and being koshered *); and when wo laid the stone upon them, just for experiment's sake, they at once came to life again, and, seizing the stone, flew sway with ít," (Bava Bathra, fol 74 B.)t

52. ce The Sidonians call Hermon Sirion " (Deut. iii. 9). There is a tradition that Shenir and Sirion were of the mountains of the Land 01 Israel, and this teaches that every one of the nations of the world built for itself a large metropolis, and named the same after the mountains of the Land 01 Israel. The lesson is this: that even the mountains of the Lamd 01Israel were highly esteemed by the Gentiles. Chflllin, fol. 60 B.

53. "The land whereon thoú liest to thee will 1 give it, and to thy seed " (Gen. xxviii, 13). What is there in such a gift of about four ells space whereon he lay 1 Rav Yitzchak replied, "Thís is to teaeh that the Holy One• blessed be He !-rolled up the whole Land. of Israel (like a map), and placed it underneath our father Jacob, and which was subsequently to revert to his children," tu«, fol 9J B.

54- The Larul 01 Israel is pure, and all its ablutinnary fonts are pure for purifying purposes. Gentile ablutionary fonts outside the land are legally fit for those who are accidentally polluted during sleep, though the fonts were filled by' means of pipes. Those in the Land of Israel outside the gate of a city are legally fit also for the purifi• cation of women; within the gate the fonts are fit only for nocturnal pollutíon, but unfit for any other kind of impurity. Müwadll, chapo viii., Mish. l.

• Rendered la"rul for food. t Tbe foregoingstories are amply sufficient to eonvíneeany one tblLt·tbe Rabbi. of old were not deatitute of a fertile imagination and a moet ro• mantic turn of mind. Tbis will be all thc more apparent wben someadven•

turoua lO di.!cipl~01 the wile J' comesforward and IIbowatheir Buitability&8 cryptogmpha, and reveals their moral import, whioh &8 yet none but the rabbinoally initiat~d know. Other equally interesting and perhaps equally WtrucUn legendamay be fouud on reference to tbe General Index, 310 TREASURES OF THE TALMUD.

N OTE.-Even tho cities of Samaritans and of Gentiles in tbe Land 01 Israel were considered to be pure. The Rabbis decreed impurity upon thé land of Gentiles. SS. The Land 01 Israel is holy aboye 0.11other lands. And in what does its holiness consist ? In this: From it the sheaf, the first-fruits, and the two loaves were brought, which never were brought from any other land, Kelim, chapo í., Mísh. 6.

NOTE.-" AH is well that ends well." The Talmud ends with, "The Lord will gíve strength unto His people; the Lord will bless His people with peace.":" "Te will end this volume with, "For 1 know tho thoughts that 1 think towards you, saith the Lord: thoughts of poaee and not oí evil: to give you an expected Enb." t

• PI. xxix. rr, t Jer. xxix. 11. INDEX 1.

PtJll4fJ~ nI &rí'pture, mot't than SEVEN HUNORED in tllIm.ber, quottd (11' rtl"7Ttd,to in the Tnaauru of tlLe TaZ,mul.

GDJ:SIS- xlvii. 30 285 I xxxv. 27 4 i. 11 78 xlix. II 285 xxxví. 7... 4 i. 25 78 l. 16 69 LEVITICU8- .~ 28 6c} l. 17 6g ~. J &'0. ...104- u. 18 14- EXODUS- vu. 1 &c. ...104- ~!.21 29 ii. 12 186 vill. 1 &c [04- w. 2[ 86 üi. 8 288 x. 16 54 iv. 26 102 vii. 19 79 xi. 42 54 v. 1 39 ~!. 20 79 xiii. 33 54 v. 2 138 xu, 23 I18 xvi. 29-31 89 vii. 22 304 xiii. [3 70 xvi. 30 91: vill. 22 186 xiii. 13 217 xvi. 30 93 X. 6 287 xvii. 5...... 79 xví, 30 99 xii. 1, 2 275 xx. S 170 ~!!. II 103 xü. 6 59 xx. 24 283 x,:~~. 5 ~ XVÜ. 1,2 73 xxi. 6 II7 XVUI. S 162 xvii. S 81 xxi. 28 207 xviii. 2[ 179 xvüi. 1 29 xxi. 29 248 xix. 19 8E xviü. 3 144 xxí, 35 184 xi~. 36 70 xvüi. 6 146 xxii, 28 243 XXl1. 32 163 xxi. 4 70 xxiii. 13 170 xxv. 38 283 xxii. S 284- xxiii, 26 251 xxv. 46 SE xxiv. 42 233 XXIV. 10 251 xxv. SS 2:1 xxv. 11 29 XXV. 40 37 xxv. 55 I17 xxv. 23 221 xxv!!!. 30 236 xxvi. 30 [7:1 xxvi. 12 287 xxvw. 36 247 NCKBER8- xxvii. 12 180 xxviii. 38 105 vi. S 126 xxvii. 22 lu6 xxxi. 17 130 vi. 1[ 126 xxvill. [3 ·309 xxxi. 17 133 viü. 4 37 xxx. 14 251 xxxii. 15 31 x. 35 5:1 xxx. 16 68 xxxii. 32 297 xi. 10 65 xxxiii. [O 136 xxxiii. S 32 xiii. 22 287 xxxiii. 10 220 xxxiii. 20 250 xv. 30 25E xxxiv. 25 130 xxxiü. 20 173 xvi. 9 100 XXXVI. 12 251 xxxiv. 1 3[ xV!. 33 193 xxxvi. 16 25[ xxxiv. 15 157 XVI. 40 84 xxxvi. 22 251 xxxiv. 17 154 xvl, 47 103 xxxvi. 29 25[ xxxiv. 18 154 XiL 1 &c 103 xxxvi. 40 25[ XXXIV. 20 71 XL 1 &0 103 xxx'!!!. 3 277 xxxiv. 27 39 XL 28 103 XXXV!~ 25 16 xxxiv. 27 73 xxm, 10 49 XXXVUL26 266 xxxiv. 29 31 xxvi. 9 100 312 1NDEX 1.

xxvit 21 .••..••.• 236 :xx. 19 81 xviii. 14 230 xxvii. 21 237 xxi. I 201 xxiii. JI 237 uxi. 8 118 xxí. 1-9 202 xxiii. 12 237 xxxii. 22 10 xxi. 18 235 xxiv. 4 230 xxxiv. 6 290 u:ii. 3 185 xxvi. 19 282 xxxvi. 6 3 xxii. 7 71 xxviii. 19 256 DEtiT.EUOSOllY- xxiii. 3...... 54 xxx. 8 236 i. 13-15 68 xxiii. 3 242 XXX. 8 231 iii. (J 309 xxiii. 13 Il7' 2SAl!t:,EL- iii. 25 294 xxiv. 13 233 i. 18 49 ¡V. 2 77 xxv. 5-'7 207 !~~.29 23=1 iv. 6 79 XXV. 8...... 2 IU. 29 240 iv. 7 251 xxv. 9 Ii7 vi. 2 36 iv. 19 168 xxv. 9 26] vi. 1 36 IV. 24- 29 xxvii. 9 115 vi. II 33 iv. 24 100 ::n~!. 15 155 vi. 12 33 iv. 24 167 xxv~~. 29 76 vii. 23 ~ v. 4 4° u~~. 36 34 vii. 2~ 27;, v. 16 71 X1VI1l. 56 293 viii. 1" 231 vi. 4 II5 xxix. 15 dI2 x. 12 134- vi. 6 1[5 xxix. 19 187 xi. 2 194- vi. 7 83 xxix. 20 187 xi. 6 238 vii. 16 185 xxix. 25 279 xii. 8 26] V~!.25 3 x:u. 20 95 xii. 9 .231 '\'11. 25 164 xxxi. 10 219 xii. 25 259 vii, 26 153 xxxi. II 219 xii. 30 239 viii. 3 40 xxxi. 16 180 xv. 18 238 viü. 9 276 xX1ii. 2 40 xv. 32 234- ix. 19 22 uxii. 14 285 xvii. 25 239 X. 2 31 xxxii. 37 259 xxi. 16 '" 232 X. 2 33 xxxii. 43 283 xxi. 17 233 xi. 12 262 xxxii. 43 284 xxii. 1 256 xi. 15 82 xxxiii, 2 57 xxiv. 1~ 238 xi, 19 71 xxxiii. 4 85 I KING&- xí. 30 59 Xx~!!. 4 187 !. I 230 xii. 2 164 XXXllI. 12 196 1. 2 222 xii. 3 164 xxxiii. 12 259 !. 33 268 xii. 3 84 xxxvi. 6 2? ..~. 34 268 xii. 4 84 xxxiv. 6 S() IIJ. 4 258 xii. 32 77 xxxiv. 12 56 vi. 20 3S xiii, 4 29 JOSHCA- vi. 24 3S xiii, 12-17 202 i. 7 134 vi. 25 35 xiii. 13 23 iii. JI 35 viii. 59 200 xiii. 17 28 iii. 13 35 viií, 65 91 xiii, 17 159 xix. 35 28u 'riii. 66 .. , 97 xiii. 17 163 JunGE8- JI. r .272 xiv. 1 23 V. 31 6 x. 4-10 273 xiv. 22 278 viii. 33 154 xi, 4 258 xv. 8 14 xi. 3 Ól xí, 7 258 xv. 9 17 xvii. 6 52 xvi. 33 222 xv. 9 23 Rcru- xix. JI 263 XV. 10 28 i. 19 300 xix. 12 263 xvi. 14 89 I SAl(UEL- XXI. 25 3 xvii. JI 20 i. 13 236 xxii. 15 236 xvii. 15 219 iii. 3 137 xxii. 31t 221 xvii, 15 24] vii. 17 J..¡3 2 Knw~- xvii. 15 265 x. 16 257 iv. 9 143 xvii. 15 268 xiii. 1 257 iv. 10 ·.143 xvii. 17 26¡ xiv. 47 256 iv. 27 14] xvii. 19 56 xvi. 2 ()9 viii. 7 155 xix. 17 249 xvi. 12 268 xÜ. 10 19 11-- --

--- -~ - - - -

INDBX 1. 313

xiL 15 19 uxUL 23 107 elv. 24 188 2.ri. 3 •...•.... 245 uxiii. 23 135 ovi. 35 [60 2.vii. 30 •.••..... 171 xxxili. 25 104 ovii. 10-14 106 mi. 31 •••...... 171 uxvi. 13 221 cvii. 17--20 106 xviii. 32 ••...•.•. 303 X:u.~!.24 [46 ovü. 34 286 xix. 34 ···245 xxxvu. 24 146 exi, 10 134- m·35 •... ···..205 P8AL.K8- exií, I 79 u. 6 •...... 251 i. 3 141 exii. 9 258 2.xiv. 6 254 vii. 1 256 cxv. 17 258 xxiv. 17 ..•..•... 261 xií, I 240 exví, 13 236 1 CllBomCLES- xv. 1-5 85 cxviii. 20 225 ii. 13-17 239 xv. 2-5 240 cxviii. 22 242 Iv. 10 120 xv. 4 250 cxviii. 23 242 xi. 39 238 xvi. 7 4 cxix. 54 231 xi. 46 .....•... 238 xvi. 8 299 exix. 74 256 :l.ii. 32 68 m. 12-4 41 cxix. 126 41 2.:dv. 14 •...•.... 261 xix. 8 51 cxix. 162 65 uvi. S 33 xix. 9 76 cxix. 164 240 xxvi. 8 33 xix. 9 78 cxxii. 1 238 uviii. 2 •••..•.•.238 xxii. 1 273 cxxii. 3 191 xxix. JI ..•...... 191 xxii. 21 2.p cxxii. 6 215 2 CBBONICLES- xxvi. 8 281 cxxx. 1 301 uxii. 3 •.•..•... 245 xxvii. 14 134 cxxxvii. 5-9 191 x~~. 4 245 xxix. 1I 310 cxxxvii. S, 6 2CY.I U 1111. 11-13...... 8 xxx. I &0 217 c.ux,;ii. 6 281 xxxiii. 19 •...... 252 xxx. S 156 cdv. 9 157 xxxiii. 23 •...... 223 xxxiii. S II cxlv. 15 15 xuv. 3 •••...... 34 xxxví, 6 226 (ldv. 16 107 2.uvi. 8 180 xxxvi. 11 261 cxlvii. 2, 3 210 uxvi. 13 .. ,.•.... 254 xxxix. 4 235 oxlvii. 20 188 xuvi. 16 193 X;~~. l 12 cxlviii. 7-9...... 45 Bzu- Dll1. 3 78 PSOVERB!5- lo 3 230 xlix. 14 250 iii. 33 246 Iv. 8 58 1. 2 275 Iv. 8 246 Iv. 10 303 1. JI 306 vi. 22 75 vi. 10 24 lL 4 234 vi. 22 141 viii. 1, &c.... 284 Iv. 13 240 vi. 23 75 NDDlIAH- Jxriü. 13 64 viii. 15 266 v. 19 46 b.viii. 14 1l6 viii. 26 279 Ix. 4 161 lxviii. 16 281 x. 2 9 X. 32 21 Ixviii. 28 57 x. 2 10 :F.mwl- hix. 31 132 x. 2 21 i. 22 269 !xxii. 16 277 x. 8 75 l. 13 1 Jxxviit. 38 54 xi. 21 135 Ii. 16 222 lxxviii. 38 1l3 xiv. 12 7 v. 1,2 273 lxxx. 13 54 xiv. 28 122 v. 28 43 hxxi. 9 154 xiv. 34 24 vi. I 58 bxxiv. I 259 xv. I 181 vi. 6 43 lxxxiv. II 235 xv. 30 294 Ix. 16 43 b:xxv. JI 253 xvii. 17 221 ix. 28 43 Ixxxviii. 5...... 66 xvii. 22 294- JOB- lxxxix. 14 253 xvii. 26 157 V. 10 279 lxxxix. 32 6 xviii, 13 147 vi. 18 75 !xxxix. 32 100 xxi. l: 262 vii. 18 98 xo. I 281 xxi. 3 I1 viii. 7 7 xeí, 15 127 xxi. 14 22 xx. 21 [i9 xcii. 10 241 xxi, :n 22 :xxviii. I 269 xeíí, 12 40 xxííí, 5 231 xxviii. 12 269 c~!i. 3 104 xxiii, 6... 84 xxxi. 17 149 oui. 13 22[ xxiii. 7 84 xui. 20 149 elV. 2 39 xxiii. 15 257

...- 314 INDEX l.

xxiü. 2S 129 xxix. II 77 V. 31 231 xxiv. 24 221 .x.xi.x.14 77 !!- 10 71 XXV. 20 21 xxx. 4 287 VlU. 8 77 xxvii. 1.... 87 :xxx. 22 153 viii. 9 77 XXVll. JI 258 xxx. :z6 ss ix. 10 278 .xxvW. 14 290 xx~. 9 193 X. 15 180 XXX. S 67 .x.xXll. 5 136 xí, 15 259 XXX. 6 67 .x.xni. 5 220 xii, 7 259 EccLESIASTES- xxxii. 17 140 xv. 9 2C)6 i. S 137 uxiti. 15 85 xvii. 6 141 i. 8 84 mili. 15 II9 x~!- 13 99 i. 9 276 :u.xlll. 17 265 XVllL 23 18 ¡Y. 2 258 xxxiii. 24 283 .xv!!~ 23 22 iv. 12 160 ][][x~:v:.16 77 .xx!!!. 6 204 ~ I2 1I7 UXVl11. 16 262 .xx!!~. 7 2Se] vu. 20 67 xli, 19 195 XXIll. 8 289 i.x. 2 65 .xlii. 5 284- uvii. 22 84 ix. 4 258 xlii. 21 80 XX!!~ 22 278 ix. 9 71 zliii. 7 20.1- .xxVlll. 6 220 L 20 227 xlv. 1 230 xxix, 6 71 L 20 243 zl~. 1 170 .xxix. 11 310 xi. I 27 ~!!. 3 141 .xxx. 5 209 ~!. 6 138 liu. 12 297 .xxx. 9 · 242 Xli. I 28 liv. 12 203 :xxx. 21 294 XÜ. 1I 41 liv. 12 210 ~~ 7 276 xii. 14 10 Iv. 6 251 xxxu, 7 208 SONOOF SOLOllON- lvi. 1 24 xxx!~ 14 53 i. 2 67 lvi. 1 85 .xXX1L 18 5 i. 8 13 lvi. 2 102 xxxvi. 23 SO Iv, 3 68 lvi. 1

... _------=--- -- =~-

lNDEX 1. 315

lr.n.·14 292 MICAH- xii. 19 87 lr.lr.vi. la 198 Ü. 2 2 xiv. 11 87 xxvi. ~ 283 v. 3 30 xvi. 10 96 lr.lr.vi. ~ •...... 303 v. 5 238 xvi. 23 87 lr.uii. 29 229 vi. 8 85 JOHB- xxxiv. 31 186 NAHUlI- viii. 32 32 lr.lr.1vi. 25 . 99 i. 12 ...... 17 viü. 36 32 xxxvi. 31 175 HABAKKUK- ACT8- %lr.lr.vii.25 242 ii. 4 85 xiT. 22 8 lr.lr.x~ 25 243 m. 6...... 79 xix. 19 62 :diü. 2 119 iii. 6 ...... 184 ! n. 3S 29 xliT. 31 43 ZEPHANIAB- RoKAN8- lr.liv. 31 177 ü. 4 ...... 19fJ vi. 1 234 xlT. ao 43 ZECHARIAH- ix. 4 275 lr.l~H. 29 301 Ü. 2 204 ix. 5 275 xl~~~ 31 300 i1.· A .,... xii. 14 232 'T ~ 1COBlSTHIA.N8- xlvw. 35 2O.J 283 ivi.. 7 ..· v. 12 ...... ::z80 DAlfmL- 8 161 80 ~!.32 234 viii. 16 231 :V;. 13 2 U. 46 3 ix. 1 209 Vil. 18 102 iii. 12 155 xii 2 209 ix. 20 86 iv. 3 255 xii: 10 122 2 COBINTHJ.lN8- iv. ZJ 3 xiv. 10 204 ~~. 16 16 Ti. 14 12 "'1'V 1" __o u. 16 87 ..... :A)O. EPHESIANK- vii. 13 122 XIV. ~ 194 • 6 86 vii. 14 122 l\IALA.CB.~- COLOSS~:-N:-"""'" iL 21 ..• 219 ~. 11 189 iv. 5 ::z80 HOUA- ~~. 13 239 I TREB8ALOSIANS- m. 4 180 .~~. 14 239 iv. 12 280 iii. 5 242 ~. 16 63 HEBSEW8- Ti. 3 63 ~v. 2 II iL 23 103 Ti. 6 104 ~v. S 116 J..urES- Tii. 13 1 IV. 6 176 Ü 10 81 Tii. 15 7 MA.TTBF.W- 2 PETES"":" . x. 5 170 ii. ~ 219 m. 13 210 lr.. 12 II v. 7 28 REVELATION- xiv. 4 103 v. 37 70 ¡ji. 12 lno JolCL- T. 44 232 xviii. 4 79 ii. 13 121 vi. 4 87 ni. 2 210 ii. 22 288 vi. 26 87 xxi. 10 210 Iv. 21 183 ':!. 31-34 81 Boa- v~~. 2 87 ECCLESJA.qTICUS,OSm. T. 4 85 Vil. 3 87 'VU;DOll o.. JUt:l:5TB. Ix. 7 256 vii. 12 86 SoN 01'SIBACH- OBADUH- vii. 26 87 ii], 21 60 l. 10 12 xix, 30 87 iii. 22 60 i. 18 229 MARK- xiii. 16 6E JOM,üI• iv. I1 280 n'ri. 3 61 Ü. 3 193 vii. 13 276 xxix. 30-33 147 iii. 10 IZJ . Lun- 2 MA.CCABEKS- ili. 10 135 I i. 8 129 Ü. 4-7 ...... 32 11 - _--

INDEX II.

Tht reJerenCClin t/ti. Isule» are to th¬ pafle and to tite paragmpk in the pa{Je.

AAROl'f,33. 9; 65· 6; 103 (e) Agrippa, King, 136. 7 ; 217.4t a:c. Ab, the ninth of tho month, 124- 8; Agrippa, a Roman General, 167.43 125. 11; 197. 20 Ahab, King, 3. 6; 221. 10, &e.; Abba Sikra, a leader of the war 262.88 party at Jerllsalem, 293. note Ahasuenls, King, 222. 15, 16 Abigail,273· 125 Ahaz, King, 222. 17 Abi8hag, 237 (Q) Akivn., Rabbi, l. 1; 8. 11; his AbIution. (See BATR) daughter, 10. 3; and Turnu8 Abrnham, what taught him wísdom, Rufus, 22. 2S; as a witnesa, 26. 4. 14; happy art thou, O! 45. 34; is shipwrecked, 27. (a); on (el) ; why he was perfeet, 73. 21 ; the Book of Cantícles, 41. 4; on it is a sin to call him Abrnm, 81. unsuitable marriages, 84. 4;; 38; his bOSODl, 87. 8; Divine eommenced studying at forty, 96. aasurance to, 103. (k); he was 10 note; hia opinion on studyíng, greaterthanJob, 149. 10; Nimrod 136. 6; he died when Rabbí the will testify th3t he never wor• Holy was born, 137. (a); in dis• lhipped ídola, 156. 17; Elijah cussion with Zonan, 167.43; hia waaheehis and Isaac's and JILCOb's death a grcat 1088, 183. 69 handa every mouth, 174 (1') ; he Alexander the Great, 223. 19, &e. waa atained with sin, 182. 67 ; he Alexandria, 4. 11 ; 224. 20 ia one of the seven ahepherds, and Alms, 9. 1,&e.; 103. (j); 104. (n); his place is on the left of David, 124- 4; 155. 11 238 (f/) ; ís the son of the Beloved, AltlU', the, 5. 1; 102. (b); 103·(J), 259,78 (k) i 261. 81 Aeher (the Faust of the Talmud), Amen, 169. 45; 224- 20 48. 18; 72. Dote Amhaar('tz, the, 95. JO; 127. I S; Adam, 65. 6, note; 124 6; 130 149· 11 (b); 132. 23; 238. (9); 240. (t·); Amlllon and lloab, l. 3; 5J. 36; 241. (x); 242 (ab); 270. 113; 242• (:1 302.45 AnlOu, King, 223. 18 Adler, Dr., 206. note Amos, the prophet, 85.48 Adultery, a:e., 104 (P); 179.·'154; Anatomical curiosity, an, 270. Dote 180. 59; 183. 71 Anecdott'B. (See LEOENDS.) Adviee, l. 1, &e., &e. ; 119.8 Angel of Death, The, 235. (6) Advocates, 135. 4 Angel~ Ministering, 57. 49; 65. 6; lEolian harp, 236 (e) 8.¡.. note; 204. 36; 273· 127 Aftlietion, 5. 1, &e.; 17. 17; 168. Anger, 154. 6; 156. 18 43 Anointiug, 33. 9; 271• 119 Age,old, l. 2; 2. 4; 4· 15 AutichrilSt, 121. (e) 318 INDEX 11.

Antoninus, Emperor, 137. (a), (e) ; Benevolenee, (See ALIlS) 226. 22; hía daughter, 227. 22 Benjamin, 196. 14 . Aphrodite, an idol, 163. 35 Ben-Sira, or the Son of Sirach, 60. Apis, the White Bull of the Egyp• 65 ; 61. 67, note; 147· 9 tians, 95. note Ben-Zev, 147 (a), (e) Apocrypha, 61, note; 147 (a), (h); Beruria, wife of Rabbi Meir, 175. (u) 148. (d) Betrothal of the High Priest, 89. 1 Apostates, 190. 101 Blemish or defect, 120. 13; 182. Apparel, garmeuts, or dress, 81.37, 67 ; 291, note note; 230. 27 Blessings of God, 179. 56 Apprentictls, 2. 5; 189. 98 Blessings or benedierione, 115. (d) j Ark of the Covenant and the Tablea, 145· note; 246. 41; 249. 47 j 31. 1, &e.; 101. 22; 196. 14 2,54. 60; 263. 89 Armillua, the Anticbriat, 121 (e) Blessings or good wiahes, 33. 7; Artiaan8, 224. 20 145· 4 Asa, King, 232. 31 Blindness or the blind, 76. (a), (b) ; Ashes, 127. 16, note; 2OJ. 30; 213. 243· 35 ; 263. 90 (1)) Blood, 103. (9); 1040(P) ; 259. 80 Ashumeed, Jugg, 94t note Boaz, 300. 36 Asmoneans, 201. 26; 243· 35 Bones, 49. 19; 261. 81; 26+ go, .Assee, 159. 24; 164. (a); 171. 49 ; note 225. 21; 248. 45; 284019 Booka-of Aclam, 38. 1, note; of Aatrology. (See WITCHClUFT) Aggadah, 39· 2, notes; 41• 3; of Athenians, 213. (l), &c. Canticles, 41. 4; of Creation, 42. Atonement, 5. 1; 102. (b), (9), (11), 5; of Abraham, Isaac, and Jaco b, (j); 105. (q); 123. 2 r ISo. 61 49. 20; of Jeremiah, So. 21; of At.tributes, the Divine, 29· 38; 245. Psalms, 51. 23; of the Law, 56. 39; 252. 55, note 47; of the living and the dead, Aven-Gelion (Evangelion), 48. 16 57. 49; of the erucified Jeeua, Azazel, or the Scape Goat, 91. 4t &e. 78. (d); read before the High Priesta, 90. 2; of remembrance, BAALPEOR,170. 46 96, note; of Ben Sirach, 147. 9 ; Babylon, 83. (o); 84042; 283. 18; of remedies, 245. 37 ; a b88ketful 2840 (b); 298. 34; 301. 41, 42; of, 3°2.43 3°2.43,45 Boye and girls, 2. 4; 131. 20 Babylouians. 40 (1); 83 (P) Bread, 62. 68; 82. (h); 83- (p), Balaam, 1I8. 8; 2So, note (q); 86. (a); 188. 92 Balak, King of Moab, 258. 76 Breastplate, the, 104. (p); 236• (1) Baldness, or the bald, 120. 13; 214. Bríbes, 175. (u); 149.46 (q) Brídes or brídegrooms, 70. 16,note j Banqueta, 236. (e); 264. 92 203· 30; 264 93 Bar Deroma, an eztraordinary war• Broth, no dinner without, 83. (i) rior, 295.2 Duddha, 106, footnote Bastarda, or illegitimacy, 47. 15; Burma and the Burmese, 117, note 155. note; 190. 100 Buruing allve, 25. 32, note Batbs, bathing, ablution, 72. 20; Burying alive, 269. (e) 83. (o); 99. 16; 112, DOte; 163. Burying, 52. 30; 269. (e); 283. 18 35; '69· 45 Butcher, 100. 17, 18 Bath Kol, or voice frOID Heaven, Buying and selling, 68. 13; 81. 37 ; 26. 32, note; 97. 12; 257· 73; 159·25; 185. 78 260. So; 2So. 12; 306. (j); 307. (i) Byther 01' Bether, 216. 2; 296. Bear, a fiery, 174 (r) note, 3 Beauty, or beautiful, 5.2; 188.89; 198. 23, note; 199. (a), (b), (e), C.ESABRA, 198.21 (d) ; 273. 125 Calba Shevua, one of the riche.t Baer, 81. 40; 83. (o) I meu at Jerusalem, 292, note INDEX 11. 319

Calf, tbe goIden, 239 (n); 255. 66 (b), (e); 155. 14; 156. 18; 169. Calves, 120. 13; 124- 5; the solden, 45 j 201. 26; 232. 31; 243· 35; 01 Jeroboam, 156. 15 246. 40; 255. 62; 261. 81. Camel, the, 119,8 Cuatom, habit, manuer, 26. Dote; Candleatick, the golden, 37. 17 69· 14; l0S· ('1); 145·note; 146• Captivity, 104- (m); ISo. 59; 268. 8; IS0. 13; ISo. Dote; 226. 111 Dote; 257. Dote; 261. 85; 295. Carmel. (See MOUNTAINS) Dote; 296.3 Carver, the acientific, 212. (k) Custom, or tribute, 159· 24- Cedan, 195· 13; 251• SI CyrUl, King, 23°.23, 24 Cemeteriea, 174 (1) Chariot, the mystic, 4+ (a), &c. DAILTNEWS, a quotatiou from the, Charity. (See AUls) 117. note Chaahmal, what iB,4+ 9 Dancing, 197· 19 Chuaidim (Sainte), 26. 34; 166. Dangers, 116.3 40; 248.44 Daniel, 3. 10, 1I ; 42. 6; 47. 12 j Cheating, 185. 78 104- (n); 137. (a) Cheeae, 213 (o); 279. 10 Daughters, 12. 11 ; 66.9; 71. Dote; Children, 24- 29 j 33· 7 74- note; 162. 28; 1890 98; 270. Choni the Maagol, 128. 17 116 Christ, 121. (e) David, King, reduced a11 the eom• Chriatians, 131 (e); 133. 25; 157, mandmenta to eleven only, 85. Dote 48; cauae of idolatry in Israel, Church of the Holy Sepulchre, the, ISJ. 2; particu1ars about him, 35. (el) lee pagea 230-242; 258.68; 262. Circumcision, 65. 7; 70. 18 j 73. 88 21; 188. 94; 189. 98; 238. (k) ; Day of Atonement, the, 31•2; 57. 240. (ti) 49; 89· 1, &c. Citiee, towna, or villages, 198. 21 ; Day of Judgmen t, the, 74. 24; 97. 247. 43; 309, note Dote; 260. 80; 266. 101 COCD, lOS. ('1); an ido}, 113; Days, terrible, 96. 11, Dote; gala, oft'ered by Chiuese sailora, 114; 101. 19 156. 18; 159. 25; 171.49; 202. Deaf, tbe, 68. II 27; 272. (b); 295, Dote Death and the dead, 6. 3; 9. 2 ; 10. Coin of Jerusalem, 'l'he, 202. 28 3 j 65· 6; 100. 17; 101. (el); 28J. Collecting boxea, 18. 19; 32• 4 18; 302.46 Commandmenta or precepts, 63. 1, Debta, 70. 17, note &c.; 65.6; 67· 9; 68. 13; 73. Decrees, 2. 5; 65· 6; 66. 9; 96. 22; 80. 33; abolition of the, 81. 11, Dote; 137. (b) 37; 134· I; 170. 46; 216. 1 Deer, atag, or hind, 247.43 ; 288. 23 OODfeeaioD,91. 3; 92. 8; pp. 108- Deluge, the, 303. 51 110; 135· 4 Demons, (See EYIL SI'IRITS) Congregation, those who separata Deutsch, Dr., p. xi, themselvea from the, 250.49 Diseiplee of the WiAe, as trusteea Courts of law or of judgment, 198. of charity, few of them can be 22; 296. 30 trusted, 24- 31 ; their relation to Creation, by Borne Rabbis, 42• S, Rabbia, 29. 37 ; they are not to Dote; of the world, 132, note; be treated with disrespeet, 33- 6 ; 279. 10 blessed are tbose who provide I:LDd Cremation of Titua, 260. 80 care for them, 33. 7; a deeayed Crowna, 157.18; 239. (o); 268.110 scroll of the law should be hidden Cryatal Palace of Solouion, 272. (el) with them, 53. 33; they should Cuckoo, tbe, 61. 66 not eat vegetabl!!&,81. 40; their Oups, 82. (h); 236. (e); 278• 7 meal-time ia the sixth hour of the Cursea or imprecations, peeullar day, 83. (m); when to refrain forma of, 20. (a); 78. (el); 101. from wurk, 12+ 8; mUlt Dut 320 INDEX 11.

habitually faat, 126. 13; to en• Enocb, 240. (t') tertain them is as much as ofl'er• Ephod, tbe, 104- (1'); 180. 61 ing the daily sacrifiee, 144. 1; Epicureana or Minim, beretics, ¡nú- when yet yOUDg are not to be dels, &c., 48. 16, 17, 18; 55. 40 ; provoked, 182. 68, note; are not 62.68; 156. 18 ; 190. 101; 250. to be treated with contempt, 193. 49 4; bow honoured by King Jeho• Equivocatíon, 179.56 shaphat, 250. 48; they are in• Error, or mistake, 59. 59; 1r5- 1; eluded in, oc 'I'hou ahalt fear the 116. (e); 185. 78; 230. 28; 258. Lord thy Ood," 26<). (d) 75 Divoree, 2. 5; 239. (1') Esau tbe wicked, 72, note; 216. 2 ; Doga, 77. 9; 82. (f) ; the mad, 116. 252. 53; 270, note 3; 166. 42; an idol, 17I. 49; Esther, (lueen, 273. 124, &0_ 174- (p) ; 175. (u); 298. 32 Esther, the book uf, 42. 6, 7 ; will Doves, Israel compared to, 64- S; never be done away, 43. (b) an idol, 188. 91, note; 246. 40 ; Ethiopia, or Ethiopi:.wa, 122. (d); 29S. 32 256.68 Dragon, 163. 33. 34 Even-gellayon, 7S. (d) ; (= 48. 16) Dreams, aud interpretation of, 23. Eve, 132. 23; 163. 34; 182. 67 26; 5°.21 ; 118.7; 123.3; 124- Evil inclination, or Yetzer-hara, 29. 5; 16S. 44; 257· jI; 262. 87, 39; 121. 14; 154,6; the Yetzer• 88; 276.3 bara had been slain, 160. 26, Druid fashion, 165.40; 24S. note note; 234· 33 Dutch, the, 83, footnote Evil spirits, dernons, cte., 72. 20; Dnty, 33.8; 52.29; 70. 18; 134.2 84, note; 116, 3; 154- 7; 179- Dwarf, or pigmy, 122. (d) 53; 271. 121 E18mple, good, 12. 9; 14. 12; 16. EAR, the, a chapter on, pp. JIS-122 13, 14; divine, 29· 38; good, 151• Enrth, the, 302, note; 308. (j) 14 Earthquake, 201. 26 Examplc, bnd, 65· S; 185. 7S East, the, 299, note Excommunication, 40. (It) Eating and drinking, 81. 40; 82. (a), Execution, 26. 32, note &c., &c. Eye, tbe, mote or beam in the, 87. Ec1ip~es,279. 9 11; 119. 11; 120. 13; 121.(b), Eden, the garden of, 225. 21 ; 250. (e); 199. (6); 225. 21 51 }~zekiel,8. 10; 60. 65 Eciicts, Reman, 25. 32 Ezekiel, tbe Book of, 42. 6; 43. Educatíon, 96. I 1 8,9 Eggs, 146.6; 151. 15; 213. (o) Ezra, the Dook of, 46. 10, &c. Egypt, the Prophet Daniel in, 4. 11 Eisenmenzer, p. xi. FAlTH, tbe jU8t ahall live by, 85- Ekron, 198. 21 48 Elders, 2. 4 ¡90. 2; 127. 16; 128. Fasts and fastings, 26. 33; 123.1, 17 &c., &c. EH, 137. (a) ; hia sone, 231, note Fatber and mother, or parents, 49. Eliezer, Abrahatn's servant, 232. 32 19; 70. 18; 134. 1; 268. 111 Elijab kieses those who marry suit- Festival s, 46. 1I ; p. 89; 154-8 able wives, 84. 47 ; triee to con• Fingers, why they are like pega, vert a boy, 17J. 51 ; many partí• 117; 4 culars about him, pp. 172-178 Fire, 68. 12; 206.39; 245· 38 Elisha, 143. 1; 155. J5 Einnament or aky, au aperture in Embalm, 199. (á); 243. 35; 270, the, 252. SS; where it meeta with note the earth, 30S. (j) End of days, the, 140. 10 Firat-born, 70. 18; 217· 3 End, the, which sanctifieth tbe First-fruita, 217.4 meaas, 65- S, note Fish,98. 15; 12J. 3 11 -...... _._ ..... --~ - -

INDEX 11. 3'ZI

Flattery, 136. 7 He !-showed Adam his posterily Flogging, 84. 47· p. 113 to the remotest generation, 39, Fly, tbe, on whose smooth forehead note; whom He loves, and whom it could not stand, 82. (a) He detesta, 85. 47; He bimself Folly or fool, 166. 41; 168. 43; is iu need of an atonement, JO~ 225· 51 (o); His anger, 156. 18; He Foundation of the world, 239, foot• ftll.ttered the nations, 168.44; He note. (See STONE) will make a banquet ami a taber• Fox, tbe, 88 o. sbopkeeper, 87. 9; naele for the righteous, 203. 31 ; a lion tbe son of a, 139. (e) He will bring precious stonea for Free will. (See WILL) the gates of Jerusalem, 203. 32 ; Fringes, 68. 13 three are called by His name, Frog, tbe, 305. (b) 204- 34 ; shows Adam all futura Funeral proceasion, 120. 12; 218. generntíons, 241. (x); He laid 7; 221. 9 hold 011 Jeroboam's garmcnt, 250. Funnel (fígurative), 116. 2; 121. 15 50; He himself watera the Land of Israel, 279. 10 GABRIEL, the archangel, dressed like Go~ and Mugog,245. 39 a workman, 37. 17; wbat he Go111,cakes of, 225. 21 ; fruits of, writes Shimshai obliterates, 58. 226, note 56; bow far his voice is heard, Good example, (See EXAlIIPLE) 119. 11 ; kills sorne Rabbís, 249. Good works or meritorious worka, 45 12. 10; 25. 32; 58. 53; 68. 12; Gamo.licl,Rabbon, 27. (a); 264. 92 ; 134. 1, &c. 294. note Goose or Geese, 120. 13; 121. (b); Garlic or onions, 54. 37; 82. (d); 206. 40: 306. (!I) 123. 3 Orace or grac-ful, 273. 127 Garments, (See ApPARXL) Graves, 186. 80 Gatea of Paradise, 225.21 Greeting. (See SALUTATION) Gebazi, 143. 1; 1SS. 15 Grove! what is a, 165. 39 Gebenna or hell, 3. 6; 17. 17; 68. Guests. (See HO~PITALITY) 12; 1I6. (e) j 135. 3; 193. 6; 25°.49 HABAKKVK, 85. 48 Gematria, 85.48; 278.8 Hndrian or Adriauus, Emperor, 138. Genealogy, the Book of,47. 13, 14, (e); 216. 2 15. note; 284. (a) Haggndoth or Aggadotb, 39. 2 (a), Geuuesaret, 82. (a); 194. 8 &c., &c. ; 78. (e) Gentiles or non-Iaraelites, a book Haggai, 280. 12 written by, 55. 40; /\8 good as a Huir, 118.6,7; 121. (11). (e); 202.30 High Priest if studyiug the Law, Hands, 1.1: 163.31,34;216.2;249.47 96. 10, note; their great 1088, Hnnuah, 236. (/) 103.(jl; wby tbey are defiled, I82. Hure, a living one eaten by Nebu• 67; 110 remedy for them, 183. chadnezzar, 254. 61 69; they kuow not their 1088, Harlots, 160. 26; 169. 45. 176. (u) ; 183. iO; their poor, tbeir sick, 259. 80 and their dead should he províded Harl', David's, 236. (r) ; 261. 85 and cared for by Israelites, 18.).73 Henr, U lame), or Shemn, Sh'ma, Giants, 208. (n) 63· 4; 68.13; 115. 1, notes; Gifts. (See PnE~E~TS) 192.4; 280. I1 Gibon, the couduit of, 245· 37 Heaven, whnt carno from,37. 17;45. Gloves, 249. 47 (d). (Sea DATII KOL) Olutton, 83. (m) Hebrew Christiaue, 86. (b) Gnat, the, 260. 80 Hebron, 287. 22 Goats, 91. 4, 5; 171. 49; 196. 16; He.lgehog, the, eruelly bound over 213. (o) the eyl's of a good UablJi, 243. ~S God, or the Holy Oue- blesacd Le Helena, Queen, 252. 56; 274- 128 X 322 INDEX 11.

Hell. (See GEBRNNA) would have had no need of tbe Heretics. (See ErlCUREANS) whoIe Bible, 52. 26; are cona• Berod, King, 197· 17; 243. 35, &c. pared to a dove, 64. S; some of Hezekiah, King, 244- 37t &e. the young men that have never Higb Priest. (See PRIEBT) taeted sin, 66. 9; are surety lor Hillel the Elder, or the Great, bis one another, 67. (b); hell will benevolenee, 14- 12; on good bave no power even over their worka, 142. 17 ; his and his wife's transgresecrs, 68. 12; God was good exampIe, 151. 14 pleaaed tu render them meritori• HuIy One, the, (See OOD) ous by giving them 10 many pre• BoIy of Holies, 196. 14 cepts, So. 32; their meal-time \\"&8 HuIy Land. (See LANDOF ISRAEL) fixed by ).losee, 83. (l) ; when tbeir Holy, Rabbi the. (See RABBI) fast ia not complete, 132. 24; if Holy Spirit. (Sea SUECHINAn) they would repent they would be Honey, 145, note redeemed, 140. 11; Da.vid waa Honour, towards elders, 31. 1; the cause of their idolatry and parenta, 71. 19; 145. 3; wives, exile, 153. 2; they are uninten• 83. (i) tional idolaters, 157. 20; why Horse, tbe, 171.49; 194· 9 they preferred idolatry, 171. 50; Hospitality. guesta, 33· 7; 143. 1, their idolatry was foreaeen, ISo. &c., &c. 60; when and where theirnatural Hypoerisy, 220. (e) defilement waa removed from them, 182.67; manyhaveadopted IDOLATRY,idol!!,ctc., 3. 11 ; 23. 27 ; Oentile names, 183.72; a Genti1e 104. (p); 113, note; 132• 23; who beata an Israelíte is guilty of 153· 1,&e., &c.; 171.49; 252.53 death, 186. 82; it is unlawful to Ignoramus. (See AMHAARETZ) enumerate Israel, 218. (a); the Illegitimate. (See BASTARDS) tokens of divine love towards Jmagea, 3. 11 tbem, 240. (u); wby compared to Immoralíty, 17r. 50 Ethiopians, 256. 68 ; tbey are TUB Impostora, 17. 15, 16 BELOVED,259.78; allare eligible Imprecatíon. (See CURSF.8) for royal dignity, but not all are Tmpudence, what atoned lor, 104- worthy of the dignity of wisdom, (p) 26g. (e) ; 0.11 are princes, 271. 117; Incense, 103.(h); 133·24; 159. 25; they nevar were a great nation, 179· 53; 196• 16 and yet no nation ia lL8 great, Incest, 223. 18 P·275 Indían iron, 303. 48 Tuñuences, 57. 53; 74, note JACOB,174- (r); 182. 67; 216. 2; Inquiry atone, 129. 17, and footnote 232.32; 238.0); 270, note; 285. Illsaníty, 82. (a); 154. 7 20; 309· 53 Intention, 55.41; 71.19; 98. 16 Jannrous, King, orYannai, 246.41, Isaac, 127, note; 174-(r); 182. 67 &c. baiah, 85.48; 250. 51 Jeboiakim, King, ISo. 57; 232• 31 j Islimael, Rabbi, 199. (el); 270. 254· 59 114 Jehollhaphat, Kíng, 25°.48 Israel, or Israelites, God afHicted Jeremiah, the Prophet, his rash re- Ezekiel in order to cleanse Israel quest, 18. 18; is suspected of ím- from their iniquities, 8. 10; wby morality, 18, note; he bid the tllt.'y were likened to ao olive, 8. ark of tbe eovenant, 32, note; be 12; the three gifts given to, 8. I dissembled, 220. (e) 13; a comparisou between them Jeroboam the 80n of Nebat, 156. and the Gentile nations, 24. 30; 15; ISo. 60; 250. 49, 50; 296.30 no refuse in, 40. (e); all bave a I Jericho, 196. 16 portion in the world to come, 48. Jerusalem, 2. 5; 93. 8; 190. 100; 17 ; if they had not. aiuned they 191. 1, ctc. ; 290. 29~ \ 11 __.,----~-

INDEX 11. 323

Jeruealem, the heavenly, 197. 18; Leper, or leproay, S. 1 ; 83. (o) 210. (9), (1); 242. (aa) Lettera (or epiatles), 182.66; of the Jea08 Chriat, 158, note; 280, note Queen 01 Sbeba to Solomon, 272. Jewa, 15S. 9; 157, note (d) Jezebel, 3. 6 Leviatban, 203. 31; 308. (k) Job, 7. 8; 148.10 Levirate law, 190. 100; 207. 44; Jonatban ben UzzieJ, 280. 121 267. 1°3 Jordan, the ~ing of the, 35. 12; Libya, extraordinary people in, 122. one 01 the four rivera, 299· 35; (d) what once blocked ita eourse, 304- Lüe, whicb ia no life, 6. 5; eternal, SI won in one hour, 26. 32, Dote; Joaeph, 163. 34; 285. 20 the law presenetb unto eternal, Joeiah, Killg, 34. 9 75. 26; one may eommit idolatry Joy,or rejojcing, 197. 17; 198.20 to save bia life, 162. 29; any sin Judaiam, 255. 64; 280, note may be committed il lífe is ~udgment and justice, 98. 13; 231. threatened, 179. 54; a vexed. 30 question about the 88at of, 201. Judgment. (See D.A.Y 011') (6) ; "ho deeerves to be buried Judgment of Gehenna, 17.17; 250. alive, 269. (e); the terro iaapplied. 49 to the Laod of Israel, 303. 49 Juriaprudence, 155. 10; 184- 77; Ligbt, ita influeoce, 57. 53; the 186. 79, 81, 82; 187. 86; 189. law ia a, 75. 26; sorne wbo hate, 96,98, 99; 190·101; 226, note; 122. (d); cometh from tbe East, 268. 1°7; 282. 15, 16; 289. 26 299, note Lion, the, 87. 9; the son of a foz, K.urru and Bar Kamtza, 290,29 139 (e); behind a Iíon rnther than Karaite Jews, p. xil. bebind a woman, 153. 1 ; and tbe Keya of the Temple, 254- 59 unieorn, 241. (tD) Kinga, emperora, queens, princea, Lizard, tbe, 264- 92 and princeseee, 157. 18; 198. 21 ; Locusta, the origin of, 302, note Igg.(d); 201. 26; 216. 1, &:c.,&c.; Lost property, 18. 19; 129. 17, and 251• 52; 264- 93; 265. 94; &:e. note; 18S. 78; 186.79; 187. 85 Kingdoma, or governmente, 30. 40; Lota, the caating of, 91. S; 92• 7 184- 77; 206. 41 Love, whom Ood loves and Elijah Kiaaing, 1.1; lS5.47; 176.(u); 250.48 kiaaea,85· 47 Kitcben, a publie, 10. S Lydda, 47. 13; 195. 11 Koeeling, or prostration, 32• 4 Korah, and bis 80n8 or compan,., llAGlo. (See WITCRCRAI'T) B4- 44; 307. (J) Maguet or loadatone, 156• 15; 239. Kraa - kee • rick • hoo (as the eock (Q) crowa) I 105. (q) Mahomet's coffin, 239, footnote Ladders, 190. 101; 235. (b) ltIalacbi, tbe propbet, 280. 12 Lambs, tbe Paschal, 218. 5 Male ehildren, 24- 29; 97. 12 Lancl 01 Israel, the, 8. 13; 210. (f) ; Man, 175 (.); 186. &>; 187.84 271. 5, &:c.,&e. Manl\88eh, King, 8. 11; 101. 23; Languagea, 60, note; 280. I1 223. 18; 250. 51, ~e. Law, tbe written and the oral, 8. 13; Mandrakes, what are? 252• S2 29. 38; 39. 2, (d); 40. (k); 65· Manna, tbe pot of, 33· 9 6; 134. 2; 141. 14-16; 179·55 ; ManDera, 149. 12; IS0. 13 188. 93; 246. 41; 247.42; 250• Marculo8, the idol, 163. 32; 165. 49; 255.66 40; 170.46; 24!:t 44 Legends, anecdotes, Haggadoth, }larriage, 2. 4, S; 3· 7; J 4. 12; atorjea, 2. 5; 9. 2; 10. 3 ; 12. 65. 7; 187. 85; 189.95; 194- la 11; 14- 12; 16. 13,14; 17· 15; Mars, tbe planet, 122. (d) 19. (a); 23. 26; 24. 26, ctc., cte., Martha, tbe daughter 01 Baíthus, cte., too wany to note down all 249. 46; 292, note ------_.-._ ..

324 INDEX 11.

llartyrdom of a Rabbi, 25. 32, note Moses our Rabbi-took no advice Matron, aRoman, 72. 20 frOIDthe priuces of Israel, 4. 13 ; Meal-time, difl"t!reuthoura for, 83. be who gives alms in #cree ia (l), (m) greater thau, 22. 23; bow be Medes, the, i. I became rich, 31. 3; extolled by Mediator, a, 75. 26 sotuo and censured by others, Meir Rabbi, 28. (b); 175. (u); 176, 32. 3; be wrote thc Book of Job, footnotc 50. 23; he kept the tDhole Law, Melons and vegetable marrow, 42. as did aleo Aaron, aud yet they S, note died, 65. 6; how he loved the Members of tbe human body, the precepts, 75. 25; 79· 3'; he fixes numher of the, 85. 48 the hours for meale, 83. (l); ia a l\{ell of the watch-poet, 129. 19 mediator, 86. (a); he was rich Merits of the fll.thera,300. 37 . and learned, as was alao Rabbí Jdt'ssiah, or tbe Son of David, for the lloly, 137. (b); he standa how long He will not come, 29. now on the left of David, 238. 40; his ass, 3°.40; terrible tribu• (9) ; why he WIl.8 so solicitoua tu lations at the time of His advent, cnter the Land of Israel, 2g6. 31 ; 30. 40; the days of the l\[essinh ]I,I08E'S and his Law are both true, will be nfter the wars of the dra• but we are false, 308. (J) gons and of Gog and l\lagog, Mosque of Omar, the, 35. (d); 164- 58. 55; the Son of JORepb, 122 (a) (r); Hsbbi the Holy eompared to Motber of David, tbe, 238. (m) the, 137. (a); the advent of the, Moulltaine-Sinai, 1'7. 5; ídola• 140. 10; 174. (1"); 203. 31; ia trous, 164. 36; Sinai, 182. 67; ealled, "The Lord our Righteous• Gerizim, 188. 9', note; 189. 98; ness," 204- 34; His adveut, 210. 190. 100; Sinai, Tabor, and Car• (g); His W06S and reigo, 211. mel, 209. (d); of darknesa, 224- (j); 230. 24; 242. (ah); 243· 21; the Royal, 247. 43; Tabor, (ac); 245. 39; Hís advent, 280. Carmel, and Sinai, 281. 14, and 12 note; Tour Malcha, or the Royal, l\lethusnleh, 238. (o) 290. 29; Lebanon, 294, Dote; ]I,[ezllzah, the, 68. 13 Tabor, 304. 5'; Sinai, 307. (i); lIicab, tbe prophet, 85. 48 Hermon, Shenir, and Sirion, 309. llichael, the archangel, 181. 63; 52 242. (na) Muurners and mourning, 51. 2S; l\lidm,.;him, 40. (d), (;1; 78. (e) 63·3; 202. 30; 269. (e) Mill, a golden, 257. 71 Mouse, tbe, 43. (a) l\lin, (Ir Mínim. (See EPICUREANS) Mllle, the, an idol, 171.49 Miracl<'R,35. 11; 37. 16; 73. 20; Muubaz, or Monobazus, Killg, and 169.44, and note; 175. (u) ; 176, IL good example, 252. 56; 253. footnote j 206. 39; 232• 32; 253. 57 58; 304· 51 Murder, 151. 15; 179.54; ISo. 59; 1\!iriam, Sister of MORell,103. (e) 200. 25; 229, note lfiriam, Daughter of Bilgah, 261, Mushroom, 2i7. 4 note l\Iyrtles, 273. 124 l\IiR('nrria~t',206. 39 Mysteries or secrets, 44. (a), (b), (e) ; MiI!hnnh,the, 40 (11.), (11; 131. 20 60.65; 280. 12 Mistabs. (See ERRORS) M'ni, (Ir Meui, an idol, 179. 56 NABUM, surnamed Gam-zu, 19. (a) lIockiug, scofflng, or sneering , 170. Names, Diviue, 36. 15; 48. 16; 93.' 48; 193· 4; 238. (11.) ; 276.4 8; 156. 15; 251. 51 l\Iol~ch, an idol, 179. 52 Namee, 121. (b); of ídola and tbeir Money, found, 202. 29 temples, 158. 21; 163. 32, 34, ltloon, the, 104. (o); 163. 33 35; 164. 37; 166. 42; 168. 43; lIuruecai tbe Jew, 273. 124 170. 47; of Solomon, 259· 79 INDEX 11.

Naomi, 300. 36 PALJl-BRolNOB or frond, 6g. 14 Nations of the world, 24- 30; 79. Papias, bishop of Hierapolis, 286, 28 note Nebuchadnezzar, King, 3. 10, 11; Parables and similes, 7. 7; 8. 10; 200. (j) ; 208. (a), (b); 253. 58, 11. 12; 17. 17; 21. 22; 22. 25 ; • &c. 75· 26; 76. (a); 87· 9 j 141• 15, N.,edle's Eye, the, 173. (j) 16; 166. 42; 167. 43 N ehemiah, wrote the Book of Ezra., Pardon, divine or human, 98. 16; 46.10 99· 17; 101.22, 23; 102. 24t 2S, Neighbour, 98. 16; 184. 77 and notes; 265. 95 N ergal, a BabyIcnisu idol, I 13,note; Parents, (See FA.TIIJ.:n and MOTHEB) 171.49 Partoership with Gentiles, 17°.47 j Nero, Emperor, 255. 64; 292, note 186. 78 N ew Teetameut aeutlments, 28. 36 ; PILOl, St., 86. (b) 70. 16, note; 70. 17, note; So. Peace, it is lawful to prevaricate in . 34; 86. notes 1, 2, &c. the interest of', 6g. 16 ; good works New Year, the, 57.49, 50; 96. II, cause, 142. 17; the promotion of, and note; 97. 13; 145, note 145. 3; 181. 6S; to be kind aud New WorlU, the, 210. (h) churitable to Gentiles for tbe sake Nicodemon beu Guryon, or Gorion, of, 183. 73; divine thoughta of, 12. II ; 21)2, note 310, note Nimrod, 156. 17 Penches, extraordinary, 286. 22 Noah or his sous, 79. 27; 184- 76; Pekah, the son of Remalíah, 246. 40 ; 240. (v) 296. 30 Nose, the, 120. 13; 121. (b); 201. Peruclus, 800 of Philosophus, 163.35 25 Pbarisees, 49. 19 NumberB, 134 2; 144- 2; 182.68; Philosophers, 166.41 ; 213. (m), &0. 193. 6; 194- 10; 201. 27; 206. Phlebotomlat, 265. 96 39; 276. 1; 278. 7 Phylacteries, 63. 3; 68. 13 ~Nurie or nursing, 130. 19; 162.28; Phyaician, 38. I 163. 34; 189. 98 Picture of ., 'I'he East," 299, note Pigs, or swine, 4. 11; 201. 26; 298. OATns,swearing, or vows, 13. JI; 32 26. 32, note; 48. 16; 56. 44 ; 82. Pigeons, (See DOVES) (a); 90. 2; 128. 17; 151. 13; Pigmy. (See DWARF) 164. (b); 170. 47; 254. 61 ; 307 Pinchas ben Yair, 18S. 78 (i) Pioner, Dr., 191, note Obed-Edom, 33· 7 Pit, whom to tbrow into, and not to Og, tbe King of Bashan, 304· 51 be taken out from a, 19(>. 101 Oil, the anointing, 33· 9 Plantos,counnunicatiug' by meIW8of, Olives, 8. 12 227. 22 Omens, good and bad, 101. 21 Play on worOsof Soripture, 99, note Onione. (See GARLIe) l'omegranates, 68. I2; 145, DOte; Onkelos the proselyte, 280. 12, and 281. 13 Dote Poor, the, or poverty, 10. 3; 11. 7, Opbthalmia, 38. 1 ~; 12·9; 14·12; 17.17; 20.21; Orallaw. (Sea LAW) 101. (d) Original sin, 182. 67 Prayer, a very ancient form of, and Ornamenta or decorations, 63· 3; still in use, 6. 6; who are eXl'mpt 159. 24; 162. 27; 163. 35 from, 68. 13; a short form on Orphane, 13. 12. 70. 17, note Fast-daYB, 12J. 2; to the dead, Os, tbe, which Adam sacrificed, 128, note; is one of the four 132. 23; with one horn, 132, things which require fortitude in note; of an Israelite goring one their observance, 134-2; prevail• of a Geotile, 184- 77; ISg. 99; ing, 217. 2; three things need to with gilded homa, 217. 4 be prayed for, 262. 87 INDEX ll.

Preeedence, 268. 111; 26g. (e) 160. 26; eounsellor of tbe Em .. Precepts, (See COllOU.NDHBNTS) peror Antoninus, 226. 22; waitt!d. Preeíous stones, 203. 32; 210. (i) ; upoo by the emperor, 228.22 308. (l) Rabbia (in general), implicitfaith in Preordination, 204- 33 all tbey say, 20. (b); what their Presenta, or gifta, 8. 13; 16g. 45 ; disciplea are bound to do forthem, 273, note 2g. 37; highly to be esteemed, Preservation of se1f, and of others, 31. 1, note; are able to create, 162. 29 42. S, and note; what it iI to Pretence, or pretending, 157. 19; quarrel with them, 100. 18, and 176. (u); 190. 101 notes; their curse, 101, (b), (t') ; Prevarioation, when lawful, 6g. 16 tbeir displeasure, 101. (d); the Pride, 104. (P) conaequence of a sligbt against a Priests, and príesthood, &c., 89. 1; young Babbí, 118. 7; 119· 9; 103. (t); 104. (P); 120, 13; 200. they revive the dead, 228.22; are (!I); 249· 46, 47 j 265. 94; 271• persecuted by Rerod, 243. 25; 119 massacred by King Janneeua, 246. Princes and Prineeeaea (See KINOS) 41, 42; to reside oear tbem eom• Princes, angelie, 208. (a) mended, 257. 72 ; are ealled kings, Procreation, 120. 14 265. 97; their precedenee before Profo.nationofGod's name, 100. 17; parenta, 268. 111; 26g. (b), (d) 162. 29; 185. 78 Rahab, the barlot, 273. 25 Profanation of the Sabbath, 66. 8; Rain, 128. 17; 279. 10 192.4 Rainbow, a myatical, 46, note: Profeesioa, trade, or calling, 68. 13 ; Rat, the, 43. (a.) ¡o. 18; 224- 20; 265. 96 Raven, tbe, 305. (b); 308. (l) Property. (See LOST) Read not so, but read so, 13. 11; Propbeta, 179·55 27. 34; 32• 5; 68. 12; 102. (d); Proselytee, 190. 100; 238. (i) ; 303. 171.48 5° Reason and Scripture, 19. 20 Proverba, snyingR,&c., l. 1; 4. 12, Reproof, 193. 4 15; 5.2; 12. 11 ; 13.11 ; 20. (a); Red beifer, J03. (e) 26. 32, note j 27. 34 (a) ; 60. 66, Redemptioo, 23. 28; 140. 1I 82 (e), (d), (e), (h); 83. (n); II9. Reboboam, 4- 15, note; 232.31 8; 232• 31 Rejoicing. (SeeJOY) Providence, 15. 12; 96. 11 Religion, 101. 23; n6. (.1) Ptolemy, King, 255. 65, 66 Remedy, a, when touched bya mad Punisbment in thie or in tbe world dog, 116.3 to come, 3. 10; 5, note; So. 35, Renewal of tbe world, 210. (h) 36; 251• 51 Repartees, witty, 213. (n); (o), (p) Purim, the fenatof, 25. 32; 43 (h) Repeotance, 98. 16; 99. 17; 101. Pythagoras, 106, note 23; 103· (i); 134· 1; 135· 4, S; 140. 10, 11; 141• 13; 155· 15; QUARBELR.(See STRIFR) 239· (JI); 252• 54,55, and note QueE'ne,Her Majesty, 157.20, note ; Restorntiou of Israel, 210. (g), (j) 192. 3; 246• 41; 249· 47; 264. Resurrectlou from tbedead, 71. 19; 92; 272. 122, 123 81. 37, note j 190. 100; 210. (9), Questiona and aoawen, 22, 24; 166. (j); 25°.49; 285, note 41,42 Reuben, 2Sl. 52 Quinay, 130. 19 Revelation or inspiratioo, 42. 7; 43. (b) Rabbab bar bar Channab, 39.2; 64- Revisers, 59. 60 (b), I S; 305. &c. Rewards, 5· 2; 71•19; 79· 29, 3°'; Rabbi, tbe HuIy, bis pbysician, 38. So. 33. 3S 1; courting a widow, 136. 8, and Riches and the rich, 11. 7; 124- 7 ; notes; in a dilemma on a journeYI I 137. (b); 278. 6 11 - --- -

INDEX 11.

RigbteouR, tbe, 7. 7; 10. 4; 103· Samuel, tbe 'prophet, 137. (a); 143. (e); 125. 11; 203. 31; 204- 34; 1 251. S2 Saturnalia, a Roman feast, 266. 102 Ringa, 162. 27 Sarab, our motber, 65. 6, note; Rivera, 290. 27; 299· 35 273. 125 Robbers or robbery, 185. 78; 190. Satan, 98. 14; 232. 32' 100; 3°1.41 SauI, King, 205. 38; 230. 26, 27 ; Rolling under ground of tbe dead, 256.67, &C. 284. 20 Sca.pegoat, tbe. (See .AzAZ!L) Rome and Roma.ns,25.32; 121 (e); Scarlet strip, the, 92. 6; 93. 8, 9 199. (d); 266. 102; 270, note Scorpions, 196. 15 Royal Mount, tbe, 247. 43; 291. Scribes, 54. 38; 67· 9; 77. 12; 29 187. 87 Rutb, 300. 36 Scripture, instruetion in, 131. 20 Scripture says, considera, or counts, SABBATH,tbe-8unshine on tbe Sab- 63. 1; 79. 31; 144. 1; 157. 20; bath Is a charity to the puor, 11. 187. 85 8; it is lawful to cast up aeeount Scriptures, all, exeept tbe Book of relating to good works on the Esther, will be done a'l\"ay,43. (b) Sabbath, 12. 10; wbat thinga are Scrolls or rolla of the Law, 52. 28, to be saved from fire on a Sab- &e., &c. bath, 41. 3; even the sin of ido- Seas, the aeven seas, 260. 80; 299. latry will be forgiven to tbose 35 who observe the Sabbatb aceord- Secreta, 174. (r); 254- 61. (See ing to Law, 102. (d); both re- MVSTERIES) ward and punishment for fasting Sennaeherib, King, 205. 38; 208. on the Sabbath, 123.3; in bonour (b) ; 245· 39; 303· 47 of the Sabbath not to fast even Serapis, an idol, 163. 34 on Friday, 130. 19; the reason Serpent, tbe, 182.67 why not to fM-tou the Christian Serpents, 9. 2; 10. 3; 182. 68; Sabbath, 131. (e); make thy Sab- 196.15; the braaen serpeut, 244- bath u a week-day rather than 37; 305. (b); 308• (l) depend on charity, 194. 10; tbe Servants or alavea, 81. 39; 84. 47; Queen, tbe Brille, poetical ex- 117. 5 ; 248. 45; 284. 19 presaion for the houournble Sah- Shame, or ashamed, 9. 2; 1l. 6; bath, 272.22; a deed of convey- 16. 13; 19. 20; 102. (a); 127, anee mav be written on the Sab- note; 295, note bath, 29'8. 33 Shaving, 265· 94- Sabbatieo.l year, the, 289. 26; 290. Shechem, 59. 61 28 Shechinah, or the Holy Spirit, 29. Sacrifices of the dead, 157.20; 181. 38; 33. 8: 42. 7; 119. 11; 144- 63 2; 269. (d); 27J. 126 Sadducees, 8. 10; 49. 19; 56. 47; Shemn, the, (See RUR, O IRRAEL !) 90. 2 Shevur, a Persian king, 257. 71, an(l Sailors, p. 114 note Sainta. (See CJlASSTDIM) Shimon (or Símeon) tbe Just, Rabbí Salaaiander, the, 245. 38 aud High Priest, 223- 19 Salt, 213. (m); 279. 8 Ships, 26.34; 27. 34, and (a); 28. (b); Salutation or greetinz, 127. 15; 181. 259.80; 289. 26; 305. (e), &c. 65; 184. 74, 75; 217· 4 Sboes, 29· 37; are there no shoes in Snmnritanl!l(Ir Cuthite ...,59. 61 ; 62. ZiOD' 214. ('1); directíons bow 68; 83. (q); 188. 91, &e.; 223. 19 to put on aud how lo take off Samlaii, RauLi [probably a Hebrew I ahoes, 264. 91 ; when to wear no Christian, a sccret believer), 40 shoea at all, 264- 93 (1); 47· 13, note; 85. 48, note; ¡ Shroude, 81. 37 296. 31 Sick, the, (See VlSITINO) o·-=---- _---.,J' .....~...:~-_-:..:~:... - •.- ~oIo~_:..' ...

328 INDEX 11.

Similes. (See PARABLRS) I Storms, 26. 34; 260. 80 Sin, or trausgression and iniquity- Strife, contention, or quarrel, 2. 4 ; "Break (lff thy sills by alma," 54. 37; 8+ 44; 100. 18. (a); Jo 10; 110 death witbout sin, 6. 3; 269. 112 tbe benevolence of Gentiles is Stripes, 56. 45; 67. 9; for rebel- sin, 24. 30; Adam did not sin, Iion, 188. 92, note 65. 6, note; those who never Studying, 29. 39; 96. 10, note; tasted sin, 66. 9; sin committed 103. (/); 135. 6 with u gClod motive is better than Suicide, 119. 12; 152.15; 243· 35 ; a precept fulfilled from a bad mo- 254. 59 tive, 74. 23; one sin leads to Sun, the, 11. 8; 132. 23 another, So. 33; he who intends Sun,1I\y,130. 19, aud (b); 131. (e); to sin and repent ia 1I0t suffered 133. 25 to repent, 98. 16; Binaare purged Surety, all Israel a.re surety one for by bodily sufferings, 100. 17; another, 67. (b) ; 11J, note when and what Recurespardon for Suspicion, 9. 1; 11. 6; IS, note; sin known only to God, 102. 25 ; 90. 2; ICO. 17 ho" and by what means to pre- Swallow, 260. 80 vent tho ccmmissiou of sin, 119. Swine. (See PIa) 10; sin may be eommitted when Synagogues, 51. 23; 52. 28; 54. life ifl threatenecl, 179.54; he is 37; 63- 2; 101.20; 153. 1; 198. mistaken wbo So.y8 tbat David, 22; 281. 14 Rellben,Solomon,&c.,havesinnecl, S,ria, 290. 28 231. 28, and note; those that sin and cause others to sin shall be punished in hell, where tbeir TABERNACr..ES,the feast of, 69. 14 worm shall not die, neither ahall TaLles of tbe Covenant. (Sea their fire be quenehed, 250. 49; AUK) Solomon did not sin, 258. 75; Table~, 179. 56; 192. 2; 225. 21 ; 276. 3; he wbo resides in Palea• 246.42 tine ia without sin, 2S3. 18 Tabor. (See MOUlS'TAINS) Riuai. (See MOOlS'TAINS) 'I'aíls, 82. (t); 193· 4 Sky, the. (See FrRKAM~NT) Tailor, a philosophical, 213. (n) Sklll1, R, presented to .Alexander the Talk, when uot to, 83. (tL); wbat Great, 225. 21 to, 83.41 Blander or slanderer, 103. (Il); 104. Talmud, the, 40. (di, (h) ; 76. (e); (1'); 153. 2; 181.64 87. (e); 131. 22; 148. (e); 242 Slaughtering of aníuiala, ISo. 62; (zi 181. 63 Tamnr, 16. 13; 266. 98 Slavea. (Sea SRRVANTS) Targum, 51. 24; 2So. 12 Bmoke, 213. (p) Tattooiug, ISo. 57; 265.96 Bolouion, King, 257. 72, &0., &c.; Temple, the first and second, l. 3 ; 262. 88; 272. (b), &c. 195· 12, 14; 197· 17; 223· 19; Rong, tbe (/'hirl1hl, 57· 49 of Herod, 244· 35, 36 Sorcery. (See WITclfcRArr) Templeil, idolatroua, 153. 3; 158. Soul, th.~, 130. 19, and (b); 133. 25 21; 165. 38; 167.42 Spiders, 223. 18 Tlaieves of Babylou and robben of Spirit, tbe Holy. (See SUF.CnnuH) Palestine, 301. 41 Spirits. (See E\·IL ~PIRITS) 'I'iberias, 4. II; 194. note; 226, Standiug men, the, 129. 18, 19; 22; 2SI. 13, ano note 207.43 Tithes, 27S. 6 : 289. 26; 290. 28 Star.., 74. 22, and note Titus the Wieked, Empe¡'or, 259. Bterility, 5. I So; 261. 81 ; 280, note Stone, the foundation-stone of tho Tooth or teeth, p. X., 125. 9 world, 34. 10, and DOtes 'I'orehea, 75. 26; 76. (a); 223· 19 Stoning, 155. 10 TI'ausmigratioll, 242. (alJ) ; 243. (ae) INDEX 11.

Treuurel, 226, Dote; 229, Dote; 2. 6; life is no life, where tbere 253· 57 ; 267. 1°4; 270, note is a domineering wife, 6. 5; duty Tre~ of kuowledge, 65. 6, note to provicle an orphan with a wife, Treea, 60. 66; 288. 24; 305 (b) p. 14; a good wife is a good gift, Treneh, Arehbiahop, 293, Iootuote .ud a bad one Íd a leproay to ber Turnus Rufus, 22. 25 husband, 61. 67 ; a father is bound l.'unnels or eubterranean passages, to provide his son with a wife, 70, 228. 22; 285. 20 18; a man is tu houour his wife &8 far as hia means will allow, 83 (i) ; God loves ami Elijah kisaes him UNICOR~, the, 241. (w) ; 242• (y) j who marrles a suitable wife, 304· 51 otherwise Gocl hatea and Elijah Unlearned. (See A:&m.uRBTz) flogahim, 85. 47 ; a wife isa help Urim and Thummim, 55, note; 236. to her husbnnd, 173. (k); l\ king (f) may hnve eighteen wives, 267. 105 lIZ1..ab, 35· 13 Will (divine or human), 13. 11; Uzziah, King, 232. 31 154· 7 Wiuds, the four, 262. 85, and noto Wine, 81.40; 157. 20, Dote; 192. V ASBTI, Qucen, l. 3; 274- 129 2; 285. 21 Vegetables, 81. 40; 246.40 Wisclom,201.26; 21l.(.{.),&e., &c.; Veil, the, 259. 80 Alexaoder Ieams WOOOtD from Vespasian, Emperor, 216. 2; 259. womeu, 225. 21; who lOayhopa 8o; 292, note for wisdom, 262. 88 Vicarious atonemeot, 94, note, Wide men, 213. (m), &c., &c. ; 257. Vinegar the son of wíne, 138 (t) 71 Visiting the sick, 5.2; 29· 38; 73.22 Witehcraft, astrology, magic, neero- Voice from heaven. (See BATlI KOL) mancy, &e., 10. 3; 72. 20; 116. voice, 207. 43; 216. 2 3; 205· 38 VOWI:I,p. xí. ; 200. 24 Wolf, the, 122. (d); 128. 17 Women are more bashfuI than men, 14. 12; what preccpt is not obli• ,,'!'AR, or battle, of the dragons, and gatolj on women, 69. 15; wbat of Gog ami Magug, 58. 55; in precepts are not binding upon war or a battle do not go to the ","omen,70. 18; tht>yhave not the front, but keep in the rear, 194- power to be like angels, p. 112; 10; thero can be no victorioua tbey are more desiroua to be mar• battle if notfought by the Romana, ried than men desire to marry, 217. 2 138. (d); they have a keener per• WlLl'oing,or admonition, 3. 8 ; 31. Ij ceptiou of the character of guests 67. 9; 195· 10 tban men have, 143. 1 ; they re• Washing of bands, 83. (r); 257· 73 ; gard visitora with a stingy eye, 264- 91 146. 7 ; behind a lion rather tban 'Vatehmaker, anec.lote of a Jewisb, behind a woman, 153. 1; it is 164 (a) , unla.wful to Bay, "How pretty Watchmen, 129. 19 tbis Gentile wouian ia 1" 188. 89 ; Water, the drawing of, 197. 17; of a eouutry iuhabited entirely by the Deluge, 304 5 I women, 225. 21; they will in 'Yheel of fortuue, the, 28. 30; of futura bear children every day, the sky, 308. (j) 276.4 White bull, the, 95, note WordB of tho living God, 116. 2; White coeks. (See CO('KS) 148. (e) Wicked, tht>, 3· 9; 7· 7 World, this, 7. 7; 8. 9; 8. 11 ; 71. WidoW8,136. 8; 267. t 03 19; 74· 24; 136. 7; 141. 13; Wives, not to follow the Ildvice of, 144· 2, 3 33° INDEX 11.

World to come, 7. 7; 8.9; 8. rr, 11 ; 23. 26; 45. (d); 84, Dote; 13; 74- 24; 97· 12; 136.7; 141• 104. (n); ISI. 65 13; 144. 2, 3; 253· 57; 27S. 7 ; ~outhl, 1.2; 4- 15 280. 11 ; 284- 19 Writing, or writera, 32• 5; 68. 13; ZADDOK,Rabbi, 131. 21; 293, Dote 124- 7 Zechariah, 280. 12 Zedekiah, King, 254.61 ; 261.830 B4 Zion, 195. 12; are there DO IhoH in YOCHANAN BU ZACHAJ, Rabb., 12. Zion' 214- (q)

TIIE END.

'.INTKIl !IV BALLANTVNB, HANllON AND ca. BDINBIlRCiH AND LONDON