The seventh of Adar is still, and has long been, kept sacred as

the day of the death of Moses our Rabbi--peace be with him!--and

that on the authority of T.B. Kiddushin (as quoted above), and

Soteh, fol. 10, col. 2; but Josephus (Book iv. chap. 8, sec. 49)

most distinctly affirms that Moses died "on the first day of the

month," and the Midrash on Esther may be quoted in corroboration

of his statement. The probability is that the Talmud is right on

this matter, but it is altogether wrong in connecting with this

event the stoppage of the manna (see Josh. v. 10, 12).

Seven years did the nations of the world cultivate their vineyards with

no other manure than the blood of Israel. Rabbi Chiya, the son of Abin,

says that Rabbi Yehoshua, the son of Korcha, said, "An old man, an

inhabitant of Jerusalem, related to me that Nebuzaradan, captain of the

guard, killed in this valley 211 myriads (about 2,110,000), and in

Jerusalem he slaughtered upon one stone 94 myriads (940,000), so that

the blood flowed until it reached the blood of Zechariah, in order that

that might be fulfilled which is said (Hosea iv. 2), 'And blood toucheth

blood.'"

_Gittin_, fol. 57, col. 1.

The seventh of Adar, on which Moses died, was the same day of the same

month on which he was born.

_Soteh_, fol. 10, col. 2.

A male hyæna after seven years becomes a bat; this after seven years, a

vampire; this after other seven years, a nettle; this after seven years

more, a thorn; and this again after seven years is turned into a demon.

If a man does not devoutly bow during the repetition of the daily prayer

which commences, "we reverently acknowledge," his spine after seven

years becomes a serpent.

_Bava Kama_, fol. 16, col. 1.

It is related of Benjamin the righteous, who was keeper of the poor-box,

that a woman came to him at a period of famine and solicited food. "By

the worship of God," he replied, "there is nothing in the box." She then

exclaimed, "O Rabbi, if thou dost not feed me I and my seven children

must needs starve." Upon which he relieved her from his own private

purse. In course of time he fell ill and was nigh unto death. Then the

ministering angels interceded with the Holy One--blessed be He!--and

said, "Lord of the Universe, Thou hast said he that preserveth one

single soul of Israel alive is as if he had preserved the life of the

whole world; and shall Benjamin the righteous, who preserved a poor

woman and her seven children, die so prematurely?" Instantly the

death-warrant which had gone forth was torn up, and twenty-two years

were added to his life.

_Bava Bathra_, fol. 11, col. 1.

Seven prophets have prophesied to the nations of the world, and these

were Balaam and his father, Job, Eliphaz the Temanite, Bildad the

Shuhite, Zophar the Naamathite, and Elihu the son of Barachel the

Buzite.

Ibid., fol. 15. col. 2.

There are seven who are not consumed by the worm in the grave, and these

are Abraham, Isaac, and Jacob, Moses, Aaron, and Miriam, and Benjamin

the son of Jacob.

Ibid., fol. 17, col. 1.

Seven men form an unbroken series from the creation down to our own

time. Methuselah saw Adam, Shem saw Methuselah, Jacob saw Shem, Amram

saw Jacob, and Ahijah the Shilonite saw Amram, and Ahijah was seen by

Elijah, who is alive to this day.

Ibid., fol. 121, col. 2.

Seven years' famine will not affect the artisan.

_Sanhedrin_, fol. 29, col. 1.

Seven years of pestilence will not cause a man to die before his time.

Ibid.

"And it came to pass after seven days that the waters of the flood were

upon the earth" (Gen. vii. 10). Why this delay of seven days? Rav says

they were the days of mourning for Methuselah; and this teaches us that

mourning for the righteous will defer a coming calamity. Another

explanation is, that the Holy One--blessed be He!--altered the course of

nature during these seven days, so that the sun arose in the west and

set in the east.

Ibid., fol. 108, col. 2.

The first step in transgression is evil thought, the second scoffing,

the third pride, the fourth outrage, the fifth idleness, the sixth

hatred, and the seventh an evil eye.

_Derech Eretz Zuta_, chap. 6.

Seven things cause affliction:--Slander, shedding of blood, perjury,

adultery, pride, robbery, and envy.

_Erchin_, fol. 17, col. 2.

A ram has but one voice while alive but seven after he is dead. How so?

His horns make two trumpets, his hip-bones two pipes, his skin can be

extended into a drum, his larger intestines can yield strings for the

lyre and the smaller chords for the harp.

_Kinnim_, chap. 3, mish. 6.

Rav Chisda said, The soul of a man mourns over him the first seven days

after his decease; for it is said (Job xiv. 22), "And his soul shall

mourn over him."

_Shabbath_, fol. 152, col. 2.

The Rabbis have taught that a man should not drink water on Wednesdays

and Saturdays after night-fall, for if he does, his blood, because of

risk, will be upon his own head. What risk? That from an evil spirit who

on these evenings prowls abroad. But if the man be thirsty, what is he

to do? Let him repeat over the water the seven voices ascribed to the

Lord by David in Psalm xxix. 3-9, "The voice of the Lord is upon the

waters," etc.

_P'sachim_, fol. 112, col. 1.

Seven precepts did Rabbi Akiva give to his son Rabbi Yehoshua:--(1.) My

son, teach not in the highest place of the city; (2.) Dwell not in a

city where the leading men are disciples of the wise; (3.) Enter not

suddenly into thine own house, and of course not into thy neighbor's;

(4.) Do not go about without shoes; (5.) Rise early and eat in summer

time because of the heat, and in winter time because of the cold; (6.)

Make thy Sabbath as a week-day rather than depend for support on other

people; (7.) Strive to keep on close friendly terms with the man whom

fortune favors (lit. on whom the present hour smiles). Rav Pappa adds,

"This does not refer to buying or selling, but to partnership."

Ibid.

How is it proved that mourning should be kept up for seven days? It is

written (Amos viii. 10), "I will turn your feasts into mourning," and

these in many cases lasted seven days.

_Moed Katon_, fol 20, col. 1.

Rav Chisda said there are seven kinds of gold:--Gold, good gold, the

gold of Ophir, purified gold, beaten gold, shut-up gold, and gold of

Parvain.

_Yoma_ fol. 44, col. 2.

The shut-up gold (1 Kings vi. 12) was of the purest and rarest

quality, so that when it appeared in the market for sale, all

shops in the locality were "shut up," for there could be no sale

of any other gold before that. All gold-dealers "shut up" their

shops in order to be present on so rare an occasion; and hence

the name of this kind of gold--"shut-up gold."

Each day of the Feast of Tabernacles they walked round the altar once,

and said, "O Lord, save us, we beseech Thee! O Lord, prosper us, we

beseech Thee!" But on the last day they encompassed it seven times. On

their departure they said, "Beauty belongeth to thee, O altar! Beauty

belongeth to thee, O altar!"

_Succah_, fol. 45, col. 1.

It deserves to be noted here for the information of some of our

readers that the words translated above, Save now, or Save, we

beseech thee, are the original of our word Hosanna. The 25th and

26th verses of Psalm cxviii, which begin with this expression,

were repeated at the Feast of Tabernacles; and hence the bundles

of palm and willow branches (carried on this occasion), the

prayers, and the festival itself, were so named, i.e. Hosanna.

The Tempter is known by seven distinctive epithets:--(1) The Holy

One--blessed be He!--calls him evil; as it is said, "For the imagination

of man's heart is evil." (2.) Moses calls him uncircumcised; as it is

said (Deut. x. 16), "Circumcise therefore the uncircumcised foreskin of

your heart." (3.) David calls him unclean; as it is said (Ps. li. 10),

"Create in me a clean heart, O God!" Consequently there must be an

unclean one. (4.) Solomon calls him enemy; as it is said (Prov. xxv. 21,

22), "If thine enemy hunger, give him bread to eat; if he be thirsty,

give him water to drink; for thus thou shalt heap coals of fire upon his

head, and the Lord shall reward thee" (i.e., oppose him with the law.

The word rendered bread, is metaphorically taken for the law, Prov. ix.

5, so that give him water to drink means also the law, Isa. lv.

1--Rashi. And the Lord reward thee, read not reward, but cause him to

make peace with thee, not to war against thee.) (5.) Isaiah calls him

stumbling-block; as it is said (Isa. lvii. 14), "Cast ye up, cast ye up,

prepare the way, take up the stumbling-block out of the way of my

people." (6.) Ezekiel calls him stone; as it is said (Ezek. xxxvi. 26),

"I will take away the heart of stone out of your flesh and I will give

you a heart of flesh." (7.) Joel calls him the hidden one; as it is said

(Joel ii. 20), "I will remove far from you the hidden one," i.e., the

tempter who remains hidden in the heart of man; "and I will drive him

into a land barren and desolate," i.e., where the children of men do not

usually dwell; "with his face toward the former sea," i.e., with his

eyes set upon the first Temple, which he destroyed, slaying the

disciples of the wise that were in it; "and his hinder part toward the

latter sea," i.e., with his eyes set on the second Temple, which he

destroyed, also slaying the disciples of the wise that were in it.

_Succah_, fol. 52, col. 1.

Once a Jewish mother with her seven sons suffered martyrdom at the hands

of the Emperor. The sons, when ordered by the latter to do homage to the

idols of the Empire, declined, and justified their disobedience by

quoting each a simple text from the sacred Scriptures. When the seventh

was brought forth, it is related that Caesar, for appearance' sake,

offered to spare him if only he would stoop and pick up a ring from the

ground which had been dropped on purpose. "Alas for thee, O Caesar!"

answered the boy; "if thou art so zealous for thine honor, how much more

zealous ought we to be for the honor of the Holy One--blessed be He!" On

his being led away to the place of execution, the mother craved and

obtained leave to give him a farewell kiss. "Go, my child," said she,

"and say to Abraham, Thou didst build an altar for the sacrifice of one

son, but I have erected altars for seven sons." She then turned away and

threw herself down headlong from the roof and expired, when the echo of

a voice was heard exclaiming (Ps. cxiii. 9), "The joyful mother of

children" (or, the mother of the children rejoiceth).

_Gittin_, fol. 57, col. 2.

The story of this martyrdom is narrated at much greater length

in the Books of Maccabees (Book iii. chap. 7, Book iv. chaps.

8-18). In a Latin version the names are given, that of the

mother Solomona, and her sons respectively Maccabeus, Aber,

Machir, Judas, Achaz, Areth, while the hero of our Talmudic

reference, the seventh and last, is styled Jacob. Josephus,

Ant., Book xii. chap. 6, sec. 4, may also be referred to for

further and varying details.

The land of Israel was not destroyed till the seven courts of judgment

had fallen into idolatry, and these are they:--Jeroboam, the son of

Nebat; Baasha, the son of Ahijah; Ahab, the son of Omri; Jehu, the son

of Nimshi; Pekah, the son of Remaliah; Menahem, the son of Gadi; and

Hoshea, the son of Elah; as it is written (Jer. xv. 9), "She that hath

borne seven languisheth: she hath given up the ghost; her sun is gone

down while it is yet day; she hath been ashamed and confounded."

_Gittin_, fol. 88, col. 1.

"He stood and measured the earth; he beheld and freed the Gentiles

(A.V., he drove asunder the nations, Hab. iii. 6); he beheld that the

seven precepts which the children of Noah accepted were not observed; he

stood up and set their property free for the service of Israel."

_Bava Kama_, fol. 38, col. 1.

This is one of the weightier expositions met with from time to

time in the Talmud, in which one recognizes a more than

ordinarily deep and earnest feeling on the part of the

commentator. The interpreter expresses himself as a man instinct

with the exclusive Hebrew spirit, and as such claims his title

to the whole inheritance. It is a claim abstractly defensible,

and the just assertion of it is the basis of all rights over

others. The only question here is whether the Jew alone is

invested with the privilege. There can be little doubt that the

principle on which he claims enfeoffment in the estate is a

sound one, that the earth belongs in no case to the sons of

Belial, only to the sons of God.

Seven things distinguish an ill-bred man and seven a wise man:--The wise

man (1.) does not talk before his superior in wisdom and years; (2.) he

does not interrupt another when speaking; (3.) he is not hasty to make

reply; (4.) his questions are to the point, and his answers are

according to the Halachah; (5.) his subjects of discourse are orderly

arranged, the first subject first and the last last; (6.) if he has not

heard of a thing, he says, I have not heard it; and (7.) he confesseth

the truth. The characteristics of the ill-bred man are just the contrary

of these.

_Avoth_, chap. 5, mish. 10.

If a man does not work during the six days of the week, he may be

obliged to work all the seven.

_Avoth d'Rab. Nathan_, chap. 11.

Seven have no portion in the world to come:--A notary; a schoolmaster,

the best of physicians, a judge who dispenses justice in his own native

town, a wizard, a congregational reader (or law-officer), and a butcher.

_Avoth d Rab. Nathan_, chap. 37.

Seven attributes avail before the Throne of Glory, and these

are:--Wisdom, righteousness, judgment, grace, mercy, truth, and peace.

Ibid., chap. 36.

There are seven points in which a righteous man excels another:--(1.)

The wife of the one is more comely than the other's; (2.) so are the

children of the one as compared with those of the other; (3.) if the two

partake of one dish, each enjoys the taste according to his doings; (4.)

if the two dye in one vat, by one the article is dyed properly, by the

other not; (5, etc.) the one excels the other in wisdom, in

understanding, in knowledge, and stature, as it is said (Prov. xii. 26),

"The righteous is more excellent than his neighbor."

Ibid., chap. 37.

Seven patriarchs were covenant-makers:--Abraham, Isaac, and Jacob,

Moses, Aaron, Phinehas, and David.

_Derech Eretz Zuta_, chap. 1.

Seven liquids are comprehended under the generic term drink (Lev. xi.

34):--Dew, water, wine, oil, blood, milk, and honey.

_Machshirin_, chap. 6, mish 6.

For tertian fever take seven small grapes from seven different vines;

seven threads from seven different pieces of cloth; seven nails from

seven different bridges; seven handfuls of ashes from seven different

fireplaces; seven bits of pitch from seven ships, one piece from each;

seven scrapings of dust from as many separate doorways; seven cummin

seeds; seven hairs from the lower jaw of a dog and tie them upon the

throat with a papyrus fibre.

_Shabbath_, fol. 66, col. 2.

The Rabbis teach that the precept relating to the lighting of a candle

at the Feast of Dedication applies to a whole household, but that those

who are particular light a candle for each individual member, and those

that are extremely particular light up eight candles on the first day,

seven on the second, decreasing the number by one each day. This is

according to the school of Shammai; but the school of Hillel say that he

should light up one on the first day, two on the second, increasing the

number by one each of the eight days of the fast.... What is the origin

of the feast of Dedication? On the twenty-fifth day of Kislev (about

December), the eight days of the Dedication commence, during which term

no funeral oration is to be made, nor public fast to be decreed. When

the Gentiles (Greeks) entered the second Temple, it was thought they had

defiled all the holy oil they found in it; but when the Hasmoneans

prevailed and conquered them, they sought and found still one jar of oil

stamped with the seal of the High Priest, and therefore undefiled.

Though the oil it contained would only have sufficed for one day, a

miracle was performed, so that the oil lasted to the end of the week

(during which time more oil was provided and consecrated for the future

service of the Temple). On the anniversary of this occasion the Feast of

Dedication was instituted.

_Shabbath_, fol. 21, col. 2.

The Feast of Dedication is annually celebrated by all Jews

everywhere, to commemorate the purifying of the Temple and the

restoration of its worship after its desecration by Antiochus

Epiphanes, of which an account may be found in 1 Maccabees iv.

52-59. It is very probable that some of our Christmas

festivities are only adaptations of the observances of this

Jewish feast in symbolism of Christian ideas. During the eight

days of the festival they light up wax candles or oil lamps,

according to the rubric of the school of Hillel. Previous to the

lighting, the following benedictions are pronounced:--

"Blessed art Thou, O Lord, our God! King of the universe, who

hath sanctified us with Thy commandment, and commanded us to

light the light of Dedication."

"Blessed art Thou, O Lord, our God! King of the universe, who

wrought miracles for our fathers in those days and in this

season."

"Blessed art Thou, O Lord, Our God! King of the universe, who

hath preserved us alive, sustained us, and brought us to enjoy

this season."

After the lighting, the following form is repeated:--"These

lights we light to praise Thee for the miracles, wonders,

salvation, and victories which Thou didst perform for our

fathers in those days and in this season by the hands of Thy

holy priests. Wherefore by command these lights are holy all the

eight days of the Dedication, neither are we permitted to make

any other use of them, but to view them, that we may return

thanks to Thy name for Thy miracles, wonderful works, and

salvation."

Another commemorative formula is repeated six or seven times a

day during this festival; viz, during morning and evening

prayers and after each meal.

Rabbi Yoshua ben Levi has said a man should never utter an indecent

word, for the Scripture (Gen. vii. 6) uses eight letters more rather

than make use of a word which, without them, would be indecent.

_P'sachim_, fol. 3, col. i.

In the passage referred to, the words "that are not clean" are

used instead of "unclean"; but see verse 2; there another word

for not is used, which brings down the excess to five letters.

When the doors of the Temple were opened the creaking of the hinges was

heard at the distance of eight Sabbath days' journeys.

_Yoma_, fol. 39, col. 2.

It may be proper to remark that the journey is about nine

furlongs, or a mile and one-eighth, so that the distance alluded

to is nearly ten miles.

The eight princes alluded to in Micah (v. 5) are Jesse, Saul, Samuel,

Amos, Zephaniah, Zedekiah, the Messiah, and Elijah.

_Succah_, fol. 52, col. 2.

It is related of Rabbi Shimon, the son of Gamaliel, that at the

rejoicing during the festival of the drawing of water on the Feast of

Tabernacles, he threw eight flaming torches, one after the other in

quick succession, into the air, and caught them again as they descended

without suffering one to touch another. He also (in fulfillment of Ps.

cii. 14) stooped and kissed the stone floor, supporting himself upon his

two thumbs only,--a feat which no one else could perform. And this is

what is termed stooping properly.

Ibid., fol. 53, col. 1.

Levi once in the presence of Rabbi (the Holy) conjured with eight

knives. Samuel in the presence of Shavur the king (of Persia, Sapor I,

240-273) performed the same feat with eight cups of wine. Abaii in the

presence of Rava did likewise with eight eggs; some say with four only.

Ibid.

Eight prophets, who were priests as well, were descended from Rahab the

harlot, and these are they:--Neraiah, Baruch, Seraiah, Maaseiah,

Jeremiah, Hilkiah, Hanameel, and Shallum. Rabbi Yehudah says Huldah the

prophetess was one of the grandchildren of Rahab.

_Meggillah_, fol. 14, col. 2.

The last eight verses of the Law (Torah) were written by Joshua.

_Bava Bathra_, fol. 14, col. 1.

There is a touching story in this very same tract, fol. 15, col.

1, which is repeated in Menachoth, fol. 30, col. 1, and noticed

by Rashi in his commentary, to the effect that Moses himself

wrote the verses which record his own death at the dictation of

the Almighty. The account literally rendered is, "The Holy

One--blessed be He!--spake, and Moses wrote in tears."

There are eight sects of Pharisees, viz, these:--(1.) The shoulder

Pharisee, i.e., he who, as it were, shoulders his good works to be seen

of men. (2.) The time-gaining Pharisee, he who says, "Wait a while; let

me first perform this or that good work." (3.) The compounding Pharisee,

i.e., he who says, "May my few sins be deducted from my many virtues,

and thus atoned for" (or the blood-letting Pharisee, i.e., he who for

fear lest he should look by chance on a woman shuts his eyes and wounds

his face). (4.) The Pharisee who so bends his back, stooping with his

head toward the ground, that he wears the appearance of an inverted

mortar. (5.) The Pharisee who proudly says, "Remains there a virtue

which I ought to perform and have not?" (6.) The Pharisee who is so out

of love for the reward which he hopes to earn by his observances. (7.)

The Pharisee who is so from fear lest he should expose himself to

punishment. (8.) The Pharisee who is born so.

_Avoth d'Rab. Nathan_, chap. 37.

Both Talmuds as a rule enumerate only seven sorts of Pharisees

(T. Yerush, Berachoth, fol. 13, Soteh, fol. 20, T. Babli, fol.

22, col. 2, and elsewhere); but Rabbi Nathan, as above, adds a

new species to the genus. The freehand sketches of Pharisees

given in the Talmud are the reverse of complimentary. In the

words of the late E. Deutsch, who was a Talmudist of no mean

repute, "the Talmud inveighs even more bitterly and caustically

than the New Testament against what it calls the plague of

Pharisaism, 'the dyed ones,' 'who do evil deeds like Zimri, and

require a goodly reward like Phinehas,' 'they who preach

beautifully, but do not act beautifully.' Parodying their

exaggerated logical arrangements, their scrupulous divisions and

subdivisions, the Talmud distinguishes seven classes of

Pharisees, one of whom only is worthy of that name. The real and

only Pharisee is he 'who does the will of his Father which is in

heaven because he loves Him.'"

He who neglects to wear phylacteries transgresseth eight commandments.

_Menachoth_, fol. 44, col. 1.

The following extract states the occasion when the wearing of

phylacteries was prescribed as an equivalent that would be accepted

instead of the observance of the law:--"Rabbi Eliezer said the

Israelites complained before God one day, 'We are anxious to be occupied

day and night in the law, but we have not the necessary leisure.' Then

the Holy One--blessed be He!--said to them, 'Perform the commandment of

the phylacteries, and I will count it as if you were occupied day and

night in the law.'" (_Yalhut Shimeoni_). Phylacteries, fringes, and

Mezuzah, these three preserve one from sin; as it is said (Eccl. iv. 2),

"A threefold cord is not quickly broken;" as also in Ps. xxxiv. 7, "The

angel of the Lord encampeth about them that fear Him, and delivereth

them."

Ibid., fol. 43, col. 2.

The harp in the time of the Messiah will have eight strings; as it is

written (Ps. xii. 1), "The chief musician upon eight," etc.

_Eirchin_, fol. 13, col. 2.

On the ninth day of the month Ab (about August) both the first Temple

and the second were destroyed.

_Rosh Hashanah_, fol. 18, col. 2.

In 2 Kings xxv. 8, the seventh of Ab is the date given for the

first of these events, whereas Jeremiah (lii. 12) mentions the

tenth as the fatal day. Josephus (Wars of the Jews, Book vi.

chap. 4, sec. 15) coincides with the latter.

On the ninth of Ab one must abstain from eating and drinking, and

anointing one's self, and wearing shoes, and matrimonial intercourse. He

may not read the Bible, the Talmud, the Midrash, the Halachoth, or the

Haggadoth, excepting such portions as he is not in the habit of reading,

such he may then read. The lamentations, Job, and the hard words of

Jeremiah should engage his study. Children should not go to school on

this day, because it is said (Ps. xix. 8), "The statutes of the Lord are

right, rejoicing the heart."

_Taanith_, fol. 30, col. 1.

Nowadays, on the date referred to, Jews do not wear their

tallith and phylacteries at morning prayer; by this act laying

aside the outward signs of their covenant with God; but,

contrary to custom, they put them on in the evening, when the

fast is nearly over.

He who does any work on the ninth of Ab will never see even a sign of

blessing. The sages say, whoso does any work on that day and does not

lament over Jerusalem will never see her joy; for it is said (Isa. lxvi.

10), "Rejoice ye with Jerusalem, and be glad with her; rejoice for joy,

all ye that mourn for her."

_Taanith_, fol. 30, col. 2.

If there be nine shops all selling the meat of animals which have been

legally butchered, and one selling the meat of animals which have not,

and if a person who has bought meat does not know at which of these

shops he bought it, he is not entitled to the benefit of the doubt; the

meat he has purchased is prohibited.

_Kethuboth_, fol. 15, col. 1.

A woman prefers one measure of frivolity to nine measures of Pharisaic

sanctimoniousness.

_Soteh_, fol. 20, col. 1.

The Talmud has much to say, and does say a great deal, about women. And

although what it says tends rather to discountenance than to promote

their development, it is not insensible to what they might become under

refinement of culture, and occasionally enforces the duty of attending

to their higher education. In proof of both positions we appeal to the

following quotations:--

In the Mishna, from which the above quotation is taken, we are told that

Ben Azai (the son of impudence) says, a man is bound to instruct his

daughter in the law, although Rabbi Eliezer, who always assumes an

oracular air, and boasts that the Halachah is always according to his

decision (_Bava Metzia_, fol. 59, col. 2), insists, on the other hand,

that he who instructs his daughter in the law must be considered as

training her into habits of frivolity; and the saying above ascribes to

the sex such a power of frivolity as connects itself evidently with the

foregone conclusion that they are by nature incapable of being developed

into any solidity of worth or character. The Gemara, Tosephoth, and

Rashi as well all support Rabbi Eliezer in laying a veto on female

education, for fear lest, with the acquisition of knowledge, women might

become cunning, and do things on the sly which ought not to be done by

them. Literally the saying is:--For from it (i.e., the acquisition of

knowledge) she comes to understand cunning, and does things on the

quiet.

_Soteh_, fol. 21, col. 2, Rashi.

Another good reason for neglecting female education those who take the

Talmud as an authority find in these words: women are light-minded,

i.e., of shallow natural endowment, on which any serious discipline

would be thrown away.

_Kiddushin_, fol. 80, col. 2.

Another argument to the same effect is, that there is no distinct

command in the law of Moses inculcating the duty; for in Deut. xi. 19 it

is merely said, "And ye shall teach them to your children," a command

which, as it passes refracted through the Rabbinic medium, becomes your

sons, but not your daughters.

Ibid., fol. 29, col. 2.

As the immediately preceding command, so interpreted, cannot be carried

out by any one not favored with male children, the well-known Talmudic

dictum acquires force and point, "Blessed is the man whose children are

sons, but luckless is he whose children are daughters."

_Bava Bathra_, fol. 16, col. 2.

A man prefers one measure obtained by his own earning to nine measures

collected by the exertion of his neighbor.

_Bava Metzia_, fol. 38, col. 1.

Nine have entered alive into paradise, and these are they:--Enoch, the

son of Jared; Elijah; the Messiah; Eliezer, the servant of Abraham;

Hiram, king of Tyre; Ebed Melech, the Ethiopian; Jabez, the son of Rabbi

Yehuda the prince; Bathia, the daughter of Pharaoh; and Sarah, the

daughter of Asher. Some say also Rabbi Yoshua, the son of Levi.

_Derech Eretz Zuta_, chap. 1.

As the last-mentioned personage, Rabbi Yoshua, entered paradise

"not by the door," but some "other way," it may be interesting

to not a few to know how he succeeded, and here accordingly we

append the story of the feat. As Rabbi Yoshua's earthly career

drew to a close, the angel of death was instructed to wait upon

him, and at the same time show all respect for his wishes. The

Rabbi, remarking the courteous demeanor of his visitant,

requested him, before he despatched him, to favor him with a

glimpse of the place he was to occupy in paradise above, and

meantime commit to him his sword, as a gage that he would grant

his petition and not take advantage of him on the journey. This

request being granted and the sword delivered up, the Rabbi and

his attendant took the road, pacing along till they halted

together just outside the gates of the celestial city. Here the

angel assisted the Rabbi to climb the wall, and proceeded to

point out the place he would occupy some day in the future, when

deftly throwing himself over, he left the angel standing outside

and holding him fast by the skirt of his garment. When pressed

to return, he swore he would not go back, protesting that, as he

had never sought to be relieved of the obligation of his oath on

earth, he would not be cajoled or coerced into an act of perjury

within the precincts of heaven. He declined at first to give up

the sword of the angel, and would have stood to his point but

for the echo of a voice which peremptorily ordered its immediate

restoration. (See _Kethuboth_ fol. 77, col. 2.)

Where is it taught that when ten join together in prayer the Shechinah

is with them? In Ps. lxxxii. 4, where it is said, "God standeth in the

congregation of the mighty."

_Berachoth_, fol. 6, col. 1.

According to Rabbinic law, it takes at least ten men to

constitute a legally convened congregation. Nearly a thousand

pounds were expended every year by the synagogues of the

metropolis to hire (minyan) men to make up the congregational

number, and thus ensure the due observance of this regulation.

When the Holy One--blessed be He!--enters the synagogue, and does not

find ten men present, His anger is immediately stirred; as it is said

(Isa. i. 2), "Wherefore, when I came, was there no man? When I called,

there was none to answer?"

Ibid., fol. 6, col. 2.

The passion of anger here ascribed to God is by not a few

regarded as an attribute wholly alien to the proper nature of

the Deity. Such, however, is evidently not the judgment of the

Talmudists. Nor is this surprising when we see elsewhere how

boldly they conceive and how freely they speak of the Divine

Majesty. The Rabbis are not in general a shamefaced generation,

and are all too prone to deal familiarly with the most sacred

realities. The excerpts which follow amply justify this

judgment.

God is represented as roaring like a lion, etc., etc.

_Berachoth_, fol. 3, col. 1. See chap. iii.

God is said to wear phylacteries.

_Berachoth_, fol. 6, col. 1.

This is referred to in the morning service for Yom Kippur, where it is

said He showed "the knot of the phylacteries to the meek one" (i.e.,

Moses).

He is said to pray; for it is written (Isa. lvi. 7), "Them will I bring

to my holy mountain, and make them joyful in the house of my prayer." It

is thus He prays: "May it please me that my mercy may overcome my anger,

that all my attributes may be invested with compassion, and that I may

deal with my children in the attribute of kindness, and that out of

regard to them I may pass by judgment."

Ibid., fol. 7, col. 1.

He is a respecter of persons; as it is written (Num. vi. 26), "The Lord

lift up His countenance upon thee."

Ibid., fol. 20, col. 2.

When accused by Elijah of having turned Israel's heart back again (1

Kings xviii. 37), He confesseth the evil He had done (Micah iv. 6).

Ibid., fol. 31, col. 2.

God, when charged by Moses as being the cause of Israel's idolatry,

confesseth the justice of that accusation by saying (Num. xiv. 20), "I

have pardoned according to thy word."

Ibid., fol. 32, col. 1.

He drops two tears into the ocean, and this causes the earth to quake.

Ibid., fol. 59, col. 1.

He is represented as a hairdresser; for it is said He plaited Eve's hair

(and some have actually enumerated the braids as 700).

_Eiruvin_, fol. 18, col. 1.

In a Hagada (see Sanhedrin, fol. 95, col. 2), God is conceived as acting

the barber to Sennacherib, a sort of parody on Isaiah vii. 20.

He is said to have created the evil as well as the good passions in man.

_Berachoth_, fol. 61, col. 1.

God weeps every day.

_Chaggigah_, fol. 3, col. 2.

He dresses Himself in a veil and shows Moses the Jewish Liturgy, saying

unto him, "When the Israelites sin against me, let them copy this

example, and I will pardon their sins."

_Rosh Hashanah_, fol. 17, col. 2.

God is said to have regretted creating certain things.

_Succah_, fol. 52, col, 2.

God is represented as irrigating the land of Israel, but leaving the

rest of the earth to be watered by an angel.

_Taanith_, fol. 10, col. 1.

It is said that He will make a dance for the righteous, and as He places

Himself in the centre, they will point at Him with their fingers, and

say (Isa. xxv. 9), "Behold, this is our God; we have waited for him;...

we will be glad and rejoice in His salvation."

Ibid., fol. 31, col. 1.

God is said to have prevaricated in making peace between Abraham and

Sarah, which is not so surprising; for while one Rabbi teaches that

prevarication is under certain circumstances allowable, another asserts

it absolutely as a duty; for it is written (1 Sam. xvi. 2), "And Samuel

said, How can I go? if Saul hear it, he will kill me. And the Lord said,

Take a heifer with thee, and say, I am come to sacrifice unto the Lord."

_Yevamoth_, fol. 65, col. 2.

This teaching may be easily matched by parallels from heathen

literature, but we have room only for two or three

examples:--Maximus Tyrius says, "There is nothing (essentially)

decorous in truth, yea, truth is sometimes hurtful and lying

profitable." Darius is represented by Herodotus (Book iii., p.

191) as saying, "When telling falsehood is profitable, let it be

told." Menander says, "A lie is better than an annoying truth."

God utters a curse against those who remain single after they are twenty

years of age; and those who marry at sixteen please him, and those who

do so at fourteen still more.

_Kiddushin_, fol. 29, col. 2.

Elijah binds and God flogs the man who marries an unsuitable wife.

Ibid., fol. 70, col. 1.

God acknowledges His weakness in argument, "My children have vanquished

me! my children have vanquished me!" He exclaims. "They have defeated me

in argument."

_Bava Metzia_, fol. 59, col. 2.

God's decision was controverted by the Academy in heaven, and the matter

in debate was finally settled by a Rabbi, who had to be summoned from

earth to heaven expressly to adjudicate in the case.

_Bava Metzia_, fol. 86, col. 1.

The classical student will recognize in this a parallel to the

Greek myth in which the Olympian divinities refer their debate

in the matter of the apple of discord to the judgment of Paris.

May there not in both fables lie a dim forefeeling of the time

when Justice shall transfer her seat from the skies, so that

whatever her ministers bind on earth may be bound in heaven?

God will bear testimony before all the nations of the earth that His

people Israel have kept the whole of the law.

_Avodah Zarah_, fol. 3, col. 1.

God is occupied for twelve hours every day in study, at work, or at

play.

Ibid., fol. 3, col. 2.

God does not act without first consulting the assembly above; as it is

said (Dan. iv. 17), "This matter is by the decree of the watchers and

the demand of the word of the Holy One," etc.

_Sanhedrin_, fol. 38, col. 2.

God Himself is described as exacting an atonement for His own

miscreations; as, for instance, His diminishing the size of the moon.

_Shevuoth_, fol. 9, col. 1.

The general height of the Levites was ten ells.

_Shabbath_, fol. 92, col. 1.

Ten things cause hemorrhoids:--Eating cane leaves, the foliage and

tendrils of the vine, the palate of cattle, the backbones of fish,

half-cooked salt fish, wine lees, etc.

_Berachoth_, fol. 55, col. 1.

Ten things provoke a desperate relapse in a convalescent:--Eating beef,

fat meat, broiled meat, fowl, or roasted eggs, shaving, eating cress,

taking milk or cheese, or indulging in a bath. Some say also eating

walnuts, others say eating cucumbers, which are as dangerous to the body

as swords.

Ibid., fol. 57, col. 2.

Ten curses were pronounced against Eve:--The words "greatly multiply,"

"thy sorrow" (alluding to rearing a family), "thy conception," "in

sorrow shalt thou bring forth," "thy desire shall be to thy husband,"

"he shall rule over thee," express six of these. The remainder are:--She

should be wrapped up like a mourner (that is, she should not appear in

public without having her head covered); she was restricted to one

husband, though he might have more wives than one, and was to be kept

within doors like a prisoner.

_Eiruvin_, fol. 100, col. 2.

Ten things were created during the twilight of the first Sabbath-eve.

These were:--The well that followed Israel in the wilderness, the manna,

the rainbow, the letters of the alphabet, the stylus, the tables of the

law, the grave of Moses, the cave in which Moses and Elijah stood, the

opening of the mouth of Balaam's ass, the opening of the earth to

swallow the wicked (Korah and his clique). Rav Nechemiah said, in his

father's name, also fire and the mule. Rav Yosheyah, in his father's

name, added also the ram which Abraham offered up instead of Isaac, and

the Shameer. Rav Yehudah says the tongs also, etc.

_Psachim_, fol. 54, col 1.

To the ten things said to have been created on Sabbath-eve some add the

rod of Aaron that budded and bloomed, and others malignant demons and

the garments of Adam.

Ibid.

Rav Yehuda said, in the name of Rav, ten things were created on the

first day:--Heaven and earth, chaos and confusion, light and darkness,

wind and water, the measure of day and the measure of night. "Heaven and

earth," for it is written, "In the beginning God made the heavens and

the earth." "Chaos and confusion," for it is written, "And the earth was

chaos and confusion." "Light and darkness," for it is written, "And

darkness was upon the face of the abyss." "Wind and water," for it is

written, "The wind of God hovered over the face of the waters." "The

measure of day and the measure of night," for it is written, "Morning

and evening were one day."

_Chaggigah_, fol. 12, col. 1.

Ten facts witness to the presence of a supernatural power in the

Temple:--No premature birth was ever caused by the odor of the

sacrifices; the carcasses never became putrid; no fly was ever to be

seen in the slaughter-houses; the high-priest was never defiled on the

day of atonement; no defect was ever found in the wave-sheaf, the two

wave-loaves, or the shewbread; however closely crowded the people were,

every one had room enough for prostration; no serpent or scorpion ever

stung a person in Jerusalem; and no one had ever to pass the night

without sleeping-accommodation in the city.

_Yoma_, fol. 21, col. 1.

Tradition teaches that Rabbi Yossi said:--The Shechinah has never

descended below, nor did Moses and Elijah ever ascend on high; for it is

said (Ps. cxv. 16), "The heavens, even the heavens, are the Lords; but

the earth hath he given to the children of men." True, it is written, he

admitted (Exod. xix. 20), "And the Lord came down upon Mount Sinai;" but

that, he remarked, was ten handbreadths above the summit. And true, too,

is it written (Zech. xiv. 4), "And His feet shall stand in that day upon

the Mount of Olives;" but that, too, he added, is ten handbreadths above

it. And so, in like manner, Moses and Elijah halted ten handbreadths

from heaven.

_Succah_, fol. 5, col. 1.

What entitles a place to rank as a large town? When there are in it ten

unemployed men. Should there be fewer than that number, it is to be

looked upon as a village.

_Meggillah_, fol. 3, col. 2.

In places where there are not ten Batlanim, men of leisure, that

is, men always free to be present at every synagogue service, a

minyan (number) has to be hired for the purpose. The notion that

ten constitutes a congregation is based on the authority of Num.

xiv, 27, "How long shall I bear with this congregation?" As the

term "congregation" here refers to the ten spies who brought the

evil report, it is concluded forsooth that ten men, and never

less, is the orthodox minimum for a congregation.

Ten lights, said he, could not extinguish one; how shall one extinguish

ten?

Ibid., fol. 16, col. 2.

These words are said to have been spoken by Joseph to his

brethren, who, after the death of their father Jacob, feared

lest Joseph should revenge himself upon them (Gen. l. 21). The

Midrash and the Targums as usual furnish much additional

information.

Rav Assi said:--Nowadays, if a Gentile should betroth a Jewess, there is

reason for regarding the betrothal as not therefore invalid, for he may

be a descendant of the ten tribes, and so one of the seed of Israel.

_Yevamoth_, fol. 16, col. 2.

Rabbi Yochanan said:--If, after the death of her husband, a woman should

remain unmarried for ten years and then marry again, she will have no

children. Rav Nachman added:--Provided she have not thought of marrying

all the while; but if she had thought of marrying again, in that case

she will have children. Rava once said to Rav Chisda's daughter (who

bore children to Rava, though she did not marry him until ten years

after her first husband's death), "The Rabbis have their doubts about

you." She replied, "I had always set my heart upon thee." A woman once

said to Rav Yoseph, "I waited ten years before I married again, and then

I had children." "Daughter," said he, "do not bring the words of the

wise into discredit. It is thou, not they, that are mistaken." Then the

woman confessed that she had been a transgressor.

Ibid., fol. 34, col. 2.

The Rabbis teach that if a man live with a wife ten years without issue

he should divorce her and give her the prescribed marriage portion, as

he may not be deemed worthy to be built up by her (that is, to have

children by her).

Ibid., fol. 64, col. 2.

As a set-off we append here a romantic story paraphrased from

the Midrash Shir Hashirim. A certain Israelite of Sidon, having

lived many years with his wife without being blessed with

offspring, made up his mind to give her a bill of divorcement.

They went accordingly together to Rabbi Shimon ben Yochai, that

legal effect might be given to the act of separation. Upon

presenting themselves before him, the Rabbi addressed them in

these fatherly accents:--"My children," said he, "your divorce

must not take place in pettishness or anger, lest people should

surmise something guilty or disgraceful as the motive for the

action. Let your parting, therefore, be like your meeting,

friendly and cheerful. Go home, make a feast, and invite your

friends to share it with you; and then to-morrow return and I

will ratify the divorce you seek for." Acting upon this advice,

they went home, got ready a feast, invited their friends, and

made merry together. "My dear," said the husband at length to

his wife, "we have lived for many a long year lovingly together,

and now that we are about to be separated, it is not because

there is any ill-will between us, but simply because we are not

blessed with a family. In proof that my love is unchanged, and

that I wish thee all good, I give thee leave to choose whatever

thou likest best in the house and carry it away with thee." The

wife with true womanly wit promptly replied, "Well and good, my

dear!" The evening thereafter glided pleasantly by, the wine-cup

went round freely and without stint, and all passed off well,

till first the guests one by one, and then the master of the

house himself, fell asleep, and lay buried in unconsciousness.

The lady, who had planned this result, and only waited its

_denouement_, immediately summoned her confidential handmaids

and had her lord and master gently borne away as he was to the

house of her father. On the following morning, as the stupor

wore off, he awoke, rubbing his eyes with astonishment. "Where

am I?" he cried. "Be easy, husband dear," responded the wife in

his presence. "I have only done as thou allowedst me. Dost thou

remember permitting me last night, in the hearing of our guests,

to take away from our house whatever best pleased me? There was

nothing there I cared for so much as thyself; thou art all in

all to me, so I brought thee with me here. Where I am there

shalt thou be; let nothing but death part us." The two thereupon

went back to Rabbi Shimon as appointed, and reported their

change of purpose, and that they had made up their minds to

remain united. So the Rabbi prayed for them to the Lord, who

couples and setteth the single in families. He then spoke his

blessing over the wife, who became thenceforth as a fruitful

vine, and honored her husband with children and children's

children.

A parallel to this, illustrative of wifely devotion, is recorded

in the early history of Germany. In the year 1141, during the

civil war in Germany between the Guelphs and the Ghibellines, it

happened that the Emperor Conrad besieged the Guelph Count of

Bavaria in the Castle of Weinsberg. After a long and obstinate

defense the garrison was obliged at length to surrender, when

the Emperor, annoyed that they had held out so long and defied

him, vowed that he would destroy the place with fire and put all

to the sword except the women, whom he gallantly promised to let

go free and pass out unmolested. The Guelph Countess, when she

heard of this, begged as a further favor that the women might be

allowed to bear forth as much of their valuables as they could

severally manage to carry. The Emperor having pledged his word

and honor that he would grant this request, on the morrow at

daybreak, as the castle gates opened, he saw to his amazement

the women file out one by one, every married woman carrying her

husband with her young ones upon her back, and the others each

the friend or relation nearest and dearest to her. At sight of

this, the Emperor was tenderly moved, and could not help

according to the action the homage of his admiration. The result

was that not only was life and liberty extended to the Guelphs,

but the place itself was spared and restored in perpetuity to

its heroic defenders. The Count and his Countess were henceforth

treated by the Emperor with honor and affection, and the town

itself was for long after popularly known by the name of

Weihertreue, i.e., the abode of womanly fidelity.

Benedictory condolences are recited by ten men, not reckoning the

mourners; but nuptial blessings are recited by ten men, including the

bridegroom.

_Kethuboth_, fol. 8. col. 2.

The Mishnic Rabbis have ordained that ten cups of wine be drunk in the

house by the funeral party; three before supper, to whet the appetite;

three during supper, to aid digestion; and four after the meal, at the

recitation of the four benedictions. Afterward four complimentary cups

were added, one in honor of the precentors, one in honor of the

municipal authorities, another in remembrance of the Temple, and the

fourth in the memory of Rabbon Gamliel. Drunkenness so often ensued on

these occasions that the number had to be curtailed to the original ten

cups. The toast to the memory of Rabbon Gamliel was to commemorate his

endeavors to reduce the extravagant expenses at burials, and the

consequent abandonment of the dead by poor relations. He left orders

that his own remains should be buried in a linen shroud, and since then,

says Rav Pappa, corpses are buried in canvas shrouds about a zouz in

value.

Ibid., fol. 8, col. 2.

At the age of ten years a child should begin to study the Mishna.

Ibid., fol. 50, col. 1.

Rabbi the Holy, when dying, lifted up his ten fingers toward heaven and

said:--"Lord of the Universe, it is open and well-known unto Thee that

with these ten fingers I have labored without ceasing in the law, and

never sought after any worldly profit with even so much as my little

finger; may it therefore please Thee that there may be peace in my

rest!" A voice from heaven immediately responded (Isa. lvii. 2), "He

shall enter peace: they shall rest in their beds."

Ibid., fol. 104, col. 2.

Ten measures of wisdom came down to the world; the land of Israel

received nine and the rest of the world but one only. Ten measures of

beauty came down to the world; Jerusalem monopolized nine and the rest

of the world had only one. Ten measures of riches came down to the

world; Rome laid hold of nine and left the rest of the world but one for

a portion. Ten measures of poverty came down to the world; nine fell to

the lot of Babylon and one to the rest of the world. Ten measures of

pride came down to the world; Elam appropriated nine and to the rest of

the world but one remained over. Ten measures of bravery came to the

world; Persia took nine, leaving but one for the rest of the world. Ten

measures of vermin came to the world; nine fell to the Medes and one to

the rest of the world. Ten measures of sorcery came down to the world;

Egypt received nine and one was shared by the rest of the world. Ten

measures of plagues came into the world; nine measures were alloted to

the swine and the rest of the world had the other. Ten measures of

fornication came into the world; nine of these belong to the Arabs and

to the rest of the world the other. Ten measures of impudence found its

way into the world; Mishan appropriated nine, leaving one to the rest of

the world. Ten measures of talk came into the world; women claimed nine,

leaving the tenth to the rest of the world. Ten measures of early rising

came into the world; they of Ethiopia received nine and the rest of the

world one only. Ten measures of sleep came to the world; the servants

took nine of them, leaving one measure to the rest of the world.

_Kiddushin_, fol. 49, col. 2.

Ten different sorts of people went up from Babylon:--(1.) Priests, (2.)

Levites, (3.) Israelites, (4.) Disqualified Cohanim, (5.) Freedmen, (6.)

Illegitimate, (7.) Nethinim, (8.) Unaffiliated ones, and (10.)

Foundlings.

Ibid., fol. 63, col. 1.

Ten characteristics mark the phlebotomist:--He walks sideling along; he

is proud; he stoops awhile before seating himself; he has an envious and

evil eye; he is a gourmand, but he defecates little at a time; he is

suspected of incontinence, robbery, and murder.

Ibid., fol. 82, col. 1.

Rabbi Chanena ben Agil asked Rabbi Cheya ben Abba, "Why does the word,

'signifying that it may be well with thee' not occur in the first copy

of the ten commandments (Exod. xx.) as it does in the second?" (Deut.

v.) He replied, "Before thou askest me such a question, first tell me

whether the word occurs in Deuteronomy or not? for I don't know if it

does." The required answer was given by another Rabbi, "The omission of

the word in the first publication of the ten commandments is due to the

foresight of what was to befall the first tables, for if the word good

had been in the tables, and broken withal, then goodness would have

ceased to bless the sons of Israel."

_Bava Kama_, fol. 55, col. 1.

The Tosephoth in Bava Bathra (fol. 113, col. 1) ingenuously

admits that the Rabbis were occasionally ignorant of the letter

of Scripture. The above quotation may be taken as a sample of

several in corroboration.

The Rabbis have taught that when pestilence is abroad no one should walk

along the middle of the road, for there the angel of death would be sure

to cross him. Neither when there is pestilence in a town should a person

go to the synagogue alone, because there, provided no children are

taught there, and ten men are not met to pray there, the angel of death

hides his weapons. The Rabbis have also taught that (like the Banshee of

Ireland), the howling of dogs indicates the approach of the angel of

death, whereas when they sport it is a sign that Elijah the prophet is

at hand, unless one of them happen to be a female, for it is her

presence among them, and not any super-natural instinct, that is to be

understood as the cause of the demonstration.

Ibid., fol. 60, col. 2.

Ten constitutions were founded by Ezra:--The reading of a portion of

Scripture during the afternoon prayers on the Sabbath-day, and during

morning prayers on the second and fifth days of the week (a rule that is

to this day observed in orthodox places of worship), and this for the

reason that three days should not pass by without such an exercise; to

hold courts for the due administration of justice on the second and

fifth days of the week, when the country people came to hear the public

reading of the Scriptures; to wash their garments, etc., on the fifth

day, and to prepare for the coming Sabbath; to eat garlic on the sixth

day of the week, as this vegetable has the property of promoting

secretions (see Exod. xxi. 10); that the wife should be up betimes and

bake the bread, so as to have some ready in case any one should come

begging; that the women should wear a girdle round the waist for decency

sake; that they should comb their hair before bathing; that peddlers

should hawk their perfumes about the streets in order that women should

supply themselves with such things as will attract and please their

husbands; and that certain unfortunates (see Lev. xv.) should bathe

themselves before they came to the public reading of the law.

_Bava Kama_, fol. 82, col. 1.

Ten things are said about Jerusalem:--(1.) No mortgaged house was

eventually alienated from its original owner (which was the case

elsewhere in Jewry). (2.) Jerusalem never had occasion to behead a

heifer by way of expiation for an unproved murder (see Deut. xxi. 1-9).

(3.) She never could be regarded as a repudiated city (Deut. xiii. 12,

etc.). (4.) No appearance of plagues in any house at Jerusalem rendered

the house unclean, because the words of Lev. xiv. 34, are "your

possession," an expression which could not apply to Jerusalem, as it had

never been portioned among the ten tribes. (5.) Projecting cornices and

balconies were not to be built in the city. (6.) Limekilns were not to

be erected there. (7.) No refuse heaps were allowed in any quarter. (8.)

No orchards or gardens were permitted, excepting certain flower-gardens,

which had been there from the times of the earlier prophets. (9.) No

cocks were reared in Jerusalem. (10.) No corpse ever remained over night

within its walls; the funeral had to take place on the day of the

decease.

Ibid., fol. 82, col. 2.

In the Book of Psalms David included those which were composed by ten

elders:--Adam (Ps. cxxxix.); Melchizedek (Ps. cx.); Abraham (Ps.

lxxxix.); Moses (Ps. xc.); the others alluded to were by Heman,

Jeduthun, Asaph, and the three sons of Korah.

_Bava Bathra_, fol. 14, col. 2.

A man once overheard his wife telling her daughter that, though she had

ten sons, only one of them could fairly claim her husband as his father.

After the father's death it was found that he had bequeathed all his

property to one son, but that the testament did not mention his name.

The question therefore, arose, which of the ten was intended? So they

came one and all to Rabbi Benaah and asked him to arbitrate between

them. "Go," said he to them, "and beat at your father's grave, until he

rises to tell you to which of you it was that he left the property." All

except one did so; and he, because by so doing he showed most respect

for his father's memory, was presumed to be the one on whom the father

had fixed his affections; he accordingly was supposed to be the one

intended, and the others were therefore excluded from the patrimony. The

disappointed ones went straight to the government and denounced the

Rabbi. "Here is a man," said they, "who arbitrarily deprives people of

their rights, without proof or witnesses." The consequence was that the

Rabbi was sent to prison, but he gave the authorities such evidence of

his shrewdness and sense of justice, that he was soon restored to

freedom.

_Bava Bathra_, fol. 58, col. 1.

Till ten generations have passed speak thou not contemptuously of the

Gentiles in the hearing of a proselyte.

_Sanhedrin_, fol. 94, col. 1.

The ten tribes will never be restored, for it is said (Deut. xxiii. 28),

"God cast them into another land, as it is this day." As this day passes

away without return, so also they have passed away never more to return.

So says Rabbi Akiva, but Rabbi Eleazar says, "'As it is this day'

implies that, as the day darkens and lightens up again, so the ten

tribes now in darkness shall in the future be restored to light." The

Rabbis have thus taught that the ten tribes will have no portion in the

world to come; for it is said (Deut. xxix. 28), "And the Lord rooted

them out of their land in anger, and in wrath, and in great

indignation." "And he rooted them out of their land," that is, from this

world, "and cast them into another land," that is, the World to come. So

says Rabbi Akiva. Rabbi Shimon ben Yehuda says, "If their designs

continue as they are at this day, they will not return, but if they

repent they will return." Rabbi (the Holy) says, "They will enter the

world to come, for it is said (Isa. xxvii. 13), 'And it shall come to

pass in that day that the great trumpet shall be blown, and they shall

come which were ready to perish.'"

_Sanhedrin_, fol. 110, col. 2.

Ten things are detrimental to study:--Going under the halter of a camel,

and still more passing under its body; walking between two camels or

between two women; to be one of two men that a woman passes between; to

go where the atmosphere is tainted by a corpse; to pass under a bridge

beneath which no water has flowed for forty days; to eat with a ladle

that has been used for culinary purposes; to drink water that runs

through a cemetery. It is also dangerous to look at the face of a

corpse, and some say also to read inscriptions on tombstones.

_Horayoth_, fol. 13, col. 2.

Ten strong things were created in the world (of which the one that comes

after is stronger than that which preceded). A mountain is strong, but

iron can hew it in pieces; the fire weakens the iron; the water quenches

the fire; the clouds carry off the water; the wind disperses the clouds;

the living body resists the wind; fear enervates the body; wine

abolishes fear; sleep overcomes wine, and death is stronger than all

together; yet it is written (Prov. x. 2), "And alms delivereth from

death" (the original word has two meanings, righteousness and alms).

_Bava Bathra_, fol. 10, col. 1.

With the utterance of ten words was the world created.

_Avoth_, chap. 5, mish. 1.

There were ten generations from Adam to Noah, to show how great is God's

long-suffering, for each of these went on provoking Him more and more,

till His forbearance relenting, He brought the flood upon them.

Ibid., mish. 2.

There were ten generations from Noah to Abraham, to show that God is

long-suffering, since all those succeeding generations provoked Him,

until Abraham came, and he received the reward that belonged to all of

them.

_Avoth_, mish. 3.

The greatest sinner is uniformly presumed throughout the Talmud

to have a certain amount of merit, and therefore a corresponding

title to reward (see chap. 2, No. 10 = Ps. xxxvii. 35-37). Much

of this last is enjoyed by the wicked themselves in the present

world, and the surplus is often transferred to the credit of the

righteous in the world to come (see "Genesis", page 482, No. 173

= Matt. xiii. 12).

Abraham our father was tested ten times; in every case he stood firm;

which shows how great the love of our father Abraham was.

Ibid., mish. 4.

Ten miracles were wrought for our forefathers in Egypt, and ten at the

Red Sea. Ten plagues did the Holy One--blessed be He!--inflict on the

Egyptians in Egypt, and ten at the sea. Ten times did our ancestors

tempt God in the wilderness, as it is said (Num. xiv. 22), "And have

tempted me now these ten times, and have not hearkened to my voice."

Ibid., mish. 5, 6, 7.

Ten times did God test our forefathers, and they were not so much as

once found to be perfect.

_Avoth d'Rab. Nathan_, chap. 34.

Ten times the Shechinah came down unto the world:--At the garden of Eden

(Gen. iii. 8); at the time of the Tower (Gen. xi. 5); at Sodom (Gen.

xviii. 21); in Egypt (Exod. iii. 8); at the Red Sea (Ps. xviii. 9); on

Mount Sinai (Exod. xix. 20); into the Temple (Ezek. xliv. 2); in the

pillar of cloud (Num. xi. 25). It will descend in the days of Gog and

Magog, for it is said (Zech. xiv. 4), "And His feet shall stand in that

day upon the Mount of Olives" (the tenth is omitted in the original).

Ibid.

The Shechinah made ten gradual ascents in passing from place to

place:--From the cover of the ark to the cherub (2 Sam. xxii. 11);

thence to the threshold of the house (Ezek. ix. 3); thence to the

cherubim (Ezek. x. 18); thence to the roof of the Temple (Prov. xxi. 9);

thence to the wall of the court (Amos vii. 7); thence to the altar (Amos

ix. 1); thence to the city (Micah vi. 9); thence to the mount (Ezek. xi.

23); thence to the wilderness (Prov. xxi. 9); whence the Shechinah went

up, as it is said (Hosea v. 15), "I will go and return to my place."

_Avoth d Rab. Nathan_, chap. 34.

Ten different terms are employed to express the title of

prophet:--Ambassador, Faithful, Servant, Messenger, Seer, Watchman, Seer

of Vision, Dreamer, Prophet, Man of God.

Ibid.

Ten distinct designations are applied to the Holy Spirit:--Proverb,

Interpretation, Dark, Saying, Oracle, Utterance, Decree, Burden,

Prophecy, Vision.

Ibid.

Ten are designated by the term Life or Living:--God, the law, Israel,

the righteous, the garden of Eden, the tree of life, the land of Israel,

Jerusalem, benevolence, the sages; and water also is described as life,

as it is said (Zech. xiv. 8), "And it shall be in that day that living

water shall go out from Jerusalem."

Ibid.

If there are ten beds piled upon one another, and if beneath the

lowermost there be any tissue woven of linen and wool (Lev. xix. 19), it

is unlawful to lie down upon them.

_Tamid_, fol. 27, col. 2.

Alexander of Macedon proposed ten queries to the elders of the

south:--"Which are more remote from each other, the heavens from the

earth or the east from the west?" They answered, "The east is more

remote from the west, for when the sun is either in the east or in the

west, any one can gaze upon him; but when the sun is in the zenith or

heaven, none can gaze at him, he is so much nearer." The Mishnaic

Rabbis, on the other hand, say they are equidistant; for it is written

(Ps. ciii. 11, 12), "As the heavens are from the earth, ... so is the

east removed from the west." Alexander then asked, "Were the heavens

created first or was the earth?" "The heavens," they replied, "for it is

said, 'In the beginning God created the heavens and the earth.'" He then

asked, "Was light created first or was darkness?" They replied, "This is

an unanswerable question." They should have answered darkness was

created first, for it is said, "And the earth was without form and void,

and darkness was upon the face of the deep," and after this, "And God

said, Let there be light, and there was light."

_Tamid._, fol. 31, col. 2.

There are ten degrees of holiness, and the land of Israel is holy above

all other lands.

_Kelim_, chap. i, mish. 6.

There are ten places which, though Gentile habitations are not

considered unclean:--(1.) Arab tents; (2.) A watchman's hut; (3.) The

top of a tower; (4.) A fruit-store; (5.) A summer-house; (6.) A

gatekeeper's lodge; (7.) An uncovered courtyard; (8.) A bath-house; (9.)

An armory; (10.) A military camp.

_Oholoth_ chap. 18, mish. 10.

"An Ammonite or Moabite shall not enter the congregation of the Lord,

even to the tenth generation," etc. (Deut. xxiii. 4). One day Yehuda, an

Ammonite prophet, came into the academy and asked, "May I enter the

congregation (if I marry a Jewess)?" Rabban Gamliel said unto him, "Thou

art not at liberty to do so;" but Rabbi Joshua interposed and

maintained, "He is at liberty to do so." Then Rabban Gamliel appealed to

Scripture, which saith, "An Ammonite or Moabite shall not enter into the

congregation of the Lord, even to the tenth generation." To this Rabbi

Joshua retorted and asked, "Are then these nations still in their own

native places? Did not Sennacherib, the king of Assyria, transplant the

nations? as it is said (Isa. x. 13), 'I have removed the bounds of the

people, and have robbed their treasures, and have put down the valor of

the inhabitants.'" Rabban Gamliel replied, "Scripture saith (Jer. xlix.

6), 'Afterward I will bring again the captivity of the children of

Ammon,' and so," he argued, "they must have already returned." Rabbi

Joshua then promptly rejoined, "Scripture saith (Jer. xxx. 3), 'I will

bring again the captivity of my people Israel and Judah,' and these have

not returned yet." And on this reasoning the proselyte was permitted to

enter the congregation.

_Yadayim_, chap. 4, mish. 4.

Go and learn from the tariff of donkey-drivers, ten miles for one zouz,

eleven for two zouzim.

_Chaggigah_, fol. 9, col. 2.

When Israel went up to Jerusalem to attend the festivals, they had to

stand in the Temple court closely crowded together, yet when prostrated

there was a wide space between each of them (Rashi says about four

ells), so that they could not hear each other's confession, which might

have caused them to blush. They had, however, when prostrated, to extend

eleven ells behind the Holy of Holies.

_Yoma_, fol. 21, col. 1,

In the days of Joel, the son of Pethuel, there was a great dearth,

because (as is said in Joel i. 4) "That which the palmerworm hath left

hath the locust eaten," etc. That year the month of Adar (about March)

passed away and no rain came. When some rain fell, during the following

month, the prophet said unto Israel, "Go ye forth and sow." They

replied, "Shall he who has but a measure or two of wheat or barley eat

and live or sow it and die?" Still the prophet urged, "Go forth and

sow." Then they obeyed the prophet, and in eleven days the seed had

grown and ripened; and it is with reference to that generation that it

is said (Ps. cxxvi. 5), "They that sow in tears shall reap in joy."

_Taanith_ fol. 5, col. 1.

What is a female in her minority? One who is between eleven years and

one day, and twelve years and one day. When younger or older than these

ages she is to be treated in the usual manner.

_Yevamoth_, fol. 100, col. 2.

Whoever gives a prutah to a poor man has six blessings bestowed upon

him, and he that speaks a kind word to him realizes eleven blessings in

himself (see Isa. lviii. 7, 8).

_Bava Bathra_, fol. 9, col. 2.

On the next page of the same tract it is said, "For one prutah

given as alms to a poor man one is made partaker of the beatific

vision." (See also Midrash Tillim on Ps. xvii. 15.)

The prutah was the smallest coin then current. It is estimated

to have been equal to about one-twentieth of an English penny.

In some quarters of Poland the Jews have small thin bits of

brass, with the Hebrew word prutah impressed upon them, for the

uses in charity on the part of those among them that cannot

afford to give a kreutzer to a poor man. The poor, when they

have collected a number of these, change them into larger coin

at the almoner's appointed by the congregation. Thus even the

poor are enabled to give alms to the poor. (See my "Genesis," p.

277, No. 31.)

Rabbi Yochanan said eleven sorts of spices were mentioned to Moses on

Sinai. Rav Hunna asked, "What Scripture text proves this?" (Exod. xxx.

34), "Take unto thee sweet spices" (the plural implying two), "stacte,

myrrh, and galbanum" (these three thus making up five), "sweet spices"

(the repetition doubling the five into ten), "with pure frankincense"

(which makes up eleven).

_Kerithoth_, fol. 6, col. 2.

"Zion said, The Lord hath forsaken and forgotten me" (Isa. xlix. 14).

The community of Israel once pleaded thus with the Holy One--blessed be

He!--"Even a man who marries a second wife still bears in mind the

services of the first, but Thou, Lord, hast forgotten me." The Holy

One--blessed be He!--replied, "Daughter, I have created twelve

constellations in the firmament, and for each constellation I have

created thirty armies, and for each army thirty legions, each legion

containing thirty divisions, each division thirty cohorts, each cohort

having thirty camps, and in each camp hang suspended 365,000 myriads of

stars, as many thousands of myriads as there are days in the year; all

these have I created for thy sake, and yet thou sayest, 'Thou hast

forsaken and forgotten me!' Can a woman forget her sucking-child, that

she should not have compassion on the son of her womb? Yea, they may

forget, yet will I not forget thee."

_Berachoth_, fol. 32, col. 2.

No deceased person is forgotten from the heart (of his relatives that

survive him) till after twelve months, for it is said (Ps. xxxi. 12), "I

am forgotten as a dead man out of mind; I am like a lost vessel" (which,

as Rashi explains, is like all lost property, not thought of as lost for

twelve months, for not till then is proclamation for it given up).

Ibid., fol. 58, col. 2.

Rabbi Yehudah, Rabbi Yossi, and Rabbi Shimon (ben Yochai) were sitting

together, and Yehudah ben Gerim (the son, says Rashi, of proselyte

parents) beside them. In the course of conversation Rabbi Yehudah

remarked, "How beautiful and serviceable are the works of these Romans!

They have established markets, spanned rivers by bridges, and erected

baths." To this remark Rabbi Yossi kept silent, but Rabbi Shimon

replied, "Yea, indeed; but all these they have done to benefit

themselves. The markets they have opened to feed licentiousness, they

have erected baths for their own pleasure, and the bridges they have

raised for collecting tolls." Yehudah ben Gerim thereupon went direct

and informed against them, and the report having reached the Emperor's

ears, an edict was immediately issued that Rabbi Yehudah should be

promoted, Rabbi Yossi banished to Sepphoris, and Rabbi Shimon taken and

executed. Rabbi Shimon and his son, however, managed to secret

themselves in a college, where they were purveyed to by the Rabbi's

wife, who brought them daily bread and water. One day mistrust seized

the Rabbi, and he said to his son, "Women are light-minded; the Romans

may tease her and then she will betray us." So they stole away and hid

themselves in a cave. Here the Lord interposed by a miracle, and created

a carob-tree bearing fruit all the year round for their support, and

opened a perennial spring for their refreshment. To save their clothes

they laid them aside except at prayers, and to protect their naked

bodies from exposure they would at other times sit up to their necks in

sand, absorbed in study. After they had passed twelve years thus in the

cave, Elijah was sent to inform them that the Emperor was dead, and his

decree powerless to touch them. On leaving the cave, they noticed some

people plowing and sowing, when one of them exclaimed, "These folk

neglect eternal things and trouble themselves with the things that are

temporal." As they fixed their eyes upon the place, fire came and burnt

it up. Then a Bath Kol was heard exclaiming, "What! are ye come forth to

destroy the world I have made? Get back to your cave and hide you."

Thither accordingly they returned, and after they had stopped there

twelve months longer, they remonstrated, pleading that even the judgment

of the wicked in Gehenna lasted no longer than twelve months; upon which

a Bath Kol was again heard from heaven, which said, "Come ye forth from

your cave." Then they arose and obeyed it.

_Shabbath_, fol. 33, col 2.

Rabbi Yehoshua ben Levi said that at every utterance which proceeded

from the mouth of the Holy One--blessed be He!--on Mount Sinai, Israel

receded twelve miles, being conducted gently back by the ministering

angels; for it is said (Ps. lxviii. 12), "The angels of hosts kept

moving."

_Shabbath_, fol. 88, col. 2.

A Sadducee once said to Rabbi Abhu, "Ye say that the souls of the

righteous are treasured up under the throne of glory; how then had the

Witch of Endor power to bring up the prophet Samuel by necromancy?" The

Rabbi replied, "Because that occurred within twelve months after his

death; for we are taught that during twelve months after death the body

is preserved and the soul soars up and down, but that after twelve

months the body is destroyed and the soul goes up never to return."

Ibid., fol. 152, col. 2.

Clever answers to puzzling questions like the above, are of frequent

occurrence in the Talmud; and we select here a few out of the many

specimens of Rabbinical ready wit and repartee.

Turnus Rufus once said to Rabbi Akiva, "If your God is a friend to the

poor, why doesn't he feed them?" To which he promptly replied, "That we

by maintaining them may escape the condemnation of Gehenna." "On the

contrary," said the Emperor, "the very fact of your maintaining the poor

will condemn you to Gehenna. I will tell thee by a parable whereto this

is like. It is as if a king of our own flesh and blood should imprison a

servant who has offended him, and command that neither food nor drink

should be given him, and as if one of his subjects in spite of him

should go and supply him with both. When the king hears of it will he

not be angry with that man? And ye are called servants, as it is said

(Lev. xxv. 55), 'For unto me the children of Israel are servants.'" To

this Rabbi Akiva replied, "And I too will tell thee a parable whereunto

the thing is like. It is like a king of our own flesh and blood who,

being angry with his son, imprisons him, and orders that neither food

nor drink be given him, but one goes and gives him both to eat and

drink. When the king hears of it will he not handsomely reward that man?

And we are sons, as it is written (Deut. xiv. 1), 'Ye are the sons of

the Lord your God.'" "True," the Emperor replied, "ye are both sons and

servants; sons when ye do the will of God; servants when ye do not; and

now ye are not doing the will of God."

_Bava Bathra_, fol. 10, col. 1.

Certain philosophers once asked the elders at Rome, "If your God has no

pleasure in idolatry, why does He not destroy the objects of it?" "And

so He would," was the reply, "if only such objects were worshiped as the

world does not stand in need of; but you idolaters will worship the sun

and moon, the stars and the constellations. Should He destroy the world

because of the fools there are in it? No! The world goes on as it has

done all the same, but they who abuse it will have to answer for their

conduct. On your philosophy, when one steals a measure of wheat and sows

it in his field it should by rights produce no crop; nevertheless the

world goes on as if no wrong had been done, and they who abuse it will

one day smart for it."

_Avoda Zarah_, fol. 54, col. 2.

Antoninus Caesar asked Rabbi (the Holy), "Why does the sun rise in the

east and set in the west?" "Thou wouldst have asked," answered the

Rabbi, "the same question if the order had been reversed." "What I

mean," remarked Antoninus, "is this, is there any special reason why he

sets in the west?" "Yes," replied Rabbi, "to salute his Creator (who is

in the east), for it is said (Neh. ix. 6), 'And the host of heaven

worship Thee.'"

_Sanhedrin_, fol. 91, col. 2.

Caesar once said to Rabbi Tanchum, "Come, now, let us be one people."

"Very well," said Rabbi Tanchum, "only we, being circumcised, cannot

possibly become like you; if, however, ye become circumcised we shall be

alike in that regard anyhow, and so be as one people." The Emperor said,

"Thou hast reasonably answered, but the Roman law is, that he who

nonpluses his ruler and puts him to silence shall be cast to the lions."

The word was no sooner uttered than the Rabbi was thrown into the den,

but the lions stood aloof and did not even touch him. A Sadducee, who

looked on, remarked, "The lions do not devour him because they are not

hungry," but, when at the royal command, the Sadducee himself was thrown

in, he had scarcely reached the lions before they fell upon him and

began to tear his flesh and devour him.

_Sanhedrin_, fol. 39, col. 1.

A certain Sadducee asked Rabbi Abhu, "Since your God is a priest, as it

is written (Exod. xxv. 2), 'That they bring Me an offering,' in what did

He bathe Himself after He was polluted by the burial (Num. xix. 11, 18)

of the dead body of Moses? It could not be in the water, for it is

written (Isa. xl. 12), 'Who has measured the waters in the hollow of His

hand?' which therefore are insufficient for Him to bathe in." The Rabbi

replied, "He bathed in fire, as it is written (Isa. lxvi. 15), 'For

behold the Lord will come with fire.'"

Ibid.

Turnus Rufus asked this question also of Rabbi Akiva, "Why is the

Sabbath distinguished from other days?" Rabbi Akiva replied, "Why art

thou distinguished from other men?" The answer was, "Because it hath

pleased my Master thus to honor me." And so retorted Akiva, "It hath

pleased God to honor His Sabbath." "But what I mean," replied the other,

"was how dost thou know that it is the Sabbath-day?" The reply was, "The

river Sambatyon proves it; the necromancer proves it; the grave of thy

father proves it, for the smoke thereof rises not on the Sabbath."

Ibid., fol. 65, col. 2.

See Bereshith Rabba, fol. 4, with reference to what is here said

about Turnus Rufus and his father's grave. The proof from the

necromancer lies in the allegation that his art was unsuccessful

if practiced on the Sabbath-day. The Sambatyon, Rashi says, is a

pebbly river which rushes along all the days of the week except

the Sabbath, on which it is perfectly still and quiet. In the

Machsor for Pentecost (D. Levi's ed. p. 81), it is styled "the

incomprehensible river," and a footnote thereto informs us that

"This refers to the river said to rest on the Sabbath from

throwing up stones, etc., which it does not cease to do all the

rest of the week." (See Sanhedrin, fol. 65, col. 2; Yalkut on

Isaiah, fol. 3, 1; Pesikta Tanchuma. See also Shalsheleth

Hakabbala and Yuchsin.)

Those Israelites and Gentiles who have transgressed with their bodies

(the former by neglecting to wear phylacteries, and the latter by

indulging in sensuous pleasures), shall go down into Gehenna, and there

be punished for twelve months, after which period their bodies will be

destroyed and their soul consumed, and a wind shall scatter their ashes

under the soles of the feet of the righteous; as it is said (Mal. iv.

3), "And ye shall tread down the wicked; for they shall be as ashes

under the soles of your feet." But the Minim, the informers, and the

Epicureans, they who deny the law and the resurrection of the dead, they

who separate themselves from the manners of the congregation, they who

have been a terror in the land of the living, and they who have sinned

and have led the multitude astray, as did Jeroboam the son of Nebat and

his companions,--these shall go down into Gehenna, and there be judged

for generations upon generations, as it is said (Isa. lxvi, 24), "And

they shall go forth and look upon the carcasses of the men that have

transgressed against me," etc. Gehenna itself shall be consumed but they

shall not be burned up in the destruction; as it is said (Ps. xlix, 14;

Heb. xv.), "And their figures shall consume hell from being a dwelling."

_Rosh Hashanah_, fol. 17, col. 1.

Once when Israel went up by pilgrimages to one of the three annual

feasts at Jerusalem (see Exod. xxxiv. 23, 24), it so happened that there

was no water to drink. Nicodemon ben Gorion therefore hired of a

friendly neighbor twelve huge reservoirs of water promising to have them

replenished against a given time, or failing this to forfeit twelve

talents of silver. The appointed day came and still the drought

continued, and therewith the scarcity of water; upon which the creditor

appeared and demanded payment of the forfeit. The answer of Nicodemon to

the demand was, "There's time yet; the day is not over." The other

chuckled to himself, inwardly remarking, "There's no chance now; there's

been no rain all the season," and off he went to enjoy his bath. But

Nicodemon sorrowful at heart, wended his way to the Temple. After

putting on his prayer scarf, as he prayed, he pleaded, "Lord of the

Universe! Thou knowest that I have not entered into this obligation for

my own sake, but for Thy glory and for the benefit of Thy people." While

he yet prayed the clouds gathered overhead, the rain fell in torrents,

and the reservoirs were filled to overflowing. On going out of the house

of prayer he was met by the exacting creditor, who still urged that the

money was due to him, as he said, the rain came after sunset. But in

answer to prayer the clouds immediately dispersed, and the sun shone out

as brightly as ever.

_Taanith_, fol. 19. col. 2.

Nicodemon ben Gorion of the above story is by some considered to

be the Nicodemus of St. John's Gospel, iii. 1-10; vii. 50; xix

30.

Would that my husband were here and could listen to me; I should permit

him to stay away another twelve years.

_Kethuboth_, fol. 63. col. 1.

Hereto hangs a tale stranger than fiction, yet founded on fact.

Rabbi Akiva was once a poor shepherd in the employ of Calba

Shevua, one of the richest men in all Jerusalem. While engaged

in that lowly occupation his master's only daughter fell in love

with him, and the two carried on a clandestine courtship for

some time together. Her father, hearing of it, threatened to

disinherit her, to turn her out of doors and disown her

altogether, if she did not break off her engagement. How could

she connect herself with one who was the base-born son of a

proselyte, a reputed descendant of Sisera and Jael, an ignorant

fellow that could neither read nor write, and a man old enough

to be her father? Rachel--for that was her name--determined to

be true to her lover, and to brave the consequences by marrying

him and exchanging the mansion of her father for the hovel of

her husband. After a short spell of married life she prevailed

upon her husband to leave her for a while in order to join a

certain college in a distant land, where she felt sure that his

talents would be recognized and his genius fostered into

development worthy of it. As he sauntered along by himself he

began to harbor misgivings in his mind as to the wisdom of the

step, and more than once thought of returning. But when musing

one day at a resting-place a waterfall arrested his attention,

and he remarked how the water, by its continual dropping, was

wearing away the solid rock. All at once, with the tact for

which he was afterward so noted, he applied the lesson it

yielded to himself. "So may the law," he reasoned, "work its way

into my hard and stony heart;" and he felt encouraged and

pursued his journey. Under the tuition of Rabbi Eliezer, the son

of Hyrcanus, and Rabbi Yehoshua, the son of Chananiah, his

native ability soon began to appear, his name became known to

fame, and he rose step by step until he ranked as a professor in

the very college which he had entered as a poor student. After

some twelve years of hard study and diligent service in the law

he returned to Jerusalem, accompanied by a large number of

disciples. On nearing the dwelling of his devoted wife he caught

the sound of voices in eager conversation. He paused awhile and

listened at the door, and overheard a gossiping neighbor blaming

Rachel for her _mésalliance_, and twitting her with marrying a

man who could run away and leave her as a widow for a dozen of

years or more on the crazy pretext of going to college. He

listened in eager curiosity, wondering what the reply would be.

To his surprise, he heard his self-sacrificing wife exclaim,

"Would that my husband were here and could listen to me; I

should permit, nay, urge him to stay other twelve years, if it

would benefit him." Strange to say Akiva taking the hint from

his wife, turned away and left Jerusalem without ever seeing

her. He went abroad again for a time, and then returned for

good; this time, so the story says, with twice twelve thousand

disciples. Well-nigh all Jerusalem turned out to do him honor,

every one striving to be foremost to welcome him. Calba Shevua,

who for many a long year had repented of his hasty resolution,

which cost him at once his daughter and his happiness, went to

Akiva to ask his opinion about annulling this vow. Akiva replied

by making himself known as his quondam servant and rejected

son-in-law. As we may suppose, the two were at once reconciled,

and Calba Shevua looked upon himself as favored of Heaven above

all the fathers in Israel.

The Rabbis say that at first they used to communicate the Divine name of

twelve letters to every one. But when the Antinomians began to abound,

the knowledge of this name was imparted only to the more discreet of the

priestly order, and they repeated it hastily while the other priests

pronounced the benediction of the people. (What the name was, says

Rashi, is not known.) Rabbi Tarphon, the story goes on to say, once

listened to the high priest, and overheard him hurriedly pronouncing

this name of twelve letters while the other priests were blessing the

people.

_Kiddushin_, fol. 71, col. 1.

Twelve hours there are in the day:--The first three, the Holy

One--blessed be He!--employs in studying the law; the next three He sits

and judges the whole world; the third three He spends in feeding all the

world; during the last three hours He sports with the leviathan; as it

is said (Ps. civ. 26), "This leviathan Thou hast created to play with

it."

_Avodah Zarah_, fol. 3, col. 2.

Rabbi Yochanan bar Chanena said:--The day consists of twelve hours.

During the first hour Adam's dust was collected from all parts of the

world; during the second it was made into a lump; during the third his

limbs were formed; during the fourth his body was animated; during the

fifth he stood upon his legs; during the sixth he gave names to the

animals; during the seventh he associated with Eve; during the eighth

Cain and a twin sister were born (Abel and his twin sister were born

after the Fall, says the Tosephoth); during the ninth Adam was ordered

not to eat of the forbidden tree; during the tenth he fell, during the

eleventh he was judged; and during the twelfth he was ejected from

paradise; as it is said (Ps. xlix. 13, A.V. 12), "Man (Adam) abode not

one night in his dignity."

_Sanhedrin_, fol. 38, col. 2.

Rabbi Akiva used to say:--Of five judgments, some have lasted twelve

months, others will do so;--those of the deluge, of Job, of the

Egyptians, of Gog and Magog, and of the wicked in Gehenna.

_Edioth_, chap. 2, mish. 10.

Plagues come upon those that are proud, as was the case with Uzziah (2

Chron. xxvi. 16), "But when he was strong (proud), his heart was lifted

up to destruction." When the leprosy rose up in his forehead, the Temple

was cleft asunder twelve miles either way.

_Avoth d'Rab. Nathan_, chap. 9.

This hyperbole is evidently a mere fiction joined on to a truth

for the purpose of frightening the proud into humility. The end

sanctifieth the means, as we well know from other instances

recorded in the Talmud.

Those who mourn for deceased relatives are prohibited from entering a

tavern for thirty days, but those who mourn for either father or mother

must not do so for twelve months.

_Semachoth_, chap. 9.

A creature that has no bones in his body does not live more than twelve

months.

_Chullin_, fol. 58, col. 1.

The Alexandrians asked Rabbi Joshua twelve questions; three related to

matters of wisdom, three to matters of legend, three were frivolous, and

three were of a worldly nature--viz, how to grow wise, how to become

rich, and how to ensure a family of boys.

_Niddah_, fol. 69, col. 2.

There was once a man named Joseph, who was renowned for honoring the

Sabbath-day. He had a rich neighbor, a Gentile, whose property a certain

fortune-teller had said would eventually revert to Joseph the

Sabbatarian. To frustrate this prediction the Gentile disposed of his

property, and with the proceeds of the sale he purchased a rare and

costly jewel which he fixed to his turban. On crossing a bridge a gust

of wind blew his turban into the river and a fish swallowed it. This

fish being caught, was brought on a Friday to market, and, as luck would

have it, it was bought by Joseph in honor of the coming Sabbath. When

the fish was cut up the jewel was found, and this Joseph sold for

thirteen purses of gold denarii. When his neighbor met him, he

acknowledged that he who despised the Sabbath the Lord of the Sabbath

would be sure to punish.

_Shabbath_, fol. 119, col. 1.

This story cannot fail to remind those who are conversant with

Herodotus or Schiller of the legend of King Polycrates, which

dates back five or six centuries before the present era.

Polycrates, the king of Samos, was one of the most fortunate of

men, and everything he took in hand was fabled to prosper. This

unbroken series of successes caused disquietude to his friends,

who saw in the circumstance foreboding of some dire disaster;

till Amasis, king of Egypt, one of the number advised him to

spurn the favor of fortune by throwing away what he valued

dearest. The most valuable thing he possessed was an emerald

signet-ring, and this accordingly he resolved to sacrifice. So,

manning a galley, he rowed out to the sea, and threw the ring

away into the waste of the waters. Some five or six days after

this, a fisherman came to the palace and made the king a present

of a very fine fish that he had caught. This the servants

proceeded to open, when, to their surprise, they came upon a

ring, which on examination proved to be the very ring which had

been cast away by the king their master. (See Herodotus, book

iii.)

Among the many legends that have clustered round the memory of

Solomon, there is one which reads very much like an adaptation

of this classic story. The version the Talmud gives of this

story is quoted in another part of this Miscellany (chap. vi.

No. 8, note), but in Emek Hammelech, fol. 14, col. 4, we have

the legend in another form, with much amplitude and variety of

detail, of which we can give here only an outline. When the

building of the Temple was finished, the king of the demons

begged Solomon to set him free from his service, and promised in

return to teach him a secret he would be sure to value. Having

cajoled Solomon out of possession of his signet-ring, he first

flung the ring into the sea, where it was swallowed by a fish,

and then taking up Solomon himself, he cast him into a foreign

land some four hundred miles away, where for three weary long

years he wandered up and down like a vagrant, begging his bread

from door to door. In the course of his rambles he came to Mash

Kemim, and was so fortunate as to be appointed head cook at the

palace of the king of Ammon (Ana Hanun, see 1 Kings xii. 24;

LXX.). While employed in this office, Naama, the king's daughter

(see 1 Kings xiv. 21, 31, and 2 Chron. xii. 13), fell in love

with him, and, determining to marry him, eloped with him for

refuge to a distant land. One day as Naama was preparing a fish

for dinner, she found in it a ring, and this turned cut to be

the very ring which the king of the demons had flung into the

sea, and the loss of which had bewitched the king out of his

power and dominion. In the recovery of the ring the king both

recovered himself and the throne of his father David.

The occurrence of a fish and a ring on the arms of the city of

Glasgow memorializes a legend in which we find the same singular

combination of circumstances. A certain queen of the district

one day gave her paramour a golden ring which the king her

husband had committed to her charge as a keepsake. By some means

or other the king got to know of the whereabouts of the ring,

and cleverly contriving to secure possession of it, threw it

into the sea. He then went straight to the queen and demanded to

know where it was and what she had done with it. The queen in

her distress repaired to St. Kentigern, and both made full

confession of her guilt and her anxiety about the recovery of

the ring, that she might regain the lost favor of her husband.

The saint set off at once to the Clyde, and there caught a

salmon and the identical ring in the mouth of it. This he handed

over to the queen, who returned it to her lord with such

expressions of penitence that the restoration of it became the

bond and pledge between them of a higher and holier wedlock.

There were thirteen horn-shaped collecting-boxes, and thirteen tables,

and thirteen devotional bowings in the Temple service. Those who

belonged to the houses of Rabbi Gamliel and of Rabbi Chananiah, the

president of the priests, bowed fourteen times. This extra act of bowing

was directed to the quarter of the wood store, in consequence of a

tradition they inherited from their ancestors that the Ark of the

Covenant was hidden in that locality. The origin of the tradition was

this:--A priest, being once engaged near the wood store, and observing

that part of the plaster differed from the rest, went to tell his

companions, but died before he had time to relate his discovery. Thus it

became known for certain that the Ark was hidden there.

_Shekalim_ chap. 3, hal, 1.

It is more than probable that the Chananiah, mentioned above, is

the person alluded to in the Acts, chap, xxiii. 2, as "the high

priest Ananias." For the tradition about the Ark. see also 2

Macc. ii. 4, 5.

There were thirteen horn-shaped collecting-boxes in the Temple, and upon

them were inscribed new shekels, old shekels, turtle-dove offerings,

young-pigeon offerings, fire-wood, contributions for Galbanus, gold for

the mercy-seat; and six boxes were inscribed for voluntary

contributions. New shekels were for the current year, old shekels were

for the past one.

_Yoma_, fol. 55, col, 2.

Once on account of long-continued drought Rabbi Eliezer proclaimed

thirteen public fasts, but no rain came. At the termination of the last

fast, just as the congregation was leaving the synagogue, he cried

aloud, "Have you then prepared graves for yourselves?" Upon this all the

people burst into bitter cries, and rain came down directly.

_Taanith_, fol. 25, col. 2.

A boy at thirteen years of age is bound to observe the usual fasts in

full, i.e., throughout the whole day. A girl is bound to do so when only

twelve. Rashi gives this as the reason:--A boy is supposed to be weaker

than a girl on account of the enervating effect of much study.

_Kethuboth_, fol. 5, col. 1.

A poor man once came to Rava and begged for a meal. "On what dost thou

usually dine?" asked Rava. "On stuffed fowl and old wine," was the

reply. "What!" said Rava, "art thou not concerned about being so

burdensome to the community?" He replied, "I eat nothing belonging to

them, only what the Lord provides; as we are taught (Ps. cxlv. 15),

'The eyes of all wait upon Thee, and Thou givest them their meat in his

season.' It is not said in their season, for so we learn that God

provides for each individual in his season of need." While they were

thus talking, in came Rava's sister, who had not been to see him for

thirteen years, and she brought him as a present a stuffed fowl and some

old wine also. Rava marveled at the coincidence, and turning to his poor

visitor said, "I beg thy pardon, friend; rise, I pray thee, and eat."

Ibid., fol. 67, col. 2.

So great is circumcision that thirteen covenants were made concerning

it. Tosafoth says that covenant is written thirteen times in the chapter

of circumcision.

_Nedarim_, fol. 31, col. 2.

Rabbi (the Holy) says sufferings are to be borne with resignation. He

himself bore them submissively for thirteen years; for six he suffered

from lithiasis, and for seven years from stomatitis (or, as some say,

six years from the former and seven from the latter). His groans were

heard three miles off.

_Bava Metzia_, fol. 85, col. 1.

The Rabbis have taught thirteen things respecting breakfast

(morning-morsel):--It counteracts the effects of heat, cold or draught;

it protects from malignant demons; it makes wise the simple by keeping

the mind in a healthy condition; it enables a man to come off clear from

a judicial inquiry; it qualifies him both to learn and to teach the law;

it makes him eagerly listened to, to have a retentive memory, etc.

Ibid. fol. 107, col. 2.

The land of Israel is in the future to be divided among thirteen tribes,

and not, as at first, among twelve.

_Bava Bathra_, fol. 122, col. 1.

Rabbi Abhu once complimented Rav Saphra before the Minim by singling him

out in their hearing as a man distinguished by his learning, and this

led them to exempt him from tribute for thirteen years. It so happened

that these Minim once posed Saphra about that which is written in Amos

iii. 2, "You only have I known of all the families of the earth;

therefore I will punish you for all your iniquities." "Ye say you are

God's friends, but when one has a friend does he pour out his wrath upon

him?" To this Rav Saphra make no reply. They then put a rope round his

neck and tormented him. When he was in this sorry plight, Rabbi Abhu

came up and inquired why they tormented him thus. To this they made

answer, "Didst thou not tell us that he was a very learned man, and he

does not even know how to explain a text of Scripture?" "Yes, I did so

say," replied Rabbi Abhu; "he is an adept in the Talmud only, but not in

the Scriptures." "Thou knowest the Scriptures;" they replied, "and why

ought he not to know them as well?" "I have daily intercourse with you,"

said the Rabbi, "and therefore I am obliged to study the Scriptures, but

he, having no intercourse with you, has no need to trouble himself, and

does not at all care about them."

_Avodah Zarah_, fol. 4, col. 1.

In order to understand aright the grounds on which Rabbi Abhu

would fain excuse Rav Saphra for not caring at all about the

Scriptures, certain passages from both Talmuds should be read,

which, in the usual metaphorical style of the Rabbis, set forth

the respective merits of Scripture and Tradition. The three

times three in Sophrim (chap. 15), in which the Scripture is

compared to water, the Mishna to wine, and the Gemara to mulled

wine, and that in which the Scripture is likened to salt, the

Mishna to pepper, and the Gemara to spice, and so on, are too

well known to need more than passing mention; but far less

familiar and much more explicit is the exposition of Zech. viii.

10, as given in T.B. Chaggigah, fol. 10, col. 1, where,

commenting on the Scripture text, "Neither, was there any peace

to him that went out or came in," Rav expressly says, "He who

leaves a matter of Halachah for a matter of Scripture shall

never more have peace;" to which Shemuel adds, "Aye, and he also

who leaves the Talmud for the Mishna;" Rabbi Yochanan chiming in

with "even from Talmud to Talmud;" as if to say, "And he who

turns from the Babli to the Yerushalmi, even he shall have no

peace." If we refer to the Mishna (chap. 1, hal. 7) of Berachoth

in the last-named Talmud, we read there that Rabbi Tarphon,

bent, while on a journey, on reading the Shema according to the

school of Shammai, ran the risk of falling into the hands of

certain banditti whom he had not noticed near him. "It would

have served you right," remarked one, "because you did not

follow the rule of Hillel." In the Gemara to this passage Rabbi

Yochanan says, "The words of the scribes are more highly valued

than the words of the law, for, as Rabbi Yuda remarks, 'If Rabbi

Tarphon had not read the Shema at all he would only have broken

a positive command,' but since he transgressed the rule of

Hillel he was guilty of death, for it is written, 'He who breaks

down a hedge (the Rabbinic hedge to the law, of course), a

serpent shall bite him'" (Eccles. x. 8). Then Rabbi Chanina, the

son of Rabbi Ana, in the name of Rabbi Tanchum, the son of Rabbi

Cheyah, says, "The words of the elders are more important than

the words of the prophets." A prophet and an elder, whom do they

resemble? They are like two ambassadors sent by a king to a

province. About the one he sends word saying, "If he does not

present credentials with my signature and seal, trust him not;"

whereas the other is accredited without any such token; for in

regard to the prophet it is written (Deut. xiii. 2), "He giveth

thee a sign or token;" while in reference to the elders it is

written (Deut. xvii. 11), "According to the decision which they

may say unto thee shalt thou do; thou shalt not depart from the

sentence which they may tell thee, to the right or to the left."

Rashi's comment on this text is worth notice: "Even when they

tell thee that right is left and left is right." In a word, a

wise man (i.e., a Rabbi) is better than a prophet. (_Bava

Bathra_ fol. 12, col. 1.)

Oved, the Galilean, has expounded that there are thirteen _vavs_ (i.e.,

the letter _vav_ occurs thirteen times) in connection with wine. _Vav_

in Syriac means woe.

_Sanhedrin_ fol. 70, col. 1.

The Rabbis have a curious Haggada respecting the origin of the

culture of the vine. Once while Noah was hard at work breaking

up the fallow ground for a vineyard, Satan drew near and

inquired what he was doing. On ascertaining that the patriarch

was about to cultivate the grape, which he valued both for its

fruit and its juice, he at once volunteered to assist him at his

task, and began to manure the soil with the blood of a lamb, a

lion, a pig, and a monkey. "Now," said he, when his work was

done, "of those who taste the juice of the grape, some will

become meek and gentle as the lamb, some bold and fearless as

the lion, some foul and beastly as the pig, and others

frolicsome and lively as the monkey." This quaint story may be

found more fully detailed in the Midrash Tanchuma (see Noah) and

the Yalkut on Genesis. The Mohammedan legend is somewhat

similar. It relates how Satan on the like occasion used the

blood of a peacock, of an ape, of a lion, and of a pig, and it

deduces from the abuse of the vine the curse that fell on the

children of Ham, and ascribes the color of the purple grape to

the dark hue which thenceforth tinctured all the fruit of their

land as well as their own complexions.

At thirteen years of age, a boy becomes bound to observe the (613)

precepts of the law.

_Avoth_, chap. 5.

Rabbi Ishmael says the law is to be expounded according to thirteen

logical rules.

_Chullin_, fol. 63, col. 1.

The thirteen rules of Rabbi Ishmael above referred to are not to

be found together in any part of the Talmud, but they are

collected for repetition in the Liturgy, and are as follows:--