Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala Part 29

On the deposition of Rabbon Gamliel, Rabbi Eleazar ben Azariah was chosen as his successor to the presidential chair of the academy. On being told of his elevation, he consulted with his wife as to whether or not he should accept the appointment. "What if they should depose thee also?" asked his wife. He replied, "Use the precious bowl while thou hast it, even if it be broken the next." But she rejoined, "Thou art only eighteen years old, and how canst thou at such an age expect folks to venerate thee?" By a miracle eighteen of his locks turned suddenly gray, so that he could say, "I am as one of seventy."

_Berachoth_, fol. 27, col. 2.

The Rabbis have taught that s.h.i.+mon Happikoli had arranged the eighteen benedictions before Rabbon Gamliel at Javneh. Rabbon Gamliel appealed to the sages, "Is there not a man who knows how to compose an imprecation against the Sadducees?" Then Samuel the Little stood up and extemporized it.

Ibid., fol. 28, col. 2.

The "imprecation against the Sadducees" stands twelfth among the collects of the Shemoneh Esreh. It is popularly known as "Velama-les.h.i.+nim" from its opening words, and is given thus in modern Ashken.a.z.i liturgies:--"Oh, let the slanderers have no hope, all the wicked be annihilated speedily, and all the tyrants be cut off, hurled down and reduced speedily; humble Thou them quickly in our days. Blessed art Thou, O Lord, who destroyest enemies and humblest tyrants." There has been much misconception with regard to this collect against heretics.

There is every reason to believe it was composed without any reference whatever to the Christians. One point of interest, however, in connection with it is worth relating here. Some have sought to identify the author of it, Samuel the Little, with the Apostle Paul, grounded the conclusion on his original Hebrew name, Saul. They take Paulus as equal to _pusillus_, which means "very little" or "the less," and answers to the word _Hakaton_, a term of similar import. Samuel, however, died a good Jew (see Semachoth, chap. 8), and Rabbon Gamliel Hazaken and Rabbi Eleazar ben Azariah p.r.o.nounced a funeral oration at his burial.

"His key and his diary were placed on his coffin, because he had no son to succeed him." (See also Sanhedrin, fol. ii, col. 1.)

Eighteen denunciations did Isaiah make against the people of Israel, and he recovered not his equanimity until he was able to add, "The child shall behave himself proudly against the ancient, and the base against the honorable" (Isa. iii. 5).

_Chaggigah_, fol. 14, col. 1.

The Rabbis have related that there was once a family in Jerusalem the members of which died off regularly at eighteen years of age. Rabbi Yochanan ben Zacchai shrewdly guessed that they were descendants of Eli, regarding whom it is said (1 Sam. ii. 25), "And all the increase of thine house shall die in the flower of their age;" and he accordingly advised them to devote themselves to the study of the law, as the certain and only means of neutralizing the curse. They acted upon the advice of the Rabbi; their lives were in consequence prolonged; and they thenceforth went by the name of their spiritual father.

_Rosh Hashanah_, fol. 18, col. 1.

Eighteen handbreadths was the height of the golden candlestick.

_Menachoth_, fol. 28, col. 2.

If a man remain unmarried after the age of twenty, his life is a constant transgression. The Holy One--blessed be He!--waits until that period to see if one enters the matrimonial state, and curses his bones if he remain single.

_Kiddus.h.i.+n_, fol. 29, col. 2.

A woman marrying under twenty years of age will bear till she is sixty; if she marries at twenty she will bear until she is forty; if she marries at forty she will not have any family.

_Bava Bathra_, fol. 119, col. 2.

At twenty pursue the study of the law.

_Avoth_, chap. 5.

Rabbi Yehudah says the early Pietists used to suffer some twenty days before death from diarrhoea, the effect of which was to purge and purify them for the world to come; for it is said, "As the fining pot for silver, and the furnace for gold, so is a man to his praise" (Prov.

xxvii. 21).

_Semachoth_, chap. 3, mish. 10.

It may not be out of place to append two or three parallel pa.s.sages here by way of ill.u.s.tration:--"Bodily suffering purges away sin" (_Berachoth_, fol. 5, col. 1). "He who suffers will not see h.e.l.l" (_Eiruvin_, fol. 41, col. 2). "To die of diarrhoea is an augury for good, for most of the righteous die of that ailment" (_Kethuboth_, fol. 103, col. 2, and elsewhere).

The bathing season at (the hot baths of) Dimsis lasted twenty-one days.

_Shabbath_, fol. 147, col. 2.

A fowl hatches in twenty-one days, and the almond tree ripens its fruit in twenty-one days.

_Bechoroth_, fol. 8, col. 1.

Rabbi Levi says the realization of a good dream may be hopefully expected for twenty-two years; for it is written (Gen. x.x.xvii. 2), "These are the generations of Jacob, Joseph being seventeen years old when he had the dreams." And it is written also (Gen. xli. 46), "And Joseph was thirty years old when he stood before Pharaoh," etc. From seventeen to thirty are thirteen, to which add the seven years of plenty and the two years of famine, which make the sum total of twenty-two.

_Berachoth_, fol. 55, col. 2.

In the pages which precede and follow the above quotation there is much that is interesting on the subject of dreams and their interpretation, and one is strongly tempted to append selections, but we refrain in order to make room for a prayer which occurs in the morning service for the various festivals, and is given in the preceding context:--"Sovereign of the Universe! I am thine, and my dreams are thine. I have dreamed a dream, but know not what it portendeth. May it be acceptable in Thy presence, O Lord my G.o.d, and the G.o.d of my fathers, that all my dreams concerning myself and concerning all Israel may be for my good. Whether I have dreamt concerning myself, or whether I have dreamt concerning others, or whether others have dreamt concerning me, if they be good, strengthen and fortify them, that they may be accomplished in me, as were the dreams of the righteous Joseph; and if they require cure, heal them as Thou didst Hezekiah, king of Judah, from his sickness; as Miriam the prophetess from her leprosy, and Naaman from his leprosy; as the bitter waters of Marah by the hands of our legislator Moses, and those of Jericho by the hands of Elisha. And as Thou wast pleased to turn the curse of Balaam, the son of Beor, to a blessing, be pleased to convert all my dreams concerning me and all Israel to a good end. Oh, guard me; let me be acceptable to Thee, and grant me life. Amen." (The translation of this prayer is borrowed from the Jewish liturgy.)

Rabbi Levi said, "Come and see how unlike the character of the Holy One--blessed be He!--is to that of those who inherit the flesh and blood of humanity. G.o.d blessed Israel with twenty-two benedictions and cursed them with eight curses (Lev. xxvi. 3-13, xv. 43). But Moses, our Rabbi, blessed them with eight benedictions and cursed them with twenty-two imprecations" (see Deut. xxviii. 1-4, xv. 68).

_Bava Bathra_, fol. 59, col. i.

Once as they were journeying to Chesib (in Palestine), some of Rabbi Akiva's disciples were overtaken by a band of robbers, who demanded to know where they were going to. "We are going to Acco," was the reply; but on arriving at Chesib, they went no farther. The robbers then asked them who they were? "Disciples of Rabbi Akiva," they replied. Upon hearing this the robbers exclaimed, "Blessed surely is Rabbi Akiva and his disciples too, for no man can ever do them any harm." Once as Rabbi Menasi was traveling to Thurtha (in Babylonia), some thieves surprised him on the road and asked him where he was bound for. "For Pumbeditha,"

was the reply; but upon reaching Thurtha, he stayed and went no farther.

The highwaymen, thus balked, retorted, "Thou art the disciple of Yehuda the deceiver!" "Oh, you know my master, do you?" said the Rabbi. "Then in the name of G.o.d be every one of you anathematized." For twenty-two years thereafter they carried on their nefarious trade, but all their attempts at violence ended only in disappointment. Then all save one of them came to the Rabbi and craved his pardon, which was immediately granted. The one who did not come to confess his guilt and obtain absolution was a weaver, and he was eventually devoured by a lion. Hence the proverbs, "If a weaver does not humble himself, he shortens his life;" and, "Come and see the difference there is between the thieves of Babylon and the banditti of the land of Israel."

_Avodah Zarah_, fol. 26, col. 1.

Rabbi Eliezer ben Hyrca.n.u.s was twenty-two years of age when, contrary to the wishes of his father, he went to Rabbon Yochanan ben Zaccai purposing to devote himself to the study of the law. By the time he arrived at Rabbon Yochanan's he had been without food four-and-twenty hours, and yet, though repeatedly asked whether he had had anything to eat, refused to confess he was hungry. His father having come to know where he was, went one day to the place on purpose to disinherit him before the a.s.sembled Rabbis. It so happened that Rabbon Yochanan was at that time lecturing before some of the great men of Jerusalem, and when he saw the father enter, he pressed Rabbi Eliezer to deliver an exposition. So racy and cogent were his observations that Rabbon Yochanan rose and styled him his own Rabbi, and thanked him in the name of the rest for the instruction he had afforded them. Then the father of Rabbi Eliezer said, "Rabbis, I came here for the purpose of disinheriting my son, but now I declare him sole heir of all I have, to the exclusion of his brothers."

_Avoth d'Rab. Nathan_, chap. 6.

The father of Eliezer acts more magnanimously by his son than does the father of St. Francis. Like the Rabbi, as Mr. Ruskin relates in his "Mornings in Florence," St. Francis, one of whose three great virtues was obedience, "begins his spiritual life by quarreling with his father. He 'commercially invests' some of his father's goods in charity. His father objects to that investment, on which St. Francis runs away, taking what he can find about the house along with him. His father follows to claim his property, but finds it is all gone already, and that St.

Francis has made friends with the Bishop of a.s.sisi. His father flies into an indecent pa.s.sion, and declares he will disinherit him; on which St. Francis, then and there, takes all his clothes off, throws them frantically in his father's face, and says he has nothing more to do with clothes or father."

Not the same strict scrutiny is required in money matters as in cases of capital punishment; for it is said (Lev. xxiv. 23), "Ye shall have one manner of law." What distinction is there made between them? With regard to money matters three judges are deemed sufficient, while in cases of capital offense twenty-three are required, etc.

_Sanhedrin_, fol. 32, col. 1.

Rabbi Yehoshua ben Levi said, "In twenty-four cases doth the tribunal excommunicate for the honor of a Rabbi, and all are explained in our Mishna." Rabbi Elazer interposed and asked, "Where are they?" The reply was, "Go and seek, and thou shalt find." He went accordingly and sought, but found only three--the case of the man who lightly esteems the was.h.i.+ng of hands; of him who whispers evil behind the bier of a disciple of the wise; and of him who behaves haughtily toward the Most High.

_Berachoth_, fol. 19, col. 1.

There are three degrees of excommunication, i.e., separation, exclusion, and execration. That mentioned in the above extract is of the lowest degree, and lasts never less than thirty days.

The second degree of excommunication is a prolongation of the first by thirty days more. The third or highest degree lasts for an indefinite time. See Moed Katon, fol. 17, col. 1; Shevuoth, fol. 36, col. 1; and consult Index II. appended.

A certain matron once said to Rabbi Yehuda ben Elaei, "Thy face is like that of one who breeds pigs and lends money on usury." He replied, "These offices are forbidden me by the rules of my religion, but between my residence and the academy there are twenty-four latrinae; these I regularly visit as I need."

_Berachoth_, fol. 55, col. 1.

The Rabbi meant to say that paying attention to the regular action of his excretory organs was the secret of his healthy looks, and to imply that a disordered stomach is the root of most diseases,--a physiological opinion well worthy of regard by us moderns.

Rav Birim says that the venerable Rav Benaah once went to all the interpreters of dreams in Jerusalem, twenty-four in number. Every one of them gave a different interpretation, and each was fulfilled; which substantiates the saying that it is the interpretation and not the dream that comes true.

Ibid., fol. 55, col. 2.

Twenty-four fasts were observed by the men of the Great Synagogue, in order that the writers of the books, phylacteries, and Mezuzahs might not grow rich, lest in becoming rich they might be tempted not to write any more.

_P'sachim_, fol. 50, col. 2.