Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala Part 30

When Solomon was desirous of conveying the Ark into the Temple, the doors shut themselves of their own accord against him. He recited twenty-four psalms, yet they opened not. In vain he cried, "Lift up your heads, O ye gates" (Ps. xxiv. 9). But when he prayed, "O Lord G.o.d, turn not Thy face away from Thine anointed; remember the mercies of David, Thy servant" (2 Chron. vi. 42), then the gates flew open at once. Then the enemies of David turned black in the face, for all knew by this that G.o.d had pardoned David's transgression with Bathseheba.

_Moed Katon_, fol. 9, col. 1.

In the Midrash Rabbah (Devarim, chap. 15) the same story is told, with this additional circ.u.mstance among others, that a sacred respect was paid to the gates when the Temple was sacked at the time of the Captivity. When the glorious vessels and furniture of the Temple were being carried away into Babylon, the gates, which were so zealous for the glory of G.o.d, were buried on the spot (see Lam. ii. 9), there to await the restoration of Israel. This romantic episode is alluded to in the closing service for the Day of Atonement.

There are twenty-four species of unclean birds, but the clean birds are innumerable.

_Chullin_, fol. 63, col. 2.

In twenty-four places priests are called Levites, and this is one of them (Ezek. xliv. 15), "But the priests, the Levites, the sons of Zadok."

_Tamid_, fol. 27, col. 1.

There are twenty-four extremities of members in the human body which do not suffer defilement in the case of diseased flesh (see Lev. xiii. 10, 24). The tip-ends of the fingers and toes, the edges of the ears, the tip of the nose, etc.

_Negaim_, chap. 6, mish. 7.

Twenty-five children is the highest number there should be in a cla.s.s for elementary instruction. There should be an a.s.sistant appointed, if there be forty in number; and if fifty, there should be two competent teachers. Rava says, "If there be two teachers in a place, one teaching the children more than the other, the one that teaches less is not to be dismissed, because if so, the other is liable to lapse into negligence also." Rav Deimi of Nehardaa, on the other hand, thinks the dismissal of the former will make the latter all the more eager to teach more, both out of fear lest he also be dismissed, and out of grat.i.tude that he has been preferred to the other. Mar says, "The emulation of the scribes (or teachers) increaseth wisdom." Rava also says, "When there are two teachers, one teaching much but superficially, and one teaching thoroughly but not so much, the former is to be preferred, for the children will, in the long run, improve most by learning much." Rav Deimi of Nehardaa, however, thinks the latter is to be preferred, for a mistake or an error once learned is difficult to unlearn; as it is written in 1 Kings xi. 16, "For six months did Joab remain there with all Israel, until he cut off every male in Edom." When David asked Joab why he killed only the males and not the females, he replied, "Because it is written in Deut. xxv. 19, 'Thou shalt blot out the male portion of Amalek.'" "But," said David, "we read 'the remembrance of Amalek.'" To this Joab replied, "My teacher taught me to read zachar and not zeichar," i.e., male, and not remembrance. The teacher of Joab was sent for; and being found guilty of having taught his pupil in a superficial manner, he was condemned to be beheaded. The poor teacher pleaded in vain for his life, for the king's judgment was based on Scripture (Jer.

xlviii. 10), "Cursed be he that doeth the work of the Lord deceitfully, and cursed be he that keepeth back his sword from blood."

_Bava Bathra_, fol. 21, col. 1.

The Romans faithfully observed their compact with Israel for twenty-six years. After that time they began to oppress them.

_Avoda Zarah_, fol. 8, col. 2.

The Rabbis have taught that a small salt fish will cause death if partaken of after seven, seventeen, or twenty-seven days; some say after twenty-three days. This is said with reference to half-cooked fish, but when properly cooked there is no harm in it. Neither does any harm result from eating half-cooked fish, if strong drink be taken after it.

_Berachoth_, fol. 44, col. 2.

On the twenty-eighth day of Adar there came good news to the Jews. The Roman Government had pa.s.sed a decree ordaining that they should neither study the law, nor circ.u.mcise their children, nor observe the Sabbath-days. Yehudah ben Shamua and his a.s.sociates went to consult a certain matron, whom all the magnates of Rome were in the habit of visiting. She advised them to come at night and raise a loud outcry against the decree they complained of. They did so, and cried, "O heavens! are we not your brethren? are we not the children of one mother?" (Alluding to Rebekah, the mother of Jacob and Esau.) "Wherein are we worse than all other nations and tongues, that you should oppress us with such harsh decrees?" Thereupon the decrees were revoked; to commemorate which the Jews established a festival.

_Rosh Hashanah_, fol. 19, col. 1.

The renewal of the moon comes round in not less than twenty-nine days and a half and forty minutes.

Ibid., fol. 25, col. 1.

Rav Mari reports that Rabbi Yochanan had said, "He who indulges in the practice of eating lentils once in thirty days keeps away quinsy, but they are not good to be eaten regularly because by them the breath is corrupted." He used also to say that mustard eaten once in thirty days drives away sickness, but if taken every day the action of the heart is apt to be affected.

_Berachoth_, fol. 40, col. 1.

He who eats unripe dates and does not wash his hands will for thirty day be in constant fear, without knowing why, of something untoward happening.

_P'sachim_, fol. 111, col. 2.

The Rabbis have taught that the lighter kind of excommunication is not to last less than thirty days, and censure not less than seven. The latter is inferred from what is said in Num. xii. 14, "If her father had but spit in her face, should she not be ashamed seven days?"

_Moed Katon_, fol. 16, col. 1.

If we meet a friend during any of the thirty days of his mourning for a deceased relative, we must condole with him but not salute him; but after that time he may be saluted but not condoled with. If a man (because he has no family) re-marries within thirty days of the death of his wife, he should not be condoled with at home (lest it might hurt the feelings of his new partner); but if met with out of doors, he should be addressed in an undertone of voice, accompanied with a slight inclination of the head.

Ibid., fol. 21, col. 2.

During the thirty days of mourning for deceased friends or relatives, the bereaved should not trim their hair; but if they have lost their parents, they are not to attend to such matters until their friends force them to do so.

Ibid., fol. 22, col. 2.

"And Haman told them of the glory of his riches and the mult.i.tude of his children" (Esth. v. 11). And how many children were there? Rav said thirty; ten had died, ten were hanged, and ten went about begging from door to door. The Rabbis say, "Those that went about begging from door to door were seventy; for it is written (1 Sam. ii. 5), 'They that were full have hired themselves for bread.'"

_Meggillah_, fol. 15, col. 2.

When Rabbi Chanena bar Pappa was about to die, the Angel of Death was told to go and render him some friendly service. He accordingly went and made himself known to him. The Rabbi requested him to leave him for thirty days, until he had repeated what he had been learning; for it is said, "Blessed is he who comes here with his studies in his hand." He accordingly left, and at the expiration of thirty days returned to him.

The Rabbi then asked to be shown his place in Paradise, and the Angel of Death consented to show him while life was still in him. Then said the Rabbi, "Lend me thy sword, lest thou surprise me on the road and cheat me of my expectation." To this the Angel of Death said, "Dost thou mean to serve me as thy friend Rabbi Yoshua did?" and he declined to intrust the sword to the Rabbi.

_Kethuboth_, fol. 77, col. 2.

If a man says to a woman, "Thou art betrothed to me after thirty days,"

and in the interim another comes and betroths her, she is the second suitor's.

_Kiddus.h.i.+n_, fol. 58, col 2.

If one finds a scroll, he may peruse it once in thirty days, but he must not teach out of it, nor may another join him in reading it; if he does not know how to read, he must unroll it. If a garment be found, it should be shaken and spread out once in thirty days, for its own sake (to preserve it), but not for display. Silver and copper articles should be used to take care of them, but not for the sake of ornament. Gold and gla.s.s vessels he should not meddle with--till the coming of Elijah.

_Bava Metzia_, fol. 29, col. 2.

Rabbi Zira so inured his body (to endurance) that the fire of Gehenna had no power over it. Every thirty days he experimented on himself, ascending a fiery furnace, and finally sitting down in the midst of it without being affected by the fire. One day, however, as the Rabbis fixed their eyes upon him, his hips became singed, and from that day onward he was noted in Jewry as the little man with the singed hips.

Ibid., fol. 85, col. 1.

An Arab once said to Rabbah bar Channah, "Come and I will show thee the place where Korah and his accomplices were swallowed up." "There," says the Rabbi, "I observed smoke coming out from two cracks in the ground.

Into one of these he inserted some wool tied on to the end of his spear, and when he drew it out again it was scorched. Then he bade me listen. I did so, and as I listened heard them groan out, 'Moses and his law are true, but we are liars.' The Arab then told me that they come round to this place once in every thirty days, being stirred about in the h.e.l.l-surge like meat in the boiling caldron."

_Bava Bathra_, fol. 74, col. 1.

Rabbi Yochanan, in expounding Isa. liv. 12, said, "The Holy One--blessed be He!--will bring precious stones and pearls, each measuring thirty cubits by thirty, and polis.h.i.+ng them down to twenty cubits by ten, will place them in the gates of Jerusalem." A certain disciple contemptuously observed, "No one has ever yet seen a precious stone as large as a small bird's egg, and is it likely that such immense ones as these have any existence?" He happened one day after this to go forth on a voyage, and there in the sea he saw the angels quarrying precious stones and pearls like those his Rabbi had told him of, and upon inquiry he learned that they were intended for the gates of Jerusalem. On his return he went straight to Rabbi Yochanan and told him what he had seen and heard.

"Raca!" said the latter, "hadst thou not seen them thou wouldst have kept on deriding the words of the wise!" Then fixing his gaze intently upon him, he with the glance of his eye reduced to a heap of bones the carca.s.s of his body.

Ibid., fol. 75, col. 1.

He who lends unconditionally a sum of money to his neighbor is not ent.i.tled to demand it back within thirty days thereafter.

_Maccoth_, fol. 3, col. 2.

If a man has lost a relative, he is forbidden to engage in business until thirty days after the death. In the case of the decease of a father or a mother, he is not to resume work until his friends rebuke him and urge him to return.

_Semachoth_, chap. 9.