Exempla of the Rabbis (Gaster, 1924) Reader

300. Bar Kaparas Charity to Shipwrecked. -

Eccles. R. XI, 1 § 1. Farhi, O. P. Ill, f. 38. Yalk. Sip. II, p. 123. Arabic Maase Nissim, f. 70.

v

Variant.

Story of Eliezer b.Sham- ma and shipwrecked Edomite, afterwards Emperor.

Eccles. R. XI, i § i. cf. Maase Buch No. 239. Helvicus, Historien, I, ch. 43, p. 200.

Codd. G. 130, No. 2; ch. 184, No. 172.

Bar Kapara, strolling by the sea-shore saw a naked man, an "Antipata" cast up from the billows. He took him home, clothed and fed him and gave him five Selaim. After a time the government started to persecute the Jews. Bar Kapara was sent to plead for them and took with him 100 dinars, for the government did nothing without pay.

The "Antipata" had become ruler. He was not recognised by Bar Kapara, but he remembered the man's kindness, and made him a present of the proferred dinars in return for the five Selaim he formerly received from him, and granted his request.

Thus it came true: — “Cast thy bread upon the waters for thou shalt find it after many days." (Eccles. XI1.)

- IX3 -

The prophet Elijah and R. Joshua b.Levi were travelling together. Elijah did queer things, viz, built up the wall of a rich miser who had treated him badly; killed cow and only son of woman who had received him hospitably. He blessed a congregation who had treated him with want of courtesy, and prayed that all the members might be leaders. He explained to Joshua ben Levi the reason of his action. Under the wall of the rich man there was treasure which would have been found by that miser had he rebuilt the wall himself. The widow's only son would have grown up a murderer. If all the congregation became leaders they would live in strife.

302. Elijah’s Gift to Poor Man.

Yalk. II, § 607. Heilperin, Seder Hado- rot II, f. 55d.

Husin, Maase Nissim, No. 32.

Maase Buch No. 235. Arabic Maase Nissim, f. 41.

Ben Gorion II, p. 230, P- 355-

Cod. G. 184, No. 63.

Story of the pious man to whom Elijah gave 4 dinars. The man became rich and forgot even to pray. The money was taken back.

303. Three Clever Tricks. Midr. Lament. I. Lament. R. I § 4.

Yalk. Sip. IV, p. 86. Maase Buch No. 187. Helvicus, Historien, I,

ch. 21, p. 91. Grunbaum, Jiid. Dtsch. Chrest. p. 428.

Tendlau, Fellmeier,

No. 15.

Levi, R. E. J. XXXIII, *P- 58 ff.

Afanasief, VI, p. 7.

Carmoly, Jardin En- chante, p. 32 — 40.

Dsanglun, ed. Schmidt, ch. 23, p. 190 — 191.

Gonzenbach, Sicil. Mar. No. 1.

Hurwitz, Sagen, p. 142 f.

Kohler to Gonzenbach, ad loc.

Kohler, Kl. Schriften I, p. 499; 582.

Kohler, Or. & Occid. I, p. 444.

Kohler, Z. V. Vlksd. VI, P- 59-

Sachetti, No. 123.

Scala Celi, f. 37 a.

Cod. G. 97, f. 746 (Je- rahmeel).

A father dying in a distant land directed that his son should obtain the inheritance if he did three clever things.

The townspeople refused to give the son the address of the house where his father died. He bought a cartload of wood and told the carman to take it to the house of So-and-So: he followed the carman and so found the house. On another occasion he divided a fowl cleverly at dinner, giving the head to the father, the legs to the sons, wings to the daughters, liver etc. to mother and rest to himself. He explained the reason of his dividing in that way and obtained the inheritance.

304. Joab in Kinsari.

Ben Atar, No. 9, f. 8 b to 9b.

Yalk. Makhiri, Ps. 18, No. 61.

Farhi, O. P. I, f. 25.

Maase Buch No. 145.

Helvicus, Historien II, ch. 39, p. 119.

cf. Eisenmenger I, p. 396; 477.

Samaritan Joshua, ed. Gaster, and notes.

— 236

Ginzburg, IV, p. 98. Steinschneider, Hebr.

Bibl. V, p. 146; 207. Steinschneider, Cod.

Bod. No. 3870.

Wuk, I, p. 6.

Cod. Br. M. 27 189, f. 14a. Cod. G. 100, f. 51 — 52.

Joab, thrown by the Israelites into Kinsari, broke his sword. He then ordered a similar one to be made by the local smith. The third sword made alone proved satisfactory. With it he cut the smith in twain and killed a large number of people; their blood glued his hand to the hilt. He was advised to dip his hand and sword into the warm blood of the slain. He captured the town and handed it over to the Israelites.

305. Drunkard in Cemetery. Tanh. Levit. Shemini

§ ii-

cf. Levit. R.12 § 1; 19 § 1. Lament. R. ch. 5 § 1. cf. Luzzatto, Kaftor, f. 122a.

Husin, Maasim Tobim No. 50.

Eisenstein, Oser, p. 342. cf. Tendlau, Fellmeier, No. 25.

Levi, R. E. J. XXXIII, p. 60 ff.

Ben Gorion II, p. 113, 344-

cf. Saxo Grammaticus, Bk. VIII, p. 283.

Cod. Oxf. 1413, f. 125 a, 126a.

Cod. G. 28, f. 347.

Children refused to give drink to their drunkard father and put him in a cemetery. But in an empty cave there some thieves had deposited jars of wine. The man found them and once again got drunk. So the children had to take him home again. Even the cemetry was of no avail!!!

306. Good & Evil Eye. Eisenstein, Oser, p. 342. Maase Buch No. 196. Tendlau, Fellmeier,

No. 5.

Levi, R. E. J. XXXIII, p. 62 f.

BenGorionILp.184, 351.

A charitably disposed man had 3 chests of gold, silver, and copper respectively. His wife was uncharitable and ill-disposed. One day being pressed by a poor man, in the absence of her husband, she went to his chests and found them full with scorpions and insects. His “Good-eye” brings blessing; her “Evil-eye” a curse!!!

307. Demon in Tree.

Ben Atar, No. 15.

Maase Buch No. 190. Ben Gorion II, p. 203,

353-

cf. Aesop, Fab. 21. Babrius, Fables, No. 1 19. Benfey, Pantschat. I,

476 f; II, 321.

Finamore, Trad. Pop.

Abrev. I, Nos. 7, 36. Habicht, 1001 Nights, 479 th Night, XI, 102. v. d. Hagen, Gesamt- abenteuer, II, 525. v. d. Hagen, 1001 Days, V, 64 ff.

Hitopadesa, 138. Korais, No. 128. Lafontaine, IV, 8. Marchen aus Mentone i. d.,, Romania", 11, 415-

Rosen, Tuti-Nameh II, 244-

Sabatini in Revist. di Lett. Pop. I p. 216, ed. Pitre.

B. Waldis, Esopus, ed. Kurz, Bk. Ill, Fab.

45 I. =P- 333f-; II, note p. 125.

Cod. Br. M. 27189, f. 20b.

30S. Man Who Did Not Swear.

V. No. 378.

— 237

A demon gave a man daily a dinar so as not to cut the tree in which he was. After a time the man was afraid of thus worshiping a demon so he cut the tree, and found a treasure under it, as his reward.

Story (9) same as 2 of Exempla, and story (10) identical with No. 57.

£

\

vi

A man was commanded not to take an oath. He lost successively his wife who was taken away by captain, his 2 children one of whom was carried off by a wolf and the other of whom fell into the water. He found them all afterwards in great honour and happiness.

A man on a journey remained behind to keep Sabbath. He was protected by a bear and saved from robbers. They killed his two companions who had gone ahead thus breaking the Sabbath.

A pious and poor man’s wife was not tempted by a rich man; she also saved her husband from prison and misery by her courage and virtue.

311. Test of Rightful Son. cf. Baba Batra, f. 58 a. Sef. Hasidim, 232. Eisenstein, Oser, p. 343. Yalk. Sip. II, p. 227. Maase Buch No. 128. Levi, R. E. J. XXXIII,

p- 233 f-

Ben Gorion II, p. 133, 345-

Etienne de Bourbon, No. 160.

Gas ter, Literar. Pop.

p. 151— 152.

Gering, Islend. Aeven- tyri. No. 87.

Gesta Rom. No. 45. Pann, Feciorul Ostenita, Fabule si Istoriare I,

P- 95-

cf. Rambaud, La Rus- sie Epique, p. 389. Vesselovsky, Salomo i Kitovras, p. 81 ff. Wright, Latin Stories, No. 21.

Cod. G. 184, No. 229. (cf. No. 391.)

A husband heard his wife saving that of their 10 children only one was his real son, so he left his fortune to him who would prove to be that one. All ten contested the will: each claiming to be the son. A judge, asked to decide, told the 10 to beat the dead body with their cudgels. 9 did so but one refused, and was thereby recognised to be the son.

312. Cow Observing Sabbath. Pesikta R. ch. XIV. Ben Atar, No. 10, f.

27b.

Midr. Decalogue IV, 5. Yalk. Sip. II, p. 142. Maase Buch No. 209. Helvicus, Historien, I, ch. 32, p. 134. Eisenmenger I, p. 422. Tendlau, Fellmeier,

No. 6.

Ben Gorion II, p. 92, 342.

Cod. G. 28, f. 678.

A cow which belonged to a pious man when sold to a stranger refused to work on the Sabbath and thus the trangressor was taught a lesson.

313. Wicked-Brother-in-Law. Holeh Tamim u. Poel Sedek.

• m

Eisenstein, Oser, P. 343. Husin, Maasim Tobim, No. 2.

Maase Buch No. 204. Levi, R. E. J. XXXIII, p. 234 ff.

Ben Gorion I, p. 265, 377-

Cardonne, Melange II,

p- 36—57-

cf. Crescentia Legend. Etienne de Bourbon, ed. Leroy de la Manche, p. 115, note 136. Grundtvig Danmarks Gamle Folkeviser, I, 177 — 204; III, 780 — 782. Copenhagen, 1853 & 1862. v. d. Hagen, 1001 Days, IV, p. 192 ff. cf. Indian Story Chor- schid & Utarid,

— 238

Z. D. M. G., XXI, p. 536.

Kohler, Kl. Schriften, I, p. 391, 582.

Lidzbarski, Neu-Aram. Hss. p. 171.

Liebrecht, Gotting.Gel.- Anzeiger, 18674). 1798.

Mussafia, Untersuchun- gen, Vienna Acad. 1865.

Radloff, Sprache d. Stamme Siid-Sibi- riens, IV, p. 141 — 5.

cf. Salzberger, Salomo Sage, p. 55.

Ward, I, p. 674, 713, 769 ff., 818.

A brother-in-law left to protect his sister-in-law, accused her of adultery because she refused to sin with him. She was stoned, but was rescued from under the heap of stones and led to another country to teach a young boy. The servant had a desire for her and as she rejected him he murdered the boy. She was sent away and was picked up by a boat which nearly foundered. Lots were cast and fell on her. She was put down on the coast. She there learned the art of healing leprosy. Her husband and brother-in-law who had become leprous came to her but did not recognise her. She made them confess their sins before curing them. The latter confessed his guilt, and the former, on learning who she was rejoiced at her innocence.

314. Saved from Serpent.

Sabbath, f. 77.

Pirke de R. Eliezer, ch. 49.

Tanh. & B. Numb.

Hukkat.

• • •

Gen. R. ch. 10, § 7.

Levit. R. ch. 22, § 4.

Numb. R. ch. 18, § 22.

Heilperin, Seder Hado- rot, s. v. Jehuda An- toti.

Eliah Cohen, Meil Se- daka, § 442.

Farhi, O. P. I, f. 31b.

Yalk. Sip. I, p. 15; III,

p. hi.

Maase Buch No. 216.

Ben Gorion II, p. 179.

Cod. Br. M. 27 189, f. 18 b. Codd. G. 591c; 274 (Ladino) f. 2b.

(v. No. 394.)

R. Meir hearing a voice that ordered a serpent to kill Judah ha-Nassi ran ahead of it, reached the house, closed doors and windows and prayed intently. The serpent unable to enter, coiled round the house till a voice from Heaven proclaimed R. Meir's prayer to be granted, when it departed.

315. R. Meir'& Kidor.

Yoma, f. 83b. cf. Tanh. B. Gen.

m

sect. 30, p. 206.

Gen. R. ch. 92, § 6. Nissim, f. 26a.

Yalk. § 965.

Farhi, O. P. Ill, f. 38a. Sef. Hamaasiyot, ed.

Araki Cohen, ch. 106. Yalk. Sip. Ill, p. 39. Maase Buch No. 85. Helvicus, Historien, II, ch. 28, p. 82. Tendlau, Fellmeier,

No. 35.

Ben Gorion II, p. 245,

356.

R. Meir on the eve of the Sabbath left his money in a secret place, not trusting his inkeeper whose name was Kidor because of an ominous verse in Deut. (32; 20) which begins with words Ki dor, i. e., “for a generation of perverseness are they.” His companion had trust and was robbed of all his money.

316. The story continues as follows: —

— 184 —

The frog, which is none other than a child of the demon Lilith teaches Johanan the knowledge of all the languages and before leaving, calls all the birds and animals together. They bring jewels and herbs, the virtues of which Johanan is taught. Thus becoming rich, he becomes the favourite of the king. The king is urged by the Elders to marry. Suddenly a birds drops a long golden hair on his shoulder, and he vows not to marry anyone else but the girl to whom that hair belongs and unless the Jews bring her he threatens to kill them. Johanan is sent to find her; he takes three loaves of bread and on the way feeds a starving crow and a starving dog. He ransoms a large fish and casts him back into the sea. He then arrives at the palace where this princess lives, who consents to go with him on condition that he obtains flasks filled with the waters of Paradise and the Waters of Hell, and recovers a ring which she had dropped into the sea. The raven brings the two flasks and the fish, through the intermediary of Leviathan, brings the ring. On spitting it out on land, a boar swallows it. The dog appears, runs after the boar and tears it to pieces and thus Johanan recovers the ring. When both reach the king's palace, Johanan is waylaid and killed. The queen then pours the water of Paradise over him and brings him back to life. The King insists upon her doing the same to him, orders a servant to kill him. She pours the water of Hell on him and he is burned to ashes. The queen shows the people that he was burned to ashes because he was a wicked man whilst Johanan being pious was brought to life again. He is proclaimed king and marries her.

LITERARY PARALLELS.

316. Frog Princess.

Eisenstein, Oser, p. 344. Maase Buch No. 143. Helvicus, Historien I, ch. 14, p. 64. Eisenmenger, I, p. 399. Tendlau, Fellmeier,

No. 1.

Griinbaum, Jiid. Dtsch.

Chrest. p. 407.

Levi, R. E. J. XXXIII, p. 239 ff.

Ben Gorion II, p. 225,

354-

— 239

Bolte & Polivka, An- merkungen, II, p. 19 ff.

Cosquin, Contes No. 73, II, p. 290—303.

Gas ter, in F oik Lore, VI I, 1896, p. 232 ff. Kohler, Kl. Schriften,

I, p. 581.

Kohler, Germania, XI, p. 398 ff.

Liebrecht, Zur Volks- kunde, p. 29 f. cf. Grimm, No. 62.

A man called Jochanan, following the wish of his dying father, bought the first thing he met in the market at an excessive price. It was a small frog which grew as big as a house, ate up everything and

— n6 —

then turned out to be a bewitched princess who rewarded him well. He passed through many adventures, and married the princess and became a king.

The story continues as follows: —

The frog, which is none other than a child of the demon Lilith teaches Johanan the knowledge of all the languages and before leaving, calls all the birds and animals together. They bring jewels and herbs, the virtues of which Johanan is taught. Thus becoming rich, he becomes the favourite of the king. The king is urged by the Elders to marry. Suddenly a birds drops a long golden hair on his shoulder, and he vows not to marry anyone else but the girl to whom that hair belongs and unless the Jews bring her he threatens to kill them. Johanan is sent to find her; he takes three loaves of bread and on the way feeds a starving crow and a starving dog. He ransoms a large fish and casts him back into the sea. He then arrives at the palace where this princess lives, who consents to go with him on condition that he obtains flasks filled with the waters of Paradise and the Waters of Hell, and recovers a ring which she had dropped into the sea. The raven brings the two flasks and the fish, through the intermediary of Leviathan, brings the ring. On spitting it out on land, a boar swallows it. The dog appears, runs after the boar and tears it to pieces and thus Johanan recovers the ring. When both reach the king's palace, Johanan is waylaid and killed. The queen then pours the water of Paradise over him and brings him back to life. The King insists upon her doing the same to him, orders a servant to kill him. She pours the water of Hell on him and he is burned to ashes. The queen shows the people that he was burned to ashes because he was a wicked man whilst Johanan being pious was brought to life again. He is proclaimed king and marries her.

317. Seven Good Years when Young.

Midr. Zutta (Ruth) ed. Buber, p. 55. Nissim, f. 36b.

Yalk. II, § 607. Rappaport, R. Nissim. Husin, Maase Nissim, No. 33.

Yalk. Sip. Ill, pp. 107, no.

cf. Arabic Maase Nissim, f. 75.

Maase Buch No. 149. Tendlau, Fellmeier,

No. 13.

Ben Gorion I, 174, 374. cf. Gonzenbach, Sicil.

Marchen, No. 21. Holland, Chrestien de Troies, p. 81.

Kohler to Gonzenbach

II, p. 218.

Kohler in Groeber, St. Rom. Phil. Ill, p.276. (Review of Span, legend of St.Eus tachius.) cf. Jacob de Voragine, LegendaAureach.161. Cod. Oxf. 47, f. 48 b. Codd. G. 130, No. 56; 184, No. 164.

The prophet Elijah asked a young man whether he prefered 7 good years when old or when young. His wife advised him to ask for 7 prosperous years when young for if he acted charitably during that period of prosperity it might be prolonged. Elijah gave him a lucky dinar and he prospered for 7 years. The prophet then called for it and he produced it at the end of the 7 years, with an account of his charitable deeds. The lucky dinar was therefore allowed to remain with him and he and his wife prospered till old age.

318. Akiba s Daughter Saved. Sabbath, f. 156.

cf. Tobias Legend. Midr. Hagadol, Deut. f. 8od.

Aboab, Men. Ham. ch. 194.

Cod. G. 274 (Ladino) f. 6a, 20a.

Rabbi Akiba’s daughter destined to die on her wedding day had given alms to the poor and was saved from a snake which was coming through a hole in the wall, by covering it with a sieve.

(29) = No. 136 of Exempla.

319. Prophet Elijah & Blessed Coin.

Midr. Zutta (Ruth) ed.

Buber, p. 49, § 20. Yalk. § 601.

Yalk. Sip. V, p. 55.

Rabbi Abraham of Askalon obtained a sela from Elijah, because he was very regular in his prayers. He became prosperous and neglected them. The prophet reclaimed the sela and the rabbi became poor. He obtained the coin again on the condition that he would pray regularly.

320. Wickedness Defeated. Levi, R. E. J. XXXV,

p. 81 ff.

Benfey, Pantschat. I, p. 321.

Gas ter, in JRAS, April 1910.

Gesta Rom. No. 283 & note p. 749. Grundtvig, Dan. Marchen II.

Liebrecht, Zur Volks- kunde, p. 38 f.

Schiller, Gang n. d.

Eisenhammer.

Cod. G. 166.

(v. No. 345.)

A man must not leave a synagogue before the Hazan has finished the Ameedah nor pass it by, but enter. Once a man was thereby saved from threatening death to which he was sent cunningly by the king as the result of the envy of his personal enemies, for passing a synagogue, he entered and stayed awhile. His chief

- ii 7 -

enemy who proceded to the limekiln whither the Jew had been sent, was seized by the master of the kiln and burned instead of the man.