Exempla of the Rabbis (Gaster, 1924) Reader

321. Giants & Twelve Spies. Grimm, D. S. No. 17. Swift, Gulliver’s Travels.

Cod. Parma, 541, ed. Schechter in Kohut Mem. Vol., p. 492.

The daughter of Anak the giant threw the shell of an huge pomegranate into the garden without feeling the weight. Inside the shell were the 12 spies sent by Moses. They had found shelter in it.

322. Gluttony.

Pesikta R. ch. 19. Tanh. Pinehas § 13 (II,

f. 136a).

Midr. Hagadol, Numb.

Pinehas f. 471a.

Midr. Prov. ch. 13 § 25. Numb. R. 21 § 20. Luzzatto,Kaftorf. 133 b. Yalk. Sip. I, p. 83.

Cod. G. 11, f. 116 b.

A heathen smashed up a marble table simply because a certain kind of nuts were not on it. He was so much given to the material pleasure of the world that he coiild not stand the lack of one dainty dish.

(42) = No. 138 of Exempla.

323. Butcher Companion in Paradise.

Ben Atar, No. 13, f. 31a. Midr. Decalogue, V, 2. Nissim, f. 20a.

Zabara, Shaashuin ed.

Davidson, p. 1.

Eliah Cohen, Meil Se- daka § 441.

Heilperin, Seder Hado- rot, f. 113 c.

Jellinek, B. H. V,

p- 135-

Husin, Maasim Tobim, No. 9.

Eisenstein, Oser, p. 323, col. b.

Yalk. Sip. II, p. 145. cf. Arabic Maase Nissim, f. 55.

Maase Buch No. 139. Zunz, p. 152, note C. Steinschneider, Hamas- kir, XIII, p. 132. Steinschneider Cat. Oxf. No. 3194.

Ben Gorion II, p. 222,

354-

Cod. Vat. 285, No. 14. Codd. G. 130, No. 71; 242, f. 27 b; 274 (La- dino) f. 1 a.

(v. No. 413, 413a.)

Joshua b. Levi enquired who would be his companion in Paradise. He was told a certain butcher. He found out that he was good to his parents in secret.

324. Money Recovered by Trick.

Yoma, f. 83 b.

Pesikta R. ch. 22.

Ben Atar, No. 6, f. 25 a. Midr. Decalogue III, 3;

VIII, 2.

Nissim, f. 25 a.

Yalk. Sip. II, p. 149. Maase Buch No. 215. Helvicus, Historien I, ch. 36, p. 144.

Zunz, G. V. p. 152. Tendlau, Fellmeier,

No. 11a.

cf. Steinschneider, Manna, No. 9.

Ben Gorion II, 131,

346-

Boccaccio Decameron, VIII, 10.

Burton, Supplemental Nights I, p. 264 ff.; II, p. 333-

Cento Novelle Antiche, No. 74.

Clouston, Eastern Romances, pp. 442, 558. cf. Dunlop-Liebrecht, p. 247.

Gesta Rom., No. 118. Gladwin, Moonshee, No. 15, pp. 9 — 10. Lidzbarski, Neu-Aram. p. 168.

Petrus Alphons. Discip.

XVI, 1, p. 55 f. Sacchetti, No. 198. Schmidt to Petrus Al.

P- I37-

Zachariae, Z. V. Vlksd.

XVI, p. 146 f.

Cod. Br. M. 27 189, f. 21 b. Codd. G. 28, f. 680; 242, f. 27 b.

A man hides his money in the garden. It is stolen by the neighbour. He pretends not to know of the theft, and asks the neighbour whether it would be wise to hide other money in the same secret spot. The stolen money is then replaced by the neighbour so as not to arouse suspicion and thus the owner recovers it.

A man went from Gallilee to Jerusalem to pray. Thence he went to Babylon and entrusted 200 dinars to a man in Jerusalem. When he returned, he did not recognise the man, with whom he had left the money, and mistaking him for another, abused him publicly for witholding the money. He saw afterwards the right man and recovered his money from him. He then atoned by submitting himself to the same public abuse. The innocently accused man obtained 600 dinars as compensation.

326. Reward for Single Pious Deed.

Zabara, Shaashuim, ed.

Davidson, LXIV. Eliah Cohen, Meil Seda- ka §431-

Ben Gorion II, p. 186, 351-

Cod. G. 246, f. 37 b.

A rich man had no children until in his old age he got a son and called him Saul. But he did not grow up a good man. At one time, however, he saved the life of a man who had lost his fortune twice and who had

- n8 -

attempted to hang himself. He cut him down, and gave him money etc. The Head of the Yeshiba saw in a dream of the night that the crown was taken from his own head and placed on that of the young man.

327. Faithful Woman.

Midr. Decalogue, VII, 4. Yalk. Sip. I, p. 23. Maase Buch No. 217. cf. Gesta Rom. No. 15. Cod. Vat. (Zz) 285,

No. 26.

A man on his deathbed advised his son to trade with the money he left him. The son refused saying people who traded were cheats. He met the prophet Elijah who brought him to the maid that was to become his wife. Through the marriage festivities he neglected the Torah for seven days. As punishment for his neglect the prophet sold him into slavery for seven years. His wife built a house; her servant tilled the field and all the world came to her to buy food. Her husband also came with his master after five years. She recognised him but he returned to slavery for the remaining two years. His wife did not murmur against the decree of God.

328. Man More Faithful than Woman.

Nissim, f. 14a.

Parables of Solomon, No. III.

Zabara, Shaashuim, ed. Davidson, L. Farhi, O. P. I, f. 22. Saf. Hammasiyot, ed. Araki Cohen, ch. 61.

Eisenstein, Oser, p. 531. Yalk. Sip. II, p. 51. Tendlau, Fellmeier, No.

45-

Ben Gorion III, p. 90, 303-

Benfey, Pantschat. I, 346 ff,; IV, No. 5. Rambeaud, La Russie Epique p. 389. Salzberger, Salomo Sage, p. 57.

Suka Saptati, 15th Tale.. Codd. G. 130 No. 41; 942, f. 5b.

King Solomon was asked why he wrote that he had not found one woman faithful out of a thousand. He replied that he would prove it. He asked one of his servants to kill his wife whom he loved and promised him one of his daughters instead. At the last minute the man drew back and spared her life. King Solomon then called the woman and asked her to kill her husband, promising to marry her. Her gave her a sword made of lead. She indeed tried to kill him but the sword, being of lead was blunt and she could not kill him. He thus proved that a man is more faithful than a woman.

329. Solomon & Boiled Egg. Eisenstein, Oser, p. 347. Levi, R. E. J. XXXIII,

p. 65 ff.

— 24 2

Ben Gorion III, p. 64, 301-

cf. Hans Sachs, Schwan- ke II, No. 338; ed. Gotze p. 489.

Simrock, D. Marchen, No. 26.

Prohle, Kindervolks- marchen, No. 74.

Prohle, Marchen f. d. Jugend No. 56.

Wigstrom, Nyare Bidrag, I, 94.

Cod. G. 66, No. 4.

David’s servants were eating eggs. One had eaten his, and was ashamed to sit with the others. So he borrowed an egg and promised to return, when asked, all that might come from one egg. After a time the man was brought by his creditor before King David, who condemned him to pay an enormous amount, as it was claimed that from the egg a chicken could be hatched which would lay 18 eggs, from which 18 chickens would be hatched and then again 18 etc. The man is met by Solomon who being told of the judgment advised him to sow boiled peas in the

field. When seen by David and asked how he could expect these to grow, he was to reply; “How can a boiled egg be hatched and produce chickens?” [v. below No. 342].

330. Miraculous Herbs.

Eisenstein, Oser, p. 348.

Maase Buch No. 224.

Helvicus, Historien I, ch. 39, p. 159.

Levi, R. E. J. XXXIII, p. 67 ff.

Ben Gorion I, 306, 380.

Bolte & Polivka, II,

p. 394ff.

Burton, Supplemental Nights, I, p. 270 ff.; II, p. 340.

Clouston, Eastern Romances, p. 242; 519 f.

Clouston, Pop. Tales & Fiction, II, p. 407!.

Gonzenbach, Sicil. Marchen, No. 40.

Grimm, K. & H. M. No. 97. Water of Life.

Keller to Diode tianus Leben, p. 64.

Keller, Romans des Sept Sages, p. 235.

cf. Lidzbarski, Neu- Aram. p. 120.

Sword between Man&Woman.

cf. Habicht, 1001 Nights, VII, 300 thN. Aladdin.

cf. Romance of Amicus & Amelius.

Basile, Pentam., I, 9.

Gervasius, Liebrecht. p. 101 note.

Gottfried, Tristan, 17407 — 17417. cf. 17486 — 17510.

cf. Grimm, K.&H. M. Ill, p. 106.

Grimm, Rechtsalter- tiimer, p. 168 — 170.

Kohler to Gonzenbach p. 230.

Orendal u. Frau Breide.

Tristan, French v. 2002.

Tristiem, Old English III, 20, 21, 22.

Saemund, Edda, f. 225b

Saxo Grammaticus,

Bk. IX, p. 387.

cf. Volsungsaga, Sigurd & Brunhild, ch. 36.

Weber, Monatsberichte, Akad. 1869, p. 40.

Of two brothers, one was rich, the other poor. The poor one had many children. One (Isaac) was taken by his uncle in exchange for a measure of corn. He brought him up. A rabbi taught him to declare his love to the cousin and placed a sword between them. The uncle consented but the aunt refused to let them marry, for she wished her brother to marry her daughter. So she gave each 100 dinars and sent them away. Both were to return after one year, and show who had been more successful. Isaac was stranded on an island where he found two kinds of herbs, one causing illness, the other healing. He cured the king and was made ruler of the town, and married his cousin on the very day when she was to be betrothed to her uncle, who had meanwhile returned after a prosperous journey.

331. Pinetyas b. Yair’s Wonderful Deeds.

Shekalim, V. § 1.

J. Demai, I, 3. cf. Deut. R. 3 § 3. Nissim, f. 27 b.

Lonzano, Maarikh, ed. Jellinek, f. 112 b f.

Eliah Cohen, Meil Se-

* •

daka § 590.

Yalk. Sip. II, p. 219. Maase Buch No. 54. Helvicus, Historien II, ch. 22, p. 69.

Ben Gorion II, p. 67,

339*

Grimm, D. S. No. 246, p. 294. Pied Piper. Virgil Legend, v. Gas ter, Beitrage, p. 24ft. ef. Weil, 1001 Nights, I, I, 403, ff. 114th Night. Codd. G. 28, f. 567; 130, No. 51; 184, No. 22; 942, f. 26 b.

Stories of Pinehas b. Jair. a) A measure of corn was forgotten by travellers. He sowed and reaped it year after year and filled the barns and gave it to the travellers after years, b) He advised the people to pay their tithes, mice having been sent as punishment for neglect, c) He told the people that the girl who had fallen into the river did not get drowned, d) He passed through the waters of a river which divided before him.

332. Burial of Scholar & Taxgather.

Shimeonh. Shetah&W itches

m

of Ascalon.

J. Hagigah, II, 2.

Sifre, Deut. § 221, f. 114 b.

Midr. Decalogue, IX, ib. Nissim, f. 3 b.

Rashi to Sanhedrin, f. 44.

Tosafot Hagigah, f. 16 b, s. v. Ab.

Aboab, Men Ham. ch. 54.

Lonzano, Maarikh, p. 121 No. 27, 28; p. 124, No. 37.

Farhi, O. P. Ill, f. 57 a and b.

Jellinek, B. H. I, p. 38; V, p. 131, 206.

Sef. Hamaasiyot, ed. Araki Cohen ch. 76.

Eisenstein, Oser, p. 321.

Yalk. Sip. II, p. 175; III, p. 16.

Maase Buch No. 88.

Ben Gorion II, p. 140, 346; 187, 352.

Cod. de Rossi, 563, f. 92 a — 93 a.

Cod. Oxf. 1311, f. 90b to 91b.

Cod. G. 184, No. 192.

Baya, the taxgatherer, and a scholar lin Askalon] were both taken to be buried. Enemies attacked the people and they fled, but his friend and pupil remained beside the body. The people returned and buried the taxgatherer with great honour, in spite of the student's protest that it was not the body of the scholar. In the night, the scholar appeared to the student and showed him his glory in Paradise, and explained as a reason for his neglected burial that he had not protested against insults offered to scholars. The taxgatherer, howev£% had received his reward here in this world, because!! he had once distri-

buted among the poor food which had been prepared for the king who had not come. The taxgatherer was shown in Gehinom with an iron bar through his head. The student was told that he would only be released on the death of Shimeon ben Shetah, who would take his place, because, although head of the Sanhedrin he tolerated witches. The student told Shimeon the dream; he sent 60 pupils who entered the witches’ house by a stratagem, lifted them from the ground, broke their magical power and hanged them.

False witnesses once testified against Shimeon’s son out of revenge, and Shimeon ben Shetah condemned him to death although the falsity was proved.

333. Mar Ukba & Virtuous Hannah.

Sabbath, f. 56b.

Sanhedrin, f. 31b.

Rashi to Sanhedrin, f. 31b.

Tosafot to Sabbath, f. 56b.

Nissim, f. 29 b.

Yuhasin, f. 75 a, s. v. Ukba.

Kaidenower, Kab Hay- ashar, ch. 88.

Zunz, G. V. p. 133.

Tendlau, Sagen 3,

No. 67.

Ben Gorion I, p. 108.

16*

— 244 —

Gaster, Germania, XXV, p. 284—285. Cod. Oxf. 2680, 28 Cod. G. 242, f. 28a. (See No. 35.)

Mar Ukba inherited a great deal of money from his parents. He was lewd and sinned with his servants. A beautiful girl, Hannah was married to a certain Joseph. Mar Ukba fell in love with her and became very ill, and could not be cured except by seeing Hannah.

Joseph, reduced to poverty could not pay his debts and was imprisoned. Hannah went to Ukba and without sinning obtained the money for the ransom of her husband, who trusted in her purity. When well again Ukba was seen by the Rosh Yeshiba with a halo round his head and he discovered the reason. The Rosh Yeshiba and Ukba promised each other that he who died first would visit the other.

The Rosh Yeshiba died first, and was struck three times by the Angel of Death. He appeared to Mar Ukba and told him that the latter’s seat was three degrees above him in Paradise and he suggested that he, (Ukba) might go down one step, and the Rosh Yeshiba be raised by one step; thus both would be equal.

334. Grateful Dead.

Pesikta, f. 164 a.

Tanh. Deut. Haazinu

§8.

Adhan, Bineot Deshe, f. 25 b.

Shaare Jerushalayim, p. 88 — 90, No. 4.

Sef. Hamaasiyot ed. Araki Cohen ch. 90. Archiv f. Slav. Phil. V, p. 40 f. and Kohler's note, p. 43.

Arnasson Aefintyri, II,

473—479-

Bergstrasser, Neu-Aram. Mar. Ma’lula, No. 17,

p- 55 ff-

Bleichsteiner, Kaukas. Forschungen. Z. V. Vlksd. 1920/22, p. 83. Bolte & Polivka III, No. 218, p. 490 ff. cf. Chudjakow, Russ.

Marchen p. 165 — 168. Cosquin, Contes, No. 19 & I, p. 214 ft. cf. Ey, Harzmarchen, p. 64ft, 113.

Gaster, Quellenkunde, Germania, 1880, p. 199 ft.

cf. Gerould, Grateful Dead, Folk Lore Society, London 1908. Gruntvig, Gamle Dans- ke Minder, p. 77 ft.; 105.

cf. Kohler, Or. & Occid. II, 174ft.; III, 93 to 103.

cf. Leger, Contes Populates Slaves No. 13. Meier, Schwab. March., No. 42.

Simrock, Guter Gerhard, p. 46 ff. cf. Waldau, Bohmisch.

Marchen.

(Nos. 439, 440.)

A man with only one son advised him on his death bed to occupy himself with study and charity. Left with 3,000 gold pieces, the latter gave 1,000 to assist marriage, 1,000 to bury a great Rabbi and 1,000 to annul an evil decree forbidding circumcision and marriage.

Elijah appeared to him and gave him ten gold pieces, by means of which he became very wealthy, and showed him his glorious reward in Paradise.

A rich man had an only son: when he was 18 years old he wanted to go to a place full of learned men. He went thrice for three years. Once, going with his father in a boat, he heard a raven say that his father would become poor and rich again. He laughed, and would not tell his father why, and was thrown into the sea.

He was saved by a fish and became a shepherd. Ravens came to the king and refused to go away. No one knew what it meant. The King promised his daughter to him who could interpret this thing.

The young man explained that a raven had driven its wife away in time of famine and another raven had married and supported her. Now that times had improved the former husband claimed her, and the ravens asked for the king’s decision. The king declared her to be the wife of the second. The other ravens killed the first husband.

Young man asked all old people to his wedding. His parents who had meanwhile become very poor came and were recognised by the son. [Another variant below No. 353].

Solomon at war with Hiram. A river between them. Solomon called birds to protect his soldiers

from the heat of the sun. Hiram went to see the wonder,

•

and was received peaceably. They made peace. Whilst speaking to Hiram, an eagle removed his wing from over Solo mon’s head and said, because the eagle’s wife had told him, that the high priest Joshua would die and Solomon’s daughter would marry a bastard. Solomon shut her up in a high tower in consequence. One day an eagle dropped a bastard child into that tower, which grew up and married the girl, and was found by Solomon, who owned that his wisdom was unavailing.

337. Wars of Jacob against Sichem.

Midr. Hagadol Gen. Vayyehi, f. 153 a.

Midr. Vayisau.

cf. Gen. R. ch. 80, 97.

Jerahmeel, ed. Gaster XXXVI, 6, p. 80 and Introd. p. XXXI f.

Bahya Com. Gen. Va- yishlah, ed. Ven. 1544, f. 48 a.

Tanh. B. Intro, p. 127.

Yalk. § 133.

Sef. Hayashar, ch. 37 to 41 (English).

Jellinek, B. H. HI. p. 1 — 6.

Josippon, ed. Cunath, f. 37 a.

Testament of XII Patriarchs, Testament of Juda.

Book of Jubilees, ch. 34.

Zunz G. V., p. 145, 292 note f.

Breithaupt, III, 13, p. 214.

Story of the war of Jacob and his children against the inhabitants of Sichem and of the valorous deeds performed by them.

338. Woman in Hell. Eisenstein, Oser, p. 350. cf. Maase Buch No. 179. Helvicus, Historien I,

ch. 19, p. 83.

Levi, R. E. J. XXXV, p. 77 ff.

Basile, Pentam. 19, 44. Benfey, Pantschat, I,

P x55-

Bolte & Polivka, II, p. 3i8ff.

Clouston, Pop. Tales & Fiction, I, p. 198 to 205.

cf. Cosquin, Contes,

No. 38; II, p. 62—63. Gaster, Gypsy Tales. Grimm, K & H. M.

No. 92; III, p. 324. Habicht, 1001 Nights, XV, p. 194.

v. d. Hagen, 1001 Days, VIII, 208.

Forbidden Chamber.

Hartland, Folk Lore, III, p. 193—242. cf. Schott, Wallach. Mar., No. 2, p. 93.

A rich man and his beautiful wife were both very bad. There was a court with four walls, with one door leading to Hell. He asked his wife not to approach that door, but in his absence she did so. A hand appeared, dragged her inside after which the door closed. Husband searched for her. In the forest a huge black man told him to send a faithful servant and he would show him his wife. He was led into Hell where he saw her in a golden apartment with a golden table and beautiful food. It was explained to him that everything was burning red hot. No one could save her as she had no son to say Kaddish and Baruh Hu, and she had moreover committed every sin. She gave the servant her ring, which he brought to the husband who was deepty moved, repented and was saved.

Learned and pious man left son, Rabbi Isaac, more learned and pious than himself and a Dayyan. The dead man appeared to his son in a dream on the Eve of New Year and ordered him to be converted next day. He was troubled, put on sackcloth and fasted three days. On Eve of Kippur, the father again appeared, and reproved him for not obeying. The son argued. Father again told him to convert himself the next day (Kippur). He did not sleep and wept all next day. Congregation noticed it and asked him the reason. After long persuasion he told them that he had decided to become converted. Congregation wept, as there would be no one left to speak for them and defend them. They fasted and wept. Rabbi Isaac went to the king, and said he would be converted on condition that he could return to his own religion when ever he chose. The king consented. The king was very old. There was a mighty prince whose three sons strangled the king’s only son, who was heir to the throne. The Jews were accused of the murder. Rabbi Isaac proved to the king at the cemetry who the murderers were by making the

dead son himself tell it. The murderers were slain in consequence. Rabbi Isaac returned to Judaism as a great rabbi with mighty honour.

The daughter of R. Meir, after prayer and fasting, was told in a vision at night that her fate would be seven years of slavery, seven years in a brothel, seven year of service in the synagogue and Midrash. Greatly perturbed, her father having been the greatest Rabbi, and her husband the head of the college, she tried to escape by

hanging herself. Found by her husband, she was carried to the cemetery and put in a cave, it being the eve of Sabbath when she could not be buried. At midnight she awoke, revived and started weeping. In the morning a duke, riding along, heard her crying, took her with him and kept her as a slave for his wife. Seven years passed. The duke had been absent for a time and was now expected home. The wife asked her to string the pearls for her while she went to the bath. Whilst the girl was stringing the pearls, a bird came and snatched the string out of her hands and flew away. Her mistress would not believe her story and placed her in a house of ill-fame as punishment. Seven years passed. The king wanted to build a new palace and a large tree in the garden was cut down to be used as a beam. On the top of it was found a bird's nest with the string of pearls in it. The people remembered the loss, sent for the girl, begged her pardon, freed her from slavery and sent her home. She then came to a place where she worked in a synagogue and a Beth ha-Midrash. At one time a great scholar was announced to arrive, who refused to stay anywhere else but in the synagogue. Here the woman attended on him. One night she saw him weeping and crying until the morning. After being pressed for an answer, he told her of the disappearance of his wife, for they had not been able to find her in the cave, and that he had always been hoping to find her, and that he had refused to marry any other woman. She reminded him now of his lost wife. Then she made herself known to him, gave him all the details and signs, told him her story and they returned home and lived happily for many years.

342. Solomon & Boiled Egg.

Hans Sachs, Fabeln u. Schwanke, ed. Gotze, II, p. 489!.

Keller-Gotze, 21, p. 236.

Nasser p. 199.

Prohle, Kind- u. Volks - marchen, 1853,

No. 74.

Prohle, Marchen f. d. Jugend, No. 56.

Rambeaud, La Russie fipique, p. 386.

Simrock, D. Marchen, No. 26.

Wigstrom, Byare Bidrag, 5, 1, 94.

Cod. G. 185, No. 50.

In the time of David, there were three years of famine. A poor man with nine sons and daughters had nothing to eat for several days. A neighbour gave them 9 boiled eggs. After 20 years the man claimed compensation on the loss of the chickens continually hatched. He came to David, who condemned the poor man to pay 300 dinars of gold. He did not have this amount; offered sons and daughters as slaves for 200 dinars and his house

for io dinars. 90 remained to be paid. The taskmasters beat the poor man. Solomon heard of this judgment, had pity, and advised him to sow the field with boiled beans. Asked by David how he could expect boiled beans to grow, he replied, “And how can boiled eggs be hatched?” The man and his familv were thus saved [v. above 329].

343. Solomon & Ant.

Midr. Vayosha, end. Maase Nemalah. Eisenstein, Oser, p. 534. Husin, Maase Nissim,

No. 35.

Yalk. Sip. Ill, p. 18 to 21.

Koran, Sure 27, v. 17 to 18.

Weil, Bibl. Leg. p. 34. Ginzburg, IV p. 163. Ben Gorion III, p. 37, 298.

Babington, Vedala Ca- dai I, p. 55, 148 ff. Benfey, Or. u. Occid. II,

P- I33—I7I- T. Chardin, Inscriptio Persiae, X, p. 47. Fabricius, p. 1041. cf. Petrus Alphons. Dis- cip. ch. II, 7. Schmidt, Petrus Alphons, p. 92.