Exempla of the Rabbis (Gaster, 1924) Reader

King Solomon was boasting of his might and of the strength of his armies and that he was the greatest of kings that had ever lived. So God sent an ant to invite him and his armies to a feast which was to last seven days and seven nights. At the same time he asked for a hundred servants to come and help him prepare. They found immense stores; Solomon and his army feasted seven days and seven nights.

At the end, the ant asked why the king had not enquired after her pleasure and how it was that she came by such treasures. The king apologised and was told by the ant that king Solomon was the smallest and most insignificant of many kings who had been before him. All the treasures the ant had picked out were out of the sacks of kings who in former times waged war against another and had been defeated. The king was greatly humbled.

Evil decrees against Jews in the time of Maimonides. If a heathen were touched by a Jew, the heathen's garment was to be burnt, and the man had to bathe seven times for purification from the defilement of having been touched by a Jew. If he beat a Jew, he was to receive compensation from the Jew for the letting of blood. A case being brought before Maimonides, he paid 20 gold pieces compensation for the burnt clothes, and seven for the trouble of bathing in winter. Maimonides then suggested that two Jews should pick a quarrel at the gates of the City and come to him for decision, as to what should be done with a cask of oil into which a mouse had fallen, and one of wine touched by a heathen. His decision was most insulting to the heathens, who were enraged. The King ordered Maimonides to be brought into the middle of the City and burnt, but he uttered the Ineffable Name,

became changed into a lion, and slew 70,000 men, but spared the king at his entreaty. The king then revoked the evil decrees, and Israel rejoiced.

345. Maimonides & Lime Kiln.

cf. Eisenstein, Oser,

P- 35i-

— 247

Behrnauer, 40 Veziere 26th Night, p. 250.

Benfey, Pantschat. I, p. 320.

Boccaccio, Decameron, II, 2.

Brockhaus, Somadeva, p. 101, 102, ch. 20 of Phala le huti.

Cent Nouvelles, 52.

Cento Novelle Antiche, No. 68.

Chauvin, Bibliographic Arabe, No. 145.

Clous ton, Pop. Tales & Fiction II, p. 444 to

457-

Conde Lucanor,

No. 42.

Cosquin, Z. V. Vlksd. XIII, p. 107; XV, p.457; XVI, p.278.

Douce, Illustrations of Shakespeare, II. p. 412.

Dunlop, Hist, of Prose Fiction, II, p. 49 and note 1.

Gesta Rom. No. 283.

Grimm, Deutsche Sa- gen, No. 486.

v. d. Hagen, ioor Days, XI, 12.

Hertel, ZDMG, LXV, P- 425-

Liebrecht to Dunlop, 502, No. 46.

Meon, II, 231.

Sacchetti, No 16. cf. Simrock, Quellen d. Shakespeare.

False Letter of Death.

cf. Bolte & Polivka, I, No. 29, p. 276. cf. Corpus Homileticum,

I, 1.

cf. Cosquin, Le Page de St. Elizabeth, cf. Gradzinski, Z. f. Rom. Phil.

1912, p. 546ft. Lidzbarski Neu-Aram.

Mar. p. 269.

Saxo Grammaticus Bk. Ill, p. 112 f. cf. Schick, Das Glucks- ^ kind m. d. Todesbrief. cf. Tilli Hilke in Z. V. Vlksd., 1919, XXIX, p. 22 ff.

Ward, I, p. 862.

(v. above No. 320.)

Cruel decrees against Jews. Maimonides sat in the market place of the city, and promised to heal anyone whom all the other physicians had failed to heal. He healed King and was greatly honoured. The Vice-regent, who was greatly beloved by King, hated Maimonides and asked for his death. The King was perplexed because he had promised Maimonides not to harm him, but the Vice-regent advised him to have Maimonides thrown into the limekiln and burnt. The man in charge was told to kill the first man who came from the king. Maimonides himself was sent to tell the man simply to perform the command of the king. But passing a Synagogue, he went in and prayed, and then went to the Feast of the Circumcision at a poor man's house. Afterwards he delivered the message of the king, but the Vice-regent anticipated him unknowingly and was found burnt when Maimonides arrived. The king confessed the might of the God of Israel.

(v. above No. 320.)

Rabbi Abraham b. Ezra wanted to know who was his equal in the world, and was told Maimonides. He went to the town, entered a garden, ate cucumbers, and left a knife there. He then knocked at the door of Maimonides’s house, but the servants told him that he was out. He answered, “I see him in the house, preparing a recipe for the king.” Maimonides replied, telling him of the cucumbers and the knife left in the garden but that it was impossible to see him then. Ben Ezra returned later and was received by Maimonides. He asked Maimonides to say that he was his brother. The king invited both to court, and asked Ben Ezra his business. He replied that his business was to buy pearls. A poor Jew brought three pearls for sale. Ben Ezra claimed them as his own, but the Jew protested. They brought the dispute before the King, who decided that the pearls belonged to him who knew their quality. The poor

Jew did not know their quality but Ben Ezra said that the white pearl, if crushed and swallowed by an old man, would rejuvenate him, the red pearl, if shown by the king to a rebellious town, would bring about its subjection, the green one would reveal hidden treasures. They were tested and found true. Ben Ezra then owned that the pearls really belonged to the other man, and that he had raised the dispute in order to make the king buy them at a good price.

348. Wicked Man Enters Paradise.

No Parallels.

— 248

349- Charmed Horse.

cf. Maase Buch No. 152.

A wicked man died and was brought before God for judgment. He asked to be allowed to return to life to repent. This was granted to him but he was worse than before. He was allowed to return for a third time but still continued in his wickedness. Once however, there were only nine men for prayer, and he joined and made the Minyan. He died and was brought before God together with a pious man. The latter was sentenced to one hour in Gehinom, and the wicked man was granted one hour in Paradise. But the wicked asked to be allowed to suffer in Gehinom that hour decreed for the pious. God, moved to mercy by this action, allowed both to enter and remain in Paradise.

In the house of Rabbi Elazar a filly was born which killed everybody who came near it. He presented it to the king. There it only permitted Jews to attend it. It was used by the king in battle, and helped him to victory, but was unmanageable afterwards. He therefore returned it to Rabbi Elazar. The horse suddenly spoke with a human voice and told its story. It was possessed of the soul of a certain Abiathar, a priest who had led a wicked life. He had died through a fiery snake coming out of his body and killing him. After death he had suffered all kinds of punishment in Hell [described in detail] and had been reborn as a hare and after death had again been punished in Hell. While there he witnessed the triumphant

progress of the pious to Paradise, hoping that they might rescue him. The soul of Abiathar was then again sent up to the world and entered the body of a young man. It was exorcised by Rabbi Nathan Jerushalmi, and then entered the horse. It was exorcised again by Nathan Jerusalmi, and the spirit came out like a fiery flame, destroying everything. The dead horse was buried properly. War again • broke out in that country, and the king was taught by Rabbi Elazar to recite the Shema and other biblical verses. A man with a white beard on a grand horse won the battle for him; it was the Prophet Elijah.

There were two brothers, one rich and the other poor. The poor one had a good wife, and urged by her, invited guests for Passover. The rich one had a bad wife; he followed her advice and invited no one and was told by her that since he was ignorant how to perform the service, he should imitate the example of his neighbour. He watched to see what his neighbour did. This man was drunk, and on being awakened by his wife, he beat her. The rich brother returnd home and did the same. Attracted by the noise, soldiers came and broke into the house and robbed him of everything.

351. Solomon & Worthless Woman.

Bolte & Polivka, II, No. 64. p. 40, n. 2. cf. Grimm, K. & H. M.

No. 64 and 82. Herodotus

Heywood, History of Women, Bk. 4. Liebrecht, Zur Volks- kunde, p. 87.

Ps. Matthew, ch. 12. Cod. G. 256, f. 1 a — 5a.

King Solomon warned a man against the infidelity of his wife. The man, who had built the palace of Solomon, did not believe it. Solomon then gave him as a present for the work, a silver goblet which he took home. The paramour of his wife came, saw the goblet, and asked the woman to drink out of it together with him. Their lips remained attached to the goblet. The husband then brought them before Solomon, who said, “The spell can only be broken, if their heads be pierced with red hot iron". The husband pleaded for the culprits. Then Solomon took David’s sword, on which was engraven the Ineffable Name, poured water over it and sprinkled their faces. They were thus released. According to others, two scholars passed a scroll of the Law between them and thus released them.

— 129 “

[Another variant.] The mother of king Solomon was angry with him for saying “One man out of a thousand have I found, but a woman have I not found." (Eccles. VII, 28). After Ashmedai had thrown the ring into the sea, Solomon became changed.

He had a thousand maid servants and a thousand men. He went to each of them and found them faithless save one servant. He wandered to another country, and came to the house of Bar Kapara and asked to be allowed to stay there for three days. He had brought jewellery and women's gold ornaments.

The wife of Bar Kapara was in love with a priest. When Solomon tempted her, she refused. He asked her for a flask of best wine and she brought it and he drank a little, made her a gift and sealed the flask with the Ineffable Name. In the evening the priest came and she told him what had happened.

He upbraided her for not listening to Solomon and for not taking his property. She then brought the flask of wine and tried to open it but her hand remained stuck to it. The priest then took the flask but his hand stuck as well. They could find no remedy.

After three months, Bar Kapara was advised to take them to Jerusalem, King Solomon having regained his throne. The king placed them in the open courtyard, assembled all the people and called his mother to be present. Then he said, “Whichever woman has not sinned, let her place her hand upon the flask and the hands will be loosened." Not one came forward.

He then asked his mother and she shrank back, remembering her sin with David. He then asked the men and only the faithful servant came forward and put his hand upon the flask. They were then released. King Solomon thus proved the truth of his statement.

352. Youth <5* Language of Birds.

Conde Lucanor, ch. 18. Sklarek, Z. V. Vlksd. XIII, p. 70 f.

Cod. Oxf. No. 58.

(v. No. 335.)

A pious couple were childless for a long time. The man went to the cemetry and prayed on the tombs of pious men. Demons came out and promised him a son on condition that he had him circumcised there by them. The man agreed. On the way home he lost his way and the same demons appeared and promised to lead him

home on condition that he left the child for with them seven years to be educated. He agreed. At the end of the seven years, they asked him to leave the child one year longer that they might teach him the language of the birds and animals. At the end of the eighth year, the father took the son home. On the way they passed a brook of water, where two birds were crying. The boy laughed and wept. Asked the reason by his father, he said that the birds foretold that he would be a king and his father would wash his hands and feet. The father was annoyed and threw him into the river. The child was found by a fuller and brought up by him. At that time two birds covered with dust used to throw themselves each day into the food of the King, and no one was able to explain the reason. The Jews were asked for an explanation within seven days under penalty of death. The master of the young man told the king that the latter would answer. The birds told him that they were the souls of two Jews who had been murdered by the king's servants; there had been no redress and their wives had remained uncertain of their fate. On the king's asking who the murderers were, the two birds placed themselves on the heads of the murderers and the culprits were punished. The young man afterwards became king, and was renowned for his wisdom. Meanwhile the mother of the young man had asked her husband where the child was. When told that he was dead, she asked where his tomb was. They quarrelled and came to the wise king. He sent all the servants away, his parents alone remaining. Then a jug and basin were brought, and the father washed the King's hands before the meal. He afterwards made himself known to the father, and told him his story. [Another variant above No. 335.]

A poor man resolved to stay at home and be sustained by God. On a day of extreme poverty a fat cow entered his house and the poor man killed it and ate it. The rich owner claimed it and appealed to David, who ordered the poor man to pay for the loss. Solomon then asked his father to allow him to judge. He asked the rich

- i3i ~

man to forego his claim, but he refused. Solomon then invited all Israel outside Jerusalem, in order to show them his judgment. He brought a man to life who was buried under a tree and who turned out to be the father of the poor man. He had been murdered by slaves on coming home and robbed of all riches. The instigator was this very same rich man. The son then rose up, avenged his murdered father, killed the man and inherited the property which rightfully belonged to him.

(16) = No. 29 above. An important variant of the disputation between a Jew and Gentile about their faiths.

354. Maimonides & King’s Dream.

Zabara, Shaashuim, ed. Davidson, p. LI 1 1 to LVI.

cf. Helvicus, Historien, II, ch. 40, p. 124. Basile, Pentam. 36. Benfey, Or. & Occid. I,

344—354-

Bergstrasser,Neu-Aram. Mar. Ma’lula, No. 21,

P-75-.

cf. Gott. Gel. Anzeige

1858, p. 544- Knowles, Tales of Kashmir, 482 — 496. Lidzbarski, Neu-Aram. p. 222, 228.

Rosen, Tuti Nameh, I, 7i-

cf. Straparola IV, 1. Brockhaus, Somadeva, I. P- 35-

A king dreamed a peculiar dream but forgot it and got furious. No one could tell him what he had dreamed but the Vizier promised to find smeo one able to do so and to interpret it. He went to find Madimonides and met him at the gate with his teacher. The teacher asked him who he was and what he wanted but before he could answer, Maimonides, though still a child, intervened and told his teacher of the Vizier's errand and of the dream of the king.

He was brought before the king, and told him that he had seen in his dream a table decked with all kinds of food; a swine came out of a corner of the room, ate from every dish and disappeared suddenly. He explained this to the king thus: the numerous dishes were his numerous wives and the swine a slave living with his wives. Maimonides discovered him although he was dressed in female clothes. The King wanted to kill him then and there but Maimonides advised it to be done privately in the night.

355. Three Gifts of Elijah. Sef. Hamusar. Eisenstein, Oser, p. 342. Maase Buch No. 157. Helvicus, Historien, I,

ch. 16, p. 76 cf. Wuk, No. 7. cf. Ralston, Russian Folk Tales, p. 46.

There were once three poor men. The first wanted to get rich, the second wanted to become a scholar and the third wanted a good wife. Elijah came and gave one dinar to the first man on the condition that he would remain meek and be charitable. To the second he gave an Alpha Betarion on the condition that he should study and teach others. The third he recommended to a woman who appeared bad-tempered, but in reality was a good woman.

Years after, God sent Elijah to test them. Elijah took five orphans to the rich man, and asked assistance to ransom his wife from the hands of robbers. He was refused and beaten by the servants of the rich man. The next day Elijah took back the dinar which he had given him, and the man became poor. He then brought the children to the scholar, and asked him to keep them and teach them. He was refused and turned out. The next day he took away the Alpha Betarion; the man became ignorant and died in misery. Elijah then went to the man with the good wife, and was well received. She gave him the last remaining food in the house and prepared her best bed and pillows for him. She then went to meet her husband and told him that a worthy old man was in the house and not to be angry that there was no food left; then she persuaded him to kill their only calf for the weary old traveller. Elijah rewarded them, and gave them both the money and wisdom taken from the two others.

356. Ben Ezra & Jehuda Halevi.

Yahya, Shalshelet. Maase Buch f. nb. Tendlau, Sagen3, No. 32. Griinbaum, Jud. Dtsch.

Chrest. p. 391.

Ben Gorion I, 298,

379-

R. Jehudah Halevi, urged by his wife to marry their daughter, swore he would give her to the first Jew who would come and knock at the door. The next morning a young man in rags came. Though surprised, the Rabbi accepted him and asked him to become his pupil and thus become more worthy of their daughter. The young man agreed and made apparently great progress. One day the Rabbi, deeply absorbed in the composition of a poem, came late to the meal. He could not complete a strophe and the young man, hearing of it, quietly completed it. Jehudah Halevi through it then recognised him to be the famous Ben Ezra, who had disguised himself so as not to be recognised. He then became the son-in-law.

An apostate accused the Jews of using blood for the passover bread. He drained the blood of a bird into a bottle and put it in the ark among the scrolls and then denounced them to the king and to the priests, saying he could prove it. In the night the Shamash, or beadle of the synagogue, was awakened by a dream telling him to go and search the ark and remove the danger. He went there, found the bottle, emptied it and filled it with red wine. Early next morning, the king, bishops, and all the princes of the army surrounded the synagogue. The leaders of the community were called, the ark was opened and the bottle was found filled with red wine, to be used as usual for the sanctification of the sabbath. The confounded apostate was then ordered to be hanged.

360. Half a Friend.

Farhi, O. P. Ill, f. 2 a

to 12 b.

Husin, Maasim, No. 57. Eisenstein, Oser, p. 335. cf. “Bk. of Enoch”, Constple, 1516. Boccaccio, Decameron, X, 8.

cf. Cardonne, Melanges, I, 87.

Conde Lucanor, ch. 36. Dunlop, Barlaam & Jo- saphat, p. 32 b, note 74; p. 462 b.

Gesta Rom. No. 129. de Chardin, Heures de Recreation, p. 161.

Le Grand, Fabliaux, III, 2i8ff.

Novelle di Granucci, No. 5.

Schmidt, Petrus Al- phons. Discip. II, 9,

P- 35-

361. Friend Ceding Beloved. cf. Jellinek, B. H. IV,

p. 143— 144. Boccaccio, Decameron, X, 8.

Clous ton, Eastern Romances p. 497 — 483.

Gesta Rom. No. 171.

Habicht, 1001 Nights, vol. IX.

Hammer, Rosenol II, p. 262.

Landau, Quellen des Decameron, p. 82.

Le Grand, Fabliaux ed. Leipzig 1796, III, p. 223ff.

Schmidt, Petrus Al- phons. Discip. Ill, p. 36.

Voltaire, Zadig, ch. V

Ward I, p 929 f: Athis & Profilias.

Wiener, Monatschrift, ed. Frankel, 1854.

362. Friend Assuming Guilt.

Gesta Rom. No. 171.

cf. Lidzbarski, Neu-

Aram. Mar. No. XVI. p. 163 f.

Schmidt, Petrus Al- phons. Discip. Ill, p. 36L (v. No. 361.)

The leaders of the congregation used to carry the Scroll of the Law whenever they went to meet the king. After a time they only carried the empty ornamented case and an apostate denounced them. A heavenly voice warned the beadle and ordered him to put the Scroll in the case. The king paid them a visit, was met as usual, the case was opened and the scroll was discovered inside.

In the time of King Suleiman the vizier threatened his wife if, after bearing nine daughters, the tenth child would also be a girl. When the child was born it was a daughter. She told it to the midwife who, however, substituted a male child of a washerwoman born on the same

day. The latter, however, brought the case before the sultan but the sultan and his councillors could not decide. They called the Jewish Rabbi, who caused the two mothers to fill two vessels of equal weight with their milk; that which contained the washerwoman's milk was the heavier and he decided that she was the mother of the boy, the milk for a male child being heavier than that for a female. He also appeased the wrath of the vizier.

365. Eliezer of Worms & Maimonides.

Yahya, Shalshelet, f. 55 col. 2.

— 250

Maase Buch f. ioa, v. Griinbaum, Jiid. Deutsch. Chrest.

P- 391-

Graetz, VII, p. 88. cf. Habicht, iooiNights, XV, 988th Night.

Rabbi Eliezer of Worms told his pupils on the even of Passover that he intended going to Egypt to meet Maimonides. The pupils were surprised at his undertaking such a long journey at that time but he, being a master of the Kabbalah, conjured a cloud and rode on it and in the twinkling of an eye reached Egypt. In the evening Maimonides invited him to his house. During the Hagadah Maimonides discoursed philosophically but R. Eliezer never opened his mouth.

Maimonides believed him to be an ignorant man, not knowing who he was. In the morning he warned R. Eliezer not to go through a street of the Lupanaria on his way to synagogue, for any Jew caught there would be burned alive. So R. Eliezer went deliberately, was captured and condemned to be burned. Maimonides and the people grieved.

On his way to the market place where he was to be burned, R. Eliezer called at Maimonides 's house and asked him to wait for him before pronouncing the blessing of the wine at the midday meal. Maimonides believed him to be mad, but waited. At the market place, R. Eliezer through his magical powers assumed the form of one of the governors, a bitter enemy of the Jews, and the latter appeared to the people in the shape of R. Eliezer and was therefore burned.

At the appointed time R. Eliezer entered the house of Maimonides and explained to him that he had come to show him the mystical power of the Kabbalah and to convert him to the belief in it, for till then Maimonides had refused to acknowledge it. Eliezer then remained a year with him and Maimonides became a convinced student of Kabbalah.

Two brothers hated one another. Asked by the father the eldest said he knew no reason, but he would drink a cup of his brother's blood. The younger said he had no hatred at all. The father, fearing lest some evil befall the latter advised him to leave the town.

He took his father's advice and came to a place where the gates were locked. He knocked at the gate and was met by the princes, the great men hailing him as king. He first thought they were mocking him but they told him that the king having died without leaving issue, in order to settle strife among the great, they had decided to appoint as king the first man who knocked at the gates and he had been the first man.

So he became king. After a time he wanted to see his parents and for that purpose he threatened to invade the country where they were living. The king of that land, who was peaceloving, decided to send a deputation, but all his officers refusing, he selected by lot one of the Jews. It fell upon the father who, being old, sent his son.

The king recognised his brother and after rebuking him for his unreasonable hatred sent a message to the other king to send the father of the messenger. On that condition alone could peace be established. The old man went; the son told him what had happened and they all lived happily ever after. He was thus rewarded for obeying his father's wishes.

367. Self-Control.

Sef. Hassid § 656, f. 81a. De Vidas, Reshit Hokh- ma.

Benfey, Pantschat. I, p. 321.

Conde Lucanor, ch. 46. Cornwallis in Haupt. Zeitschrift.

Dunlop - Liebrecht, p. 502.

Gesta Rom. No. 103, 1 33-

Gonzenbach, Sicil. Mar- chen, No. 81.

Grimm, D. Altert timer. I, p. 417.

Grimm, K. & H. M. Ill, 311-

Hagen, Gesamtaben- teuer No. 35.

Kohler to Gonzenbach, p. 252ft.

Liebrecht, Zur Volks- kunde, p. 214.

Lutolf, p. 85.

Petrus Alphons, Discip.

ed. Schmidt, p. 141. Zingerle, Lusernich.

Wtb. p. 67.

Cod. G. 184, No. 69.

A man should never allow himself to be carried away by passion. A man going on a long journey for the purpose of trade left his wife with child. He remained away many years. When he came back he found his wife embracing and hugging a young man. Full of fury he wanted to kill them but restrained himself. Afterwards he made himself known and found to his great joy that the young man was his son whom the wife had borne after his departure.

368. King Cured by Poor Man’s Citron.

Levit. R. 37 § 2. Nissim, f. 34a.

Sef. Hamaasiyot, ed.

Araki Cohen, ch. 109. Ben Gorion II, p. 133,

346.

Codd. G. 28, f. 408; cf. 1408 (i).

Of two brothers one was rich and the other poor. One day the latter, gathering up all the citrons (Ethrogim) left after the festival of Tabernacles, went on a ship to a distant country to try his luck. His fellow pas-

- 137 ~

sengers laughed at him, but it so happened that they landed in a place where the king was lying ill and could only be cured by the smell of the citrons. The poor man was the only man who possessed them and he was brought before the king, was able to cure him and was richly rewarded. He returned home and told his brother what had happened. The miserly brother, envious of his success, also took a sackful of Ethrogim and started on the same journey. But the ship foundered and he was drowned and all his property went to the poor brother, thus rewarded for his confidence in God.

369. Contest with Wizard Priest.

Jerahmeel, ed. Gaster, p.CIV & 186.

Eldad ha-Dani.

Epstein, Eldad ha-Dani. Muller, Eldad ha-Dani. cf. Eisenmenger, II,

557ff-

Zunz, G. V. p. 147. Ginzburg, Hagoren, 1923.

A king of Poland, induced by a monk who was a wizard, issued a decree that the Jews should either be baptized, killed, or driven away in their clothes. A respite of a year was granted. By lot the beadle was chosen to carry a message to the Children of Moses living beyond the river Sambatyon. He reached the place and was about to be condemned to death for having broken the Sabbath by crossing the river on that day.

All the six days of the week the river had been casting up stones so that no one had been able to pass except on Sabbath when it had been calm and quiet. He, however, told his message and the beadle of the Children of Moses was sent, all being deeply versed in the practical Kabbalah and able to fight the monk wizard. Arrived at the town, the monk asked him whether he knew what he had in his mind and the other told him and added, “Unless the decree is revoked, I will fight and kill you.”

The monk, relying on his sorcery, refused and they had a contest before the king. At last the beadle struck the ground; the monk sank into it down to his ankles. He was then asked by the beadle to advise the king to revoke the decree but he refused. The beadle then struck the ground seven times successively and he sank deeper each time until he was swallowed up. The king, frightened at the sight, revoked the decree.

A man forsook his wife because she had only borne him daughters. Before leaving her finally he sent her

a cartload of coals. She found a treasure in it, bought land and built on it a big rest house for travellers. After many years the man came back poor and sick, and was hospitably received. The woman recognised him, made herself known to him and treated him kindly.

371. R. Akiba & Pearl. Adhan, Bineot Deshe,

f. 31b.

Maase Buch No. 186. Ben Gorion II, p. 62,

339-

Cod. Br. M. No. 28, Bet Hamidrash.

Cod. Oxf.2213 (Yiddish). Cod. G. 972, f. 14.