Exempla of the Rabbis (Gaster, 1924) Reader

15. Sabbath Pre-Eminence. Sanhedrin, f. 65 a— b. B. Batra, 6.

Sota, V.

cf. Sota, 31, s. v. Gadol. J. Berakhot, IX. Pesikta R, ch. 23, f. 119b.

Tanh. Exod. Ki Tissa 33 and Teruma. Nathan Arukh, s. v. Selamot.

R. Ahai, Sheeltot, Bere- shit, ch. I.

Rashi, Nedarim, 50. Midr. Hagadol Exod. Vayakhel and Deut. Shofetim.

Gen. R. 2 § 3 and 11 § 5. Lament. R. ch. 3 verse Sucotah.

Nissim, f. 10a.

Aboab, Men. Ham.

ch. 155.

Yalk. § 918.

Luzzatto, Kaftor, f. 44a. Jellinek, B. H., I, p. 75. Yalk. Sip., I, p. 19, II, p. 6 and III, p. 87. Maase Buch No. 126. Bacher, Aggad. d. Tan- naiten, I, p. 296—299. Singer in Z. V. Vlksd. II. P- 295.

Raymundus Mart. Pu- gio, p. 264 and 618. Cod. Br. M. 2351. Midr.

Hahefes, f. 161a. Codd. G. 28, f.297; 184. No. 48 and 185. No. 19.

Turnus Rufus and Akiba dispute about the preeminence of the Sabbath. Rufus holds high office, having been appointed by the Emperor. Akiba says that the Sabbath has also been appointed by the King of Kings. Rufus asks “If so why does God work on the Sabbath?”

Akiba replies that within certain limits the Jews are permitted to carry burdens on the Sabbath, and the world being God's house He can also do it. The manna is a proof of the Sabbath and also the river Sanbatyon which runs for six days and stops on the Sabbath. Rufus says that he cannot believe either, for those who eat the manna died long ago and the river is not in his country. Akiba replies that the necromancers will prove it, for they cannot raise the dead on the Sabbath.

They try it and call up the father of Rufus on a Sunday, because he did not answer the call on the Sabbath. The son asks whether he has become a Jew since his death. He replies that willing or unwilling he must keep it for on the Sabbath they are free from punishment.

16. A Matrona asked Rabbi Joshua what God has been doing since Creation. The reply was: “He pairs people.” The Ma-

trona then ordered a number of male slaves to marry female slaves, thinking that she could do the same as God. The next morning they returned, one with the head broken, one with the eyes scratched and so on, and she recognised that God knows better how to match them. The Rabbi also told her that God makes ladders, one to go up and the other to go down, to become poor and to become rich.

16. God Pairs and Makes Ladders. cf. Sotah.

Pesikta, f. 11b.

Tanh. Exod. Ki Tissa § 5, Numb. Matot § 6, and B. Numb. Matot. Midr. Hagadol, Exod.

Ki Tissa.

Gen. R. 68, § 4.

Levit. R. 8, § 1.

Numb. R., 3, § 6.

Midr. Samuel, ch. 8 (28). Yalk. II, § 794 and §812.

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Gaster, Germania. XXV, Vienna, 1880. Steinschneider, H. B. 1881, p. 53.

1 7. Letter Lamed High. Otiot de R. Akiba s. v.

Lamed.

Midr. Hagadol, Exod. Jithro.

A Matrona asked Rabbi Joshua what God has been doing since Creation. The reply was: “He pairs people.” The Ma-

trona then ordered a number of male slaves to marry female slaves, thinking that she could do the same as God. The next morning they returned, one with the head broken, one with the eyes scratched and so on, and she recognised that God knows better how to match them. The Rabbi also told her that God makes ladders, one to go up and the other to go down, to become poor and to become rich.

17. A Matrona asked, “Why is the letter Lamed higher than the others?” He replied “Because it is the herald and the herald must stand higher.”

18. Kleopatra asks Rabbi Meir whether the dead rise in their clothes. The reply was “In their clothes. The wheat, when sown grows with the cover (husks) on, and how much more should the dead rise with their covers on?”

18. Dead Rising in their Garments.

Sanhedrin, f. 90 b and 91-

Ketubot, f. mb.

Yalk. Sip. II, p. 33. John, 12, 24.

1 Cor. 15, 36. Eisenmenger II, p. 906, 927-929, 933.

19. The wicked kingdom once decreed that the Jews should not keep the Sabbath, nor circumcise their children, nor keep the law of purification according to the Bible. Reuben the son of Astrobolus disguised as a counsellor frustrated the decree. He said: “We want them to become poor and then to prevent them working one day (Sabbath). If thej? are to be weak then let their children be circumcised and if they are to diminish in number let them keep the law of purification.” After a time they recognised that he had been a Jew and they renewed the decree. Two sages went as messengers, one Eleazar the son of Joseph and the other Simon bar Temalion. A demon entered the daughter of the Emperor and he left her at their bidding. As a reward they were allowed to tear up the decree.

19. Evil Decrees Annulled & Demon Exorcised.

Meila, f. 16a— b.

Rashi ad loc. in Talmud. Lament. Zutta, p. 78 No. 43.

Yalk. §537.

Aboab, Men. Ham. ch. 83.

Del Medigo, Likutim, f. 49 b.

Jellinek, B. H., VI, p. 128—130.

Yalk. Sip. Ill, p. 36. Ben Gorion II, p. 193, 353.

cf. Ben Gorion II,

P- I97> 353-

Wen zig, Belfagar.

Cod. G. 28, f. 149.

The wicked kingdom once decreed that the Jews should not keep the Sabbath, nor circumcise their children, nor keep the law of purification according to the Bible. Reuben the son of Astrobolus disguised as a counsellor frustrated the decree. He said: “We want them to become poor and then to prevent them working one day (Sabbath). If thej? are to be weak then let their children be circumcised and if they are to diminish in number let them keep the law of purification.” After a time they recognised that he had been a Jew and they renewed the decree. Two sages went as messengers, one Eleazar the son of Joseph and the other Simon bar Temalion. A demon entered the daughter of the Emperor and he left her at their bidding. As a reward they were allowed to tear up the decree.

20. The Jews being prevented by decree from studying, Pappos met R. Akiba who had defied that decree. Rebuked by Pappos Akiba replied: “A fox on the shore of the sea saw some fish hiding from the nets and hooks. He asked them to come to the dry land to dwell with him. They replied: “Art thou the clever, cunning animal? If in this place where we live we are not safe, how much more are we sure to die on dryland. So with us. If we give up the study of the law we are sure to die.” Shortly afterwards both met

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in prison and Pappos said: "Happy art thou that thou art imprisoned for the sake of the study of the law.” The Rabbi was then led to execution at the time of morning prayer. They combed his flesh with iron combs and he expired with the words, "The Lord is one.”

21. The daughter of the Emperor was once found murdered and the Romans accused the Jews of the murder. Two brothers from Ludikia sacrificed themselves in order to save the rest of the Jews. They were tortured the whole day, having their limbs cut off until their souls departed. Those are the two martyrs of Lud, who sit in the highest place in heaven.

20. Akiba & Parable of Fish.

Berakhot, f. 61 b.

Aboda Zara, f. 3 b. Tanh. Deut. Ki Tabo § 2 and B. Deut. Ki Tabo

§ 4. P- 46-

cf. Midr. Temurah, ch. 23.

Midr. Prov. to 9,2. Midr. Hagadol Deut. Vaethanan.

Yalk. §837.

Aboab, Men. Ham. ch. 253.

Graetz, Geschichte IV, p. 176.

Raymundus Mart. Pu- gio, p. 263.

Konigsberger in Z. V.

Vlksd. VI, p. 151. Cod. G. No. 202.

The Jews being prevented by decree from studying, Pappos met R. Akiba who had defied that decree. Rebuked by Pappos Akiba replied: “A fox on the shore of the sea saw some fish hiding from the nets and hooks. He asked them to come to the dry land to dwell with him. They replied: “Art thou the clever, cunning animal? If in this place where we live we are not safe, how much more are we sure to die on dryland. So with us. If we give up the study of the law we are sure to die.” Shortly afterwards both met

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in prison and Pappos said: "Happy art thou that thou art imprisoned for the sake of the study of the law.” The Rabbi was then led to execution at the time of morning prayer. They combed his flesh with iron combs and he expired with the words, "The Lord is one.”

21. Two Martyrs of Lud. Pesahim, f. 50 a.

Baba Batra, f. 10 b. Ketubot, f. 77 a.

Taanit, f. 18 b.

Meg. Taanit, ch. 12. Semahot, ch. 8.

Pesikta, f. 50 a.

Eccles. R. IX, 10 § 1.

The daughter of the Emperor was once found murdered and the Romans accused the Jews of the murder. Two brothers from Ludikia sacrificed themselves in order to save the rest of the Jews. They were tortured the whole day, having their limbs cut off until their souls departed. Those are the two martyrs of Lud, who sit in the highest place in heaven.

22. Trayanos kills Pappos and Lulianos in Laodicea. He said to them "If you are brethren of the Three Youths then you also may be saved miraculously.” They replied “They and Nebuchadnezar were worthy of a miracle but not thou, and if it is decreed that we shall die, we shall be killed by other means, but thou wilt have to pay the penalty for our death.” And so it happened that his head was battered in by the order of the Senate in Rome.

22. Lulianus & Pappus. Sifre, Emor, § 3. Taanit, f. 18 b.

Meg. Taanit, ch. 12.

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Midr. Hagadol Exod. Mishpatim.

Midr. Hagadol, Levit. Emor & Behukkotai, and Deut., Ki Tabo. Gen. R. 64 § 10.

Eccles. R., Ill, 17 §1;

IX, 10 § 1.

Maase Buch No. 205. (See also No. 21.)

Another interpretation: "And he smelled the smell of his garments and blessed him" (Genesis 27:27) - such as Joseph Meshita and Yakum of Tzerorot. Joseph Meshita: at the time when the enemies sought to enter the Temple Mount, they said: Let one of them and from among them enter first. They said to him: Go in, and whatever you bring out is yours. He went in and brought out a menorah of gold. They said to him: It is not the way of a commoner to make use of this; rather, go in a second time, and whatever you bring out is yours. But he would not accept it upon himself. Rabbi Pinchas said: They offered him the tax revenue of three years, but he would not accept it upon himself. He said: Is it not enough that I angered my God one time, that I should anger Him a second time? What did they do to him? They placed him on a carpenter's saw-horse and sawed him apart, and he was crying out and saying: Woe, alas, alas, that I angered my Creator.

24. Martyrdom of Jose b. Yoezer.

Midr. Psalms, Ps. XI, 7. Midr. Hagadol, Gen. Toledot.

Gen. R. 65 § 22. Zacuto, Yuhasin, f. 14b.

25. Nahum ish Gamzo, also called Nahum of Hamadi used to say, “Everything for the best.” Sent to the Emperor with presents, miracles happened. He came to a place where during the night they emptied his chest and filled it with dust. Brought before the Emperor he thought they were laughing • at him. The prophet Elijah came and suggested that this might be the miraculous dust of Abraham which turned into arrows. They used it at a place which they had been investing for three years and they conquered by means of it. Greatly rewarded he returned home. The thievish hosts hearing of it pull down their building and bring the dust to the Emperor. It was found to be a fraud and they were duly punished.

V 26. Adrianus met an old man in Palestine planting fig trees. He rebuked him, saying that if he had not wrorked in his youth why did he work now in his old age. The old man replied that he worked as much as he could and left the rest to God. The Emperor replied, "If thou should ever gather figs of these trees bring some to me”. The old man brought some and the Emperor filled a basket with gold as a reward for him. The envious wife of a neighbour told her husband that the Emperor evidently liked figs, and so he must take him some. He did so and the Emperor placed him in front of the gate and everyone who passed was ordered to throw a fig in his face. When he came home his household said to him: "Thank thy Creator that they were not citrons but only figs, that they were ripe and not hard.”

25. Nahum ish Gimzu &

Miraculous Dust. Sanhedrin, f. 108 b to 109 b.

Taanit, f. 21a. cf. J. Peah end.

Midr. Hagadol, Gen. f. 56d.

Nissim, f. 8 b.

Farhi, O. P. Ill, f. 61. Maase Buch No. 94. Helvicus, Historien, II, ch. 30, p. 91. Steinschneider, Manna, p. 114. & 119

Singer in V. Vlksd. II, p. 300.

Ben Gorion II, p. 51, 337.

Benfey, Pantschat. I, p. 409ft.

Bolte & Polivka, An- merkungen, II, p. iff.

Cosquin, Contes, Nos. X, XX, XLIX, LXXI.

Grimm, K. & H. M.

No. 61.

Codd. G. 130, No. 19; and 1380, f. 2 b.

26. Old Man Planting Charub Tree.

Yebamot, f. 63a.

Tanh. and B to Levit. Kedoshim, § 8.

Midr. Hagadol, Gen. f. 56d— 57a.

Exod. R., ch. 2.

Levit. R., 25 §5.

Eccles. R., 2 § 16.

Yalk. § 615.

Yalk. Sip. I, p. 26.

Tendlau, Fellmeier,

No. 40.

• cf. Cento Novelle An- tiche No. 74.

Clous ton, Pop. Tales II, p. 467—472.

Hammer Rosenol II, p. 85.

Lidzbarski, Neu-Aram. P- 154-

Nasreddin. Or. & Occid. I, p. 441.

cf. Pann, Fabule si Istor.

Cod. Br. M. Or. 69, f. 70b— 71a.

Codd. G. 28, f. 378; 185, No. 34; 1380, f. 4a.

(cf. No. 25.)

27. A Matrona asked R. Eleazar: "Why for the one sin of worshipping the golden calf were they punished with three kinds of death?” He refused to answer a woman, but explained to his pupils that there was a three-fold sin and everyone was punished according to his own form of sin, for instance, the one who sacrificed got one punishment and he who merely danced received a lighter punishment.

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27. Punishment of Worshippers of Golden Calf.

Yoma II.

J. Sota III, 4.

Midr. Hagadol, Exod., Ki Tissa.

Numb. R., 9 § 48.

Yalk. Sip. II, p. 235.

A Matrona asked R. Eleazar: "Why for the one sin of worshipping the golden calf were they punished with three kinds of death?” He refused to answer a woman, but explained to his pupils that there was a three-fold sin and everyone was punished according to his own form of sin, for instance, the one who sacrificed got one punishment and he who merely danced received a lighter punishment.

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28. The story of the false prophets Ahab ben Kolaya and Zidkia b. Maaseya. They went to the daughter of Nebuchad- nezar and by false prophecies tried to induce her to sin, The king knowing this to be against Jewish teaching tested them in fire, saying if they were true prophets they would be saved like the three children in the fiery furnace. They asked to be associated with the high priest Joshua, hoping to be saved through his merit, and in order that they might be three. The two were burned, but Joshua was merely singed through the bad company and because he was not sufficiently strict with his children.

28. FalseProphets in Babylon.

Sanhedrin, f. 93 a.

J. Sanhedrin, XI, 5.

Pesikta, f. 164b— 165a.

Pirke de R. Eliezer, ch. 33.

Tanh. Levit. Vayyikra, § 6 and B., Vayyikra, p. 7 § 60.

Midr. Hagadol, Exod. Jithro.

Yalk. Makhiri to Zech. Ill, 1.

Yalk. II §309.

Jerahmeel, ch. 64 and Intro, p. civ.

Maase Buch No. 114.

Helvicus, Historien II, ch. 34, p. 106.

Brull, Jahrb. Ill, p. 8ff.

Marmorstein, Archiv f. Relig. Wissensch.

vol. 21, parts 3—4, Berlin, 1922.

Tendlau, Sagen3 No. 22.

Cod. G. 28, f. 454.

The story of the false prophets Ahab ben Kolaya and Zidkia b. Maaseya. They went to the daughter of Nebuchadnezar and by false prophecies tried to induce her to sin, The king knowing this to be against Jewish teaching tested them in fire, saying if they were true prophets they would be saved like the three children in the fiery furnace. They asked to be associated with the high priest Joshua, hoping to be saved through his merit, and in order that they might be three. The two were burned, but Joshua was merely singed through the bad company and because he was not sufficiently strict with his children.

29. A Jew and a heathen disputed about their religion. Satan disguised as a man decided in favour of the heathen, who tork all the money. The Jew overheard the discussion of this Satan with another, and he learned the means by which to cure the daughter of the Emperor and to find a spring of water and he became rich. The heathen went to the same place and was killed by these three Shedim.

29. Gentile & Jew.

Midr. Hagadol, Cod. G. 66, No. 16.

Ben Gorion II, p. 199,

353-

Singer in Z. V. Vlksd. II, p. 300.

Bolte & Polivka, An- merk. II p. 468 ff.

Cosquin, Contes No.VII, vol. I, p. 84—94.

Folk Lore I, p. 277

Gas ter, Folk Lore, VII, 1896, p. 231 ff.

Grimm, K. & H. M. No. 107.

Lidzbarski Neu-Aram. Mar. p. 1 21, 4. &note.

Miklosich, Zigeuner IV, p. 44.

Pedersen, Alban.Volksk. No. 4.

$eineanu, Basme, p. 793 ff.

30. An heathen came to Shammai and asked him how many laws there were. He was told two, the written and the oral. He refused to accept the oral, for he had no faith in tradition. He went to Hillel and received the same reply. Hillel asked him to come the next day and he then taught him the Aleph-Beth. The next day be called Aleph, Beth and Beth, Aleph. The heathen said “Did you not say it was Beth yesterday?" Hillel replied “Why do you believe my tradition and not the Divine?"

30. Hillel & Alphabet.

Sabbath, f. 31a.

cf. Eccles. R. VII, 8 § 1.

Abot de R. Nathan, ch. 15.

Yalk. Sip. II, p. 217L

Maase Buch. No. 13.

Cod. G. 184, No. 175.

— 192

31. An heathen heard of the honour paid to the high priest and he wished to become a Jew. Shammai refused him saying that it was ridiculous for him to pretend to become high priest. Hillel received him on condition that he first learned all that was required of him. So he studied the Law and he found there the passage “The stranger who approaches the sanctuary shall die", and he was informed that even David the King of Israel would not be allowed to approach the altar of the Lord. He became reconciled and turned a Jew. He had two children; one he called Hillel and the

— 6o —

other Gamliel. They were called the proselytes of Hillel and this their father was Onkelos the proselyte, who translated the Bible.

31. HilleVs Patience. Sabbath, f. 31a.

Midr. Hagadol, Exod.

Tesave.

Abot de R. Nathan I, ch. 15, p. 61; II, ch.29, p. 261.

Yalk. Sip. II, p. 217. Maase Buch No. 15. Ben Gorion II, p. 78, 341. Cod. G. 184, No. 237.

An heathen heard of the honour paid to the high priest and he wished to become a Jew. Shammai refused him saying that it was ridiculous for him to pretend to become high priest. Hillel received him on condition that he first learned all that was required of him. So he studied the Law and he found there the passage “The stranger who approaches the sanctuary shall die", and he was informed that even David the King of Israel would not be allowed to approach the altar of the Lord. He became reconciled and turned a Jew. He had two children; one he called Hillel and the

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other Gamliel. They were called the proselytes of Hillel and this their father was Onkelos the proselyte, who translated the Bible.

32. A Kuthean disputed with R. Meir as to the righteousness of Jacob who only separated Levi tithed as one of the io tribes, instead of separating one more for the remaining two. For he said there were fourteen as Ephraim and Manasseh were also counted. The other replied that the answer was: “There were four mothers and the first-born is exempt as being sacred to the Lord; deduct these four and there remain only ten and Levi is therefore sufficient/'

32. Tithing by Jacob. Pesikta, f. 98 a.

Tanh. Deut., Reeh § 14

and B. p. 24.

Midr. Hagadol Gen. Yayyese.

Gen. R. 9; 70 § 7. Yalk. Sip. I, p. 101.