Read Exempla of the Rabbis (Gaster, 1924) in source order, passage by passage, with the close English translation where available and the original source text for checking.
a) R. Beroka meets the prophet Elijah in the market, and is told that only one man of that multitude will enter Paradise. On enquiry he finds that it is the governor of the prison, who separated the men from the women and protected a Jewish prisoner.— He is dressed like a Roman and informs the Jews of an evil decree in time for them to act.
406. b) Two men again are pointed out to R. Beroka as worthy of Paradise. On enquiring he learned that wherever people were in grief and sorrow, those two used to go and cheer them and make them feel happy.
407 [f. 4a]. A king asked R. Joshua ben Hananyah whether God were just since he had created some blind and lame. R. Joshua replied, “These are marked men, because they are wicked,” and he proved it. He gave 1000 dinars to a blind man in the presence of two witnesses of the king. He asked the man to take care of the money, for the king had ordered him to be killed and he could therefore keep it, but should he by any chance be saved he would ask for it back. After a time he came again to the blind man who denied that he had ever received anything. He was brought before the king; the two witnesses testified but he still denied it. The king ordered him to be hanged. On the way to the gallows a man came and whispered into his ear that he had seen the condemned man's wife diverting herself with a young man and telling him to wait until her husband had been hanged, when they would marry and spend the 1000 dinars. When he heard it, he confessed to have taken the dinars and returned them to R. Joshua. The king acknowledged the truth of the latter's statement.
408 [f. nb]. Pupils ask R. Zakkai why he was granted long life. He answered, “Because I never neglected to sanctify the Sabbath with the blessing over wine.” Once being too poor to buy any his mother sold her cap and bought the wine. When she died she was able to leave many casks of wine.
409 [f. 12 a]. R. Hanina ben Dosa was very poor. His wife urged him to ask for some of his reward. A golden leg from his table in Paradise was given to him, but the wife fearing that his table might become unsteady in Paradise, urged him to pray that it be taken back, which happened.
410 [f. 12 b]. R. Eliezer and R. Joshua [ben Ilem] were going on a pilgrimage to Jerusalem when they saw an angel carrying a luminous shirt. They asked for which of them
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it was destined and he replied that it was for Joseph the Gardener in Askalon. After the festival, they went to that town, told him about the luminous shirt and mentioned that the seam was not complete. He told them that he had been rich, had spent his father’s money and now lived on the produce of his garden which he divided with the poor. The wife, having heard the conversation, asked him to sell her as a slave, promising to keep faithful and she told him to give away the money he received in alms so as to complete the shirt. He did so but she refused to obey the will of her master, who handed her over to his shepherd who ill- treated her. After a time her husband came and tried to tempt her. She indignantly refused, then he made himself known, having found her faithful, and a voice was heard from heaven saying, “Thy shirt is complete, but a more beautiful one is awaiting thy wife. Go to a certain place and there you will find a treasure which thy father has hidden away.” He did so, ransomed his wife and they continued to give alms to the poor.
411 [f. 15 a]. The wife of Rab always prepared the reverse of what her husband asked, for instance, beans instead of lentils, etc. Her son, R. Hiya, growing up, noticed her disposition and told her the reverse of his father’s wishes. She then prepared exactly what her husband wished. Rab was greatly surprised at the change; his son explained the reason and the father asked his son to discontinue lest he accustomed himself to tell untruths.
412 [f. 16 a]. A woman, pretending to be very pious, was, however, a witch who prevented women from giving birth. She used to come to the women in travail and say she would pray for them. Then she would go home and remove the spell and the women were easily delivered. One day she left a boy in the house, who heard a noise from a cask in the corner. He lifted the top and he found the spells which were thus broken. The people thus discovered her witchcraft and drove her from the town.
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413 a [f. 20 aj. A pious man was told in a dream that Nanas the butcher would be his companion in Paradise. Grieved and surprised he went to find out the merits of that butcher. He was told that Nanas gave away half his property in charity. This did not satisfy the pious man and at last Nanas said that a long time ago, he had ransomed a young girl who had been carried away captive. She grew up in the house and he betrothed her to his son. Among the guests was a young man who was weeping all the time. He asked him the cause and learned that he was betrothed to that young girl who was now going to marry his son. When Nanas heard that he renounced the marriage and married the young man to the girl who was really his bride, gave them rich gifts and sent them home. The pious man was happy to have him as his companion in Paradise.
413b [f. 21 b]. Abbaye grieved on being told that his neighbour in Paradise would be the barber living nearby. He asked the reason and was told from Heaven that the barber had performed many good actions in secret; he had protected the modesty of women when venesecting, had a separate room for them and a mantle covering the whole body. Moreover, he had a box outside for customers to put in the money so that those who were unable to pay need not feel ashamed. In the evening he would open the box, feed his household and the distribute the surplus among the poor. Abbaye then rejoiced greatly.
414 [f. 23 b]. A rich man, tired of his wealth, refuses to distribute it among the poor. Goes out of town, finds a poor man sitting in the dust, clad in rags, and offers his money because he believes him to have given up every hope of this world. The poor man hearing the reason refuses to take it. God is merciful, forsakes no one; only the dead have no hope. Rich man decides to bury his wealth with the dead. After a time he gets poor, remembers the money in the cemetery and goes to dig it up. He is caught by the guardians and brought before the governor, who is no one else but that poor man. He was of noble family and had
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been elected to that post. He recognises the rich man, who is accused of stripping the dead, who however, does not recognise the governor. The prisoner tells his story; the governor makes himself known, lets him recover his wealth and teaches him the lesson: No one should despair.
415 [f. 24a]. A poor man, urged by his wife and starving children, went to market to see what he could get. So he prayed, and prophet Elijah was sent by God, who told the man to sell him as a slave. The man was frightened, but Elijah re-assured him; he told him of the money received to give him one coin. The man sold him for 80 dinars, gave a coin to the prophet who returned it to him and told him, henceforth he would be very rich. Elijah was brought as a slave to the king and was asked what he could do. Prophet said he was a builder. The king just then had bought slaves and all the material for building a new palace and promised the prophet freedom if he could finish the palace in six months or any time before. In the night prophet built the palace and disappeared. He met the man who had sold him and told him that the king had profited a thousand times more from him than he had paid for him. He then told the man to thank God for the mercy shown to him.
416 [f. 27b]. A rich man, possessing 1000 dinars, took an oath to leave 100 dinars to each one of his ten sons. He lost fifty dinars. Before dying, he gave 900 to the nine sons. The youngest asked him what he would leave him and the father replied, “I must keep my oath. To you I leave 20 dinars out of the fifty, for 30 are required for burial/' I leave you ten friends worth more than 1000 dinars.” The nine took their money, went away and the youngest invited the ten friends, who were pleased with his attention, thus continuing the friendship of the father. Each one gave him a cow and money and he soon became much richer than his father had been, proving the truth of his father's statement.
417 [f. 34b]. R. Yudan was very rich and very charitable. He used to run after the collectors of charity. He became
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poor at last and had only a small piece of land and a cow. The Rabbis Eliezer, Joshua and Akiba were one day collecting alms. Yudan was greatly ashamed at having nothing to give, but upon the advice of his wife, he sold half of his field and gave to the collection. While ploughing the field, the cow fell into a hole and broke its leg. He found in the hole a great treasure and was thus rewarded for his charity.
Here follows the list mentioned above:
f. 3b. Burial of Taxgatherer: No. 332. f. 4b. R. Joshua ben Levi and the Prophet Elijah: Nos. 301 and 393.
f. 8a— b. Nahum ish Ganzo: Nos. 25 and 102. f. 9a. R. Elazar b. Shimeon: No. 95. f. 10 a. Joseph Mokir Shabba: No. [118 and] 380. f. 10 b. Pupil and Hetaera: No. 35. f. 10 b. Story of Kamhith: No. 39. f. 11 b— 12a. Four stories of Hanina b. Dosa: No. 163. f. 16 b. R. Akiba and his Wife: No. 148 (147). f. 17a. Hillel’s poverty: No. 91. f. 18b. Hillel and Irrelevant Questions: No. 84. f. 19b. Nakdimon and Wells: No. 85. f. 21 b. Child and Book of Genesis: No. 38. f. 22a. The two boys, death: No. (147) 146. f. 22b. Judith Legend: No. 251. f. 25a. Money Recovered by Trick: No. 123. f. 26a. Neglect of Washing Hands: No. 159. f. 26a. R. Meir and Kidor: No. 315. f. 26b. Neglect of Washing Hands: No. 158. f. 26b. Antoninus and Rabbi: No. (149) 148. f. 27b. Corn left with Pinehas b. Yair sown, reaped and returned: No. 331.
f. 28a. R. Meir and Butcher's Wife: v. No. 384. f. 29a. R. Akiba in Prison: No. 160. f. 29b— 30b. Natan de Susita and Hannah: Nos. [310 and] 333.
1 1
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f. 34a. King cured by Citrons: No. 368.
f. 36b. Seven Good Years when Young: No. 317.
f. 37b. R. Akiba and the Dead: No. 134.
f. 38a. Solomon and the Thief: Nos. in — 112.
f. 38b. Joshua ben Levi and the Angel of Death. No. 138.
K.-DIVERSE SOURCES.
406. Men Worthy of Paradise.
Taanit, f. 22 a.
Maase Buch No. 43. Ben Gorion II, p. 218, 354.
Cod. G. 184, No. 38.
b) Two men again are pointed out to R. Beroka as worthy of Paradise. On enquiring he learned that wherever people were in grief and sorrow, those two used to go and cheer them and make them feel happy.
407. God & the Maimed. Gittin, f. 68.
Farhi, O. P. Ill, f. 58. Sef. Hamaasiyot, ed. Araki Cohen, ch. 74. Arabic Maase Nissim, f. 68.
Tendlau, Fellmeier,
No. 38a.
Ben Gorion II, p. 208, 353-
A king asked R. Joshua ben Hananyah whether God were just since he had created some blind and lame. R. Joshua replied, “These are marked men, because they are wicked,” and he proved it. He gave 1000 dinars to a blind man in the presence of two witnesses of the king. He asked the man to take care of the money, for the king had ordered him to be killed and he could therefore keep it, but should he by any chance be saved he would ask for it back.
After a time he came again to the blind man who denied that he had ever received anything. He was brought before the king; the two witnesses testified but he still denied it. The king ordered him to be hanged. On the way to the gallows a man came and whispered into his ear that he had seen the condemned man's wife diverting herself with a young man and telling him to wait until her husband had been hanged, when they would marry and spend the 1000 dinars.
When he heard it, he confessed to have taken the dinars and returned them to R. Joshua. The king acknowledged the truth of the latter's statement.
Pupils ask R. Zakkai why he was granted long life. He answered, “Because I never neglected to sanctify the Sabbath with the blessing over wine.” Once being too poor to buy any his mother sold her cap and bought the wine. When she died she was able to leave many casks of wine.
409. Hanina b. Dosa & Gift from Paradise.
Taanit, f. 24b — 25 a. Maase Buch No. 35.
26i
Helvicus, Historien I, ch. 13, p. 63.
Perles, Sagenkunde, p. 52.
Bebel, ch. 2 § 6.
Bolte & Polivka, I, p. 342 ff.
Frey, Gartengesell- schaft, ch. 109.
Grimm, D. Mythologie, p. 113 & Note
cf. Grimm, K. & H. M. No. 35.
Rollwagenbuchlein, p. 98 b
cf. Weil, 1001 Nights.
Cod. G. 184, No. 61.
R. Hanina ben Dosa was very poor. His wife urged him to ask for some of his reward. A golden leg from his table in Paradise was given to him, but the wife fearing that his table might become unsteady in Paradise, urged him to pray that it be taken back, which happened.
410. Immaculate Shirt.
Farhi, O. P. Ill, f. 62.
Sef. Hamaasiyot, ed.Araki Cohen, ch.59.
Yalk. Sip. Ill, p. 106.
Zunz, G. V. p. 140, note c.
Tendlau, Fellmeier,
No. 18.
Ben Gorion I, p. 96 & 192.
Bolte & Polivka, III, No. 218, p. 517 ff.
Clouston, Pop. Tales & Fiction, II, p. 289 to 316.
Gesta Rom. No. 69.
Rosen, Tuti Nameh. I, p. 109ft. 7th Night.
Cod G. 942, f. 4b.
41 1. Perverse Woman. Yebamot, f. 63.
Sef. Hamaasiyot,
ed. Ar aki Cohen, ch. 62. Yalk. Sip. I, p. 26. Helvicus, Historien II, ch. 57, p. 178. Tendlau, Fellmeier,
No. 42.
Conde Lucanor, ch. V. Wright, Latin Stories, No. 10.
R. Eliezer and R. Joshua [ben Ilem] were going on a pilgrimage to Jerusalem when they saw an angel carrying a luminous shirt. They asked for which of them
it was destined and he replied that it was for Joseph the Gardener in Askalon. After the festival, they went to that town, told him about the luminous shirt and mentioned that the seam was not complete. He told them that he had been rich, had spent his father’s money and now lived on the produce of his garden which he divided with the poor. The wife, having heard the conversation, asked him to sell her as a slave, promising to keep faithful and she told him to give away the money he received in alms so as to complete the shirt. He did so but she refused to obey the will of her master, who handed her over to his shepherd who illtreated her. After a time her husband came and tried to tempt her. She indignantly refused, then he made himself known, having found her faithful, and a voice was heard from heaven saying, “Thy shirt is complete, but a more beautiful one is awaiting thy wife. Go to a certain place and there you will find a treasure which thy father has hidden away.” He did so, ransomed his wife and they continued to give alms to the poor.
The wife of Rab always prepared the reverse of what her husband asked, for instance, beans instead of lentils, etc. Her son, R. Hiya, growing up, noticed her disposition and told her the reverse of his father’s wishes. She then prepared exactly what her husband wished. Rab was greatly surprised at the change; his son explained the reason and the father asked his son to discontinue lest he accustomed himself to tell untruths.
412. Witch Preventing Birth. Sef. Hamaasiyot,
ed.Araki Cohen, ch.72. Ben Gorion II, p. 190, 352.
A woman, pretending to be very pious, was, however, a witch who prevented women from giving birth. She used to come to the women in travail and say she would pray for them. Then she would go home and remove the spell and the women were easily delivered. One day she left a boy in the house, who heard a noise from a cask in the corner. He lifted the top and he found the spells which were thus broken. The people thus discovered her witchcraft and drove her from the town.
413 a [f. 20 aj. A pious man was told in a dream that Nanas the butcher would be his companion in Paradise. Grieved and surprised he went to find out the merits of that butcher. He was told that Nanas gave away half his property in charity. This did not satisfy the pious man and at last Nanas said that a long time ago, he had ransomed a young girl who had been carried away captive. She grew up in the house and he betrothed her to his son. Among the guests was a young man who was weeping all the time. He asked him the cause and learned that he was betrothed to that young girl who was now going to marry his son. When Nanas heard that he renounced the marriage and married the young man to the girl who was really his bride, gave them rich gifts and sent them home. The pious man was happy to have him as his companion in Paradise.
413. Companion in Paradise.
Taanit, f. 21b.
Maase Buch No. 39. Ben Gorion II, p. 220,
354-
cf. Bousset, Der ver- borg. Heilige, Archiv. f. Relig.Wiss. col. 21, p. iff.
Conde Lucanor, ch. IV. Cod. G. 184, Nos. 84 & 246.
(v. Nos. 323 & 413 a.)
413a. Nanas the Pious Butcher.
Tanh. B. Introd. p. 68;
No. 41, p. 135—6. Sef. Hasidim § 624.
262 —
Eliah Cohen, Meil Se- daka § 567 (from a book of a Moses Magrisi).
Farhi, O. P. Ill, f. 28.
Yalk. Sip. Ill, p. 106.
Tendlau, Fellmeier,
No. 14.
Bolte & Polivka, III, p. 507 ff.
Gaster, Germania, 1879, p. 274ff.
Kohler, Kl. Schriften I, P- 5—41-
Simrock, Der Gute Gerhard.
Cod. G. 184, Nos. 83, 245-
(v. Nos. 323, 413)
Abbaye grieved on being told that his neighbour in Paradise would be the barber living nearby. He asked the reason and was told from Heaven that the barber had performed many good actions in secret; he had protected the modesty of women when venesecting, had a separate room for them and a mantle covering the whole body. Moreover, he had a box outside for customers to put in the money so that those who were unable to pay need not feel ashamed. In the evening he would open the box, feed his household and the distribute the surplus among the poor. Abbaye then rejoiced greatly.
414. Hopeless & Hopeful.
Simhat Hanefesh, p. 21.
Jellinek, B. H. V, p. 22.
Eisenstein, Oser, p. 324.
Holekh Tamim u-Poel Sedek.
Sef. Hamaasiyot, ed. Araki Cohen, ch. 103.
Husin, Maasim Tobim, No. 10.
Yalk. Sip. II, p. 23.
Maase Buch No. 189.
Tendlau, Fellmeier,
No. 19.
Tendlau, Sagen3, No. 57.
Ben Gorion II, p. 260,
356.
Benfey, Pantschat. I, p. 604.
Boccaccio, Decameron, X, 1.
cf. Cento Novelle An- tiche, No. 65. cf. Gesta Rom. No. 109. Vine. Bellov. Spec. Hist. 14.
Codd. G. 130, No. 46; 942, f. 24b.
A rich man, tired of his wealth, refuses to distribute it among the poor. Goes out of town, finds a poor man sitting in the dust, clad in rags, and offers his money because he believes him to have given up every hope of this world. The poor man hearing the reason refuses to take it. God is merciful, forsakes no one; only the dead have no hope. Rich man decides to bury his wealth with the dead. After a time he gets poor, remembers the money in the cemetery and goes to dig it up. He is caught by the guardians and brought before the governor, who is no one else but that poor man. He was of noble family and had
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been elected to that post. He recognises the rich man, who is accused of stripping the dead, who however, does not recognise the governor. The prisoner tells his story; the governor makes himself known, lets him recover his wealth and teaches him the lesson: No one should despair.
415. Elijah, Slave & Builder. Yalk. Reubeni, Gen. f. 9b.
Eliah Cohen, Meil Se- daka, § 568.
Farhi, O. P. I, f. 28. Sef. Hamaasiyot, ed. Araki Cohen, ch. 104.
Eisenstein, Oser, p. 325. Yalk. Sip. II, p. hi. Tendlau, Sagen3, No. 3. Ben Gorion II, p. 234,
355-
cf. St. Thomas, Acta Apost. Apoc. I, p. 251 ff. —
Building Overnight.
cf. Grimm, D. Mytho- logie2, 5i5ff; 4, 453ff. Grimm, K.&H. M. Ill,
p. 158.
Habicht,iooiNights VII 335 th night Aladdin. Haltrich, No. 29.
Cod. G. 942, f. 24 b.
— 263
A poor man, urged by his wife and starving children, went to market to see what he could get. So he prayed, and prophet Elijah was sent by God, who told the man to sell him as a slave. The man was frightened, but Elijah re-assured him; he told him of the money received to give him one coin. The man sold him for 80 dinars, gave a coin to the prophet who returned it to him and told him, henceforth he would be very rich.
Elijah was brought as a slave to the king and was asked what he could do. Prophet said he was a builder. The king just then had bought slaves and all the material for building a new palace and promised the prophet freedom if he could finish the palace in six months or any time before. In the night prophet built the palace and disappeared.
He met the man who had sold him and told him that the king had profited a thousand times more from him than he had paid for him. He then told the man to thank God for the mercy shown to him.
416. Friends Better than Money.
Yalk. Sip. IV. p. 24. Tendlau, Fellmeier,
No. 16.
Ben Gorion II, 262, 357. Codd. G. 184, No. 244; 942, f. 27 a.
A rich man, possessing 1000 dinars, took an oath to leave 100 dinars to each one of his ten sons. He lost fifty dinars. Before dying, he gave 900 to the nine sons. The youngest asked him what he would leave him and the father replied, “I must keep my oath. To you I leave 20 dinars out of the fifty, for 30 are required for burial/' I leave you ten friends worth more than 1000 dinars.” The nine took their money, went away and the youngest invited the ten friends, who were pleased with his attention, thus continuing the friendship of the father. Each one gave him a cow and money and he soon became much richer than his father had been, proving the truth of his father's statement.
417. Charity Rewarded. cf. Taanit, f. 24a.
J. Horayot, III, 4.
Lev. R. ch. V § 4. Deut. R. 4 § 8.
Yalk. II, §956.
Maase Buch No. 42. Codd. G. 28, f. 328; 184,
No. 82.
R. Yudan was very rich and very charitable. He used to run after the collectors of charity. He became
poor at last and had only a small piece of land and a cow. The Rabbis Eliezer, Joshua and Akiba were one day collecting alms. Yudan was greatly ashamed at having nothing to give, but upon the advice of his wife, he sold half of his field and gave to the collection. While ploughing the field, the cow fell into a hole and broke its leg. He found in the hole a great treasure and was thus rewarded for his charity.
418. King David once asked God what good there was in gnats, spiders and fools. One day, fleeing from Saul, he hid in a cave and a spider quickly covered the opening with its web. Saul, seeing it, said that no one could have entered the cave without tearing the web, and so David escaped. On another occasion, he entered a cave where Saul and Abner were sleeping. Creeping under Abner’s gigantic legs in order to reach the cruise of water, David was suddenly caught by Abner when he stretched his legs. A gnat came and stung Abner, who lifted his leg and David escaped. On going to the king of the Philistines David simulated a fool in order to save his life. Thus he was taught to recognise the wonders of God in His creation.
419 (42). Two men lived in close friendship. War separated them. One day one of them went to his friend's town. The king, believing him to be a spy coming from the enemy’s country, ordered him to be killed. He begged to be allowed to return home to settle his affairs after which he would return. Asked who would stand surety for him, his friend offered himself to be killed if the other did not return within the fixed time. The king granted a month. On the last day the man had not returned and his friend was brought out from prison and was on the point of being killed when the other man returned. The king, greatly astounded, begged of them to allow him to become a third in their friendship.
420 (41). At a certain place there were people worshipping fire. They used to light one stake in the morning and one stake in the evening, keeping the fire alive continually. When
163 -
they grew old, they threw themselves into a flaming pit, the gate of Gehinom, believing thereby that they were absolved from their sins and carried straight to Paradise. A Jew one day came thither and left his purse with an old man. When he returned the man had thrown himself into the fire. The people told him to wait, for such men returned on the third day and settled their property; and so it happened. The old man re -appeared, settled his affairs and gave him back his purse. The Jew wanted to follow him but on the way the old man told him that he was a demon who had induced the people to worship and had acted in such manner to increase their belief and lead them astray. But he, being a Jew, could not be allowed to follow when he worshipped the true God.
418. David, Gnats, Spiders & Fools.
Targum Psalms, Ps. 57, i—3-
Midr. Psalms, Ps. 34. Alphab. Siracid. f. 24a — b.
Mahzor Rom. Bologna, Quaternion 6, f. 8 b. Ayuma Kanidgalot, f. 30a.
Eisenmenger, I, p. 479.
Griinbaum, Neue Bei- trage, p. 195.
Ginzburg, IV, p. 90.
Dahnhardt, Natursagen II, p. 66 ff.
Gas ter, Rum. Bird & Beast Stories, p. 358. Rosen, Tuti Nameh, p. 276.
419. True Friends.
Lonzano, Maarikh, ed.
Jellinek, p. 128. Farhi, O. P. Ill, f. 41. Husin, No. 30. Eisenstein, Oser, p. 321. Ambrosius, De Virgini- bus, II, 5, p. 475. Cicero, De Officio, III, 10.
Diodor, Siail. vol. 6.
“Virtues & Burdeus”. Gesta Rom. No. 163. Hyginus, Fabularum, Fab. 257.
Jamblichus, De Vita Pythagorica, p. 188. Lactantius, Div. In- stitut. Bk. V, ch. 18. Lidzbarski, Neu-Aram. p. 163.
Pypin, Ocerku, p. 183 ft. Schmidt, Balladen u. Romanzen, p. 225 to 237-
Tuscul. Qu. V, 22. Valer. Maximus, IV, 7, 1. cf. Wiener, Frankl Mo- natsschrift, f. 1854. Cod. Oxf. 2340.
Two men lived in close friendship. War separated them. One day one of them went to his friend's town. The king, believing him to be a spy coming from the enemy’s country, ordered him to be killed. He begged to be allowed to return home to settle his affairs after which he would return. Asked who would stand surety for him, his friend offered himself to be killed if the other did not return within the fixed time. The king granted a month. On the last day the man had not returned and his friend was brought out from prison and was on the point of being killed when the other man returned. The king, greatly astounded, begged of them to allow him to become a third in their friendship.
420. Demon & Fire Worship pers.
Eisenstein, Oser, p. 340.
— 264
L£vi, R.E.J. XXXIII, p. 54 ff.
At a certain place there were people worshipping fire. They used to light one stake in the morning and one stake in the evening, keeping the fire alive continually. When
they grew old, they threw themselves into a flaming pit, the gate of Gehinom, believing thereby that they were absolved from their sins and carried straight to Paradise. A Jew one day came thither and left his purse with an old man. When he returned the man had thrown himself into the fire. The people told him to wait, for such men returned on the third day and settled their property; and so it happened. The old man re -appeared, settled his affairs and gave him back his purse. The Jew wanted to follow him but on the way the old man told him that he was a demon who had induced the people to worship and had acted in such manner to increase their belief and lead them astray. But he, being a Jew, could not be allowed to follow when he worshipped the true God.
421. In time of drought the sages sent to Abba Hilkiah to pray for rain. They found him digging in the field and he did not reply to their greeting. In the evening, returning home, the sages followed silently. He carried his faggots on one shoulder and his mantle on the other. Crossing the river he put on his shoes; passing through thorns he lifted his clothes. His wife met him beautifully dressed, and when they reached home, he did not invite the sages to the meal. He then gave one piece of bread to the elder and two to the younger son. After the meal, he and his wife went on the roof to pray. Clouds gathered in the corner where the woman was praying and rain fell as they came down. He then asked the sages what their errand was. They replied that he should intercede for them for rain. He said it was now no longer necessary but they maintained that they knew that that was through his merit, and prayer. Then they asked him to explain his curious action. He said he did not reply to their greeting, so as not to waste time as he worked as a hireling. He carried the faggots on one shoulder and not on the mantle which had been lent to him to wear. He put on his shoes when crossing the river for he could not see what was lying at the bottom and so avoid it. He lifted his clothes because scratches could heal but tears in his clothes could not be
ii*
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mended. The wife met him beautifully dressed to please him and so that he should not look upon another woman. They had not enough to eat and it would have been wrong to invite them and receive thanks for nothing. The elder son being always in the house could satisfy himself, but the younger boy was all day at school and came home hungry. The reason why the cloud had gathered on that side was because a woman in the house can feed the poor, whilst the man could only give money to buy the food. Hence her merit is greater.
421. Hilkiah & the Rain.
Taanit, f. 23.
J. Taanit, I, 4.
Zabara, Shaashuim, ed. Davidson,
LIII — LVI.
Aboab, Men. Ham. ch. 200.
Farhi, O. P. Ill, f. 30.
Yalk. Sip. II, p. 67.
Maase Buch No. 203.
Helvicus, Historien, II, ch. 29, p. 86.
Gaster, Beitrage, p. 79 ff.
Hammer & Zinserling, Nachtrage zu 1001 N. I, p. 281—284.
Knowles, Tales of Kashmir, p. 484 — 496.
Simrock, GuterGerhard, p. 42 ff.
In time of drought the sages sent to Abba Hilkiah to pray for rain. They found him digging in the field and he did not reply to their greeting. In the evening, returning home, the sages followed silently. He carried his faggots on one shoulder and his mantle on the other. Crossing the river he put on his shoes; passing through thorns he lifted his clothes. His wife met him beautifully dressed, and when they reached home, he did not invite the sages to the meal. He then gave one piece of bread to the elder and two to the younger son. After the meal, he and his wife went on the roof to pray. Clouds gathered in the corner where the woman was praying and rain fell as they came down. He then asked the sages what their errand was. They replied that he should intercede for them for rain. He said it was now no longer necessary but they maintained that they knew that that was through his merit, and prayer. Then they asked him to explain his curious action. He said he did not reply to their greeting, so as not to waste time as he worked as a hireling. He carried the faggots on one shoulder and not on the mantle which had been lent to him to wear. He put on his shoes when crossing the river for he could not see what was lying at the bottom and so avoid it. He lifted his clothes because scratches could heal but tears in his clothes could not be
mended. The wife met him beautifully dressed to please him and so that he should not look upon another woman. They had not enough to eat and it would have been wrong to invite them and receive thanks for nothing. The elder son being always in the house could satisfy himself, but the younger boy was all day at school and came home hungry. The reason why the cloud had gathered on that side was because a woman in the house can feed the poor, whilst the man could only give money to buy the food. Hence her merit is greater.
422. In time of drought, the people appealed to Honi to pray on their behalf. He drew a circle, stood in the midst of it and prayed saying he would not step out of the circle until rain had fallen. The rain fell at once, hence his name Honi “ha-Meagel”, “the one who draws the circle ”
He wondered at the verse in the psalm, “When the Lord turned again the captivity of Zion, we were like unto them that dream (Ps. 126: 1),” and he wondered how anyone could sleep for 70 years. One day, out in the field he saw a man planting a Harub tree, which only bears fruit after seventy years. Asked whether he expected to eat of the fruit the old man replied, “My forefather planted for me and I plant for the future.” Honi then went to sleep and slept for 70 years, protected by a hedge which had grown around him. When he woke up he saw a man plucking the fruit. It was the grandson. His she -ass had produced foals and many were grazing. He came back to town but only found his grandson, his son having died. Going to the College he heard his name mentioned but people refused to recognise him. He realised that he had slept for 70 years and prayed to God to take his life and God heard his prayer.
422. Sleep for Seventy Years.
Taanit, f.ioa,2oa&23a.
J. Taanit, III, 9.
Meg. Taanit, ch. 12.
Mishna Taanit, f. 19 a,
23 a.
Tanh. Exod. KiTabo § 4.
Tanh. B. Exod. Vaera § 22.
Yalk. § 188.
Zacuto, Yuhasin, pp. 15, 63.
Yalk. Sip. II, p. 66 — 67.
Maase Buch Nos. 52, 53.
Helvicus, Historien, I, ch. 26, p. 116; II, ch. 21, p. 65.
Eisenmenger, I, p. 30 f.
Tendlau, Sagen3, Nos.
In time of drought, the people appealed to Honi to pray on their behalf. He drew a circle, stood in the midst of it and prayed saying he would not step out of the circle until rain had fallen. The rain fell at once, hence his name Honi “ha-Meagel”, “the one who draws the circle ”
He wondered at the verse in the psalm, “When the Lord turned again the captivity of Zion, we were like unto them that dream (Ps. 126: 1),” and he wondered how anyone could sleep for 70 years. One day, out in the field he saw a man planting a Harub tree, which only bears fruit after seventy years. Asked whether he expected to eat of the fruit the old man replied, “My forefather planted for me and I plant for the future.” Honi then went to sleep and slept for 70 years, protected by a hedge which had grown around him. When he woke up he saw a man plucking the fruit. It was the grandson. His she -ass had produced foals and many were grazing. He came back to town but only found his grandson, his son having died. Going to the College he heard his name mentioned but people refused to recognise him. He realised that he had slept for 70 years and prayed to God to take his life and God heard his prayer.
423. Abraham, the Carpenter in Jerusalem, hac. saved some money through hard work. His neighbour stole it and ran away, but dropped down dead on the road. A young man found him, dug his grave to bury him, when the sack of money fell out of his bosom. The young man picked it up and took it away as a reward for his pious deed. At home
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he hid it but in the night he heard a voice telling him not to touch it as the money belonged to someone else from whom it had been stolen. So he put it in the hollow of a tree. After a time the river overflowed, destroyed his home and carried this tree away. It was found by villagers and brought to Abraham the Carpenter as a good piece of wood. He bought it. The young man, now poor, came to Jerusalem and got work with Abraham. One day, sawing the trunk, he said, “This is just like the trunk in which I hid my sack of gold.” Abraham overheard him and asked him what had happened. He sawed it, found a sack of gold inside and Abraham offered him a share of it but the young man refused. Soon after Abraham married his daughter and sent the young man on a visit to his people, giving him a cake in which he had put ioo pieces of gold. At the gate of the town the young man was met by the governor who bought the cake for a few pieces of money and sent it as a wedding gift to Abraham’s daughter by whom he was invited. Abraham very surprised, put the cake away. When the young man returned Abraham showed him the cake, asked him what had happened and cut it open. The young man said, “You see, the money was not to be mine.” Abraham, however, married him to a younger daughter so that then he would be able to keep part of the property.
423. Money in Tree.
Niflaot.
Reischer, Shaare Ye- rushalayim.
Maase Buch No. 203.
Tendlau, Fellmeier,
No. 33.
Boccaccio, Decameron, X, 1.
Braunholz, Barlaam, p. 72 f.
Cento Novelle Antiche, No. 65.
Clouston, Eastern Romances, p. 489.
Gaster, Beitrage p. 10 ff.
Gesta Rom. No. 109.
Gower, Confessio Aman- tis, Bk. V. p. 244 f.
Lecoy de la Marche, Anecdotes historiques d’Etienne de Bourbon, No. 414, p. 361.
Wright, Latin Stories, No. 104.
Abraham, the Carpenter in Jerusalem, hac. saved some money through hard work. His neighbour stole it and ran away, but dropped down dead on the road. A young man found him, dug his grave to bury him, when the sack of money fell out of his bosom. The young man picked it up and took it away as a reward for his pious deed. At home
he hid it but in the night he heard a voice telling him not to touch it as the money belonged to someone else from whom it had been stolen. So he put it in the hollow of a tree. After a time the river overflowed, destroyed his home and carried this tree away. It was found by villagers and brought to Abraham the Carpenter as a good piece of wood. He bought it. The young man, now poor, came to Jerusalem and got work with Abraham. One day, sawing the trunk, he said, “This is just like the trunk in which I hid my sack of gold.” Abraham overheard him and asked him what had happened. He sawed it, found a sack of gold inside and Abraham offered him a share of it but the young man refused. Soon after Abraham married his daughter and sent the young man on a visit to his people, giving him a cake in which he had put ioo pieces of gold. At the gate of the town the young man was met by the governor who bought the cake for a few pieces of money and sent it as a wedding gift to Abraham’s daughter by whom he was invited. Abraham very surprised, put the cake away. When the young man returned Abraham showed him the cake, asked him what had happened and cut it open. The young man said, “You see, the money was not to be mine.” Abraham, however, married him to a younger daughter so that then he would be able to keep part of the property.
424. A man who had three sons, and gave them on his death bed, three chests as their inheirtance. One was filled with earth, the second with bones and the thirds with rags. They could not understand what it meant for the father was very rich and in their perplexity they went to R. Banaah for an explanation of the meaning of this curious will. The Rabbi asked them, “Has your father left landed property?” “Yes.” “Has he left flocks of sheep and herds of cattle?” “Yes.” “Has he left costly garments, jewelry, etc.?” “Yes.” “If so, this is the meaning, one takes the land, the second takes the cattle and the third the house property.”
