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 man was condemned by R. Akiba to pay a fine for having publicly dishevelled the hair of a woman. Advised by another man, he went and broke a jar of oil at her door. She came out and wiped it up with her hair. By this trick he thought to get out of the fine. But R. Akiba ruled: “voluntary and forced are different.”
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99. R. Akiba saw a man fall into the sea and found him afterwards on land. His charity had saved him, the waves having carried him ashore.
99. Akiba and Drowning Man.
Yebamot, f. 121a— b, 128.
Tosefta Yebamot, last chapter.
Midr. Hagadol, Deut. Re eh.
Eccles. R. ch. II and XI, 1 §1.
Abot de R. Nathan, I, ch. 3.
Yalk. II, §979.
Yalk. Sip. II, p. 123. Yeshurun, VI, p. 5. Cod. de Rossi, 563, f. 136a— b.
Cod. G. 185, No. 27. (See below No. 298.)
R. Akiba saw a man fall into the sea and found him afterwards on land. His charity had saved him, the waves having carried him ashore.
100. Benjamin supported a widow with seven children. His teward was that his life was prolonged by 22 years.
100. Charity Rewarded. Baba Batra, f. 11a.
Midr. Hagadol, Deut. Re eh.
Abot de R. Nathan I, ch. 3.
Alphab. Siracid. I,
No. 10, f. 8b— 9a.
• Yalk. II, § 946 and
§979-
Aboab, Men. Ham. ch. 194.
Bahya, Kad Hakemah, s. v. Sedaka, f. 76b. Maase Buch No. 83.
Ben Gorion II, p. 183,
351-
cf. Gesta Rom, No. 15.
101. The story of Monobaz who distributed his riches to the poor during a famine; his parents laid up treasures upon earth: he laid his treasures in heaven.
101. Monobaz & Treasures in Heaven.
J. Peah, I, 1.
Baba Batra, f. 11. Tosefta idem ch. 1. Midr. Hagadol, Deut. Re eh.
Gen. R. 46 § 10. Yehiel, Maalot, f. 13a. Aboab, Men. Ham. ch. 190.
Bahya, Kad Hekemah s. v. Sedaka, f. 76. Yalk. 11, § 834. Luzzatto, Kaftor f. 119b.
Yalk. Sip. Ill, p. 106. Maase Buch No. 84. Tendlau, Fellmeier,
No. 59.
Cod. G. 184, No. 157.
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The story of Monobaz who distributed his riches to the poor during a famine; his parents laid up treasures upon earth: he laid his treasures in heaven.
102. Punishment for Delay in Charity.
Taanit, f. 21a.
J. Shekalim, IX. cf. J. Peah VIII, 6;
VIII, 9.
Nissim, f. 8 a.
Aboab, Men. Ham. ch. 191.
Farhi, O. P. Ill, f. 60b. Yalk. Sip. II, p. 170. Maase Buch No. 94. Steinschneider, Manna, p. 109; 114.
Zunz, G. V., p. i6oe. Ben Gorion II, 47, 337. Codd. G. 130, No. 19; 185, No. 56; 274 (La- dino) f. 31b.
103. Story of Nahum ish-Gamzu who was in a very sore plight, being afflicted by pains all over his body, because he once had not helped a poor man as quickly as he might have, and the man had died meanwhile.
103. Story of R. Shimoen b. Antipatros who used to beat his guests because they swore freely and thus showed contempt for the Law, as he explained to R. Joshua who was sent by the sages to inquire about that strange behaviour.
Story of R. Shimoen b. Antipatros who used to beat his guests because they swore freely and thus showed contempt for the Law, as he explained to R. Joshua who was sent by the sages to inquire about that strange behaviour.
104. A man reduced his tithe and consequently the yield of his fields became slowly reduced to the tenth of his first income. He was ironically congratulated by his friends for having become a priest, for it was he who now received the tithe and God who became the owner of the field.
104. Poor through Reduction of Tithes.
Pesikta, ch. 11.
Tanh. Deut. Reeh § 10;
and B. I, Intro, p. 126. Midr. Hagadol, Deut. Reeh.
Exod. R, 31 § 1 7. Aboab, Men. Ham. ch. 190.
Yalk. § 892 and II §962.
Yalk. Sip. IV, p. 10. Maase Buch No. 99.
Ben Gorion II, p. 128,
346-
Cod. G. 184, No. 240.
A man reduced his tithe and consequently the yield of his fields became slowly reduced to the tenth of his first income. He was ironically congratulated by his friends for having become a priest, for it was he who now received the tithe and God who became the owner of the field.
105. A man was seized with frenzy and broke his casks filled with oil and wine, in punishment for refusing to pay his tithe.
105. Punishment for Neglect of Tithes.
Tanh. B. Deut. Reeh, § 9. f- 23-
Midr. Hagadol, Deut. Reeh.
A man was seized with frenzy and broke his casks filled with oil and wine, in punishment for refusing to pay his tithe.
106. One who paid his tithes regularly once used half of his field to build there a cistern and made a fortune during a drought.
One who paid his tithes regularly once used half of his field to build there a cistern and made a fortune during a drought.
107. A man forgot a sheaf in the field and was overjoyed when he remembered having left it, for he was thus fulfilling the exact commandment, of “forgetting” some of the sheaves of corn in the field for the benefit of the poor. (Levit. XIX, 9-10.)
A man forgot a sheaf in the field and was overjoyed when he remembered having left it, for he was thus fulfilling the exact commandment, of “forgetting” some of the sheaves of corn in the field for the benefit of the poor. (Levit. XIX, 9-10.)
108. R. Akiba promised R.Tarfon to buy a town with money he asked of him. He distributed it among the poor and shewed him schools he had built, and so converted him to charity.
108. Money used for Building Schools.
Kallah, V, 1. cf. Levit. R. ch. 34. Aboab, Men. Ham. ch. 190.
Bezalel, Shitta Meku-
' • • •
beset to Ketubot, f. 50.
R. Akiba promised R.Tarfon to buy a town with money he asked of him. He distributed it among the poor and shewed him schools he had built, and so converted him to charity.
109. R. Tarfon was beaten by his superintendent, who finding him in the vineyard took him for a trespasser, he not telling who he was through his meekness.
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no. a man overheard a dialogue between two dead women in the burial ground who foretold the future. He profited by it. On other occasion he overheard that one of them was buried in a red carpet. His wife blamed the mother of the dead woman for it. From that moment the dead spake no longer in his hearing. v
111.-112. The story of the three men one of whom stole the money belonging to the others. They were brought before King Solomon who detected the thief by the story of a betrothed girl who kept her oath to visit her first beloved, and was sent to him by the man she was now forced to marry, decked in jewels. She was waylaid by a robber but was allowed to go free when he heard of the magnanimity of the second bridegroom. The thief praises the magnanimity of the robber who had not deprive her of one jewel thereby not showing his greed for the other's money.
109. Meekness of Tar f on. cf. Nedarim, f. 62.
J. Shebiit, IV, 2. Kallah, f. 5 b.
Lonzano, Maarikh,
No. 6.
Maase Buch No. 72.
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no. Dead Women in Cemetery Foretell Future. Berakhot, f. 18 a.
Midr. Hagadol, Gen. Vayyehi.
Abot de R. Nathan I, ch. 3, p. 16.
Aboab, Men. Ham. ch. 259.
Yalk. II, §979. Luzzatto, Kaftor, f. 25 b. Eliah Cohen, Meil Se- daka § 436, f. 14 b. Yalk. Sip. V, p. 131. Maase Buch No. 12 d. Helvicus, Historien II, ch. 36, p. 114.
Cod. Br. M. 2351, Midr.
Hahefes, f. 89 a.
Codd. G., 28, f. 631; 184, No. 236.
111/112. Solomon Detects Thief.
Midr. Decalogue, VI 1 1, 1. Ben Atar, No. 18. Nissim, f. 38 a.
Parables of Solomon, No. VII.
Farhi, O. P. I, f. 20a. Jellinek, B. H. I, p. 86. Eisenstein, Oser, p. 16. Yalk. Sip. II, p. 149. Maase Buch No. 215; cf. No. 223.
Helvicus, Historien I, p. 150.
Zunz,G.V.p. 152, note b.
Tendlau, Fellmeier,
No. nc.
Ben Gorion III, p. 97,
303.
Baital Pachisi, No. 9,
p. 86—89, I97~I99- Behrnauer, 40 Veziere, p. I03ff.
4 Benfey, Pantschat. I, p. 436 § 186. Boccaccio, Decameron,
X, 5.
Dunlop — Liebrecht, p. 251b.
Habicht, 1001 Nights, I, p. 125— 130. Hammer, Rosenol, II, p. 277.
iLiebrecht, Zur Volks- kunde, p. 39 ff. Rambaud, La Russie Ispique p. 389. cf. Rosen, Tuti-Nameh, p. 240 to 260.
Cod. de Rossi, 563 f. 135b— 136a.
Codd. G. 130, No. 39; 185, No. 14.
R. Tarfon was beaten by his superintendent, who finding him in the vineyard took him for a trespasser, he not telling who he was through his meekness.
113. A man with two heads claimed a double portion of inheritance. Solomon had hot water poured over one head. The other head wailed and cried, also suffering the pain. He is declared to be only one man.
113. Solomon & Two-Headed Man.
Tosafot, Menahot, f. 37. Midr. Hahefes, Cod. Br. M. 2351, f. 200a and 231a.
Ben Atar, No. 11. Bezalel, Shifta Meku- beset ad loc.
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Farhi, 0. P. I, f. 21 a. Jellinek, B.H.IV,p. 15 1. Eisenstein, Oser, p. 533. Yalk. Sip. II, p. 228. Arabic Maase Nissim
f- 54-
Steinschneider, Heb.
Bibl. XII, 76.
Ben Gorion III, p. 73, 302.
cf. Rambaud, La Russie fipique, p. 389. Cod.Br.M.27 189, f. 16 b. Cod. Monac. 222.
Cod. Oxf. 606, 10.
Cod. G. 1380, f. 23b. (See also partly following number and 392.) 1 14. Solomon & Ashmedai. Gittin, f. 68a— b.
J. Sanhedrin, II, 6. Pesikta, f. 29 a.
Tanh. Levit. Ahare Mot § 1. & B. f. 169a. Midr. Psalms, Ps. 78. Levit. R. Ahare Mot.
m
Song R. ed. Grunhut III, 2, 7-8.
Eccles. or Lament. R. 11, 2 §3.
Ruth R. s. v. Geshe Shalom.
Ben Atar, No. 4. Parables of Salomo No. VI.
Yalk. II, §182, §285, §967-
Kohut, al-Dhamari, App. I, No. 12, p. XIV.
Ben Habib, En Yaakob, No. 44.
N. Hirz, Emek Hame- lekh, f. 14.
Yalk. Hadash, No. 71, f- 45-
Farhi, O. P. I, f. 18 b to 20a; f. 21a; f. 37a.
Rapaport, Ereh Millin, p. 242.
Rab. Pealim, 28—29, note, 5.
cf. Jellinek, B. H. V.
Grunhut, Sef. Haliku- tim, I, f. 20b.
Yalk. Sip. Ill, p. 17.
Raymundus Mart. Pu- gio, p. 459.
Maase Buch No. 104.
Helvicus, Historien II, ch. 32, p. 96.
Frankel, Tragische Ko- nige.
Tendlau, Sagen3, No. 40.
Wolff, Bibl. Hebr. Ill, p. 1035 (Rasiel, f. 12).
Steinschneider, Cat. Bod. No. 3695, col. 572-573.
Steinschneider, Heb. Bibl. XII, 75.
Ben Gorion III, p. 47, 299.
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Ashmedai’s Curious Actions. cf. Zabara, Book of Delights, ch. 53—56.
cf. Gaster, Rumanian Fairy Tales, p. 121.
Ginzburg, Tales, IV, p. 165.
Apollonius of Thyana ch. 27, 1, 7.
(ed. Baltzer, p. 266 to 267.
Baital Pachfsf, p. 15.
Benfey, Pantschat. I, p. 122— 130.
cf. Caesar, Heisterb. Dia- logus Miracular, Distinctio X, No. 61, ed. Strange.
cf. Diodor, 95.
Grasse, Gesta, II, 363.
Grasse, Literaturge- schichte III, p. 964.
Grunbaum, Z. D. M. G. vol. 31, p. 2i5ff.
Hagen, Gesamt. Aben- teuer, III, CXV to
cxx.
cf. Herodotus, III, 40 to 43.
Knowles, Tales of Kashmir, p. 484—496.
Kohut, Abhandlungen f. d. Kunde d. Morgen- landes IV, No. 3, p. 72 ff.
cf. Pauli, ch. 635.
cf. Plinius, 37, 2.
Rosen, Tuti-Nameh, 17th Night, II, p. 15.
Salzberger, p. 58.
cf. Strabo XIV.
Tobler, Jahrbuch II,
P- 93.
cf. Valer. Maximus, VI, 9.
Ward I, p. 763 ff., 846,
114. King Solomon wished to build a temple with unhewn stone, as he was not allowed to use iron, that being forbidden by law. So he tried to obtain Shamir which he was told was in the possession of Ashmedai, the king of the demons. He sent Ben Aya his general with a chain, upon which was engraved the name of God, and also with his seal, some wool, and skins full of wine. Ben Aya sunk a well below that from which Ashmedai used to drink and a higher one next to it. He then drained the water into the lower well and filled the empty wrell with the wine from the upper one. Ashmedai, tempted, drank of it. When he was overcome Ben Aya bound him with the chain and led him to Solomon. On the way the prisoner uprooted some trees, broke down a house and hurt himself rather than touch the hut of a widow, He also helped a blind man and a child on the way. He wept at a feast and laughed at a man who ordered boots to last seven years, and again at a conjuror playing his
8o
tricks. He was kept waiting three days by King Solomon and when he was brought before him he threw at his feet a cane four cubits long saying “When thou diest that is the whole space thou shalt occupy, whilst now thou art not satisfied with the whole world. ” King Solomon said that he only wanted his assistance to obtain the Shamir. Ashmedai advised him how to obtain it, saying it had been handed over to a special wild bird. Upon his advice they covered the nest with a glass bell and the bird brought the Shamir and placed it over the bell that it might split it. Frightened by the noise of King Solomon’s messengers, he dropped the Shamir which was picked up by them and brought to the king. Ashmedai then explained the reason of his strange behaviour on the way to King Solomon. He helped the blind man because he was a pious man and he knew that he would be rewarded for it; he helped the young boy because he knew that he would be a great sinner and it was therefore desirable that he should obtain the reward for these two actions during his life time. He cried at the feast because the bridegroom would die within three days and the bride would have to wait 13 years for her brother-in-law to grow up to be her Yibom; he laughed because the man who ordered boots to last 7 years would not live seven days and he laughed at the conjuror who told the fortunes of the people because he did not know that he himself was sitting on a treasure. Whilst the Temple was being built Ashmedai was brought to King Solomon, who took off the chain and gave him his ring, in order to show him, as he said, some marvellous things. Ashmedai swallowed the ring and spread out his wings, the one touching the earth and the other the heavens, and threw the king a distance of 400 miles, who then wandered about saying, “I am Qohe- leth who was king in Jerusalem.” The sages, perturbed, wished to get at the truth and they asked Ben Aya whether he had recently been summoned by the King, since Ashmedai had taken his place (assuming the form of King Solomon). They asked the women to examine the feet of Ashmedai
— 8 1
and were told that he always came in shoes, and they asked other similar questions because they were doubtful as to the genuineness of King Solomon’s being on the throne. So they gave King Solomon, who had reached Jerusalem, the ring and the chain with the divine Name upon them at the sight of which Ashmedai disappeared.
King Solomon wished to build a temple with unhewn stone, as he was not allowed to use iron, that being forbidden by law. So he tried to obtain Shamir which he was told was in the possession of Ashmedai, the king of the demons. He sent Ben Aya his general with a chain, upon which was engraved the name of God, and also with his seal, some wool, and skins full of wine. Ben Aya sunk a well below that from which Ashmedai used to drink and a higher one next to it. He then drained the water into the lower well and filled the empty wrell with the wine from the upper one. Ashmedai, tempted, drank of it. When he was overcome Ben Aya bound him with the chain and led him to Solomon. On the way the prisoner uprooted some trees, broke down a house and hurt himself rather than touch the hut of a widow, He also helped a blind man and a child on the way. He wept at a feast and laughed at a man who ordered boots to last seven years, and again at a conjuror playing his
8o
tricks. He was kept waiting three days by King Solomon and when he was brought before him he threw at his feet a cane four cubits long saying “When thou diest that is the whole space thou shalt occupy, whilst now thou art not satisfied with the whole world. ” King Solomon said that he only wanted his assistance to obtain the Shamir. Ashmedai advised him how to obtain it, saying it had been handed over to a special wild bird. Upon his advice they covered the nest with a glass bell and the bird brought the Shamir and placed it over the bell that it might split it. Frightened by the noise of King Solomon’s messengers, he dropped the Shamir which was picked up by them and brought to the king. Ashmedai then explained the reason of his strange behaviour on the way to King Solomon. He helped the blind man because he was a pious man and he knew that he would be rewarded for it; he helped the young boy because he knew that he would be a great sinner and it was therefore desirable that he should obtain the reward for these two actions during his life time. He cried at the feast because the bridegroom would die within three days and the bride would have to wait 13 years for her brother-in-law to grow up to be her Yibom; he laughed because the man who ordered boots to last 7 years would not live seven days and he laughed at the conjuror who told the fortunes of the people because he did not know that he himself was sitting on a treasure. Whilst the Temple was being built Ashmedai was brought to King Solomon, who took off the chain and gave him his ring, in order to show him, as he said, some marvellous things. Ashmedai swallowed the ring and spread out his wings, the one touching the earth and the other the heavens, and threw the king a distance of 400 miles, who then wandered about saying, “I am Qoheleth who was king in Jerusalem.” The sages, perturbed, wished to get at the truth and they asked Ben Aya whether he had recently been summoned by the King, since Ashmedai had taken his place (assuming the form of King Solomon). They asked the women to examine the feet of Ashmedai
— 8 1
and were told that he always came in shoes, and they asked other similar questions because they were doubtful as to the genuineness of King Solomon’s being on the throne. So they gave King Solomon, who had reached Jerusalem, the ring and the chain with the divine Name upon them at the sight of which Ashmedai disappeared.
115. The throne of Solomon was entirely made of gold, having 33 steps upon which were various animals. 12 golden lions, and 2 golden bears stood on each step and over the throne was a kind of canopy. In the midst of this was a golden chain and from the chain hung a golden dove who held in his beak a golden crown in which was a precious stone which illuminated the whole world. When the King ascended the throne the lions lifted up their paws and on each paw a verse out of the Bible was written, suggestive of the carrying out of the Law and urging him to judge uprightly.
Facing the lions there were 12 golden eagles. On the first step of the one side there was a golden lion and on the other a golden ox; on the second a golden bear and a golden lamb; on the third a panther and a baby; on the fourfli an eagle and a hart; on the fifth a peacock and a cock; and on the sixth an hawk and a dove. When the king ascended the throne wheels turned and he was assisted by the various animals to the top.
Then a golden dove opened an ark and took out the scroll of the Law, and placed it before him. From that seat he used to judge the whole world.
115. Solomon's Throne.
Kolbo, § 1 19.
Yoma, f. 44b.
J. Yoma, f. 41a.
Targum II to Esther.
Bahya (ed. Krakau) f. 36b, 64d, 106b, 142c, 213b.
Jerahmeel,ch. LXXXI V, p. 251 & CIX.
Cassel, Targum Sheni.
Midr. Aba Gorion, ed. Buber, p. 2—6.
Yalk. II, § 1046.
Farhi, O. P. I, f. 16a.
Eisenstein, Oser, p. 526.
Yalk. Sip. II, p. 225.
Eisenmenger, II, 370.
Steinschneider, Heb. Bibl. IV, 49; XII, 5.
Ginzburg, IV, p. 157.
cf. Benfey, Pantschat. I, 22 and 23.
Cassel, Thron.
cf. Garcin de Tassy, Hist, de la Lit. Hin- dou, etc. II, 233; III, 186.
Grunbaum, Z. D. M. G. vol. 31, p. 303.
Hammer, Rosenol I, p. 185 ff.
cf. Lescallier, Le Trone Enchante.
cf. Massmann, Kaiser- chronik III, p. 889.
(Cosroe’s Throne; more like No. 4.)
Ouseley, Oriental Collections, I, p. 235.
Perles, Thron. u.. Circus d. Ko. Salomo.
Cod. Monac. 222, 8.
Cod. Oxf. 2797.
Cod. G. 1094 g. (Arabic Version.)
n6. Calendar.
Berakhot, f. 63 a— b. Midr. Hagadol, Exod. Bo.
11 7. Rare Tree Reward for Sabbath Observance.
Sabbath, f. 150a.
J. Sabbath, ch. 15. Pesikta R. ch. 23. Levit. R. 34 § 16. Yalk. II § 496.
Yalk. Sip. I, p. 18. Maase Buch No. 8.
Cod. G. 184, No. 137.
1 18. Pearl in Fish, Reward for Sabbath Observance.
Sabbath, f. 119a. Pesikta R. ch. 23.
Tos. Ketubot s. v. Uldi- bre, 94.
Midr. Hagadol, Exod. Jithro.
Gen. R. ch. 11 § 4. Midr. Decalogue,
No. IV, 2.
Ben Atar No. 8. Nissim, f. 10a.
Aboab, Men. Ham. ch. 295.
Asheri, Tur Or. Hayyim, ch. 605.
Sirkis, Bayit Hadash ad loc. (Or. Hay.) Husin, Maasim Tobim, No. 49.
Yalk. Sip. Ill, p. 94. Maase Buch No. 6.
Ben Gorion II, p. 108, 344-
Clouston, Pop. Tales & Fiction, I, p. 398ft. Codd. G. 184, No. 207; 185, No. 19.
1 19. Riches Reward for Sabbath Observance.
Sabbath, f. 119a. Pesikta R. ch. 23.
Midr. Hagadol, Exod. Jithro.
Gen. R., 11 §4. Nissim, f. 10a.
Maase Buch No. 7. Codd. G. 184, Nos. 23, 203; 185, No. 19.
The throne of Solomon was entirely made of gold, having 33 steps upon which were various animals. 12 golden lions, and 2 golden bears stood on each step and over the throne was a kind of canopy. In the midst of this was a golden chain and from the chain hung a golden dove who held in his beak a golden crown in which was a precious stone which illuminated the whole world. When the King ascended the throne the lions lifted up their paws and on each paw a verse out of the Bible was written, suggestive of the carrying out of the Law and urging him to judge uprightly.
Facing the lions there were 12 golden eagles. On the first step of the one side there was a golden lion and on the other a golden ox; on the second a golden bear and a golden lamb; on the third a panther and a baby; on the fourfli an eagle and a hart; on the fifth a peacock and a cock; and on the sixth an hawk and a dove. When the king ascended the throne wheels turned and he was assisted by the various animals to the top.
Then a golden dove opened an ark and took out the scroll of the Law, and placed it before him. From that seat he used to judge the whole world.
116. Hananya, nephew of R. Joshua tried to fix the calendar abroad, but the effort was frustrated by two messengers from Palestine.
Hananya, nephew of R. Joshua tried to fix the calendar abroad, but the effort was frustrated by two messengers from Palestine.
117. A pious man gave up mending the hedge of his vineyard, because he thought of it on the Sabbath. As a reward a very rarely found tree grew there.
118. A poor tailor paid a dinar for the only fish left in Rome, in honour of the Sabbath. Upbraided by the Hip- par ch he explained the reason and was allowed to go free. He found a priceless pearl among the scales of the fish.
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