Exempla of the Rabbis (Gaster, 1924) Reader

119. The history of the man in Laodicaea who grew immensely rich, because he left everything best for the Sabbath. He treated R. Hiya to a meal served on silver and gold trays.

The history of the man in Laodicaea who grew immensely rich, because he left everything best for the Sabbath. He treated R. Hiya to a meal served on silver and gold trays.

120. The Story of Antoninas andR. [Jehudaha-Nassi] who preferred the cold meals of the Sabbath. The Rabbi explained to Antoninus that the superiority of Sabbath meals over those of the week-day was due to the blessing which rests upon that da}'.

121a. A man left money with Bar Temalian, who afterwards denied having received it. When asked to take an oath, he put the money in a stick which he gave to the owner to keep for him, whilst he swore that he had returned the money. The stick dropped out of the hand of the man who was holding it and the money fell out.

121b. A dinar belonging to a woman fell into her friend's dough without her noticing it. Asked whether she had found it she swore by the life of her husband and two children that she did not have it and in consequence they died. When the bread was broken at the meal of mourning the monej fell out.

120. Blessing of Sabbath. Gen. R. 10 §4.

Midr. Hagadol, Exod.

Jithro.

Krauss, Antoninus, p. 37. 121a. Money in Stick. Nedarim, f. 25 a. Shebuot, f. 29 a.

Pesikta R. ed. Fried- mann, f. 113a (B. Te- malion).

Midr. Hagadol, Exod. Jithro.

Levit. R. ch. 6 § 3. Yalk. §471; II §571. Bahya, Kad Hakemah, s. v. Shebua. ed. Con- stple. f. 76c.

Budge, Ethiopic Alexander Legend, p. 289.

Dionysius Halicarnassus, IV, 68, 77.

Gaster, Beitrage, p. 42 ff.

Hans Sachs, ed. Goe- deke.

cf. Livy, I, 56.

cf. Saxo Gram. Ill, p. ii5f.

Stobaeses, Florilegium ed Meinek, I, p. 357L

Valer. Maximus Memorabilia, VII, 2.

Cod. G. 28, f. 121.

121b. Money in Loaf.

Gittin, f. 35 b.

J. Shebuot, III.

cf. Pesikta R. ed. Fried- mann, ch. 22 and 28, f. 113 b. (very much alike but not identical.)

Midr. Agada, to Levit.

Midr. Hagadol Exod. Mishpatim.

Levit. R. ch. 6.

Numb. R. ch. 22.

Yalk. II § 571.

Yalk. Sip. II, p. 138; III, p. 14.

Ben Gorion. II, p. 100, 343-

The Story of Antoninas andR. [Jehudaha-Nassi] who preferred the cold meals of the Sabbath. The Rabbi explained to Antoninus that the superiority of Sabbath meals over those of the week-day was due to the blessing which rests upon that da}'.

A man left money with Bar Temalian, who afterwards denied having received it. When asked to take an oath, he put the money in a stick which he gave to the owner to keep for him, whilst he swore that he had returned the money. The stick dropped out of the hand of the man who was holding it and the money fell out.

A dinar belonging to a woman fell into her friend's dough without her noticing it. Asked whether she had found it she swore by the life of her husband and two children that she did not have it and in consequence they died. When the bread was broken at the meal of mourning the monej fell out.

122. A woman unknowingly baked in a loaf the dinar entrusted to her and gave it to a poor man. She swore that she had made no use of it, saying that if she had done so let one of her children die of poison. This happened.

122. Coin in Loaf.

Gittin, f. 35a.

J. Shebuot, VI, 5.

Midr. Agada to Levit. Sec.

Midr. Hagadol, Deut.

Vaethanan.

Levit. R. 6 § 3.

Yalk. Sip. Ill, p. 14. Maase Buch No. 31. Cod. G. 184, No. 79.

A woman unknowingly baked in a loaf the dinar entrusted to her and gave it to a poor man. She swore that she had made no use of it, saying that if she had done so let one of her children die of poison. This happened.

123. A man entrusted his money to another who appeared extremely pious and who afterwards denied having received it. Elijah appeared and told the first man to go to the wife of the other and give her as a proof, the fact that

she and her husband had eaten leavened bread on Pesah

•

and swine on Kippur. Thus he recovered his money. The husband and wife, who were proselytes, returned to their old heathen practices.

123. Money & Hypocrite. Gittin, f. 35.

J. Berakhot, II § 3. Pesikta R. ed Fried- mann, No. 22, f. mb. Midr. Hagadol, Exod. Jithro.

Nissim, f. 25 a.

Farhi, O. P. Ill f. 36a. Araki Cohen, Sef. Ha- maasiyot, ch. 96; ch. 105.

Ben Gorion II, p. 239, 355.

Perles Sagenkunde,

P- 74-

Tendlau, Fellmeier,

No. 1 7.

Habicht, 1001 Nights.

XII, p. 167 ff. cf. Jatakas, Morris, JFLS. IV, p. 56.

Being Overpious.

cf. Legend of Priest & Worm.

Kaidenower, Kab Hay- ashar, 52.

Tendlau, Sagep 3, No. 21. Codd. G. 130, No. 48; 274 (Ladino) f. 22b; 942, f. 25 b.

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A man entrusted his money to another who appeared extremely pious and who afterwards denied having received it. Elijah appeared and told the first man to go to the wife of the other and give her as a proof, the fact that

she and her husband had eaten leavened bread on Pesah

•

and swine on Kippur. Thus he recovered his money. The husband and wife, who were proselytes, returned to their old heathen practices.

124. A man who pursued an ascetic life, was accused by his sister-in-law of having stolen her jewelery; He declined to take an oath to prove his innocence. R.Johanan b.Zakkai prayed to God and it was revealed to him that a bird had stolen and hidden it in its nest in the garden.

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A man who pursued an ascetic life, was accused by his sister-in-law of having stolen her jewelery; He declined to take an oath to prove his innocence. R.Johanan b.Zakkai prayed to God and it was revealed to him that a bird had stolen and hidden it in its nest in the garden.

125. Dispute between R. Eliezer and R. Joshua about levi- tical purity. Appealed to in turn, the Harub tree [uprooted itself], the water turned back, the walls of the Midrash [bent], and all in support of R. Eliezer; even a voice from heaven decided in his favour. The sages, however decided, against him and thus practically excommunicated him. R. Akiba communicated the decision to him. There was great dearth in the land. R. Gamliel (his brother-in-law) was moreover exposed to great danger at sea. The sages acted thus in order to avert factions.

125. Eliezer’ s Decision & Supernatural Witnesses.

Baba Mesia, f. 59 b. cf. Yebamot, f. 121a. Midr. Hagadol, Levit She mini.

Aboab, Men. Ham. ch. 62. Luzzatto,Kaftor,f.n6a. Maase Buch No. 135. Helvicus, Historien II, ch. 55, p. 167. Eisenmenger I, p. 14T Cod. G. 1380, f. 30a.

Dispute between R. Eliezer and R. Joshua about levitical purity. Appealed to in turn, the Harub tree [uprooted itself], the water turned back, the walls of the Midrash [bent], and all in support of R. Eliezer; even a voice from heaven decided in his favour. The sages, however decided, against him and thus practically excommunicated him. R. Akiba communicated the decision to him. There was great dearth in the land. R. Gamliel (his brother-in-law) was moreover exposed to great danger at sea. The sages acted thus in order to avert factions.

126. The death and leave-taking of R. Eliezar the Great. He foretold to every one the manner of his death as well as the martyrdom of R. Akiba. He used the parable of the seas being ink, the reeds pens and all men writers and yet their being unable to write down all that he had said. He taught R. Akiba how to plant gourds by word of mouth and how to make them disappear. He died whilst pronouncing the word: “clean.”

126. Prophecy & Death of R. Eliezer.

Sabbath, f. 11a. Sanhedrin, f. 68.

Meg. Taanit, ch. 12, end. Aboab, Men. Ham. ch. 62. Bacher, Agada d. Bab.

Am. No. 148, p. 23. Gaster, Anuar p. Is. p. 121.

Kohler, Or. & Occid. II,

p. 546—559-

Pann,PovesteaVorbiiII, p. 96.

Talvj, Volkslieder d.

Serb. II, p. 78. Zachariae in Z. V. Vlksd. XI, p. 331.

The death and leave-taking of R. Eliezar the Great. He foretold to every one the manner of his death as well as the martyrdom of R. Akiba. He used the parable of the seas being ink, the reeds pens and all men writers and yet their being unable to write down all that he had said. He taught R. Akiba how to plant gourds by word of mouth and how to make them disappear. He died whilst pronouncing the word: “clean.”

127. R. Eliezer was taken ill. Four sages came to visit him and tried to comfort him, but none succeeded so well as R. Akiba, who said that suffering was invaluable for suffering begot repentance.

127. Akiba Comforts Eliezer. Sanhedrin, f. 68 a and

101a.

Sifre, Numb. § 32, p. 73b.

Mekhilta, Jithro, ch. 10. Midr, Psalms, 94&101. Midr. Hagadol, Deut. Shofetim.

Adhan, Bineot Deshe, f. 28b.

R. Eliezer was taken ill. Four sages came to visit him and tried to comfort him, but none succeeded so well as R. Akiba, who said that suffering was invaluable for suffering begot repentance.

128. One need not observe the religious forms of mourning in the case of one's slaves. A slave of R. Eliezer died and he accepted no “condolences.”

128. No Mourning for Slaves. Berakhot, f. 16. Semahot, ch. 1.

Hullin, f. 7a. ch. J. Demai, I, 3. Midr. Hagadol, Gen. Vayyishlah.

Luzzatto,Kaftor, f. 108 a. Yalk. Sip. Ill, p. 116. Maase Buch No. 54. Helvicus, Historien I, ch. 27, p. 116.

Cod. G. 184, No. 243.

One need not observe the religious forms of mourning in the case of one's slaves. A slave of R. Eliezer died and he accepted no "condolences."

129. R. Pinehas b. Jair would never touch other peoples' bread. He crossed the river Ginai dryshod, when on his way to ransom captive after he had threatened that the river should otherwise lack water; others also crossed dryshod by reason of his merits. His ass would not touch the fodder unless a special tithe had been taken from it. — R. Pinehas was invited to dinner, but seeing white mules at his host’s door, considered them dangerous and refused to dine. When pressed hard by his host a mountain suddenly separated them.

R. Pinehas b. Jair would never touch other peoples' bread. He crossed the river Ginai dryshod, when on his way to ransom captive after he had threatened that the river should otherwise lack water; others also crossed dryshod by reason of his merits. His ass would not touch the fodder unless a special tithe had been taken from it. — R. Pinehas was invited to dinner, but seeing white mules at his host’s door, considered them dangerous and refused to dine. When pressed hard by his host a mountain suddenly separated them.

130. R. Zeira bought a field, not knowing that R. Gidel was negotiating for it. He then gave it up to him as a

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present but R. Gidel would not accept it; hence it was called “The field of the Rabbis."

R. Zeira bought a field, not knowing that R. Gidel was negotiating for it. He then gave it up to him as a

present but R. Gidel would not accept it; hence it was called “The field of the Rabbis."

131. The story of the conversion to Judaism of Abu Golis, a priest of Damascus living in Tiberias. Making a bad use of some money entrusted to him, he lost his sight. His former friends said that the idol had punished him. He then returned to Damascus and said to the assembly that the idol never punished him before, however much he used to steal, but that God who sees everything had punished him for his theft. He then regained his sight and a great number of people embraced Judaism.

The story of the conversion to Judaism of Abu Golis, a priest of Damascus living in Tiberias. Making a bad use of some money entrusted to him, he lost his sight. His former friends said that the idol had punished him. He then returned to Damascus and said to the assembly that the idol never punished him before, however much he used to steal, but that God who sees everything had punished him for his theft. He then regained his sight and a great number of people embraced Judaism.

132. R. Jose wept on his death bed because he had not taken sufficient part in the deliberations of the Court of Justice. Israel was like a ship and every member like a beam; if one were loose, the whole was in danger of foundering.

R. Jose wept on his death bed because he had not taken sufficient part in the deliberations of the Court of Justice. Israel was like a ship and every member like a beam; if one were loose, the whole was in danger of foundering.

133. R. Johanan b. Zakkai wept on his death bed because he had to appear before a King where no bribe was possible. He lamented over the difficulty of the choice between the two ways, the narrow and the broad, to Eden and Ge- hinom. His final blessing to his disciples was that the fear of God should be to them as their fear of man, for thev saw the latter and took care not to be detected.

R. Johanan b. Zakkai wept on his death bed because he had to appear before a King where no bribe was possible. He lamented over the difficulty of the choice between the two ways, the narrow and the broad, to Eden and Gehinom. His final blessing to his disciples was that the fear of God should be to them as their fear of man, for thev saw the latter and took care not to be detected.

134. R. Akiba met a dead man gathering sticks for his own burning. in Gehinom. Akiba inquired how he could be saved and acted accordingly; viz., he educated the man’s son until he could say the blessing in the Synagogue and thus saved his father from tortures in Gehinom.

134. Akiba & the Dead. Kallah Rabati ch. 2.

(ed. Wilna in Talmud).

Kol Bo, f. 114.

Mass. Kallah R. § 2. cf. Tanh., Noah.

Midr. Ruth, f. 25.

Tana debe Eliahu Zutta, 17, f. 45 b.

Simha, Mahazor Vitri,

• 7 m

§144-

— 213

Isaac & Vienna, Or Za-

rua, Shabbat II § 50.

Ben Atar, No. 14.

Midr. Decalogue, VI 1, 2b.

Nissim, f. 37 b.

Aboab, Men. Ham. ch. 9 and II, 1 § 1.

Bahya, Deut. Shofetim.

de Vidas, Reshit Hokh- ma, Gidul X, Banion.

Menasseh b. Israel Nish- mat Hayyim II,ch.27.

Heilperin, Seder Hado- rot, s. v. Akiba.

Farhi, O. P. I, f. 32 b.

Kaidenower, Kab Ha- yashar, ch. 80.

Plumyian, Sefer Ze- khera, last folio.

Griinhut, Likkutim, vol. VI, f. 16a, 19b.

Maase Buch. No. 146.

Eisenmenger II, p. 357.

Zunz, G. V., p. 140 a.

Ben Gorion. II, p. 154, 348.

cf. Olsen, Norske Folke- ventyr. No. 129, p. 286.

Cod. Oxf. 1217 (Yiddish).

Codd. G. 40, f. 216a— b; 130, No. 57; 246 n, f. 113a; 130, No. 57.

R. Akiba met a dead man gathering sticks for his own burning. in Gehinom. Akiba inquired how he could be saved and acted accordingly; viz., he educated the man’s son until he could say the blessing in the Synagogue and thus saved his father from tortures in Gehinom.