Exempla of the Rabbis (Gaster, 1924) Reader

135. The daughter of Nakdimon b. Gorian was very poor and picked up grains from dung for food. She was seen by R. Johanan b. Zakkai, who recognised her and married her to one of his disciples.

135. Daughter of Nakdimon b. Gorian.

Ketubot, f. 66 b.

J. Ketubot V, end.

Tosefta Ketubot, V end.

Pesikta R. ch. Nahamu.

Sifre, Deut. § 305. f. 130a.

Mekhilta, Jithro, ch.oani

Midr. Hagadol, Deut. Ki Tabo.

Lament. R. I, 16.

Abot de R. Nathan, ch. 17.

Aboab, Men. Ham. ch. 190.

Yalk. II §982.

Kohut, al-Dhamari, App. I, No. 4, p. IVf.

Maase Buch No. 67.

Cod. G. 28, f. 525.

The daughter of Nakdimon b. Gorian was very poor and picked up grains from dung for food. She was seen by R. Johanan b. Zakkai, who recognised her and married her to one of his disciples.

136. Matia b. Haresh was tempted by Satan in the form of a beautiful woman. He blinded himself rather than see her and fall a victim to temptation. The angel Raphael cured him afterwards.

136. Tamptation of Matia b.

Heresh.

J. Shabbat, ch. 3.

cf. Story of R. Meir in Kiddushin.

Midr. Abhir in Yalk. § 161.

Midr. Decal. VII, 1.

Ben Atar, No. 15.

Aboab, Men. Ham. ch. 24.

cf. Lonzano, Maarikh, ed. Jellinek, p. 117 to 118.

Luzatto, Kaftor, f. 76a.

Jellinek, B. H. I, p. 79 ff.

Yalk. Sip. I, p. 130.

Maase Buch No. in, 246.

Ben Gorion. I, 139, 170.

Devil in Woman’s Form. cf. St. Victorinus;

Acta Sanctae Bolland. 8th January. Dunlop-Liebrecht, p. 479—480.

Grasse, Sagen, v. Tann- hauser.

Grimm, D. Mythologie2, p. 888, 1230 (Tann- hauser), 406 note, and 103 note.

cf. Grimm, D. Sagen, No. 453 and p. 1204. cf. also p. 895. v. d. Hagen,

Gesamtabenteuer,III, CLXII f. to No. 98, 99. Liebrecht, to Gervasius, Otia Imperalia, note 8, p. 87.

Luther, Tischreden, ch. 9, f. 105.

Legend of St. Makarius. Massmann, Kaiserchro- nik, III, 920. cf. Temptation of St. Antonius.

cf. Viata sf. Macarie, ed.

f

Gaster,Revista.vol.V, p. 89 ff.

Jacob de Voragine, Leg. Aurea, No. 2 § 9; No. 123 § 5.

Wolf, Niederland. Sagen, No. 183.

Cod. Vat. 235, No. 16.

cf. Codd. G. 28, f. 242;

184, Nos. 6 and 58;

185, No. 29.

Matia b. Haresh was tempted by Satan in the form of a beautiful woman. He blinded himself rather than see her and fall a victim to temptation. The angel Raphael cured him afterwards.

137. The story of Ben Sabar who helped an orphan to be married. On his journey home he was met by the angel

§5

of death. He went to the R. Shaffan b. Laish and was saved from death through that first pious action of his and lived for 200 years longer.

137. Ben Sabar & Angel of Death.

Ben Atar, No. 18.

Eliah Cohen. Meil Se- daka, 432, f. 14a. Jellinek, B. H. VI, 133, No. 8.

Eisenstein, Oser p. 334. Maase Buch No. 200. Helvicus, Historien I, ch. 31, p. 122.

Ben Gorion II, p. 169, 350.

Cod. Br. M. 27189, f. 22a.

Cod. de Rossi, 563, 28, f. 138a.

Cod. G. 185, No. 23; 972, f. 19.

138. R. Joshua b. Levi met the angel of death, who brought him to the wall of the Garden of Eden. R. Joshua took the angel’s sword and jumped into the garden. He returned the sword at the command of God, and sent a message to R. Gamliel. He measured Eden and gave a short description.

138. Story of the son of R. Reuben the Libellarius to whom the angel of death appeared in the form of an old man at the wedding festivities. He was treated with great respect on the advice of the Prophet Elijah, since his father had turned upon another old man and had sent him down from his seat at the table. When the angel appeared in a terrible form, first his father and then his mother offered themselves instead of the son, but being frightened, they ran away. Only his bride was not frightened and interceded on his behalf. Death had compassion and then she appealed to God who granted her request.

(140.) 139 a. Eliharaf and Abiyah, the two secretaries of Solomon, ran away, being frightened at the curious way in which the angel of death had looked at them in the morning, when they came to King Solomon. They were met by him at their last resting place in the evening. He had looked curiously because he had been ordered by God to take their souls in the very spot where he found them now, whilst in the morning he had seen them in Jerusalem.

(141.) 140. The two sons of R. Reuben b. Astribulos went to the South from Tiberias, being frightened by the angel of death. They were met by him on their arrival there, where he had been told he would find them.

(142.) 141. R. Meir saw Elisha b. Abuya riding on horseback on the Sabbath. At the birth of Elisha the scholars had been present in his father’s house and had been discussing the Law. Fire from heaven had surrounded the house, which had so impressed the father that he had devoted his

son to the study of the Law. However, because he had done so not that his son should be a scholar, but merely for the sake of honour, Elisha afterwards turned away. R. Meir discussed various points with Elisha who showed great erudition and R. Meir tried to induce him to return to the study of the Law. Elisha refused, saying that he once heard a voice saying at the back of the western wall of the Temple, that all should be saved who repented, except Elisha b. Abuya, “who knew my power and rebelled against it.” In the time of persecution he assisted the persecutors to force the Jews to break the Law. The reason why he became rebellious was that once when he was sitting in the vale of Genesareth, he saw a man on the Sabbath going up a tree and taking away the nest with the bird and its young. He came down unharmed. Another man, going up the tree, sent the bird away and kept only the little ones according to the Law. Coming down, he was bitten by a snake and died. Where was the divine promise that by obeying this law a man's life would be prolonged? Another tradition is that he saw the tongue of R. Nahum the Martyr eaten by dogs and he said, “Is this the reward of study?” for he did not believe in the reward after death or in the resurrection of the dead. R. Meir still persisted in his attempt and when he heard that Elisha was dangerously ill, he went to visit him, for Elisha had been R. Meir's teacher. He again asked him to repent. And Elisha said, “Will He receive me now?” R. Meir replied in the affirmative. Elisha wept and died. R. Meir rejoiced in the thought that he had died with the wish of repentance. After a few days R. Meir was told that fire was issuing out of the grave of his master, and he went there and covered it with his mantle and said, “Slumber this night for perchance the Lord will save thee, and if not I will save thee; sleep until morning.” Elisha's daughter once appeared before R. Jehuda ha-Nassi the Prince, who at first refused to assist her, but when she appealed in the name of the scholarship of her father he at once acceded to her request.

- 87 -

(143.) 142. A man had three daughters, one thievish, one lazy and the third slanderous. A man asked for their hands for his three sons although he knew of their vices. They were married. Once their father came to see them and the two first praised their father-in-law to him, but the third spoke very wickedly against him and to prove her insinuations she asked her father to hide himself in the room. When her father-in-law came in he embraced her as usual but she said, “You had better be careful my father is here.” Her father hearing this misinterpreted the action of her father-in-law and killed him. The sons rose up and killed that man, and thus we see how an evil tongue kills many people.

(144.) 143. Simeon b. Johai sent his son to the college for the scholars to bless him. They said, “What thou sowest thou shalt not reap, thou shalt bring in and not carry out; thou shalt carry out and not bring in; thy house shall be destroyed but thy resting place shall be established; thy table shall be troubled and thou shalt not see the new year.” He thought that they had cursed him, but his father explained it to him. “Thou shalt have children and they shall not die; thy table shall be troubled by the children around it; thou shalt not see the new year, that is thy wife shall not die and thou marry another; thou shalt bring in daughters-in-law as brides and thy sons shall live; thou shalt marry thy daughters out and their husbands shall not die; thy house shall be destroyed, that means, this world, when thy resting place (hospice) in the world to come shall be established”.

(146.) 145. A woman listened to R. Meir's exposition of the law. She was threatened by her husband to be sent away unless she spat in the face of R. Meir. Hearing of it, R. Meir pretended that his eye was sore and asked her to spit seven times on it for a charm and he thus made peace between them.

(147.) 146. Two of R. Meir's sons died on the Sabbath. Their father missed them in the Synagogue and when he re-

88 -

turned home he asked after them. His wife put him off as she did not wish to tell him of the calamity on the Sabbath day. Towards the evening when he became impatient, she told him that a man had entrusted her with two jewels and now claimed his own again and asked him what she was to do, and whether she should return the jewels. He expressed great surprise at such a question and replied, “Certainly.” She then told him that two jewels had been entrusted to them by God and that now He had claimed them and she was thus able to comfort him.

R. Joshua b. Levi met the angel of death, who brought him to the wall of the Garden of Eden. R. Joshua took the angel’s sword and jumped into the garden. He returned the sword at the command of God, and sent a message to R. Gamliel. He measured Eden and gave a short description.

Story of the son of R. Reuben the Libellarius to whom the angel of death appeared in the form of an old man at the wedding festivities. He was treated with great respect on the advice of the Prophet Elijah, since his father had turned upon another old man and had sent him down from his seat at the table. When the angel appeared in a terrible form, first his father and then his mother offered themselves instead of the son, but being frightened, they ran away. Only his bride was not frightened and interceded on his behalf. Death had compassion and then she appealed to God who granted her request.

139. Bride & Angel of Death. Tobit.

Tanh. Deut. Haazinu. Midr. Decalogue,

No. VII, 3 b.

Ben Atar, No. I,

Eliah Cohen. Meil Se- daka 434, reprinted B. H. V, p. 152— 154. Farhi, O. P. I, f. 29 a. Yalk. Sip. I, p. 23.

Ben Gorion I, p. 154,

156, 371-

Cod. G. 185, No. 45. 139a (140). Eliharaf & Ah- huya and Angel of Death. J. Kelaim, IX, f. 32 c. Succah, f. 53 a.

Midr. Hagadol, Gen.

f- 35 b.

Ben Atar, No. 1.

Maase Buch No. 81. Tendlau, Sagen 3, No. 26. Ginzberg, IV, p. 175. Hammer, Rosenol I, p- 253 f.

Julien, Avandanas,

No. 12.

Liebrecht, Zur Volks- kunde, p. 32; hi. Cod. G. 185, No. 38.

- 216

140 (141). Two Youths & Angel of Death. cf. J. Kelaim, IX, 3. Midr. Hagadol, Gen. f. 35 b.

de Vidas, Reshit Hokh-

9 i

ma, p. 409.

cf. Veckenstedt, Wen- dische Sagen, p. 3. 142 (141). Elisha b. Abbuya. Hagiga, f. 15 a— b.

J. Hagiga II, f. 77 b— c. Tosafot Hagiga, s. v. Shubu.

Kiddushin, f. 141a. Hullin, f. 141a.

Pesah, f. 119.

Succah, f. 53a.

Kilaiim, f. 32 d. cf. Makkot, f. 10 a. Sabbath, f. 30 b.

J. Ketubot, f. 35 b.

Gen. R. Vayyehi. Eccles. R. VII, 8 § 1. Ruth R. Ill, 13 § 6. Mishle R. VI, 20, ed.

Buber, p. 56—57. Nissim, f. 6a. cf. Ben Atar, f. 2 a and 13a— 14b.

Yalk. Mahiri to Ps. 90; Eccles. 974; 229b, ed. 1687.

Luzzatto, Kaftor, f. 85a. Yalk. Sip. I, p. 2 a. Maase Buch No. 81. Eisenmenger II, p. 343.

Tendlau, Sagen 3, No. 23.

Graetz, Gnosticismus, p. 62—71.

Bacher, Tannaiten I, P- 433-

Ben Gorion II, p. 147, 347-

Benfey, Pantschat.I, 99ff. § 28.

= Liebrecht, Or. u. Occid. I, 135.

Hammer, Rosenol I, 253-254-

Julien, Les Avadanas, I, 64, No. 12.

Liebrecht, Bemerkungen zu Gervasius, p. 63, note 2, in Pfeffer's Germania, V, 35.

Codd. G. 84, No. 19, f. 40 b; 100, f. 208 a— b; 185, f. 36.

143 (142). Three Wicked

Daughters.

Midr. Hagadol, Kedo- shim.

Levit. R. 26 § 2.

Midr. Decalogue IX, 1.

Ben Atar, No. 19, f. 37a.

Jellinek, B. H. V,

p. 145-146-

Yalk. Sip. II, p. 150, III, p. 49.

Maase Buch No. 220.

Helvicus, Historien I, ch. 36 (!) p. 146.

Tendlau, Fellmeier,

No. 23.

cf.Lidzbarski,NeuAram.

March, p. 155.

Cod. G. 185, No. 26.

144 (143). Strange Blessing by Scholars.

Moed Katan, f. 9 a.

J. Maaser Sheni, IV. Nif. Mas. Jerusalem, No. 112.

145 (144). Allegory of Old Age. Sabbath, f. 152 a.

Levit. R. 18 § 1. Eccles. R. to 12, 5. Midr. Hagadol, Gen.

Hayye Sarah.

Bacher, Aggad. d. Tann.

11, p- 531-

Heilperin, Sed.Hadorot, II, p. 364.

Cod. G. 242, Hayye Sarah.

146 (145). R. Meir & Presumed Sore Eye.

J. Sota, ch. 5.

Midr. Hagadol, Numb. Nasso.

Levit. R. 9 § 9.

Numb. R. 9 § 20.

Deut. R. 5 §15.

Yalk. to Levit. Sav.

• w

Kohut, al - Dhamari, App. I, No. 5, p. VI. Yalk. Sip. Ill, p. 24. Ben Gorion. II, p. 32,

335; p- 41. 336-

Codd. G. 28, f. 337; 100, f. 98b.

147 (146). Dead Children & Parable of Two Jewels.

Midr. Prov. ch. 31.

Midr. Decalogue, IV, 1.

Nissim, f. 23a, 28a.

Yalk. II, § 964.

Arabic Maase Nissim, f.3.

Tendlau, Sagen3, No. 9.

Carmoly, Jardin Enchants, Tale 9, p. 108 to 114.

Cod. G. 130, No. 44, f. ma.

(cf. No. 379.)

148 (147). Akiba Shepherd, Scholar, throughloveofW ife.

Nedarim, f. 50a.

Ketubot, f. 63.

Pesahim, f. 49.

Git^in, f. 56.

Abot de R. Nathan, I, ch. 6, p. 28.

Nissim, f. 26a.

Aboab, Men. Ham. ch. 244.

Farhi, O. P. Ill, f. 67a.

Maase Buch No. 68 and 69.

Tendlau, Sagen 3, No. 55.

Ben Gorion I, p. 96; II, P- 25, 335-

cf. Dsanglun, ch. 45,

p- 369-

Codd. G. 130, No. 42, f. 108a; 184, No. 242.

2l8

149 (148). Antoninus Visits R. Jehudah.

Aboda Zara, f. 10 b. Pesikta R. ch. 47.

Gen. R. ch. 67.

Levit. R. ch. 10. Nissim, f. 26 b.

Yalk. II § 549.

Yalk. Sip. V, p. 131. Maase Buch No. 33. Krauss, Antoninus, 47, 58.

Singer in Z. V. Vlksd. II, p. 299.

Ben Gorion II, p.57,339. Livius, I, 54.

Cod. G. 130, No. 50, f. 120a, 1388 f. 1.

150 (149). Antoninus & Je- hudah’s Advice.

Midr. Hagadol, Gen. Toledo t.

Gen. R. ch. 67 § 6. Krauss, Antoninus, p.45. cf. Beneze, Orendel, Wilhelm v. Orange,

p. 97-98-

Leibnitz, Scriptores rer.

Brunswic. Ill, p. 624. Periander & Thrasybul. Sextus & Tarquinius Superbus.

151 (150). “Whatever God Does is for the Best”

Berakhot, f. 60 bf. Aboab, Men. Ham. ch. 122.

Yalk. Sip. V, p. 40. Tendlau, Sagen 3, No. 31. Conde Lucanor, ch. 16. Cod. G. 184, No. 211.

152 (151). Study or Money. J. Berakhot, 89, 3. Pesikta, f. 87 b.

Tanh. B. Exod. Pekude

• •

§ 7- (ch. 39 v- 33)- Gen. R. ch. 35 § 2. cf. Exod. R., 52 § 3. Midr. Psalms B. f. 204a. Gr unhut, Midr. Hash- kem.

Yalk. II § 964.

Griinhut, Sefer Haliku- tim, Jerus. I, f. 11a, note 2.

J. Alnakavah in Reshit Hokhmah.

Ben Gorion II, p. 39,

336.

Codd. G. 184, No. 56; 185, No. 31.

153 (152). Precious Gift from Paradise.

Taanit, f. 25 a.

Midrash Vehizhir to Exod. 39, 33. Grunhut, Midr. Hash- kem.

Midr. Ruth, 83, 4 (ch. 8 §4).

Midr. Psalms B. § 8, p. 204b.

Tanh. B. Exod. Pekude,

9 •

p. 132.

- 219

Exod. R. 52 § 3.

Ruth R. ch. 3.

Nissim, f. nf.

Yalk. II, § 964; Yalk. Prov. ch. 31; Yalk. Psalms, 92.

Eliah Cohen, Meil Se- daka, No. 560. Grunhut, Sef. Haliku- tim, Jerus. I, f. 11b. Codd. G 130 (Pearl); 184, No. 55; 185, No. 32.

154 (I53)- divers of Balm in Paradise.

J. Aboda Zara III, cf. Taanit, f. 25.

Tanh. Gen. §1, f. 5a; Vayyehi § 4 f. 81 a and B. Exod. Pekude

§ 7> P- 131- Gen. R. ch. 62 § 2. Exod. R. 52 § 3.

Sam. R. 52 § 3.

Yalk. § no; II, § 330 &

§7*9-

cf. Kaidenower Kab Hayashar, 36.

155 (154). Care in Judgment. Tanh. Deut. Shofetim II

§3, f. 163a.

Yalk. Sip. V, p. 71. Cod. G. 184, No. 66. 3:56 (155). David & Giants of Nob.

Sanhedrin, f. 95 a.

Moed Katan, f. 16 b.

• 7

cf. Pesah Hagada, Yemen, ed. Greenberg, ch. 70, p. 68.

cf. Tanh. B. Gen. Vay- yese p. 150.

Midr. Hagadol, Deut. Ki Tese.

cf. Gen. R. ch. 59.

Ben Atar, No. 5, f. 4b.

Yalk. II §155.

Farhi, O. P. I, f. 30 a.

Grunhut, Sef. Haliku- tim, Jerus. I, f. 21 bf.

Jellinek, B. H. IV, p. 140.

Eisenstein, Oser, p. 16.

Gaster, Samaritan

Joshua, Z. D. M. G. 1908.

Aramaean Ms. of Haf- torah.

Eisenmenger, I, p. 414 f.

Ginzburg, IV, p. 107.

Clouston, Pop. Tales & Fiction I, p. 2i8f.

Cod. Br. M. 27189, f. nb.

Cod. G. 1400, f. 9.

157 (156). David & Stone of Foundation.

J. Sanhedrin,X, 1, f.29a.

Succah, f. 53 a.

Joma, 5, 2 (3).

Midr. Hagadol, Levit. f. mb.

Sam. Rab. ch. 28.

Yalk. Makhiri, to Ps. 120, 1. p. 231.

Yalk. II § 878.

Eliharaf and Abiyah, the two secretaries of Solomon, ran away, being frightened at the curious way in which the angel of death had looked at them in the morning, when they came to King Solomon. They were met by him at their last resting place in the evening. He had looked curiously because he had been ordered by God to take their souls in the very spot where he found them now, whilst in the morning he had seen them in Jerusalem.

The two sons of R. Reuben b. Astribulos went to the South from Tiberias, being frightened by the angel of death. They were met by him on their arrival there, where he had been told he would find them.

R. Meir saw Elisha b. Abuya riding on horseback on the Sabbath. At the birth of Elisha the scholars had been present in his father’s house and had been discussing the Law. Fire from heaven had surrounded the house, which had so impressed the father that he had devoted his

son to the study of the Law. However, because he had done so not that his son should be a scholar, but merely for the sake of honour, Elisha afterwards turned away. R. Meir discussed various points with Elisha who showed great erudition and R. Meir tried to induce him to return to the study of the Law. Elisha refused, saying that he once heard a voice saying at the back of the western wall of the Temple, that all should be saved who repented, except Elisha b. Abuya, “who knew my power and rebelled against it.” In the time of persecution he assisted the persecutors to force the Jews to break the Law. The reason why he became rebellious was that once when he was sitting in the vale of Genesareth, he saw a man on the Sabbath going up a tree and taking away the nest with the bird and its young. He came down unharmed. Another man, going up the tree, sent the bird away and kept only the little ones according to the Law. Coming down, he was bitten by a snake and died. Where was the divine promise that by obeying this law a man's life would be prolonged? Another tradition is that he saw the tongue of R. Nahum the Martyr eaten by dogs and he said, “Is this the reward of study?” for he did not believe in the reward after death or in the resurrection of the dead. R. Meir still persisted in his attempt and when he heard that Elisha was dangerously ill, he went to visit him, for Elisha had been R. Meir's teacher. He again asked him to repent. And Elisha said, “Will He receive me now?” R. Meir replied in the affirmative. Elisha wept and died. R. Meir rejoiced in the thought that he had died with the wish of repentance. After a few days R. Meir was told that fire was issuing out of the grave of his master, and he went there and covered it with his mantle and said, “Slumber this night for perchance the Lord will save thee, and if not I will save thee; sleep until morning.” Elisha's daughter once appeared before R. Jehuda ha-Nassi the Prince, who at first refused to assist her, but when she appealed in the name of the scholarship of her father he at once acceded to her request.

A man had three daughters, one thievish, one lazy and the third slanderous. A man asked for their hands for his three sons although he knew of their vices. They were married. Once their father came to see them and the two first praised their father-in-law to him, but the third spoke very wickedly against him and to prove her insinuations she asked her father to hide himself in the room. When her father-in-law came in he embraced her as usual but she said, “You had better be careful my father is here.” Her father hearing this misinterpreted the action of her father-in-law and killed him. The sons rose up and killed that man, and thus we see how an evil tongue kills many people.

Simeon b. Johai sent his son to the college for the scholars to bless him. They said, “What thou sowest thou shalt not reap, thou shalt bring in and not carry out; thou shalt carry out and not bring in; thy house shall be destroyed but thy resting place shall be established; thy table shall be troubled and thou shalt not see the new year.” He thought that they had cursed him, but his father explained it to him.

“Thou shalt have children and they shall not die; thy table shall be troubled by the children around it; thou shalt not see the new year, that is thy wife shall not die and thou marry another; thou shalt bring in daughters-in-law as brides and thy sons shall live; thou shalt marry thy daughters out and their husbands shall not die; thy house shall be destroyed, that means, this world, when thy resting place (hospice) in the world to come shall be established”.

Advancing age prevented R. Shimeon b. Halafta from continuing his regular visits to Rabbi. When asked the reason he replied: — “The distant has become near and the near has become distant and two turned into three.” By this he meant: his sight had weakened so that he could no longer see far, his hearing had weakened so that he could only hear things near, while he had to use a stick to help his legs.

A woman listened to R. Meir's exposition of the law. She was threatened by her husband to be sent away unless she spat in the face of R. Meir. Hearing of it, R. Meir pretended that his eye was sore and asked her to spit seven times on it for a charm and he thus made peace between them.

Two of R. Meir's sons died on the Sabbath. Their father missed them in the Synagogue and when he re-

turned home he asked after them. His wife put him off as she did not wish to tell him of the calamity on the Sabbath day. Towards the evening when he became impatient, she told him that a man had entrusted her with two jewels and now claimed his own again and asked him what she was to do, and whether she should return the jewels. He expressed great surprise at such a question and replied, “Certainly.” She then told him that two jewels had been entrusted to them by God and that now He had claimed them and she was thus able to comfort him.

148. (147.) R. Akiba began his life as a very poor man and ended it as a very rich one. He had a large crown made for his wife set with many precious stones, and when his children asked him why he gave her such valuble presents, he replied that he could never repay her adequately. She was the daughter of Kalba Shebua who was one of the richest men in Jerusalem and he was at that time a shepherd tending the flocks of her father. She fell in love with him and on his promise to study she betrothed herself to him. She refused to marry a rich man. Driven out of the house by her father, she lived with R. Akiba’s mother. The neighbours used to bring her work secretly, as she belonged to the highest family in the place, and she used to send part of her earnings to R. Akiba who was studying. Once a lame man laughed at her saying, “Her hair will turn grey before that shepherd will ever be a scholar/ ' It is said that R. Akiba was 40 years old when he started to learn and he did not believe that he would ever succeed in learning anything. Once he was sitting before a fountain in Lud and saw there a large stone with a hole in the middle, and he asked, “Who has bored out that hole?” and he was told that the groove in the stone had been caused by the rope with which the bucket was let down into the well passing along the stone. Then he said, “If such a soft material can cut a stone, why should not the words of the Law which are as hard as iron make an inpression on my heart which is flesh?” He was frightened at being laughed at but his wife showed him by practical example

— 89 —

that people only laughed once or twice; then they became accustomed to the sight, and so he devoted himself heart and soul to the study of the Law. It is said that every day he used to gather hay half of which he sold to support himself and the other half he used for lighting the fire. His neighbours said to him: “Akiba! thou art killing us with this smoke; sell us the other half and buy oil with the money and you can study by the light of the oil.” But Akiba said, “I cannot very well do that, because I learn, warm myself and obtain my living by the straw.”— After 12 years he returned to Jerusalem with 2000 pupils and all the people came to meet him. Kalba Shebua came also and asked him what he should do with his daughter whom he had driven away from his house and with regard to whom he had made a vow not to support her. Now she was starving and he wanted R. Akiba to release him from his vow. Akiba asked him the reason and he replied, "She betrothed herself to an ignorant shepherd who could not even say the blessing over meals.” And Akiba replied “But if he has since become a scholar?” Kalba Shebua replied, “If he only knew the blessing I would give him half my fortune.” And Akiba replied, “I am the man,” and his father-in-law at once arose and kissed him and thanked the Lord for His mercy. As Akiba drew near to his house his wife came to meet him and fell at his feet and wanted to kiss them; the pupils wished to push her away not knowing who she was, but Akiba said, “Leave her alone, for all that you know and all that I know is due to her, for it is the wisdom of women that builds up the house.”

(149.) 148. King Antoninus was a friend of R. Jehuda ha-Nassi. The King went to visit him by an underground passage and the two servants who accompanied him were always killed, lest through them the people should get to know that he had friendly intercourse with the Rabbi. He also gave strict orders that no one should be with the Rabbi at the time. Once he met Haninab. Hama there, but R. Jehuda said that he could be trusted. The King ordered him to call the

- 90

attendant who had been killed. When Hanina saw what had happened, he prayed to God and the attendant came to life again. The King was greatly astonished and said/ ‘It is wonderful that even the smallest amongst you is able to bring the dead to life." Once Antoninus asked the Rabbi what he should do since he wanted his son to be his successor and he also wished to exempt Tiberias from taxes for one year, and but it was not lawful to promulgate two decrees within one year. R.Jehuda placed one man on the shoulders of another and gave him a bird which he was to let fly, thereby suggesting that the king's son should promulgate the decree freeing the people from taxes. Another time Antoninus asked him what he should do to prevent the nobles from rebelling against him, and the Rabbi took him to the garden and every day pulled out one plant. Another time lie wanted to know what he should do with his daughter who had misbehaved herself, and the Rabbi sent him a plant the name of which meant “spare her," and this was the way in which they used to communicate with one another.

(150.) 149. R. Jehuda ha-Nassi showed Antoninus by metaphor how to fill his empty treasuries; he should uproot old trees and plant new' ones, (dismiss old governors and appoint new ones instead).

(151.) 150. R. Akiba used to say, "Whatever God does is done for the best." Once wrhen he was travelling he had with him a lamp, an ass and a cock. Coming to a place where he was refused shelter, he encamped a short distance from the town. The wind came and blew out his lamp but he said, "What God does is done for the best." Then a lion came and devoured his ass, and a cat strangled the cock, but he constantly repeated, "What God does is done for the best." In the morning he came again to the town and found it completely devastated by robbers, so he saw' how mercifully he had been spared. The light of the lamp, the braying of the ass and the crowing of the cock would have attracted the attention of the robbers.

- gi

(152.) 151. A disciple who had left for business returned a rich man, whereupon R. Johanan b. Zakkai filled a vale (in Meron) with gold and said to his disciples, “Whoever wishes may now take from here some of the reward which is reserved for him in the world to come/’

(153.) 152. R. Simeon b. Halafta, being very poor, prayed on the eve of Sabbath and obtained a precious stone from the other world; his wife insisting, he prayed again and it was taken back, for she feared lest his share in the world to come might thereby be less than that of his companions.

(154.) 153. R. Akiba saw 13 rivers of balm as his reward in the other world.

(155.) 154. R. Johanan b. Elazar had a tree which was overhanging another man's field. A man came before him with a similar case for judgment. He asked him to come on the morrow; meanwhile he cut down his own tree and advised the other man to do likewise.

(156.) 155. David was asked by the Lord whether he would prefer to be delivered into the hand of the enemy or whether he would prever to be childless, as a punishment for various sins which had happened through him, such as the destruction of Nob, the death of Saul and his sons. He prefered to fall into the hands of the enemy. One day when he was out hunting, Satan in the form of a hart drew him slowly away from his followers until he brought him to the Philistines, and when Yishbi saw him he recognised him and said, “Oh, this is David who killed my brother Goliath." So he caught hold of him and put him under his seat, sat upon him and said, “After I have eaten and drunk I will kill him." The earth gave way under David, otherwise he would have been crushed to death. That happened on a Friday. Abishai bar Seruyah the cousin of David noticed that the mule of David was restive, and then a dove came flying in his face and he said, “Surely the King is in danger." According to another tradition the wine in his cup turned into vinegar, whilst yet another tradition says he held the crown of David [probably of leaves] and it withered.

- 92 ~

So he went in search of David but could not find him. Then he took the mule which sprang like lightning over 400 miles and brought him to the place. Orpah, the mother of Yishbi, who was sitting on the wall of the town saw him coming and she said, 'This man is coming to save David." And she wanted to throw the wheel of her spindle at him but she could not reach it. Her servant said, "Give me the spindle and I will throw it." She took the spindle and killed the old woman with it. When Yishbi saw Abishai coming, he took David and threw him up in the air 3 miles high and planted his spear in the earth, point upwards, for David to fall upon it. Abishai then pronounced the Ineffable Name of God and David remained suspended in the air. Abishai asked him how he came to be in such a position and David explained that in answer to God he had preferred to fall into the hands of the enemy rather than reign without issue. Abishai prayed to God for him, caught hold of David and took him away. Yishbi pursued them and when they reached Kobi, they cried out, "Stand up!" When they came to Yitri they said "Go and tell thy dead Mother Orpah the two whelps have killed the lion?" When Yishbi heard that he lost his strength and was overpowered by the two and killed. When the Israelites learned of the danger in which David had placed himself they would no longer allow him to go out alone.

(157.) 156. When God created the world the lower waters of the abyss tried to ascend to the heavens. So He made a stone, engraved thereon His Holy Name in 48 different forms, and stopped therewith the mouth of the abyss. When David laid the foundation of the Temple he dug the earth 15,000 cubits deep when he reached that very stone. Not knowing what it really was he tried to remove it, when a voice said, "Beware lest thou destroy the world, for the waters will flood it." He did not heed the voice, but dug up the stone; the engraved Name disappeared and the stone became like a clod of earth in his hands and the waters began to mount up. David prayed but he was not heard, and

then he said, “If anyone is here who knows how to write the Ineffable Name and refuses to do so, may he die by hanging/' Ahitophel wrote the Name, the waters then returned to their former place, the stone was again replaced in its former position and this is the foundation stone of the world and the Temple.

(147.) R. Akiba began his life as a very poor man and ended it as a very rich one. He had a large crown made for his wife set with many precious stones, and when his children asked him why he gave her such valuble presents, he replied that he could never repay her adequately. She was the daughter of Kalba Shebua who was one of the richest men in Jerusalem and he was at that time a shepherd tending the flocks of her father. She fell in love with him and on his promise to study she betrothed herself to him. She refused to marry a rich man. Driven out of the house by her father, she lived with R. Akiba’s mother. The neighbours used to bring her work secretly, as she belonged to the highest family in the place, and she used to send part of her earnings to R. Akiba who was studying. Once a lame man laughed at her saying, “Her hair will turn grey before that shepherd will ever be a scholar/ ' It is said that R. Akiba was 40 years old when he started to learn and he did not believe that he would ever succeed in learning anything. Once he was sitting before a fountain in Lud and saw there a large stone with a hole in the middle, and he asked, “Who has bored out that hole?” and he was told that the groove in the stone had been caused by the rope with which the bucket was let down into the well passing along the stone. Then he said, “If such a soft material can cut a stone, why should not the words of the Law which are as hard as iron make an inpression on my heart which is flesh?” He was frightened at being laughed at but his wife showed him by practical example

that people only laughed once or twice; then they became accustomed to the sight, and so he devoted himself heart and soul to the study of the Law. It is said that every day he used to gather hay half of which he sold to support himself and the other half he used for lighting the fire. His neighbours said to him: “Akiba! thou art killing us with this smoke; sell us the other half and buy oil with the money and you can study by the light of the oil.” But Akiba said, “I cannot very well do that, because I learn, warm myself and obtain my living by the straw.”— After 12 years he returned to Jerusalem with 2000 pupils and all the people came to meet him. Kalba Shebua came also and asked him what he should do with his daughter whom he had driven away from his house and with regard to whom he had made a vow not to support her. Now she was starving and he wanted R. Akiba to release him from his vow. Akiba asked him the reason and he replied, "She betrothed herself to an ignorant shepherd who could not even say the blessing over meals.” And Akiba replied “But if he has since become a scholar?” Kalba Shebua replied, “If he only knew the blessing I would give him half my fortune.” And Akiba replied, “I am the man,” and his father-in-law at once arose and kissed him and thanked the Lord for His mercy. As Akiba drew near to his house his wife came to meet him and fell at his feet and wanted to kiss them; the pupils wished to push her away not knowing who she was, but Akiba said, “Leave her alone, for all that you know and all that I know is due to her, for it is the wisdom of women that builds up the house.”

King Antoninus was a friend of R. Jehuda ha-Nassi. The King went to visit him by an underground passage and the two servants who accompanied him were always killed, lest through them the people should get to know that he had friendly intercourse with the Rabbi. He also gave strict orders that no one should be with the Rabbi at the time. Once he met Haninab. Hama there, but R. Jehuda said that he could be trusted. The King ordered him to call the

attendant who had been killed. When Hanina saw what had happened, he prayed to God and the attendant came to life again. The King was greatly astonished and said/ ‘It is wonderful that even the smallest amongst you is able to bring the dead to life." Once Antoninus asked the Rabbi what he should do since he wanted his son to be his successor and he also wished to exempt Tiberias from taxes for one year, and but it was not lawful to promulgate two decrees within one year. R.Jehuda placed one man on the shoulders of another and gave him a bird which he was to let fly, thereby suggesting that the king's son should promulgate the decree freeing the people from taxes. Another time Antoninus asked him what he should do to prevent the nobles from rebelling against him, and the Rabbi took him to the garden and every day pulled out one plant. Another time lie wanted to know what he should do with his daughter who had misbehaved herself, and the Rabbi sent him a plant the name of which meant “spare her," and this was the way in which they used to communicate with one another.

R. Jehuda ha-Nassi showed Antoninus by metaphor how to fill his empty treasuries; he should uproot old trees and plant new' ones, (dismiss old governors and appoint new ones instead).

R. Akiba used to say, "Whatever God does is done for the best." Once wrhen he was travelling he had with him a lamp, an ass and a cock. Coming to a place where he was refused shelter, he encamped a short distance from the town. The wind came and blew out his lamp but he said, "What God does is done for the best." Then a lion came and devoured his ass, and a cat strangled the cock, but he constantly repeated, "What God does is done for the best." In the morning he came again to the town and found it completely devastated by robbers, so he saw' how mercifully he had been spared. The light of the lamp, the braying of the ass and the crowing of the cock would have attracted the attention of the robbers.

- gi

A disciple who had left for business returned a rich man, whereupon R. Johanan b. Zakkai filled a vale (in Meron) with gold and said to his disciples, “Whoever wishes may now take from here some of the reward which is reserved for him in the world to come/’

R. Simeon b. Halafta, being very poor, prayed on the eve of Sabbath and obtained a precious stone from the other world; his wife insisting, he prayed again and it was taken back, for she feared lest his share in the world to come might thereby be less than that of his companions.

R. Akiba saw 13 rivers of balm as his reward in the other world.

R. Johanan b. Elazar had a tree which was overhanging another man's field. A man came before him with a similar case for judgment. He asked him to come on the morrow; meanwhile he cut down his own tree and advised the other man to do likewise.

David was asked by the Lord whether he would prefer to be delivered into the hand of the enemy or whether he would prever to be childless, as a punishment for various sins which had happened through him, such as the destruction of Nob, the death of Saul and his sons. He prefered to fall into the hands of the enemy. One day when he was out hunting, Satan in the form of a hart drew him slowly away from his followers until he brought him to the Philistines, and when Yishbi saw him he recognised him and said, “Oh, this is David who killed my brother Goliath." So he caught hold of him and put him under his seat, sat upon him and said, “After I have eaten and drunk I will kill him." The earth gave way under David, otherwise he would have been crushed to death. That happened on a Friday. Abishai bar Seruyah the cousin of David noticed that the mule of David was restive, and then a dove came flying in his face and he said, “Surely the King is in danger." According to another tradition the wine in his cup turned into vinegar, whilst yet another tradition says he held the crown of David [probably of leaves] and it withered.

- 92 ~

So he went in search of David but could not find him. Then he took the mule which sprang like lightning over 400 miles and brought him to the place. Orpah, the mother of Yishbi, who was sitting on the wall of the town saw him coming and she said, 'This man is coming to save David." And she wanted to throw the wheel of her spindle at him but she could not reach it. Her servant said, "Give me the spindle and I will throw it." She took the spindle and killed the old woman with it. When Yishbi saw Abishai coming, he took David and threw him up in the air 3 miles high and planted his spear in the earth, point upwards, for David to fall upon it. Abishai then pronounced the Ineffable Name of God and David remained suspended in the air. Abishai asked him how he came to be in such a position and David explained that in answer to God he had preferred to fall into the hands of the enemy rather than reign without issue. Abishai prayed to God for him, caught hold of David and took him away. Yishbi pursued them and when they reached Kobi, they cried out, "Stand up!" When they came to Yitri they said "Go and tell thy dead Mother Orpah the two whelps have killed the lion?" When Yishbi heard that he lost his strength and was overpowered by the two and killed. When the Israelites learned of the danger in which David had placed himself they would no longer allow him to go out alone.

When God created the world the lower waters of the abyss tried to ascend to the heavens. So He made a stone, engraved thereon His Holy Name in 48 different forms, and stopped therewith the mouth of the abyss. When David laid the foundation of the Temple he dug the earth 15,000 cubits deep when he reached that very stone. Not knowing what it really was he tried to remove it, when a voice said, "Beware lest thou destroy the world, for the waters will flood it." He did not heed the voice, but dug up the stone; the engraved Name disappeared and the stone became like a clod of earth in his hands and the waters began to mount up. David prayed but he was not heard, and

then he said, “If anyone is here who knows how to write the Ineffable Name and refuses to do so, may he die by hanging/' Ahitophel wrote the Name, the waters then returned to their former place, the stone was again replaced in its former position and this is the foundation stone of the world and the Temple.

158. A man neglected to wash his hands before meals in a public eating house and was thought from his appearance to be a Gentile and was accordingly served with swine's flesh.

158. Washing of Hands. Yoma, f. 83 b.

J^Iullin, f. 106 a end. cf. Rashi in Gamara. Tanh. Numb. Balak

§ 15 and B. ibid, f. 279c.

cf. Pesikta R. ch. 22 §5. Numb. R. f. 297c. Nissim, f. 26a— b.

Yalk. Sip. Ill p. 39. Maase Buch No. 86. Codd. G. 184, No. 25; 942, f. 26a.

A man neglected to wash his hands before meals in a public eating house and was thought from his appearance to be a Gentile and was accordingly served with swine's flesh.

159. A man used to neglect to wash his hands after meals and another, observing the traces of the last meal on his fingers, went to that man's wife. He mentioned the food last partaken of, as a proof that he had been sent by her husband, and robbed them of a very valuable thing. The husband killed the wife in his furv.

159. Washing of Hands. v. No. 158. Same literature.

Tr. Yoma, f. 83b. cf. Rashi ibid.

Tanh. Numb. Balak, §15. Numb. R. sect. 20 § 44. Recovering Money by Trick.

Pesikta R. ch. 22 § 5. Numb. R. 20 § 21. Nissim, f. 25—26. Zabara, Book of Del- lights, p. 51. Boccaccio, Decameron, Day 8, No. 10.

Cento Novelle Antiche No. 74.

Gesta Rom. No. 118. Habicht, 1001 Nacht XII, p. 167 ff.

Perles, Sagenkunde,

P- 73-74-

Habicht, 1001 Nights XII, p. 167 ff.

Cod. G. 28, f. 501.

A man used to neglect to wash his hands after meals and another, observing the traces of the last meal on his fingers, went to that man's wife. He mentioned the food last partaken of, as a proof that he had been sent by her husband, and robbed them of a very valuable thing. The husband killed the wife in his furv.

160. Akiba & Washing of Hands.

Erubin, f. 21.

Midr. Proverbs, 9. Nissim, f. 29 a.

Yalk. Sip. Ill, p. 39. Maase Buch No. 77. Helvicus, Historien II, ch. 26, p. 78.

Codd. G. 184, No. 203; 942, f. 27 b.

R. Akiba in prison used half of the drinking water to wash his hands.