249. R. Akiba declared a woman with ‘ ‘ Kethem" to be pure.
250 f. 170b. Story of Herod and the Hasmonaean princess
(Mariamne). She killed herself and he kept her body preserved
in honey for seven years and he slew all the Rabbis except
Baba b. Bita who was blind. He visited him secretly and
— io6 —
learned from him how careful Rabbis were. At his advice
Herold rebuilt the Temple.
251 f. 172a. Judith Legend. Short story of Judith who
killed Holephernes by a ruse and delivered Jerusalem.
252 f. 173b. King Manasseh repented when placed inside
a brass bull in a furnace, and was saved by God, who had
made a hole under His Throne to allow Manasseh's prayer
to ascend, the angels having stopped all other access.
253 f. 174a. Repentance of Elazar b. Dordaya who went
to a base woman, and by accident was reminded of his
sinful and forlorn life. He repented, asking Heaven and
earth to plead for him. In the end he died in tears, his repentance accepted.
254 f. 175a. Power of repentance. Story of Rabbi Simeon
b. Lakish and his two former robber companions. He
repented, fasted, prayed and gave charity. They continued
robbing. After death he went to Paradise, they to Hell.
They saw him and asked if God were partial. God replied:
“ He repented. " They were then willing to repent but
were told, “It is too late to do so after death."
255 f. 175b. King Janai was brought before the tribunal
of Shimeon b. Shetah, since one of his attendants had commit-
ted murder. The colleagues of Shimeon b. Shetah were afraid
to judge and were punished for it by the angel Gabriel.
258 f. 176 a. Two astrologers were sent to Rabbi Gamliel
in Usha to study Jewish Law. They did so and found
everything excellent, except some minor legal prescriptions.
257 f. 176 a. Rabbi Akiba offered his pupils firstly a dish
half-cooked. This was only partaken of by a fool: afterwards a well -cooked dish was brought which was eaten
by the wise. The rabbi did this to test their characters.
258 f.l76b. Rabbi Akiba followed Rabbi Joshua to his
privacy, only to learn good manners from him.
259 f. 176b. Man should not be hasty nor angry. Hillel’s wife
gave all the dinner to a poor man, to be used as his daughter's
wedding feast, and kept Hillel and his guest waiting until
she had another ready. Hillel never lost his temper.
260 f. 177a. Hillel had eighty pupils, thirty like Moses,
thirty like Joshua, and twenty between the two. Of these,
the greatest was Jonathan b. Uzziel. Rabbi Johanan ben
Zakkai, the famous scholar, was the least\\\ [Details are
given in the text of the scholarship of both.]
261 f. 177b. The people of Alexandria put 12 questions to R.
Joshua b. Hananya and he answered them all satisfactorily.
Three concerned legal decisions, three Agada, three commonplace, three ethical. They all rested on statements, seemingly
contradictory, in the Bible.
262 f- 178 b. Rabbi Gamliel saw R. Akiba in a ship
that had foundered and found him afterwards when he
came to shore. R. Akiba had floated on a piece of wood
and had thus been saved.
263 f. 179a. Rabbi Judah son of R. Elai, Rabbi Jose,
and Rabbi Shimeon b. Johai discussed together with Judah
b. Giri, the merits of the Romans. Rabbi Juda praised
them. Rabbi Jose kept silent. Rabbi Shimeon blamed
them. Juda b. Giri denounced them. In consequence
R. Judah was raised to a high position. Rabbi Jose was
exiled to Sepphoris and Rabbi Shimeon b. Johai had to
flee for his life, and hid with his son in a cavern for thirteen
years. After that his father-in-law, R. Pinehasb. Jair found
him full of scars and wounds. He was restored to health.
264 f. 180b. Rabbi Judah ha-Nassi wanted to exclude
the ignorant from his alms in a years of famine. He was
taught better by his pupil Jonathan b. Amran who asked
to be fed if only like a dog, under the pretence that he
was an ignorant man. He thus learned that everybody
must be fed.
265 f. 181a. Abdemos Hagardi asked Rabbi Meir how the
earth was created. He sent him to Abba Josef the builder,
whom he found [sitting] on a beam, and from whom he heard
that it was created from a snowball under the Throne of God.
266 f. 181b. Rabbi Gamliel and Rabbi Joshua were in
a boat. Rabbi Joshua was better informed as to the length
of the journey through his star-lore. More learned still were
io8 —
his two pupils Elazar ha-Sama and Johanan b. Gadgada,
who were none the less starving. Afterwards Rabbi Gamliel
appointed them to high positions. [The reason is given why
the rabbi was surnamed ha-Sama (the ashamed)].
267 f. 18a. Rabbi Elazar and Rabbi Joshua were together
on a boat. R. Joshua was startled by a great light, probably
the eyes of the leviathan.
268 f. 182 a. Rabina learned from Rabbi Tabut (or
Tabyome) that there was truth in the world and a place
where truth was strictly observed. There, through a lie
told inadvertently, a man brought death on his child and
was banished from the place.
269 f. 182a. Rabbi Juda b. Elai set his pupils the example
of joining in the rejoicing of bridal processions, since God
had created Eve as a bride and brought her to Adam and
acted as sponsor. Since then man acted in that capacity.
270 f.l83a. Rabbi Judah learnt from Antoninus that
the evil inclination was created in man from the moment
of birth and the soul from the moment of conception.
271 f. 183 a. Ishmael had a Moabite wife. She refused
hospitality to Abraham whom she did not recognise. He left
word for Ishmael that he was to remove the “threshold !*'
He therefore sent that wife away and took another who
proved very hospitable and was commended by Abraham.
272 f. 183 b. Rabbi Hiya b. Adda having suffered a bereavement, R. Jehuda b. Nahmam improvised a series of condolence addresses.
273 f. 185a. Rab objected to and refused to eat meat
brought on a boat although he had never lost sight thereof.—
Rabbi Johanan listened to a verse recited by a child; he
took it as an omen and did not go to Bab3don to see Samuel
after the death of Rab.
274 f. 186 a. Both R. Judah, and R. Hiya refreshed their
knowledge of Halahoth from a Kobes whom originally they
had slighted.
275 f. 186 b. The Story of Gehazi whom Elisha had cursed
with leprosy and to whom he afterwards went to pacify.
— 109 —
Gehazi caused the calfs of Jeroboam to be suspended in
the air.
Simeon b. Setah excommunicated Jesus who refused to
repent and thus made his wrong irreparable. Full details
are given.
[The two tales in 275 must have stood in the Talmud
Hullin (f. 95 b) immediately after 274 of our text since the
concluding words of this version are found there. For reason
of censure the complete tale must have been left out.]
276 f. 188 a. Rabbi Zeira sitting before the “Beth Ha-
Midrash” refused to rise before a man appointed because he
was rich. — R. Isaac b.Elazar did likewise in Caesaraea and
the Rabbis praised him.
277 f. 188 a. Rabbi Johanan b. Zakkai explained the reason
why the ear of a slave was bored, viz, because the Jews
heard on Sinai that they should only be slaves to God and
not slaves to men.
278 f. 188b. Rabbi Johanan b. Zakkai explained why a
thief is punished more than a robber: the latter considered God and a slave alike. The former treated God even
less, as one who could neither see nor hear. Rabbi Meir
in the name of Rabbi Gamliel said that the one was like a
man inviting all the people except the prince, the other like
one not inviting anyone.
279 f. 189 a. The Kuthim (Samaritans) asked Alexander of
Macedonia to destroy the Temple in Jerusalem. The High
Priest Simeon went out to meet him. He was honoured
by Alexander, who had seen in a dream a similar person
leading him to victory. He delivered the Kuthim afterwards into the hands of the Jews, who destroyed the temple
on Mt. Garizim and made the anniversary of that date a
festival.
280 f. 189b. The difference between Solomon and David
was that whereas David said, “The dead do not praise God/’
Solomon said “I praise the dead."
281 f. 190b. Rabbi Johanan walked from Tiberias to
Sepphoris with Rabbi Hiya b. Abun, and pointed out to
no
him on the way various properties which he had sold in
order to be able to pursue his studies.
282 f. 191a. Ahab though wicked refused to hand over
the Scroll of the Law to Ben Had ad and for this alone was
saved from the siege by the latter. Jehoran, his son likewise wicked, yet put on sackcloth together with Israel, and
was helped by God against the foe.
283 f. 191b. Simeon the Temanite was absent on the eve
of a Holyday from the Beth Ha-Midrash because, in
order to protect the town, he had treated a legion of
soldiers to a feast.
284 f. 192a. Story of how Onkelos b. Kalonikos converted to Judaism all the legions sent against him.
285 f. 192b. Rabbi Hoshaya b. Levi found in a book
of Agada that there are 175 sections in the Torah corresponding with the 175 years of Abraham, 147 psalms —
corresponding with the years of Jacob and 123 Halleluyahs,
—the number of the years of Aaron.
286 f.l93a. A Matrona asked Rabbi Jose b. Halafta
why Esau was first-born. He replied: “to cleanse the
place for the birth of Jacob/'
287 f. 193 a. The Matriarchs were barren. This was to
teach them (1) not to rely upon their own excellency (2)
not to ascribe children to the power of idols, because as
young girls they happened to have been delivered into the
hands of the priests of idols (their parents being idol-
worshippers), and (3) to pray to God for children.
288 f. 193b. Elazar b. Parta and Hananya b. Teradyon
were brought up for judgment, for studying the law. The
former expected punishment for he had committed many
sins but by clever answers and by miracles he escaped,
the prophet Elijah appearing to protect him.
Hananya, however, was condemned to be burned. He
had once pronounced the Ineffable Name. His wife was
sentenced to death because she had not prevented him at
the time. His daughter was sent among prostitutes for
her vanity shewn once before great men of Rome.
Ill
289 f-195a. Martyrdom and death of Hananya b. Tera-
dyon. He was wrapt in a Scroll of the Law and burned
alive. The executioner removed the wet sponges from the
Rabbi's chest, after being converted to Judaism, and then
threw himself into the midst of the flames and shared the
martyr's fate. [A detailed description.]
290 f. 196 a. Hillel returning from a journey felt sure
that the noise and clamour heard from the town did not
come from his house.
291 f. 196b. A pupil followed Rabbi Ishmael b. Jose and
Rabbi Jehuda b. Nathan followed Rabbi Hamnana & both
saw their teachers suddenly afeared. The followers asked
the reason and were answered by the rabbis, "Better always
to be afeared."
292 f. 196 b. Beruria sent Rabbi Meir to get her sister,
daughter of Rabbi Haninab.Turadyon out of the brothel. He
bribed a guardian who was saved from being killed by invoking the God of Rabbi Meir. R. Meir fled to Babylon for safety.
293 f. 187b. Rabbi Akiba decided in Ganzak three
questions of Halaha and one of Midrash.
294 f. 197 b. Rabbi Safra was roughly handled by the pupils
of Abahu as he could not answer a question of Haggadah.
295 f. 198a. Rabbi Johanan b. Zakkai convinced a man
who claimed to be a High Priest, that he was not eating
his food in priestly purity.
296 f. 198 a. A Min asked Rabbi Kahana whether it were
right to let a Niddah lie close to her husband, since "fire
must catch stubble." He answered that there should be no
fear of that among Israelites. Rish Lakish agreed, saying,
"Every Jew is full of pious actions like a pomegranate of
seed." R. Zeira held a similar opinion.
297 f. 198 b. The sons of Rabbi Hiya when drunk, said
to Rabbi Jehuda Hanassi, that the "Son of David" would
come after the two princely houses in Babylon and Palestine
had come to an end and He would be in their stead.
END OF THE BOOK OF EXEMPLA.
FURTHER EXEMPLA.
A.— Codex Gaster. 184 (ff. 391 — 392).
[ The numbers in brackets denote the consecutive order of the exempt a in the original MS.]
298 (1). R. Akiba saw a man drowning in a ship that had
foundered. He afterwards met him on land. The waves
had carried him to shore. He was saved for giving a poor
man his own loaf of bread and thereby sustaining him.
Reward for observing the injunction: “ Cast thy bread upon
the waters ” etc. (Eccles. XI1.)
299 (2). People were travelling in a ship and came upon
still waters. They resolved to share out their provisions and
if necessary, die together. They suddenly hit upon the following inspiration. They roasted a lamb and tied it to the
front of the ship. A huge sea-beast came for it and dragged
it along and with it the ship, into moving waters.
This was the reward for their mutual help, and for thus
observing the injunction “Cast thy bread upon the waters "
etc. (Eccles. XI1.)
300 (3). Bar Kapara, strolling by the sea-shore saw a naked
man, an "Antipata" cast up from the billows. He took him
home, clothed and fed him and gave him five Selaim. After
a time the government started to persecute the Jews. Bar
Kapara was sent to plead for them and took with him
100 dinars, for the government did nothing without pay.
The "Antipata" had become ruler. He was not recognised
by Bar Kapara, but he remembered the man's kindness,
and made him a present of the proferred dinars in return
for the five Selaim he formerly received from him, and
granted his request.
Thus it came true: — “Cast thy bread upon the waters
for thou shalt find it after many days." (Eccles. XI1.)
- IX3 -
B.— From COD. GASTER 185. [= Oxf. 1466.]
301 (1) [f. 300a]. The prophet Elijah and R. Joshua b.Levi
were travelling together. Elijah did queer things, viz, built
up the wall of a rich miser who had treated him badly;
killed cow and only son of woman who had received him
hospitably. He blessed a congregation who had treated
him with want of courtesy, and prayed that all the members
might be leaders. He explained to Joshua ben Levi the
reason of his action. Under the wall of the rich man there
was treasure which would have been found by that miser
had he rebuilt the wall himself. The widow's only son
would have grown up a murderer. If all the congregation
became leaders they would live in strife.
302 (2) [f. 300 b]. Story of the pious man to whom
Elijah gave 4 dinars. The man became rich and forgot
even to pray. The money was taken back.
303 (3) [f. 301a]. A father dying in a distant land directed that his son should obtain the inheritance if he did
three clever things.
The townspeople refused to give the son the address of the
house where his father died. He bought a cartload of wood
and told the carman to take it to the house of So-and-So:
he followed the carman and so found the house. On another
occasion he divided a fowl cleverly at dinner, giving the head
to the father, the legs to the sons, wings to the daughters, liver
etc. to mother and rest to himself. He explained the reason
of his dividing in that way and obtained the inheritance.
304 (4) [f. 301a]. Joab, thrown by the Israelites into
Kinsari, broke his sword. He then ordered a similar one
to be made by the local smith. The third sword made
alone proved satisfactory. With it he cut the smith in twain
and killed a large number of people; their blood glued his
hand to the hilt. He was advised to dip his hand and sword
into the warm blood of the slain. He captured the town
and handed it over to the Israelites.
Story 5 same as No. 114 of Exempla.
i
- 114 -
305 (6) [f. 302 bj. Children refused to give drink to their
drunkard father and put him in a cemetery. But in an empty
cave there some thieves had deposited jars of wine. The man
found them and once again got drunk. So the children had to
take him home again. Even the cemetry was of no avail ! ! !
306 (7) [f. 303 a]. A charitably disposed man had 3 chests
of gold, silver, and copper respectively. His wife was uncharitable and ill-disposed. One day being pressed by a
poor man, in the absence of her husband, she went to his
chests and found them full with scorpions and insects. His
“Good-eye” brings blessing; her “Evil-eye” a curse!!!
307 (8) [f. 303 b]. A demon gave a man daily a dinar
so as not to cut the tree in which he was. After a time the
man was afraid of thus worshiping a demon so he cut the
tree, and found a treasure under it, as his reward.
Story (9) same as 2 of Exempla, and story (10) identical
with No. 57.
£
\
vi
308 (11) [f. 305 a]. A man was commanded not to take
an oath. He lost successively his wife who was taken away
by captain, his 2 children one of whom was carried off by
a wolf and the other of whom fell into the water. He found
them all afterwards in great honour and happiness.
309 (12) [f. 306b]. A man on a journey remained behind
to keep Sabbath. He was protected by a bear and saved from
robbers. They killed his two companions who had gone
ahead thus breaking the Sabbath.
310 (13) [f. 307 a]. A pious and poor man’s wife was not
tempted by a rich man; she also saved her husband from
prison and misery by her courage and virtue.
Story 14 same as Nos. hi — 112 of Exempla.
311 (15) [f. 308 b]. A husband heard his wife saving
that of their 10 children only one was his real son, so he
left his fortune to him who would prove to be that one.
All ten contested the will: each claiming to be the son.
A judge, asked to decide, told the 10 to beat the dead body
with their cudgels. 9 did so but one refused, and was thereby
recognised to be the son.
Story 16 same as No. 35 of Exempla.
Story 17 same as No. 38 of Exempla.
312 (18) [f. 309 b]. A cow which belonged to a pious
man when sold to a stranger refused to work on the Sabbath and thus the trangressor was taught a lesson.
Story 19 same as Nos. 15 and 119 of Exempla.
313 (20) [f. 310b]. A brother-in-law left to protect his
sister-in-law, accused her of adultery because she refused
to sin with him. She was stoned, but was rescued from
under the heap of stones and led to another country to
teach a young boy. The servant had a desire for her and
as she rejected him he murdered the boy. She was sent
away and was picked up by a boat which nearly foundered.
Lots were cast and fell on her. She was put down on the
coast. She there learned the art of healing leprosy. Her
husband and brother-in-law who had become leprous came
to her but did not recognise her. She made them confess
their sins before curing them. The latter confessed his
guilt, and the former, on learning who she was rejoiced
at her innocence.
314 (21) [f. 311b]. R. Meir hearing a voice that ordered
a serpent to kill Judah ha-Nassi ran ahead of it, reached the
house, closed doors and windows and prayed intently. The
serpent unable to enter, coiled round the house till a voice
from Heaven proclaimed R. Meir's prayer to be granted,
when it departed.
315 (22) [f. 312 a]. R. Meir on the eve of the Sabbath
left his money in a secret place, not trusting his inkeeper
whose name was Kidor because of an ominous verse in
Deut. (32; 20) which begins with words Ki dor, i. e., “for a
generation of perverseness are they.” His companion had
trust and was robbed of all his money.
Story (23) same as No. 137 of Exempla.
316 (24) [ff. 313b— 317a]. A man called Jochanan, following the wish of his dying father, bought the first thing he
met in the market at an excessive price. It was a small
frog which grew as big as a house, ate up everything and
— n6 —
then turned out to be a bewitched princess who rewarded
him well. He passed through many adventures, and married
the princess and became a king.
317 (25) [f. 317a]. The prophet Elijah asked a young
man whether he prefered 7 good years when old or when
young. His wife advised him to ask for 7 prosperous years
when young for if he acted charitably during that period
of prosperity it might be prolonged. Elijah gave him a lucky
dinar and he prospered for 7 years. The prophet then called
for it and he produced it at the end of the 7 years, with
an account of his charitable deeds. The lucky dinar was
therefore allowed to remain with him and he and his wife
prospered till old age.
Story (26) same as No. 143 of Exempla.
Story (27) same as No. 99 of Exempla.
318 (28) [f. 318 b]. Rabbi Akiba’s daughter destined to
die on her wedding day had given alms to the poor and
was saved from a snake which was coming through a hole
in the wall, by covering it with a sieve.
(29) = No. 136 of Exempla.
319 (30) [f. 318b]. Rabbi Abraham of Askalon obtained
a sela from Elijah, because he was very regular in his prayers.
He became prosperous and neglected them. The prophet
reclaimed the sela and the rabbi became poor. He obtained
the coin again on the condition that he would pray regularly.
(31) = No. 152 of Exempla.
(32) = No. 153 of Exempla.
(33) = No. 238 of Exempla.
(34) = No. 26 of Exempla.
(35) = No. 45 of Exempla.
(36) = No. 164 of Exempla.
320 (37) [f. 320a]. A man must not leave a synagogue
before the Hazan has finished the Ameedah nor pass it
by, but enter. Once a man was thereby saved from threatening death to which he was sent cunningly by the king
as the result of the envy of his personal enemies, for passing
a synagogue, he entered and stayed awhile. His chief
- ii 7 -
enemy who proceded to the limekiln whither the Jew had
been sent, was seized by the master of the kiln and burned
instead of the man.
(v. below No. 345.)
(38) = No. 140 of Exempla.
(39) = No. 89 of Exempla.
321 (40) [f. 321]. The daughter of Anak the giant threw
the shell of an huge pomegranate into the garden without
feeling the weight. Inside the shell were the 12 spies sent
by Moses. They had found shelter in it.
322 (41) [f. 321b]. A heathen smashed up a marble table
simply because a certain kind of nuts were not on it. He
was so much given to the material pleasure of the world
that he coiild not stand the lack of one dainty dish.
(42) = No. 138 of Exempla.
323 (43) [f. 322 a]. Joshua b. Levi enquired who would
be his companion in Paradise. He was told a certain butcher.
He found out that he was good to his parents in secret.
324 (44) [f. 322 b]. A man hides his money in the garden.
It is stolen by the neighbour. He pretends not to know of
the theft, and asks the neighbour whether it would be wise
to hide other money in the same secret spot. The stolen
money is then replaced by the neighbour so as not to arouse
suspicion and thus the owner recovers it.
325 (46) [f. 323 b]. A man went from Gallilee to Jerusalem to pray. Thence he went to Babylon and entrusted
200 dinars to a man in Jerusalem. When he returned, he
did not recognise the man, with whom he had left the money,
and mistaking him for another, abused him publicly for
witholding the money. He saw afterwards the right man
and recovered his money from him. He then atoned by
submitting himself to the same public abuse. The innocently
accused man obtained 600 dinars as compensation.
326 (47) [f. 324a]. A rich man had no children until in
his old age he got a son and called him Saul. But he did not
grow up a good man. At one time, however, he saved the
life of a man who had lost his fortune twice and who had
- n8 -
attempted to hang himself. He cut him down, and gave
him money etc. The Head of the Yeshiba saw in a dream
of the night that the crown was taken from his own head
and placed on that of the young man.
327 (48) [f. 325 a]. A man on his deathbed advised his
son to trade with the money he left him. The son refused
saying people who traded were cheats. He met the prophet
Elijah who brought him to the maid that was to become his
wife. Through the marriage festivities he neglected the Torah
for seven days. As punishment for his neglect the prophet sold
him into slavery for seven years. His wife built a house;
her servant tilled the field and all the world came to her to
buy food. Her husband also came with his master after
five years. She recognised him but he returned to slavery
for the remaining two years. His wife did not murmur
against the decree of God.
328 (49) [f. 325 b]. King Solomon was asked why he
wrote that he had not found one woman faithful out of
a thousand. He replied that he would prove it. He asked
one of his servants to kill his wife whom he loved and
promised him one of his daughters instead. At the last
minute the man drew back and spared her life. King Solomon then called the woman and asked her to kill her husband,
promising to marry her. Her gave her a sword made of
lead. She indeed tried to kill him but the sword, being of lead
was blunt and she could not kill him. He thus proved that
a man is more faithful than a woman.
329 (50) [f. 326b]. David’s servants were eating eggs.
One had eaten his, and was ashamed to sit with the others.
So he borrowed an egg and promised to return, when asked,
all that might come from one egg. After a time the man was
brought by his creditor before King David, who condemned
him to pay an enormous amount, as it was claimed that
from the egg a chicken could be hatched which would lay
18 eggs, from which 18 chickens would be hatched and then
again 18 etc. The man is met by Solomon who being told
of the judgment advised him to sow boiled peas in the
field. When seen by David and asked how he could expect
these to grow, he was to reply; “How can a boiled egg be
hatched and produce chickens ?” [v. below No. 342].
330 (51) [f. 327a]. Of two brothers, one was rich, the
other poor. The poor one had many children. One (Isaac)
was taken by his uncle in exchange for a measure of corn. He
brought him up. A rabbi taught him to declare his love
to the cousin and placed a sword between them. The uncle
consented but the aunt refused to let them marry, for she
wished her brother to marry her daughter. So she gave
each 100 dinars and sent them away. Both were to return
after one year, and show who had been more successful.
Isaac was stranded on an island where he found two kinds
of herbs, one causing illness, the other healing. He cured
the king and was made ruler of the town, and married his
cousin on the very day when she was to be betrothed to
her uncle, who had meanwhile returned after a prosperous
journey.
331 (52) [329 b]. Stories of Pinehas b. Jair. a) A measure
of corn was forgotten by travellers. He sowed and reaped
it year after year and filled the barns and gave it to the
travellers after years, b) He advised the people to pay their
tithes, mice having been sent as punishment for neglect,
c) He told the people that the girl who had fallen into the
river did not get drowned, d) He passed through the waters
of a river which divided before him.
332 (53) [f. 329b]. Baya, the taxgatherer, and a scholar
lin Askalon] were both taken to be buried. Enemies attacked
the people and they fled, but his friend and pupil remained
beside the body. The people returned and buried the tax-
gatherer with great honour, in spite of the student's protest
that it was not the body of the scholar. In the night, the
scholar appeared to the student and showed him his glory
in Paradise, and explained as a reason for his neglected
burial that he had not protested against insults offered
to scholars. The taxgatherer, howev£% had received his
reward here in this world, because!! he had once distri-
buted among the poor food which had been prepared for
the king who had not come. The taxgatherer was shown
in Gehinom with an iron bar through his head. The student
was told that he would only be released on the death of
Shimeon ben Shetah, who would take his place, because,
although head of the Sanhedrin he tolerated witches. The
student told Shimeon the dream; he sent 60 pupils who
entered the witches’ house by a stratagem, lifted them from
the ground, broke their magical power and hanged them.
False witnesses once testified against Shimeon’s son out
of revenge, and Shimeon ben Shetah condemned him to
death although the falsity was proved.
333 (54) [f. 33ob]. Mar Ukba inherited a great deal of
money from his parents. He was lewd and sinned with his
servants. A beautiful girl, Hannah was married to a certain
Joseph. Mar Ukba fell in love with her and became very
ill, and could not be cured except by seeing Hannah. Joseph,
reduced to poverty could not pay his debts and was imprisoned. Hannah went to Ukba and without sinning obtained
the money for the ransom of her husband, who trusted in
her purity. When well again Ukba was seen by the Rosh
Yeshiba with a halo round his head and he discovered the
reason. The Rosh Yeshiba and Ukba promised each other
that he who died first would visit the other. The Rosh
Yeshiba died first, and was struck three times by the Angel
of Death. He appeared to Mar Ukba and told him that
the latter’s seat was three degrees above him in Paradise
and he suggested that he, (Ukba) might go down one step,
and the Rosh Yeshiba be raised by one step; thus both
would be equal.
(55) = No. 1 14 Book of Exempla.
(56) = No. 103 Book of Exempla.
334 (57) [f. 332 a]. A man with only one son advised
him on his death bed to occupy himself with study and
charity. Left with 3,000 gold pieces, the latter gave 1,000
to assist marriage, 1,000 to bury a great Rabbi and 1,000
to annul an evil decree forbidding circumcision and marriage.
Elijah appeared to him and gave him ten gold pieces, by
means of which he became very wealthy, and showed him
his glorious reward in Paradise.
335 (58) [f. 333b]. A rich man had an only son: when he
was 18 years old he wanted to go to a place full of learned
men. He went thrice for three years. Once, going with
his father in a boat, he heard a raven say that his father
would become poor and rich again. He laughed, and would
not tell his father why, and was thrown into the sea. He
was saved by a fish and became a shepherd. Ravens came
to the king and refused to go away. No one knew what
it meant. The King promised his daughter to him who
could interpret this thing. The young man explained that
a raven had driven its wife away in time of famine and
another raven had married and supported her. Now that
times had improved the former husband claimed her, and
the ravens asked for the king’s decision. The king declared
her to be the wife of the second. The other ravens killed the
first husband. Young man asked all old people to his
wedding. His parents who had meanwhile become very
poor came and were recognised by the son. [Another variant
below No. 353].
336 (59) [f. 3.36b]. Solomon at war with Hiram. A river
between them. Solomon called birds to protect his soldiers
from the heat of the sun. Hiram went to see the wonder,
•
and was received peaceably. They made peace. Whilst speaking to Hiram, an eagle removed his wing from over Solomon’s head and said, because the eagle’s wife had told him,
that the high priest Joshua would die and Solomon’s daughter
would marry a bastard. Solomon shut her up in a high tower
in consequence. One day an eagle dropped a bastard child
into that tower, which grew up and married the girl, and
was found by Solomon, who owned that his wisdom was
unavailing.
337 (60) [f. 337 a]. Story of the war of Jacob and his
children against the inhabitants of Sichem and of the valorous
deeds performed by them.
338 (61) [f. 338 1>]. A rich man and his beautiful wife were
both very bad. There was a court with four walls, with
one door leading to Hell. He asked his wife not to approach
that door, but in his absence she did so. A hand appeared,
dragged her inside after which the door closed. Husband
searched for her. In the forest a huge black man told him
to send a faithful servant and he would show him his wife.
He was led into Hell where he saw her in a golden apartment with a golden table and beautiful food. It was explained
to him that everything was burning red hot. No one could
save her as she had no son to say Kaddish and Baruh Hu,
and she had moreover committed every sin. She gave the
servant her ring, which he brought to the husband who
was deepty moved, repented and was saved.
C.-COD. GASTER 66.
( Only a selection of the stories contained in the MS. are here given as most of the
others are parallels to those above.]
339 (1). Learned and pious man left son, Rabbi Isaac,
more learned and pious than himself and a Dayyan.
The dead man appeared to his son in a dream on the
Eve of New Year and ordered him to be converted next
day. He was troubled, put on sackcloth and fasted three
days. On Eve of Kippur, the father again appeared, and
reproved him for not obeying. The son argued. Father
again told him to convert himself the next day (Kippur).
He did not sleep and wept all next day. Congregation
noticed it and asked him the reason. After long persuasion
he told them that he had decided to become converted.
Congregation wept, as there would be no one left to speak
for them and defend them. They fasted and wept. Rabbi
Isaac went to the king, and said he would be converted on
condition that he could return to his own religion when
ever he chose. The king consented. The king was very old.
There was a mighty prince whose three sons strangled the
king’s only son, who was heir to the throne. The Jews were
accused of the murder. Rabbi Isaac proved to the king
at the cemetry who the murderers were by making the
dead son himself tell it. The murderers were slain in consequence. Rabbi Isaac returned to Judaism as a great rabbi
with mighty honour.
340 (2). Once upon a time an Aramaean king, ruling in
one of the Israelitish cities, said to the Jews, that if they were
able to show the merit and superiority of Moses over Jesus,
he would be converted to Judaism; if not, they must all
be killed. He gave them 20 days for consideration. The
Jews decreed a fast. On the 17th day, an old man was
seen weeping. Asked for the reason, he said that he knew
of a boy in Tiberias named Meir, who could answer the
king. If he went to Tiberias he could not get back under
six days which would be too late. However he went to
Rabbi Meir who bade him be joyful, as he would be with
the king before the morrow. He prayed, and uttered the
Ineffable Name and the journey was shortened. He arrived
in time and saw the people mourning and told them to
rejoice, as he would deliver them. On the morrow the soldiers came to the Beth ha-Midrash to receive the answer
or slay the Jews. Rabbi Meir cursed them. They were
about to smite him when he uttered the Ineffable Name,
and their hands while raised, withered. They went to the
King and said they were dying. The king sent for Rabbi Meir,
who was given a throne with great honour. Meir called
the people together and prayed, and a fiery serpent appeared
and burnt many of the king’s men to death. He conjured
up Jesus whose appearance caused many people to die
through its evil smell. Then he called Moses who brought
with him the perfumes of Paradise. Meir then also cured
the king’s men and the king confessed the superiority of
Moses and his Law.
341 (3). The daughter of R. Meir, after prayer and
fasting, was told in a vision at night that her fate would
be seven years of slavery, seven years in a brothel, seven
year of service in the synagogue and Midrash. Greatly
perturbed, her father having been the greatest Rabbi, and
her husband the head of the college, she tried to escape by
124 —
hanging herself. Found by her husband, she was carried to
the cemetery and put in a cave, it being the eve of Sabbath
when she could not be buried. At midnight she awoke, revived
and started weeping. In the morning a duke, riding along,
heard her crying, took her with him and kept her as a slave
for his wife. Seven years passed. The duke had been absent
for a time and was now expected home. The wife asked
her to string the pearls for her while she went to the bath.
Whilst the girl was stringing the pearls, a bird came and
snatched the string out of her hands and flew away. Her
mistress would not believe her story and placed her in a
house of ill-fame as punishment. Seven years passed. The
king wanted to build a new palace and a large tree in the
garden was cut down to be used as a beam. On the top of
it was found a bird's nest with the string of pearls in it.
The people remembered the loss, sent for the girl, begged
her pardon, freed her from slavery and sent her home. She
then came to a place where she worked in a synagogue and
a Beth ha-Midrash. At one time a great scholar was announced to arrive, who refused to stay anywhere else but in the
synagogue. Here the woman attended on him. One night
she saw him weeping and crying until the morning. After
being pressed for an answer, he told her of the disappearance
of his wife, for they had not been able to find her in the
cave, and that he had always been hoping to find her, and
that he had refused to marry any other woman. She reminded him now of his lost wife. Then she made herself known
to him, gave him all the details and signs, told him her story
and they returned home and lived happily for many years.
342 (4). In the time of David, there were three years of
famine. A poor man with nine sons and daughters had
nothing to eat for several days. A neighbour gave them
9 boiled eggs. After 20 years the man claimed compensation on the loss of the chickens continually hatched. He
came to David, who condemned the poor man to pay
300 dinars of gold. He did not have this amount; offered
sons and daughters as slaves for 200 dinars and his house
for io dinars. 90 remained to be paid. The taskmasters
beat the poor man. Solomon heard of this judgment, had
pity, and advised him to sow the field with boiled beans.
Asked by David how he could expect boiled beans to grow,
he replied, “And how can boiled eggs be hatched ?” The man
and his familv were thus saved [v. above 329].
343 (5). King Solomon was boasting of his might and
of the strength of his armies and that he was the greatest
of kings that had ever lived. So God sent an ant to invite
him and his armies to a feast which was to last seven days
and seven nights. At the same time he asked for a hundred
servants to come and help him prepare. They found immense
stores; Solomon and his army feasted seven days and seven
nights. At the end, the ant asked why the king had not
enquired after her pleasure and how it was that she came by
such treasures. The king apologised and was told by the ant
that king Solomon was the smallest and most insignificant
of many kings who had been before him. All the treasures
the ant had picked out were out of the sacks of kings who
in former times waged war against another and had been defeated. The king was greatly humbled.
344 (6). Evil decrees against Jews in the time of Mai-
monides. If a heathen were touched by a Jew, the heathen's
garment was to be burnt, and the man had to bathe seven
times for purification from the defilement of having been
touched by a Jew. If he beat a Jew, he was to receive
compensation from the Jew for the letting of blood. A
case being brought before Maimonides, he paid 20 gold
pieces compensation for the burnt clothes, and seven for
the trouble of bathing in winter. Maimonides then suggested
that two Jews should pick a quarrel at the gates of the
City and come to him for decision, as to what should be
done with a cask of oil into which a mouse had fallen,
and one of wine touched by a heathen. His decision was
most insulting to the heathens, who were enraged. The
King ordered Maimonides to be brought into the middle of
the City and burnt, but he uttered the Ineffable Name,
became changed into a lion, and slew 70,000 men, but spared
the king at his entreaty. The king then revoked the evil
decrees, and Israel rejoiced.
345 (7). Cruel decrees against Jews. Maimonides sat in
the market place of the city, and promised to heal anyone
whom all the other physicians had failed to heal. He healed
King and was greatly honoured. The Vice-regent, who was
greatly beloved by King, hated Maimonides and asked for
his death. The King was perplexed because he had promised Maimonides not to harm him, but the Vice-regent
advised him to have Maimonides thrown into the limekiln and
burnt. The man in charge was told to kill the first man
who came from the king. Maimonides himself was sent to
tell the man simply to perform the command of the king.
But passing a Synagogue, he went in and prayed, and then
went to the Feast of the Circumcision at a poor man's
house. Afterwards he delivered the message of the king,
but the Vice-regent anticipated him unknowingly and was
found burnt when Maimonides arrived. The king confessed
the might of the God of Israel.
(v. above No. 320.)
346 (8). Rabbi Abraham b. Ezra wanted to know who
was his equal in the world, and was told Maimonides. He
went to the town, entered a garden, ate cucumbers, and left
a knife there. He then knocked at the door of Maimonides’s
house, but the servants told him that he was out. He answered, “I see him in the house, preparing a recipe for the
king.” Maimonides replied, telling him of the cucumbers
and the knife left in the garden but that it was impossible
to see him then. Ben Ezra returned later and was received
by Maimonides. He asked Maimonides to say that he was
his brother. The king invited both to court, and asked Ben
Ezra his business. He replied that his business was to buy
pearls. A poor Jew brought three pearls for sale. Ben
Ezra claimed them as his own, but the Jew protested. They
brought the dispute before the King, who decided that the
pearls belonged to him who knew their quality. The poor
Jew did not know their quality but Ben Ezra said that the
white pearl, if crushed and swallowed by an old man,
would rejuvenate him, the red pearl, if shown by the king
to a rebellious town, would bring about its subjection, the
green one would reveal hidden treasures. They were tested
and found true. Ben Ezra then owned that the pearls really
belonged to the other man, and that he had raised the dispute in order to make the king buy them at a good price.
347 (9). A story about the annual sacrifice of a Jewish
child by the Christians. Ben Ezra called up Mary and Jesus
and everything changed.
348 (10). A wicked man died and was brought before God
for judgment. He asked to be allowed to return to life to
repent. This was granted to him but he was worse than
before. He was allowed to return for a third time but still
continued in his wickedness. Once however, there were
only nine men for prayer, and he joined and made the
Minyan. He died and was brought before God together
with a pious man. The latter was sentenced to one hour in
Gehinom, and the wicked man was granted one hour in
Paradise. But the wicked asked to be allowed to suffer in
Gehinom that hour decreed for the pious. God, moved to
mercy by this action, allowed both to enter and remain in
Paradise.
349 (11). In the house of Rabbi Elazar a filly was born
which killed everybody who came near it. He presented
it to the king. There it only permitted Jews to attend it.
It was used by the king in battle, and helped him to victory, but was unmanageable afterwards. He therefore
returned it to Rabbi Elazar. The horse suddenly spoke
with a human voice and told its story. It was possessed
of the soul of a certain Abiathar, a priest who had led a
wicked life. He had died through a fiery snake coming out
of his body and killing him. After death he had suffered
all kinds of punishment in Hell [described in detail] and
had been reborn as a hare and after death had again been
punished in Hell. While there he witnessed the triumphant
progress of the pious to Paradise, hoping that they might
rescue him. The soul of Abiathar was then again sent
up to the world and entered the body of a young man.
It was exorcised by Rabbi Nathan Jerushalmi, and then
entered the horse. It was exorcised again by Nathan Jerusalmi,
and the spirit came out like a fiery flame, destroying everything. The dead horse was buried properly. War again
• broke out in that country, and the king was taught by
Rabbi Elazar to recite the Shema and other biblical verses.
A man with a white beard on a grand horse won the battle
for him; it was the Prophet Elijah.
350 (12). There were two brothers, one rich and the
other poor. The poor one had a good wife, and urged by
her, invited guests for Passover. The rich one had a bad wife;
he followed her advice and invited no one and was told
by her that since he was ignorant how to perform the
service, he should imitate the example of his neighbour.
He watched to see what his neighbour did. This man was
drunk, and on being awakened by his wife, he beat her.
The rich brother returnd home and did the same. Attracted by the noise, soldiers came and broke into the house
and robbed him of everything.
351a (13). King Solomon warned a man against the
infidelity of his wife. The man, who had built the palace
of Solomon, did not believe it. Solomon then gave him as
a present for the work, a silver goblet which he took
home. The paramour of his wife came, saw the goblet, and
asked the woman to drink out of it together with him.
Their lips remained attached to the goblet. The husband
then brought them before Solomon, who said, “The spell
can only be broken, if their heads be pierced with red
hot iron". The husband pleaded for the culprits. Then
Solomon took David’s sword, on which was engraven the
Ineffable Name, poured water over it and sprinkled their
faces. They were thus released. According to others, two
scholars passed a scroll of the Law between them and
thus released them.
— 129 “
351b [Codex. G. 256 a]. [Another variant.] The mother of
king Solomon was angry with him for saying “One man out
of a thousand have I found, but a woman have I not found."
(Eccles. VII, 28). After Ashmedai had thrown the ring into
the sea, Solomon became changed. He had a thousand maid
servants and a thousand men. He went to each of them
and found them faithless save one servant. He wandered
to another country, and came to the house of Bar Kapara
and asked to be allowed to stay there for three days. He
had brought jewellery and women's gold ornaments. The
wife of Bar Kapara was in love with a priest. When Solomon
tempted her, she refused. He asked her for a flask of best
wine and she brought it and he drank a little, made her a
gift and sealed the flask with the Ineffable Name. In the
evening the priest came and she told him what had happened.
He upbraided her for not listening to Solomon and for not
taking his property. She then brought the flask of wine
and tried to open it but her hand remained stuck to it.
The priest then took the flask but his hand stuck as well.
They could find no remedy. After three months, Bar Kapara
was advised to take them to Jerusalem, King Solomon
having regained his throne. The king placed them in the
open courtyard, assembled all the people and called his
mother to be present. Then he said, “Whichever woman
has not sinned, let her place her hand upon the flask and
the hands will be loosened." Not one came forward. He
then asked his mother and she shrank back, remembering
her sin with David. He then asked the men and only the
faithful servant came forward and put his hand upon the
flask. They were then released. King Solomon thus proved
the truth of his statement.
352 (14). A pious couple were childless for a long time.
The man went to the cemetry and prayed on the tombs of
pious men. Demons came out and promised him a son
on condition that he had him circumcised there by them.
The man agreed. On the way home he lost his way
and the same demons appeared and promised to lead him
home on condition that he left the child for with them seven
years to be educated. He agreed. At the end of the seven
years, they asked him to leave the child one year longer that
they might teach him the language of the birds and animals.
At the end of the eighth year, the father took the son home.
On the way they passed a brook of water, where two birds
were crying. The boy laughed and wept. Asked the reason
by his father, he said that the birds foretold that he would
be a king and his father would wash his hands and feet. The
father was annoyed and threw him into the river. The
child was found by a fuller and brought up by him. At that
time two birds covered with dust used to throw themselves
each day into the food of the King, and no one was able
to explain the reason. The Jews were asked for an explanation within seven days under penalty of death. The master
of the young man told the king that the latter would answer.
The birds told him that they were the souls of two Jews
who had been murdered by the king's servants; there had
been no redress and their wives had remained uncertain of
their fate. On the king's asking who the murderers were, the
two birds placed themselves on the heads of the murderers
and the culprits were punished. The young man afterwards became king, and was renowned for his wisdom.
Meanwhile the mother of the young man had asked her husband where the child was. When told that he was dead, she
asked where his tomb was. They quarrelled and came to the
wise king. He sent all the servants away, his parents alone
remaining. Then a jug and basin were brought, and the
father washed the King's hands before the meal. He afterwards made himself known to the father, and told him his
story. [Another variant above No. 335.]
353 (15). A poor man resolved to stay at home and be
sustained by God. On a day of extreme poverty a fat cow
entered his house and the poor man killed it and ate it.
The rich owner claimed it and appealed to David, who
ordered the poor man to pay for the loss. Solomon then
asked his father to allow him to judge. He asked the rich
- i3i ~
man to forego his claim, but he refused. Solomon then
invited all Israel outside Jerusalem, in order to show them
his judgment. He brought a man to life who was buried
under a tree and who turned out to be the father of the
poor man. He had been murdered by slaves on coming
home and robbed of all riches. The instigator was this
very same rich man. The son then rose up, avenged his
murdered father, killed the man and inherited the property
which rightfully belonged to him.
(16) = No. 29 above. An important variant of the disputation between a Jew and Gentile about their faiths.
354 (17). A king dreamed a peculiar dream but forgot
it and got furious. No one could tell him what he had
dreamed but the Vizier promised to find smeo one able
to do so and to interpret it. He went to find Madimonides
and met him at the gate with his teacher. The teacher asked
him who he was and what he wanted but before he could
answer, Maimonides, though still a child, intervened and
told his teacher of the Vizier's errand and of the dream
of the king. He was brought before the king, and told him
that he had seen in his dream a table decked with all kinds
of food; a swine came out of a corner of the room, ate from
every dish and disappeared suddenly. He explained this
to the king thus: the numerous dishes were his numerous wives and the swine a slave living with his wives.
Maimonides discovered him although he was dressed in
female clothes. The King wanted to kill him then and
there but Maimonides advised it to be done privately in
the night.
355 (18). There were once three poor men. The first
wanted to get rich, the second wanted to become a scholar
and the third wanted a good wife. Elijah came and gave
one dinar to the first man on the condition that he would
remain meek and be charitable. To the second he gave an
Alpha Betarion on the condition that he should study and
teach others. The third he recommended to a woman who
appeared bad-tempered, but in reality was a good woman.
Years after, God sent Elijah to test them. Elijah took
five orphans to the rich man, and asked assistance to
ransom his wife from the hands of robbers. He was refused
and beaten by the servants of the rich man. The next
day Elijah took back the dinar which he had given him,
and the man became poor. He then brought the children
to the scholar, and asked him to keep them and teach them.
He was refused and turned out. The next day he took
away the Alpha Betarion; the man became ignorant and
died in misery. Elijah then went to the man with the good
wife, and was well received. She gave him the last remaining
food in the house and prepared her best bed and pillows
for him. She then went to meet her husband and told him
that a worthy old man was in the house and not to be
angry that there was no food left; then she persuaded him
to kill their only calf for the weary old traveller. Elijah
rewarded them, and gave them both the money and wisdom
taken from the two others.
D.-CODEX GASTER. 130.
[A Spanish Ms. of the 17th century containing 75 exempla
and tales. The following have been selected, for they contain
new material.]
356 (8). R. Jehudah Halevi, urged by his wife to marry
their daughter, swore he would give her to the first Jew
who would come and knock at the door. The next morning
a young man in rags came. Though surprised, the Rabbi
accepted him and asked him to become his pupil and thus
become more worthy of their daughter. The young man
agreed and made apparently great progress. One day the
Rabbi, deeply absorbed in the composition of a poem, came
late to the meal. He could not complete a strophe and the
young man, hearing of it, quietly completed it. Jehudah
Halevi through it then recognised him to be the famous Ben
Ezra, who had disguised himself so as not to be recognised.
He then became the son-in-law.
133 -
357 (9). An apostate accused the Jews of using blood
for the passover bread. He drained the blood of a bird into
a bottle and put it in the ark among the scrolls and then
denounced them to the king and to the priests, saying he
could prove it. In the night the Shamash, or beadle of the
synagogue, was awakened by a dream telling him to go
and search the ark and remove the danger. He went there,
found the bottle, emptied it and filled it with red wine.
Early next morning, the king, bishops, and all the princes
of the army surrounded the synagogue. The leaders of the
community were called, the ark was opened and the bottle
was found filled with red wine, to be used as usual for the
sanctification of the sabbath. The confounded apostate was
then ordered to be hanged.
358 (10). A Christian once lent money to a Jew and took
as witness God and a tree. The Jew afterwards refused to
pay. The plaintiff then brought the case before the Rabbi
Hariri, who ordered them both to come the next day. The
next day he whispered something into the ear of the plaintiff who went away, and the accused was kept waiting.
Time passed and he got impatient and asked the rabbi for
the cause of the delay. The Rabbi replied, “I have sent him
to bring a branch from the tree, under which he lent you the
money/' “Oh," said the accused, “he will not be back before
the evening." “Pay the amount," cried the rabbi, “the
tree has borne witness." (Incomplete in Ms; completed from
oral tradition.)
359 (11). A child born to a king refused to suck except
from a Jewish nurse. She insisted upon keeping all the
Jewish laws if the child were to prosper. After a time, the
king insisted upon her changing her faith, and when she
refused threatened her with death and gave her three days
to consider. At the end she came before the king and the
court and said the young prince had made her a grant of
one of the provinces. The king replied, “No son has a right
to give away any part of the kingdom in the lifetime of
his father." She then replied, “Our God, the Father, is still
134 -
alive. How can his son Jesus give any part of his kingdom
away ?
360 (26 a). A father asked his son to try and get a true
friend. The son replied that he had one hundred and the
father said that he himself had only one, or perhaps half
of a friend and he would put his son’s friends to the test.
He killed a sheep, put it in a sack with the blood running,
and asked the son to carry it on his shoulder. He knocked
at the door of one of the son's friends, told him the son
had inadvertently killed an enemy and begged of him to
shelter him. The friend bluntly refused and so did all the
hundred. The father took him to his own friend, who at
once received them and said, they would dig a grave in his
garden in the night and so cover up all traces. The son then
recognised the truth of his father's admonition.
361 (26 b). There were two friends one in Babel and one
in Kaira. When one was on point of death, the malady was
discovered by the other to be due to being lovesick. The
friend renounced him a beautiful slave girl he had bought
as a wife for himself and the friend recovered.
362 (26c). A man was falsely accused of murder and was
tortured and confessed his guilt. His friend, who knew him
to be innocent, offered himself to be killed in his stead. The
real murderer, seeing that devotion, came forward and was
punished.
363 (31). The leaders of the congregation used to carry
the Scroll of the Law whenever they went to meet the
king. After a time they only carried the empty ornamented
case and an apostate denounced them. A heavenly voice
warned the beadle and ordered him to put the Scroll in the
case. The king paid them a visit, was met as usual, the
case was opened and the scroll was discovered inside.
364 (33). In the time of King Suleiman the vizier threatened his wife if, after bearing nine daughters, the tenth
child would also be a girl. When the child was born it was
a daughter. She told it to the midwife who, however, substituted a male child of a washerwoman born on the same
i35
day. The latter, however, brought the case before the sultan
but the sultan and his councillors could not decide. They
called the Jewish Rabbi, who caused the two mothers to
fill two vessels of equal weight with their milk; that which
contained the washerwoman's milk was the heavier and he
decided that she was the mother of the boy, the milk for
a male child being heavier than that for a female. He also
appeased the wrath of the vizier.
365 (37). Rabbi Eliezer of Worms told his pupils on the
even of Passover that he intended going to Egypt to meet
Maimonides. The pupils were surprised at his undertaking
such a long journey at that time but he, being a master
of the Kabbalah, conjured a cloud and rode on it and in
the twinkling of an eye reached Egypt. In the evening
Maimonides invited him to his house. During the Hagadah
Maimonides discoursed philosophically but R. Eliezer never
opened his mouth. Maimonides believed him to be an ignorant man, not knowing who he was. In the morning he warned
R. Eliezer not to go through a street of the Lupanaria on
his way to synagogue, for any Jew caught there would be
burned alive. So R. Eliezer went deliberately, was captured
and condemned to be burned. Maimonides and the people
grieved. On his way to the market place where he was to
be burned, R. Eliezer called at Maimonides 's house and
asked him to wait for him before pronouncing the blessing
of the wine at the midday meal. Maimonides believed him
to be mad, but waited. At the market place, R. Eliezer
through his magical powers assumed the form of one of
the governors, a bitter enemy of the Jews, and the latter
appeared to the people in the shape of R. Eliezer and was
therefore burned. At the appointed time R. Eliezer entered
the house of Maimonides and explained to him that he
had come to show him the mystical power of the Kabbalah
and to convert him to the belief in it, for till then Maimonides had refused to acknowledge it. Eliezer then remained
a year with him and Maimonides became a convinced student
of Kabbalah.
136 —
366 (38). Two brothers hated one another. Asked by the
father the eldest said he knew no reason, but he would
drink a cup of his brother’s blood. The younger said
he had no hatred at all. The father, fearing lest some evil
befall the latter advised him to leave the town. He took
his father’s advice and came to a place where the gates
were locked. He knocked at the gate and was met by the
princes, the great men hailing him as king. He first thought
they were mocking him but they told him that the king
having died without leaving issue, in order to settle strife
among the great, they had decided to appoint as king the
first man who knocked at the gates and he had been the
first man. So he became king. After a time he wanted to
see his parents and for that purpose he threatened to invade the country where they were living. The king of that
land, who was peaceloving, decided to send a deputation,
but all his officers refusing, he selected by lot one of the
Jews. It fell upon the father who, being old, sent his son.
The king recognised his brother and after rebuking him for
his unreasonable hatred sent a message to the other king
to send the father of the messenger. On that condition
alone could peace be established. The old man went; the
son told him what had happened and they all lived happily
ever after. He was thus rewarded for obeying his father’s
wishes.
367 (40). A man should never allow himself to be carried
away by passion. A man going on a long journey for the
purpose of trade left his wife with child. He remained away
many years. When he came back he found his wife embracing and hugging a young man. Full of fury he wanted to
kill them but restrained himself. Afterwards he made himself known and found to his great joy that the young man
was his son whom the wife had borne after his departure.
368 (55). Of two brothers one was rich and the other
poor. One day the latter, gathering up all the citrons
(Ethrogim) left after the festival of Tabernacles, went on a
ship to a distant country to try his luck. His fellow pas-
- 137 ~
sengers laughed at him, but it so happened that they
landed in a place where the king was lying ill and could
only be cured by the smell of the citrons. The poor man
was the only man who possessed them and he was brought
before the king, was able to cure him and was richly
rewarded. He returned home and told his brother what
had happened. The miserly brother, envious of his success,
also took a sackful of Ethrogim and started on the same
journey. But the ship foundered and he was drowned and
all his property went to the poor brother, thus rewarded
for his confidence in God.
369 (58). A king of Poland, induced by a monk who was
a wizard, issued a decree that the Jews should either be
baptized, killed, or driven away in their clothes. A respite
of a year was granted. By lot the beadle was chosen to
carry a message to the Children of Moses living beyond the
river Sambatyon. He reached the place and was about to
be condemned to death for having broken the Sabbath by
crossing the river on that day. All the six days of the week
the river had been casting up stones so that no one had
been able to pass except on Sabbath when it had been
calm and quiet. He, however, told his message and the
beadle of the Children of Moses was sent, all being deeply
versed in the practical Kabbalah and able to fight the
monk wizard. Arrived at the town, the monk asked him
whether he knew what he had in his mind and the other
told him and added, “Unless the decree is revoked, I will
fight and kill you.” The monk, relying on his sorcery, refused and they had a contest before the king. At last the
beadle struck the ground; the monk sank into it down to
his ankles. He was then asked by the beadle to advise the
king to revoke the decree but he refused. The beadle then
struck the ground seven times successively and he sank
deeper each time until he was swallowed up. The king,
frightened at the sight, revoked the decree.
370 (65). A man forsook his wife because she had only
borne him daughters. Before leaving her finally he sent her
— 138 —
a cartload of coals. She found a treasure in it, bought
land and built on it a big rest house for travellers. After
many years the man came back poor and sick, and was
hospitably received. The woman recognised him, made herself known to him and treated him kindly.
371 (66). A man used to walk about in tattered clothes
and sit in the synagogue among the very poor. One day
R. Akiba wanted to sell a pearl of inestimable value. No
one would buy it. Meeting that man in the market, the
latter bought it and asked R. Akiba and his pupils to follow
him to his house. Akiba wondered but reaching the house
they found a magnificent building with many servants. The
man sat on a golden seat. After paying for the pearl, he
gave them a meal. Akiba, still more surprised, asked the
meaning of it. The man replied, “Riches are not stable.
To-morrow I might lose everything. No man should, therefore, be so proud and I prefer the poor station so as not
to be dismayed if a change for the worse should come.” Then
R. Akiba blessed him for his modesty and wisdom.
372 (68). A man who was very wise and clever was,
however, very poor. So he went about crying, “Why has
God dealt so harshly with me ?” The word reached the king
who called him and asked him what he meant. The man
told him that he was very clever in many things and yet
was starving. The king ordered a sack of corn to be given
to him every week. Whenever he received it he said,
“Nature.” After some time a merchant brought a wonderful
ring with a precious stone, which he claimed to be of one
piece. The wise man was called in and said that the precious
stone was of two pieces. He put the ring in boiling water
and the pieces came asunder. He was appointed councillor
and received two sacks of corn a week. Again he said,
“Nature.” Another time a beautiful horse was brought to
the king. The man examined it and said that after a run
of twenty miles, the horse would get vicious and kill the
rider. A trial was made of it with a man condemned to
death and the statement was found to be correct. Three
- I39 “
sacks were, therefore, delivered to him. He again said,
"Nature/' One day at a banquet he again said, "Nature."
His neighbour the minister laughed and the king was told
the reason. He called the man aside and the man said,
"If the king promise not to kill me I will reveal the secret."
The king promised and the man told him that he was not
the son of his reputed father but of one who threshed the
corn and ground it. His mother was asked and she confessed the truth of the statement. Great riches were, therefore, given to the man to keep the secret. Thus wisdom
sustains the possessor of it.
373 (69). A fisherman once caught a large fish, and heard
a voice saying, "Rip me open, gather the blood in three
bottles and keep them safely for thou wilt marry, thy
wife will bear three sons at once and whenever any trouble
is about to befall one of them the blood in the bottle will
change colour." He did as he was told. After a time his wife
gave birth to three sons who looked so much alike that they
could not be distinguished. The eldest son went away, and
came to a town desolated by a lion, who ate up all the girls.
The king promised his daughter to him who would slay
the lion. The young man, not knowing of the promise,
killed the lion and went his way. An old man brought the
head to the king and demanded the hand of his daughter.
The king consented and this became known. The young man
heard of the proclamation, came back, proved the old man
a liar and married the princess. One day, looking out of a
window, he saw a place at a distance and was told it was
the home of a sorceress. No one who went there ever came
out. He went there and found an old woman sitting by a
big fire, crying that she was cold. She asked the young
man to get her some of the hair of the dog near her, in order
to throw it into the fire. As soon as he touched the hair,
she got hold of him, tied him up and another wizard came
who locked him into a chamber. The father saw the blood
in the first bottle change and sent the second brother in
search of him. The princess believed him to be her husband
140 —
and told him what had happened before. He also went to
the sorceress's palace and fared like his elder brother. The
father saw it and sent the third brother. The princess again
mistook him for her husband and he went in search of his
two brothers. He had brought a dog and a horse with and
he tied them outside the gate. The witch asked him to get
her some hair of the horse. He, however, took some hair
from his own dog and thus broke the spell. Then he killed
her, entered the chamber and found his brothers together
with others whom he set free and they all came back
to the princess. The eldest recognised her as his wife. The
father noticed that the blood had returned to its original
colour, so he knew they were safe. He went after them and
found them and they all lived happily ever after.
E. — CODEX GASTER 1810. (Orient. Spanish XVIII th
century).
