Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala. Various

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СКАЧАТЬ fol. 12, col. 1.

      For two to sit together and have no discourse about the law, is to sit in the seat of the scornful; as it is said (Ps. i. I), "And sitteth not in the seat of the scornful."

      Avoth, chap. iii.

      When two are seated together at table, the younger shall not partake before the elder, otherwise the younger shall be justly accounted a glutton.

      Derech Eretz, chap. vii.

      Philemo once asked Rabbi (the Holy), "If a man has two heads, on which is he to put the phylactery?" To which Rabbi replied, "Either get up and be off, or take an anathema; for thou art making fun of me."

      Menachoth, fol. 37, col. 1.

      It is thus Rav Yoseph taught what is meant when it is written in Isaiah xii. I, "I will praise Thee, O Lord, because Thou wast angry with me: Thine anger will depart and Thou wilt comfort me." "The text applies," he says, "to two men who were going abroad on a mercantile enterprise, one of whom, having had a thorn run into his foot, had to forego his intended journey, and began in consequence to utter reproaches and blaspheme. Having afterward learned that the ship in which his companion had sailed had sunk to the bottom of the sea, he confessed his shortsightedness and praised God for His mercy."

      Niddah, fol. 31, col. 1.

      The night is divided into three watches, and at each watch the Holy One—blessed be He!—sits and roars like a lion; as it is written (Jer. xxv. 30), "The Lord will roar from on high, … roaring, He will roar over his habitation." The marks by which this division of the night is recognized are these:—In the first watch the ass brays; in the second the dog barks; and in the third the babe is at the breast and the wife converses with her husband.

      Berachoth, fol. 3, col. 1.

      The Rabbis have taught that there are three reasons why a person should not enter a ruin:—1. Because he may be suspected of evil intent; 2. Because the walls might tumble upon him; 3. And because of evil spirits that frequent such places.

      Ibid., fol. 3, col. 1.

      He who three times a day repeats David's psalm of praise (Ps. cxlv.) may be sure of an inheritance in the world to come.

      Ibid., fol. 4, col. 2.

      Three precious gifts were given to Israel, but none of them without a special affliction: these three gifts were the law, the land of Israel, and the world to come.

      Ibid., fol. 5, col. 1.

      These are also from the Talmud anent Israel and the Israelites.

      All Israelites are princes.

      Shabbath, fol. 57, col. 1.

      All Israelites are holy.

      Ibid., fol. 86, col. 1.

      Happy are ye, O Israel! for every one of you, from the least to the greatest, is a great philosopher. (Eiruvin, fol. 53, col. 1.) The Machzor for Pentecost says, Israelites are as "full of meritorious works as a pomegranate is full of pips."

      See also Chaggigah, fol. 27, col, 1.

      As it is impossible for the world to be without air, so also is it impossible for the world to be without Israel.

      Taanith, fol. 3, col. 2.

      If the ox of an Israelite bruise the ox of a Gentile, the Israelite is exempt from paying damages; but should the ox of a Gentile bruise the ox of an Israelite, the Gentile is bound to recompense him in full.

      Bava Kama, fol. 38, col. 1.

      When an Israelite and a Gentile have a lawsuit before thee, if thou canst, acquit the former according to the laws of Israel, and tell the latter such is our law; if thou canst get him off in accordance with Gentile law, do so, and say to the plaintiff such is your law; but if he cannot be acquitted according to either law, then bring forward adroit pretexts and secure his acquittal. These are the words of the Rabbi Ishmael. Rabbi Akiva says, "No false pretext should be brought forward, because, if found out, the name of God would be blasphemed; but if there be no fear of that, then it may be adduced."

      Ibid., fol. 113, col. 1.

      If one find lost property in a locality where the majority are Israelites, he is bound to proclaim it; but he is not bound to do so if the majority be Gentiles.

      Bava Metzia, fol. 24, col. 1.

      (Prov. xiv. 34), "Almsgiving exalteth a nation, but benevolence is a sin to nations." "Almsgiving exalteth a nation," that is to say, the nation of Israel; as it is written (2 Sam. vii. 23), "And what one nation in the earth is like thy people, even like Israel?" but "benevolence" is a sin to nations, that is to say, for the Gentiles to exercise charity and benevolence is sin.

      Bava Bathra, fol. 10, col. 2.

      If a Gentile smite an Israelite, he is guilty of death; as it is written (Exod. ii. 12), "And he looked this way and that way, and when he saw there was no man, he slew the Egyptian."

      Sanhedrin, fol. 58, col. 2.

      All Israelites have a portion in the world to come; as it is written (Isa. lx. 21), "And thy people are all righteous: they shall inherit the land."

      Ibid., fol. 90, col. 1.

      "And they shall fall one on account of another" (Lev. xxvi. 37)—one on account of the sins of another. This teaches us that all Israel are surety for one another.

      Shevuoth, fol. 39, col. 1.

      If one find a foundling in a locality where the majority are Gentiles, then the child is (to be reckoned) a Gentile; if the majority be Israelites, it is to be considered as an Israelite; and so also it is to be, providing the numbers are equal.

      Machsheerin, chap. 2, Mish. 7.

      "One generation passeth away, and another generation cometh, but the earth abideth forever" (Eccl. i. 4). One empire cometh and another passeth away, but Israel abideth forever.

      Perek Hashalom.

      The world was created only for Israel: none are called the children of God but Israel; none are beloved before God but Israel.

      Gerim, chap. 1.

      The Jew that has no wife abideth without joy, without a blessing, and without any good. Without joy, as it is written (Deut. xiv. 26), "And thou shalt reject, thou and thy household;" without blessing, as it is written (Ezek. xliv. 30), "That He may cause a blessing to rest on thy household;" without any good, for it is written (Gen. ii. 8), "It is not good that man should be alone."

      Yevamoth, fol. 62, col. 2.

      The Jew that has no wife is not a man; for it is written (Gen. v. 2), "Male and female created He them and called their name man." To which Rabbi Eleazar adds, "So every one who has no landed property is no man; for it is written (Ps. cxv. 16), 'The heaven, even the heavens, are the Lord's, but the earth (the land, that is), hath He given to the children of man.'"

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