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

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СКАЧАТЬ When, however, this Gentile came with the same object, and proposed the same terms to Hillel, the latter proceeded at once to proselytize him, and on the first day taught him Aleph, Beth, Gemel, Daleth. On the morrow Hillel reversed the order of these letters, upon which the proselyte remonstrated and said, "But thou didst not teach me so yesterday." "True," said Hillel, "but thou didst trust me in what I taught thee then; why, then, dost thou not trust me now in what I tell thee respecting the oral law?"

      Shabbath, fol. 31, col. 1.

      Every man as he goes on the eve of the Sabbath from the synagogue to his house is escorted by two angels, one of which is a good angel and the other an evil. When the man comes home and finds the lamps lit, the table spread, and the bed in order, the good angel says, "May the coming Sabbath be even as the present;" to which the evil angel (though with reluctance) is obliged to say, "Amen." But if all be in disorder, then the bad angel says, "May the coming Sabbath be even as the present," and the good angel is (with equal reluctance), obliged to say "Amen" to it.

      Ibid., fol. 119, col. 2.

      Two are better than three. Alas! for the one that goes and does not return again.

      Shabbath, fol. 152, col. 1.

      As in the riddle of the Sphinx, the "two" here stands for youth with its two sufficient legs, and the "three" for old age, which requires a third support in a staff.

      There were two things which God first thought of creating on the eve of the Sabbath, which, however, were not created till after the Sabbath had closed. The first was fire, which Adam by divine suggestion drew forth by striking together two stones; and the second, was the mule, produced by the crossing of two different animals.

      P'sachim, fol. 54, col. 1.

      "Every one has two portions, one in paradise and another in hell." Acheer asked Rabbi Meyer, "What meaneth this that is written (Eccl. vii. 14), 'God also has set the one over against the other'?" Rabbi Meyer replied, "There is nothing which God has created of which He has not also created the opposite. He who created mountains and hills created also seas and rivers." But said Acheer to Rabbi Meyer, "Thy master, Rabbi Akiva, did not say so, but spake in this way: He created the righteous and also the wicked; He created paradise and hell: every man has two portions, one portion in paradise, and the other in hell. The righteous, who has personal merit, carries both his own portion of good and that of his wicked neighbor away with him to paradise; the wicked, who is guilty and condemned, carries both his own portion of evil and also that of his righteous neighbor away with him to hell." When Rav Mesharshia asked what Scripture guarantee there was for this, this was the reply: "With regard to the righteous, it is written (Isa. lxi. 7), 'They shall rejoice in their portion, therefore in their land (beyond the grave) they shall possess the double.' Respecting the wicked it is written (Jer. xvii. 18), 'And destroy them with double destruction.'"

      Chaggigah, fol. 15, col. 1.

      The question asked above by Acheer has been practically resolved by all wise men from the beginning of the world, but it is the boast of the Hegelians that it has for the first time been resolved philosophically by their master. Others had maintained that you could not think a thing but through its opposite; he first maintained it could not exist but through its opposite, that, in fact, the thing and its opposite must needs arise together, and that eternally, as complements of one unity: the white is not there without the black, nor the black without the white; the good is not there without the evil, nor the evil without the good.

      Pride is unbecoming in women. There were two proud women, and their names were contemptible; the name of the one, Deborah, meaning wasp, and of the other, Huldah, weasel. Respecting the wasp it is written (Judges iv. 6), "And she sent and called Barak," whereas she ought to have gone to him. Concerning the weasel it is written (2 Kings xxii. 15), "Tell the man that sent you," whereas she should have said, "Tell the king."

      Meggillah, fol. 14, col. 2.

      If speech is worth one sela (a small coin so called), silence is worth two.

      Ibid., fol. 18, col. 1.

      The Swiss motto, "Speech is worth silver, silence worth gold," expresses a sentiment which finds great favor with the authors and varied expression in the pages of the Talmud.

      If silence be good for wise men, how much better must it be for fools!

      P'sachim, fol. 98, col. 2.

      For every evil silence is the best remedy.

      Meggillah, fol. 18, col. 1.

      Silence is as good as confession.

      Yevamoth, fol. 87, col. 1.

      Silence in a Babylonian was a mark of his being of good family.

      Kiddushin, fol. 71, col. 2.

      Simeon, the son of Gamliel, said, "I have been brought up all my life among the wise, and I have never found anything of more material benefit than silence."

      Avoth, chap. 1.

      Rabbi Akiva said, "Laughter and levity lead a man to lewdness; but tradition is a fence to the law, tithes are a fence to riches, vows are a fence to abstinence, while the fence of wisdom is silence."

      Ibid., chap. 3.

      When they opened his brain, they found in it a gnat as big as a swallow and weighing two selas.

      Gittin, fol. 56, col. 2.

      The context of the above states a tradition current among the Jews in reference to Titus, the destroyer of Jerusalem. It is said that when, after taking the city, he had shamefully violated and profaned the Temple, he took the sacred vessels of the sanctuary, wrapped them in the veil of the holy place, and sailed with them to Rome. At sea a storm arose and threatened to sink the ship; upon which he was heard reflecting, "It seems the God of these Jews has no power anywhere but at sea. Pharaoh He drowned, and Sisera He drowned, and now He is about to drown me also. If He be mighty, let Him go ashore and contend with me there." Then came a voice from heaven and said, "O thou wicked one, son of a wicked man and grandson of Esau the wicked, go ashore. I have a creature—an insignificant one in my world—go and fight with it."

      This creature was a gnat, and is called insignificant because it must receive and discharge what it eats by one aperture. Immediately, therefore, he landed, when a gnat flew up his nostrils and made its way to his brain, on which it fed for a period of seven years. One day he happened to pass a blacksmith's forge, when the noise of the hammer soothed the gnawing at his brain. "Aha" said Titus, "I have found a remedy at last;" and he ordered a blacksmith to hammer before him. To a Gentile for this he (for a time) paid four zuzim a day, but to a Jewish blacksmith he paid nothing, remarking to him, "It is payment enough to thee to see thy enemy suffering so painfully." For thirty days he felt relieved, but after, no amount of hammering in the least relieved him. As to what happened after his death, we have this testimony from Rabbi Phineas, the son of Aruba: "I myself was among the Roman magnates when an inquest was held upon the body of Titus, and on opening his brain they found therein a gnat as big as a swallow, weighing two selas." Others say it was as large as a pigeon a year old and weighed two litras. Abaii says, "We found its mouth was of copper and its claws of iron." Titus gave instructions that after his death his body should be burned, and the ashes thereof scattered over the surface of the seven seas, that the God of the Jews might not find him and bring him to judgment. (Gittin, fol. 56, col. 2.)

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