Section 6 of 17 - Table of Contents
A woman prefers one measure of frivolity to nine measures of Pharisaic
sanctimoniousness.
_Soteh_, fol. 20, col. 1.
The Talmud has much to say, and does say a great deal, about women. And
although what it says tends rather to discountenance than to promote
their development, it is not insensible to what they might become under
refinement of culture, and occasionally enforces the duty of attending
to their higher education. In proof of both positions we appeal to the
following quotations:--
In the Mishna, from which the above quotation is taken, we are told that
Ben Azai (the son of impudence) says, a man is bound to instruct his
daughter in the law, although Rabbi Eliezer, who always assumes an
oracular air, and boasts that the Halachah is always according to his
decision (_Bava Metzia_, fol. 59, col. 2), insists, on the other hand,
that he who instructs his daughter in the law must be considered as
training her into habits of frivolity; and the saying above ascribes to
the sex such a power of frivolity as connects itself evidently with the
foregone conclusion that they are by nature incapable of being developed
into any solidity of worth or character. The Gemara, Tosephoth, and
Rashi as well all support Rabbi Eliezer in laying a veto on female
education, for fear lest, with the acquisition of knowledge, women might
become cunning, and do things on the sly which ought not to be done by
them. Literally the saying is:--For from it (i.e., the acquisition of
knowledge) she comes to understand cunning, and does things on the
quiet.
_Soteh_, fol. 21, col. 2, Rashi.
Another good reason for neglecting female education those who take the
Talmud as an authority find in these words: women are light-minded,
i.e., of shallow natural endowment, on which any serious discipline
would be thrown away.
_Kiddushin_, fol. 80, col. 2.
Another argument to the same effect is, that there is no distinct
command in the law of Moses inculcating the duty; for in Deut. xi. 19 it
is merely said, "And ye shall teach them to your children," a command
which, as it passes refracted through the Rabbinic medium, becomes your
sons, but not your daughters.
Ibid., fol. 29, col. 2.
As the immediately preceding command, so interpreted, cannot be carried
out by any one not favored with male children, the well-known Talmudic
dictum acquires force and point, "Blessed is the man whose children are
sons, but luckless is he whose children are daughters."
_Bava Bathra_, fol. 16, col. 2.
A man prefers one measure obtained by his own earning to nine measures
collected by the exertion of his neighbor.
_Bava Metzia_, fol. 38, col. 1.
Nine have entered alive into paradise, and these are they:--Enoch, the
son of Jared; Elijah; the Messiah; Eliezer, the servant of Abraham;
Hiram, king of Tyre; Ebed Melech, the Ethiopian; Jabez, the son of Rabbi
Yehuda the prince; Bathia, the daughter of Pharaoh; and Sarah, the
daughter of Asher. Some say also Rabbi Yoshua, the son of Levi.
_Derech Eretz Zuta_, chap. 1.
As the last-mentioned personage, Rabbi Yoshua, entered paradise
"not by the door," but some "other way," it may be interesting
to not a few to know how he succeeded, and here accordingly we
append the story of the feat. As Rabbi Yoshua's earthly career
drew to a close, the angel of death was instructed to wait upon
him, and at the same time show all respect for his wishes. The
Rabbi, remarking the courteous demeanor of his visitant,
requested him, before he despatched him, to favor him with a
glimpse of the place he was to occupy in paradise above, and
meantime commit to him his sword, as a gage that he would grant
his petition and not take advantage of him on the journey. This
request being granted and the sword delivered up, the Rabbi and
his attendant took the road, pacing along till they halted
together just outside the gates of the celestial city. Here the
angel assisted the Rabbi to climb the wall, and proceeded to
point out the place he would occupy some day in the future, when
deftly throwing himself over, he left the angel standing outside
and holding him fast by the skirt of his garment. When pressed
to return, he swore he would not go back, protesting that, as he
had never sought to be relieved of the obligation of his oath on
earth, he would not be cajoled or coerced into an act of perjury
within the precincts of heaven. He declined at first to give up
the sword of the angel, and would have stood to his point but
for the echo of a voice which peremptorily ordered its immediate
restoration. (See _Kethuboth_ fol. 77, col. 2.)
Where is it taught that when ten join together in prayer the Shechinah
is with them? In Ps. lxxxii. 4, where it is said, "God standeth in the
congregation of the mighty."
_Berachoth_, fol. 6, col. 1.
According to Rabbinic law, it takes at least ten men to
constitute a legally convened congregation. Nearly a thousand
pounds were expended every year by the synagogues of the
metropolis to hire (minyan) men to make up the congregational
number, and thus ensure the due observance of this regulation.
When the Holy One--blessed be He!--enters the synagogue, and does not
find ten men present, His anger is immediately stirred; as it is said
(Isa. i. 2), "Wherefore, when I came, was there no man? When I called,
there was none to answer?"
Ibid., fol. 6, col. 2.
The passion of anger here ascribed to God is by not a few
regarded as an attribute wholly alien to the proper nature of
the Deity. Such, however, is evidently not the judgment of the
Talmudists. Nor is this surprising when we see elsewhere how
boldly they conceive and how freely they speak of the Divine
Majesty. The Rabbis are not in general a shamefaced generation,
and are all too prone to deal familiarly with the most sacred
realities. The excerpts which follow amply justify this
judgment.
God is represented as roaring like a lion, etc., etc.
_Berachoth_, fol. 3, col. 1. See chap. iii.
God is said to wear phylacteries.
_Berachoth_, fol. 6, col. 1.
This is referred to in the morning service for Yom Kippur, where it is
said He showed "the knot of the phylacteries to the meek one" (i.e.,
Moses).
He is said to pray; for it is written (Isa. lvi. 7), "Them will I bring
to my holy mountain, and make them joyful in the house of my prayer." It
is thus He prays: "May it please me that my mercy may overcome my anger,
that all my attributes may be invested with compassion, and that I may
deal with my children in the attribute of kindness, and that out of
regard to them I may pass by judgment."
Ibid., fol. 7, col. 1.
He is a respecter of persons; as it is written (Num. vi. 26), "The Lord
lift up His countenance upon thee."
Ibid., fol. 20, col. 2.
When accused by Elijah of having turned Israel's heart back again (1
Kings xviii. 37), He confesseth the evil He had done (Micah iv. 6).
Ibid., fol. 31, col. 2.
God, when charged by Moses as being the cause of Israel's idolatry,
confesseth the justice of that accusation by saying (Num. xiv. 20), "I
have pardoned according to thy word."
Ibid., fol. 32, col. 1.
He drops two tears into the ocean, and this causes the earth to quake.
Ibid., fol. 59, col. 1.
He is represented as a hairdresser; for it is said He plaited Eve's hair
(and some have actually enumerated the braids as 700).
_Eiruvin_, fol. 18, col. 1.
In a Hagada (see Sanhedrin, fol. 95, col. 2), God is conceived as acting
the barber to Sennacherib, a sort of parody on Isaiah vii. 20.
He is said to have created the evil as well as the good passions in man.
_Berachoth_, fol. 61, col. 1.
God weeps every day.
_Chaggigah_, fol. 3, col. 2.
He dresses Himself in a veil and shows Moses the Jewish Liturgy, saying
unto him, "When the Israelites sin against me, let them copy this
example, and I will pardon their sins."
_Rosh Hashanah_, fol. 17, col. 2.
God is said to have regretted creating certain things.
_Succah_, fol. 52, col, 2.
God is represented as irrigating the land of Israel, but leaving the
rest of the earth to be watered by an angel.
_Taanith_, fol. 10, col. 1.
It is said that He will make a dance for the righteous, and as He places
Himself in the centre, they will point at Him with their fingers, and
say (Isa. xxv. 9), "Behold, this is our God; we have waited for him;...
we will be glad and rejoice in His salvation."
Ibid., fol. 31, col. 1.
God is said to have prevaricated in making peace between Abraham and
Sarah, which is not so surprising; for while one Rabbi teaches that
prevarication is under certain circumstances allowable, another asserts
it absolutely as a duty; for it is written (1 Sam. xvi. 2), "And Samuel
said, How can I go? if Saul hear it, he will kill me. And the Lord said,
Take a heifer with thee, and say, I am come to sacrifice unto the Lord."
_Yevamoth_, fol. 65, col. 2.
This teaching may be easily matched by parallels from heathen
literature, but we have room only for two or three
examples:--Maximus Tyrius says, "There is nothing (essentially)
decorous in truth, yea, truth is sometimes hurtful and lying
profitable." Darius is represented by Herodotus (Book iii., p.
191) as saying, "When telling falsehood is profitable, let it be
told." Menander says, "A lie is better than an annoying truth."
God utters a curse against those who remain single after they are twenty
years of age; and those who marry at sixteen please him, and those who
do so at fourteen still more.
_Kiddushin_, fol. 29, col. 2.
Elijah binds and God flogs the man who marries an unsuitable wife.
Ibid., fol. 70, col. 1.
God acknowledges His weakness in argument, "My children have vanquished
me! my children have vanquished me!" He exclaims. "They have defeated me
in argument."
_Bava Metzia_, fol. 59, col. 2.
God's decision was controverted by the Academy in heaven, and the matter
in debate was finally settled by a Rabbi, who had to be summoned from
earth to heaven expressly to adjudicate in the case.
_Bava Metzia_, fol. 86, col. 1.
The classical student will recognize in this a parallel to the
Greek myth in which the Olympian divinities refer their debate
in the matter of the apple of discord to the judgment of Paris.
May there not in both fables lie a dim forefeeling of the time
when Justice shall transfer her seat from the skies, so that
whatever her ministers bind on earth may be bound in heaven?
God will bear testimony before all the nations of the earth that His
people Israel have kept the whole of the law.
_Avodah Zarah_, fol. 3, col. 1.
God is occupied for twelve hours every day in study, at work, or at
play.
Ibid., fol. 3, col. 2.
God does not act without first consulting the assembly above; as it is
said (Dan. iv. 17), "This matter is by the decree of the watchers and
the demand of the word of the Holy One," etc.
_Sanhedrin_, fol. 38, col. 2.
God Himself is described as exacting an atonement for His own
miscreations; as, for instance, His diminishing the size of the moon.
_Shevuoth_, fol. 9, col. 1.
The general height of the Levites was ten ells.
_Shabbath_, fol. 92, col. 1.
Ten things cause hemorrhoids:--Eating cane leaves, the foliage and
tendrils of the vine, the palate of cattle, the backbones of fish,
half-cooked salt fish, wine lees, etc.
_Berachoth_, fol. 55, col. 1.
Ten things provoke a desperate relapse in a convalescent:--Eating beef,
fat meat, broiled meat, fowl, or roasted eggs, shaving, eating cress,
taking milk or cheese, or indulging in a bath. Some say also eating
walnuts, others say eating cucumbers, which are as dangerous to the body
as swords.
Ibid., fol. 57, col. 2.
Ten curses were pronounced against Eve:--The words "greatly multiply,"
"thy sorrow" (alluding to rearing a family), "thy conception," "in
sorrow shalt thou bring forth," "thy desire shall be to thy husband,"
"he shall rule over thee," express six of these. The remainder are:--She
should be wrapped up like a mourner (that is, she should not appear in
public without having her head covered); she was restricted to one
husband, though he might have more wives than one, and was to be kept
within doors like a prisoner.
_Eiruvin_, fol. 100, col. 2.
Ten things were created during the twilight of the first Sabbath-eve.
These were:--The well that followed Israel in the wilderness, the manna,
the rainbow, the letters of the alphabet, the stylus, the tables of the
law, the grave of Moses, the cave in which Moses and Elijah stood, the
opening of the mouth of Balaam's ass, the opening of the earth to
swallow the wicked (Korah and his clique). Rav Nechemiah said, in his
father's name, also fire and the mule. Rav Yosheyah, in his father's
name, added also the ram which Abraham offered up instead of Isaac, and
the Shameer. Rav Yehudah says the tongs also, etc.
_Psachim_, fol. 54, col 1.
To the ten things said to have been created on Sabbath-eve some add the
rod of Aaron that budded and bloomed, and others malignant demons and
the garments of Adam.
Ibid.
Rav Yehuda said, in the name of Rav, ten things were created on the
first day:--Heaven and earth, chaos and confusion, light and darkness,
wind and water, the measure of day and the measure of night. "Heaven and
earth," for it is written, "In the beginning God made the heavens and
the earth." "Chaos and confusion," for it is written, "And the earth was
chaos and confusion." "Light and darkness," for it is written, "And
darkness was upon the face of the abyss." "Wind and water," for it is
written, "The wind of God hovered over the face of the waters." "The
measure of day and the measure of night," for it is written, "Morning
and evening were one day."
_Chaggigah_, fol. 12, col. 1.
Ten facts witness to the presence of a supernatural power in the
Temple:--No premature birth was ever caused by the odor of the
sacrifices; the carcasses never became putrid; no fly was ever to be
seen in the slaughter-houses; the high-priest was never defiled on the
day of atonement; no defect was ever found in the wave-sheaf, the two
wave-loaves, or the shewbread; however closely crowded the people were,
every one had room enough for prostration; no serpent or scorpion ever
stung a person in Jerusalem; and no one had ever to pass the night
without sleeping-accommodation in the city.
_Yoma_, fol. 21, col. 1.
Tradition teaches that Rabbi Yossi said:--The Shechinah has never
descended below, nor did Moses and Elijah ever ascend on high; for it is
said (Ps. cxv. 16), "The heavens, even the heavens, are the Lords; but
the earth hath he given to the children of men." True, it is written, he
admitted (Exod. xix. 20), "And the Lord came down upon Mount Sinai;" but
that, he remarked, was ten handbreadths above the summit. And true, too,
is it written (Zech. xiv. 4), "And His feet shall stand in that day upon
the Mount of Olives;" but that, too, he added, is ten handbreadths above
it. And so, in like manner, Moses and Elijah halted ten handbreadths
from heaven.
_Succah_, fol. 5, col. 1.
What entitles a place to rank as a large town? When there are in it ten
unemployed men. Should there be fewer than that number, it is to be
looked upon as a village.
_Meggillah_, fol. 3, col. 2.
In places where there are not ten Batlanim, men of leisure, that
is, men always free to be present at every synagogue service, a
minyan (number) has to be hired for the purpose. The notion that
ten constitutes a congregation is based on the authority of Num.
xiv, 27, "How long shall I bear with this congregation?" As the
term "congregation" here refers to the ten spies who brought the
evil report, it is concluded forsooth that ten men, and never
less, is the orthodox minimum for a congregation.
Ten lights, said he, could not extinguish one; how shall one extinguish
ten?
Ibid., fol. 16, col. 2.
These words are said to have been spoken by Joseph to his
brethren, who, after the death of their father Jacob, feared
lest Joseph should revenge himself upon them (Gen. l. 21). The
Midrash and the Targums as usual furnish much additional
information.
Rav Assi said:--Nowadays, if a Gentile should betroth a Jewess, there is
reason for regarding the betrothal as not therefore invalid, for he may
be a descendant of the ten tribes, and so one of the seed of Israel.
_Yevamoth_, fol. 16, col. 2.
Rabbi Yochanan said:--If, after the death of her husband, a woman should
remain unmarried for ten years and then marry again, she will have no
children. Rav Nachman added:--Provided she have not thought of marrying
all the while; but if she had thought of marrying again, in that case
she will have children. Rava once said to Rav Chisda's daughter (who
bore children to Rava, though she did not marry him until ten years
after her first husband's death), "The Rabbis have their doubts about
you." She replied, "I had always set my heart upon thee." A woman once
said to Rav Yoseph, "I waited ten years before I married again, and then
I had children." "Daughter," said he, "do not bring the words of the
wise into discredit. It is thou, not they, that are mistaken." Then the
woman confessed that she had been a transgressor.
Ibid., fol. 34, col. 2.
The Rabbis teach that if a man live with a wife ten years without issue
he should divorce her and give her the prescribed marriage portion, as
he may not be deemed worthy to be built up by her (that is, to have
children by her).
Ibid., fol. 64, col. 2.
As a set-off we append here a romantic story paraphrased from
the Midrash Shir Hashirim. A certain Israelite of Sidon, having
lived many years with his wife without being blessed with
offspring, made up his mind to give her a bill of divorcement.
They went accordingly together to Rabbi Shimon ben Yochai, that
legal effect might be given to the act of separation. Upon
presenting themselves before him, the Rabbi addressed them in
these fatherly accents:--"My children," said he, "your divorce
must not take place in pettishness or anger, lest people should
surmise something guilty or disgraceful as the motive for the
action. Let your parting, therefore, be like your meeting,
friendly and cheerful. Go home, make a feast, and invite your
friends to share it with you; and then to-morrow return and I
will ratify the divorce you seek for." Acting upon this advice,
they went home, got ready a feast, invited their friends, and
made merry together. "My dear," said the husband at length to
his wife, "we have lived for many a long year lovingly together,
and now that we are about to be separated, it is not because
there is any ill-will between us, but simply because we are not
blessed with a family. In proof that my love is unchanged, and
that I wish thee all good, I give thee leave to choose whatever
thou likest best in the house and carry it away with thee." The
wife with true womanly wit promptly replied, "Well and good, my
dear!" The evening thereafter glided pleasantly by, the wine-cup
went round freely and without stint, and all passed off well,
till first the guests one by one, and then the master of the
house himself, fell asleep, and lay buried in unconsciousness.
The lady, who had planned this result, and only waited its
_denouement_, immediately summoned her confidential handmaids
and had her lord and master gently borne away as he was to the
house of her father. On the following morning, as the stupor
wore off, he awoke, rubbing his eyes with astonishment. "Where
am I?" he cried. "Be easy, husband dear," responded the wife in
his presence. "I have only done as thou allowedst me. Dost thou
remember permitting me last night, in the hearing of our guests,
to take away from our house whatever best pleased me? There was
nothing there I cared for so much as thyself; thou art all in
all to me, so I brought thee with me here. Where I am there
shalt thou be; let nothing but death part us." The two thereupon
went back to Rabbi Shimon as appointed, and reported their
change of purpose, and that they had made up their minds to
remain united. So the Rabbi prayed for them to the Lord, who
couples and setteth the single in families. He then spoke his
blessing over the wife, who became thenceforth as a fruitful
vine, and honored her husband with children and children's
children.
A parallel to this, illustrative of wifely devotion, is recorded
in the early history of Germany. In the year 1141, during the
civil war in Germany between the Guelphs and the Ghibellines, it
happened that the Emperor Conrad besieged the Guelph Count of
Bavaria in the Castle of Weinsberg. After a long and obstinate
defense the garrison was obliged at length to surrender, when
the Emperor, annoyed that they had held out so long and defied
him, vowed that he would destroy the place with fire and put all
to the sword except the women, whom he gallantly promised to let
go free and pass out unmolested. The Guelph Countess, when she
heard of this, begged as a further favor that the women might be
allowed to bear forth as much of their valuables as they could
severally manage to carry. The Emperor having pledged his word
and honor that he would grant this request, on the morrow at
daybreak, as the castle gates opened, he saw to his amazement
the women file out one by one, every married woman carrying her
husband with her young ones upon her back, and the others each
the friend or relation nearest and dearest to her. At sight of
this, the Emperor was tenderly moved, and could not help
according to the action the homage of his admiration. The result
was that not only was life and liberty extended to the Guelphs,
but the place itself was spared and restored in perpetuity to
its heroic defenders. The Count and his Countess were henceforth
treated by the Emperor with honor and affection, and the town
itself was for long after popularly known by the name of
Weihertreue, i.e., the abode of womanly fidelity.
Benedictory condolences are recited by ten men, not reckoning the
mourners; but nuptial blessings are recited by ten men, including the
bridegroom.
_Kethuboth_, fol. 8. col. 2.
The Mishnic Rabbis have ordained that ten cups of wine be drunk in the
house by the funeral party; three before supper, to whet the appetite;
three during supper, to aid digestion; and four after the meal, at the
recitation of the four benedictions. Afterward four complimentary cups
were added, one in honor of the precentors, one in honor of the
municipal authorities, another in remembrance of the Temple, and the
fourth in the memory of Rabbon Gamliel. Drunkenness so often ensued on
these occasions that the number had to be curtailed to the original ten
cups. The toast to the memory of Rabbon Gamliel was to commemorate his
endeavors to reduce the extravagant expenses at burials, and the
consequent abandonment of the dead by poor relations. He left orders
that his own remains should be buried in a linen shroud, and since then,
says Rav Pappa, corpses are buried in canvas shrouds about a zouz in
value.
Ibid., fol. 8, col. 2.
At the age of ten years a child should begin to study the Mishna.
Ibid., fol. 50, col. 1.
Rabbi the Holy, when dying, lifted up his ten fingers toward heaven and
said:--"Lord of the Universe, it is open and well-known unto Thee that
with these ten fingers I have labored without ceasing in the law, and
never sought after any worldly profit with even so much as my little
finger; may it therefore please Thee that there may be peace in my
rest!" A voice from heaven immediately responded (Isa. lvii. 2), "He
shall enter peace: they shall rest in their beds."
Ibid., fol. 104, col. 2.
Ten measures of wisdom came down to the world; the land of Israel
received nine and the rest of the world but one only. Ten measures of
beauty came down to the world; Jerusalem monopolized nine and the rest
of the world had only one. Ten measures of riches came down to the
world; Rome laid hold of nine and left the rest of the world but one for
a portion. Ten measures of poverty came down to the world; nine fell to
the lot of Babylon and one to the rest of the world. Ten measures of
pride came down to the world; Elam appropriated nine and to the rest of
the world but one remained over. Ten measures of bravery came to the
world; Persia took nine, leaving but one for the rest of the world. Ten
measures of vermin came to the world; nine fell to the Medes and one to
the rest of the world. Ten measures of sorcery came down to the world;
Egypt received nine and one was shared by the rest of the world. Ten
measures of plagues came into the world; nine measures were alloted to
the swine and the rest of the world had the other. Ten measures of
fornication came into the world; nine of these belong to the Arabs and
to the rest of the world the other. Ten measures of impudence found its
way into the world; Mishan appropriated nine, leaving one to the rest of
the world. Ten measures of talk came into the world; women claimed nine,
leaving the tenth to the rest of the world. Ten measures of early rising
came into the world; they of Ethiopia received nine and the rest of the
world one only. Ten measures of sleep came to the world; the servants
took nine of them, leaving one measure to the rest of the world.
_Kiddushin_, fol. 49, col. 2.
Ten different sorts of people went up from Babylon:--(1.) Priests, (2.)
Levites, (3.) Israelites, (4.) Disqualified Cohanim, (5.) Freedmen, (6.)
Illegitimate, (7.) Nethinim, (8.) Unaffiliated ones, and (10.)
Foundlings.
Ibid., fol. 63, col. 1.
Ten characteristics mark the phlebotomist:--He walks sideling along; he
is proud; he stoops awhile before seating himself; he has an envious and
evil eye; he is a gourmand, but he defecates little at a time; he is
suspected of incontinence, robbery, and murder.
Ibid., fol. 82, col. 1.
Rabbi Chanena ben Agil asked Rabbi Cheya ben Abba, "Why does the word,
'signifying that it may be well with thee' not occur in the first copy
of the ten commandments (Exod. xx.) as it does in the second?" (Deut.
v.) He replied, "Before thou askest me such a question, first tell me
whether the word occurs in Deuteronomy or not? for I don't know if it
does." The required answer was given by another Rabbi, "The omission of
the word in the first publication of the ten commandments is due to the
foresight of what was to befall the first tables, for if the word good
had been in the tables, and broken withal, then goodness would have
ceased to bless the sons of Israel."
_Bava Kama_, fol. 55, col. 1.
The Tosephoth in Bava Bathra (fol. 113, col. 1) ingenuously
admits that the Rabbis were occasionally ignorant of the letter
of Scripture. The above quotation may be taken as a sample of
several in corroboration.
The Rabbis have taught that when pestilence is abroad no one should walk
along the middle of the road, for there the angel of death would be sure
to cross him. Neither when there is pestilence in a town should a person
go to the synagogue alone, because there, provided no children are
taught there, and ten men are not met to pray there, the angel of death
hides his weapons. The Rabbis have also taught that (like the Banshee of
Ireland), the howling of dogs indicates the approach of the angel of
death, whereas when they sport it is a sign that Elijah the prophet is
at hand, unless one of them happen to be a female, for it is her
presence among them, and not any super-natural instinct, that is to be
understood as the cause of the demonstration.
Ibid., fol. 60, col. 2.
Ten constitutions were founded by Ezra:--The reading of a portion of
Scripture during the afternoon prayers on the Sabbath-day, and during
morning prayers on the second and fifth days of the week (a rule that is
to this day observed in orthodox places of worship), and this for the
reason that three days should not pass by without such an exercise; to
hold courts for the due administration of justice on the second and
fifth days of the week, when the country people came to hear the public
reading of the Scriptures; to wash their garments, etc., on the fifth
day, and to prepare for the coming Sabbath; to eat garlic on the sixth
day of the week, as this vegetable has the property of promoting
secretions (see Exod. xxi. 10); that the wife should be up betimes and
bake the bread, so as to have some ready in case any one should come
begging; that the women should wear a girdle round the waist for decency
sake; that they should comb their hair before bathing; that peddlers
should hawk their perfumes about the streets in order that women should
supply themselves with such things as will attract and please their
husbands; and that certain unfortunates (see Lev. xv.) should bathe
themselves before they came to the public reading of the law.
_Bava Kama_, fol. 82, col. 1.
Ten things are said about Jerusalem:--(1.) No mortgaged house was
eventually alienated from its original owner (which was the case
elsewhere in Jewry). (2.) Jerusalem never had occasion to behead a
heifer by way of expiation for an unproved murder (see Deut. xxi. 1-9).
(3.) She never could be regarded as a repudiated city (Deut. xiii. 12,
etc.). (4.) No appearance of plagues in any house at Jerusalem rendered
the house unclean, because the words of Lev. xiv. 34, are "your
possession," an expression which could not apply to Jerusalem, as it had
never been portioned among the ten tribes. (5.) Projecting cornices and
balconies were not to be built in the city. (6.) Limekilns were not to
be erected there. (7.) No refuse heaps were allowed in any quarter. (8.)
No orchards or gardens were permitted, excepting certain flower-gardens,
which had been there from the times of the earlier prophets. (9.) No
cocks were reared in Jerusalem. (10.) No corpse ever remained over night
within its walls; the funeral had to take place on the day of the
decease.
Ibid., fol. 82, col. 2.
In the Book of Psalms David included those which were composed by ten
elders:--Adam (Ps. cxxxix.); Melchizedek (Ps. cx.); Abraham (Ps.
lxxxix.); Moses (Ps. xc.); the others alluded to were by Heman,
Jeduthun, Asaph, and the three sons of Korah.
_Bava Bathra_, fol. 14, col. 2.
A man once overheard his wife telling her daughter that, though she had
ten sons, only one of them could fairly claim her husband as his father.
After the father's death it was found that he had bequeathed all his
property to one son, but that the testament did not mention his name.
The question therefore, arose, which of the ten was intended? So they
came one and all to Rabbi Benaah and asked him to arbitrate between
them. "Go," said he to them, "and beat at your father's grave, until he
rises to tell you to which of you it was that he left the property." All
except one did so; and he, because by so doing he showed most respect
for his father's memory, was presumed to be the one on whom the father
had fixed his affections; he accordingly was supposed to be the one
intended, and the others were therefore excluded from the patrimony. The
disappointed ones went straight to the government and denounced the
Rabbi. "Here is a man," said they, "who arbitrarily deprives people of
their rights, without proof or witnesses." The consequence was that the
Rabbi was sent to prison, but he gave the authorities such evidence of
his shrewdness and sense of justice, that he was soon restored to
freedom.
_Bava Bathra_, fol. 58, col. 1.
Till ten generations have passed speak thou not contemptuously of the
Gentiles in the hearing of a proselyte.
_Sanhedrin_, fol. 94, col. 1.
The ten tribes will never be restored, for it is said (Deut. xxiii. 28),
"God cast them into another land, as it is this day." As this day passes
away without return, so also they have passed away never more to return.
So says Rabbi Akiva, but Rabbi Eleazar says, "'As it is this day'
implies that, as the day darkens and lightens up again, so the ten
tribes now in darkness shall in the future be restored to light." The
Rabbis have thus taught that the ten tribes will have no portion in the
world to come; for it is said (Deut. xxix. 28), "And the Lord rooted
them out of their land in anger, and in wrath, and in great
indignation." "And he rooted them out of their land," that is, from this
world, "and cast them into another land," that is, the World to come. So
says Rabbi Akiva. Rabbi Shimon ben Yehuda says, "If their designs
continue as they are at this day, they will not return, but if they
repent they will return." Rabbi (the Holy) says, "They will enter the
world to come, for it is said (Isa. xxvii. 13), 'And it shall come to
pass in that day that the great trumpet shall be blown, and they shall
come which were ready to perish.'"
_Sanhedrin_, fol. 110, col. 2.
Ten things are detrimental to study:--Going under the halter of a camel,
and still more passing under its body; walking between two camels or
between two women; to be one of two men that a woman passes between; to
go where the atmosphere is tainted by a corpse; to pass under a bridge
beneath which no water has flowed for forty days; to eat with a ladle
that has been used for culinary purposes; to drink water that runs
through a cemetery. It is also dangerous to look at the face of a
corpse, and some say also to read inscriptions on tombstones.
_Horayoth_, fol. 13, col. 2.
Ten strong things were created in the world (of which the one that comes
after is stronger than that which preceded). A mountain is strong, but
iron can hew it in pieces; the fire weakens the iron; the water quenches
the fire; the clouds carry off the water; the wind disperses the clouds;
the living body resists the wind; fear enervates the body; wine
abolishes fear; sleep overcomes wine, and death is stronger than all
together; yet it is written (Prov. x. 2), "And alms delivereth from
death" (the original word has two meanings, righteousness and alms).
_Bava Bathra_, fol. 10, col. 1.
With the utterance of ten words was the world created.
_Avoth_, chap. 5, mish. 1.
There were ten generations from Adam to Noah, to show how great is God's
long-suffering, for each of these went on provoking Him more and more,
till His forbearance relenting, He brought the flood upon them.
Ibid., mish. 2.
There were ten generations from Noah to Abraham, to show that God is
long-suffering, since all those succeeding generations provoked Him,
until Abraham came, and he received the reward that belonged to all of
them.
_Avoth_, mish. 3.
The greatest sinner is uniformly presumed throughout the Talmud
to have a certain amount of merit, and therefore a corresponding
title to reward (see chap. 2, No. 10 = Ps. xxxvii. 35-37). Much
of this last is enjoyed by the wicked themselves in the present
world, and the surplus is often transferred to the credit of the
righteous in the world to come (see "Genesis", page 482, No. 173
= Matt. xiii. 12).
Abraham our father was tested ten times; in every case he stood firm;
which shows how great the love of our father Abraham was.
Ibid., mish. 4.
Ten miracles were wrought for our forefathers in Egypt, and ten at the
Red Sea. Ten plagues did the Holy One--blessed be He!--inflict on the
Egyptians in Egypt, and ten at the sea. Ten times did our ancestors
tempt God in the wilderness, as it is said (Num. xiv. 22), "And have
tempted me now these ten times, and have not hearkened to my voice."
Ibid., mish. 5, 6, 7.
Ten times did God test our forefathers, and they were not so much as
once found to be perfect.
_Avoth d'Rab. Nathan_, chap. 34.
Ten times the Shechinah came down unto the world:--At the garden of Eden
(Gen. iii. 8); at the time of the Tower (Gen. xi. 5); at Sodom (Gen.
xviii. 21); in Egypt (Exod. iii. 8); at the Red Sea (Ps. xviii. 9); on
Mount Sinai (Exod. xix. 20); into the Temple (Ezek. xliv. 2); in the
pillar of cloud (Num. xi. 25). It will descend in the days of Gog and
Magog, for it is said (Zech. xiv. 4), "And His feet shall stand in that
day upon the Mount of Olives" (the tenth is omitted in the original).
Ibid.
The Shechinah made ten gradual ascents in passing from place to
place:--From the cover of the ark to the cherub (2 Sam. xxii. 11);
thence to the threshold of the house (Ezek. ix. 3); thence to the
cherubim (Ezek. x. 18); thence to the roof of the Temple (Prov. xxi. 9);
thence to the wall of the court (Amos vii. 7); thence to the altar (Amos
ix. 1); thence to the city (Micah vi. 9); thence to the mount (Ezek. xi.
23); thence to the wilderness (Prov. xxi. 9); whence the Shechinah went
up, as it is said (Hosea v. 15), "I will go and return to my place."
_Avoth d Rab. Nathan_, chap. 34.
Ten different terms are employed to express the title of
prophet:--Ambassador, Faithful, Servant, Messenger, Seer, Watchman, Seer
of Vision, Dreamer, Prophet, Man of God.
Ibid.
Ten distinct designations are applied to the Holy Spirit:--Proverb,
Interpretation, Dark, Saying, Oracle, Utterance, Decree, Burden,
Prophecy, Vision.
Ibid.
Ten are designated by the term Life or Living:--God, the law, Israel,
the righteous, the garden of Eden, the tree of life, the land of Israel,
Jerusalem, benevolence, the sages; and water also is described as life,
as it is said (Zech. xiv. 8), "And it shall be in that day that living
water shall go out from Jerusalem."
Ibid.
If there are ten beds piled upon one another, and if beneath the
lowermost there be any tissue woven of linen and wool (Lev. xix. 19), it
is unlawful to lie down upon them.
_Tamid_, fol. 27, col. 2.
Alexander of Macedon proposed ten queries to the elders of the
south:--"Which are more remote from each other, the heavens from the
earth or the east from the west?" They answered, "The east is more
remote from the west, for when the sun is either in the east or in the
west, any one can gaze upon him; but when the sun is in the zenith or
heaven, none can gaze at him, he is so much nearer." The Mishnaic
Rabbis, on the other hand, say they are equidistant; for it is written
(Ps. ciii. 11, 12), "As the heavens are from the earth, ... so is the
east removed from the west." Alexander then asked, "Were the heavens
created first or was the earth?" "The heavens," they replied, "for it is
said, 'In the beginning God created the heavens and the earth.'" He then
asked, "Was light created first or was darkness?" They replied, "This is
an unanswerable question." They should have answered darkness was
created first, for it is said, "And the earth was without form and void,
and darkness was upon the face of the deep," and after this, "And God
said, Let there be light, and there was light."
_Tamid._, fol. 31, col. 2.
There are ten degrees of holiness, and the land of Israel is holy above
all other lands.
_Kelim_, chap. i, mish. 6.
There are ten places which, though Gentile habitations are not
considered unclean:--(1.) Arab tents; (2.) A watchman's hut; (3.) The
top of a tower; (4.) A fruit-store; (5.) A summer-house; (6.) A
gatekeeper's lodge; (7.) An uncovered courtyard; (8.) A bath-house; (9.)
An armory; (10.) A military camp.
_Oholoth_ chap. 18, mish. 10.
"An Ammonite or Moabite shall not enter the congregation of the Lord,
even to the tenth generation," etc. (Deut. xxiii. 4). One day Yehuda, an
Ammonite prophet, came into the academy and asked, "May I enter the
congregation (if I marry a Jewess)?" Rabban Gamliel said unto him, "Thou
art not at liberty to do so;" but Rabbi Joshua interposed and
maintained, "He is at liberty to do so." Then Rabban Gamliel appealed to
Scripture, which saith, "An Ammonite or Moabite shall not enter into the
congregation of the Lord, even to the tenth generation." To this Rabbi
Joshua retorted and asked, "Are then these nations still in their own
native places? Did not Sennacherib, the king of Assyria, transplant the
nations? as it is said (Isa. x. 13), 'I have removed the bounds of the
people, and have robbed their treasures, and have put down the valor of
the inhabitants.'" Rabban Gamliel replied, "Scripture saith (Jer. xlix.
6), 'Afterward I will bring again the captivity of the children of
Ammon,' and so," he argued, "they must have already returned." Rabbi
Joshua then promptly rejoined, "Scripture saith (Jer. xxx. 3), 'I will
bring again the captivity of my people Israel and Judah,' and these have
not returned yet." And on this reasoning the proselyte was permitted to
enter the congregation.
_Yadayim_, chap. 4, mish. 4.
Go and learn from the tariff of donkey-drivers, ten miles for one zouz,
eleven for two zouzim.
_Chaggigah_, fol. 9, col. 2.
When Israel went up to Jerusalem to attend the festivals, they had to
stand in the Temple court closely crowded together, yet when prostrated
there was a wide space between each of them (Rashi says about four
ells), so that they could not hear each other's confession, which might
have caused them to blush. They had, however, when prostrated, to extend
eleven ells behind the Holy of Holies.
_Yoma_, fol. 21, col. 1,
In the days of Joel, the son of Pethuel, there was a great dearth,
because (as is said in Joel i. 4) "That which the palmerworm hath left
hath the locust eaten," etc. That year the month of Adar (about March)
passed away and no rain came. When some rain fell, during the following
month, the prophet said unto Israel, "Go ye forth and sow." They
replied, "Shall he who has but a measure or two of wheat or barley eat
and live or sow it and die?" Still the prophet urged, "Go forth and
sow." Then they obeyed the prophet, and in eleven days the seed had
grown and ripened; and it is with reference to that generation that it
is said (Ps. cxxvi. 5), "They that sow in tears shall reap in joy."
_Taanith_ fol. 5, col. 1.
What is a female in her minority? One who is between eleven years and
one day, and twelve years and one day. When younger or older than these
ages she is to be treated in the usual manner.
_Yevamoth_, fol. 100, col. 2.
Whoever gives a prutah to a poor man has six blessings bestowed upon
him, and he that speaks a kind word to him realizes eleven blessings in
himself (see Isa. lviii. 7, 8).
_Bava Bathra_, fol. 9, col. 2.
On the next page of the same tract it is said, "For one prutah
given as alms to a poor man one is made partaker of the beatific
vision." (See also Midrash Tillim on Ps. xvii. 15.)
The prutah was the smallest coin then current. It is estimated
to have been equal to about one-twentieth of an English penny.
In some quarters of Poland the Jews have small thin bits of
brass, with the Hebrew word prutah impressed upon them, for the
uses in charity on the part of those among them that cannot
afford to give a kreutzer to a poor man. The poor, when they
have collected a number of these, change them into larger coin
at the almoner's appointed by the congregation. Thus even the
poor are enabled to give alms to the poor. (See my "Genesis," p.
277, No. 31.)
Rabbi Yochanan said eleven sorts of spices were mentioned to Moses on
Sinai. Rav Hunna asked, "What Scripture text proves this?" (Exod. xxx.
34), "Take unto thee sweet spices" (the plural implying two), "stacte,
myrrh, and galbanum" (these three thus making up five), "sweet spices"
(the repetition doubling the five into ten), "with pure frankincense"
(which makes up eleven).
_Kerithoth_, fol. 6, col. 2.
"Zion said, The Lord hath forsaken and forgotten me" (Isa. xlix. 14).
The community of Israel once pleaded thus with the Holy One--blessed be
He!--"Even a man who marries a second wife still bears in mind the
services of the first, but Thou, Lord, hast forgotten me." The Holy
One--blessed be He!--replied, "Daughter, I have created twelve
constellations in the firmament, and for each constellation I have
created thirty armies, and for each army thirty legions, each legion
containing thirty divisions, each division thirty cohorts, each cohort
having thirty camps, and in each camp hang suspended 365,000 myriads of
stars, as many thousands of myriads as there are days in the year; all
these have I created for thy sake, and yet thou sayest, 'Thou hast
forsaken and forgotten me!' Can a woman forget her sucking-child, that
she should not have compassion on the son of her womb? Yea, they may
forget, yet will I not forget thee."
_Berachoth_, fol. 32, col. 2.
No deceased person is forgotten from the heart (of his relatives that
survive him) till after twelve months, for it is said (Ps. xxxi. 12), "I
am forgotten as a dead man out of mind; I am like a lost vessel" (which,
as Rashi explains, is like all lost property, not thought of as lost for
twelve months, for not till then is proclamation for it given up).
Ibid., fol. 58, col. 2.
Rabbi Yehudah, Rabbi Yossi, and Rabbi Shimon (ben Yochai) were sitting
together, and Yehudah ben Gerim (the son, says Rashi, of proselyte
parents) beside them. In the course of conversation Rabbi Yehudah
remarked, "How beautiful and serviceable are the works of these Romans!
They have established markets, spanned rivers by bridges, and erected
baths." To this remark Rabbi Yossi kept silent, but Rabbi Shimon
replied, "Yea, indeed; but all these they have done to benefit
themselves. The markets they have opened to feed licentiousness, they
have erected baths for their own pleasure, and the bridges they have
raised for collecting tolls." Yehudah ben Gerim thereupon went direct
and informed against them, and the report having reached the Emperor's
ears, an edict was immediately issued that Rabbi Yehudah should be
promoted, Rabbi Yossi banished to Sepphoris, and Rabbi Shimon taken and
executed. Rabbi Shimon and his son, however, managed to secret
themselves in a college, where they were purveyed to by the Rabbi's
wife, who brought them daily bread and water. One day mistrust seized
the Rabbi, and he said to his son, "Women are light-minded; the Romans
may tease her and then she will betray us." So they stole away and hid
themselves in a cave. Here the Lord interposed by a miracle, and created
a carob-tree bearing fruit all the year round for their support, and
opened a perennial spring for their refreshment. To save their clothes
they laid them aside except at prayers, and to protect their naked
bodies from exposure they would at other times sit up to their necks in
sand, absorbed in study. After they had passed twelve years thus in the
cave, Elijah was sent to inform them that the Emperor was dead, and his
decree powerless to touch them. On leaving the cave, they noticed some
people plowing and sowing, when one of them exclaimed, "These folk
neglect eternal things and trouble themselves with the things that are
temporal." As they fixed their eyes upon the place, fire came and burnt
it up. Then a Bath Kol was heard exclaiming, "What! are ye come forth to
destroy the world I have made? Get back to your cave and hide you."
Thither accordingly they returned, and after they had stopped there
twelve months longer, they remonstrated, pleading that even the judgment
of the wicked in Gehenna lasted no longer than twelve months; upon which
a Bath Kol was again heard from heaven, which said, "Come ye forth from
your cave." Then they arose and obeyed it.
_Shabbath_, fol. 33, col 2.
Rabbi Yehoshua ben Levi said that at every utterance which proceeded
from the mouth of the Holy One--blessed be He!--on Mount Sinai, Israel
receded twelve miles, being conducted gently back by the ministering
angels; for it is said (Ps. lxviii. 12), "The angels of hosts kept
moving."
_Shabbath_, fol. 88, col. 2.
A Sadducee once said to Rabbi Abhu, "Ye say that the souls of the
righteous are treasured up under the throne of glory; how then had the
Witch of Endor power to bring up the prophet Samuel by necromancy?" The
Rabbi replied, "Because that occurred within twelve months after his
death; for we are taught that during twelve months after death the body
is preserved and the soul soars up and down, but that after twelve
months the body is destroyed and the soul goes up never to return."
Ibid., fol. 152, col. 2.
Clever answers to puzzling questions like the above, are of frequent
occurrence in the Talmud; and we select here a few out of the many
specimens of Rabbinical ready wit and repartee.
Turnus Rufus once said to Rabbi Akiva, "If your God is a friend to the
poor, why doesn't he feed them?" To which he promptly replied, "That we
by maintaining them may escape the condemnation of Gehenna." "On the
contrary," said the Emperor, "the very fact of your maintaining the poor
will condemn you to Gehenna. I will tell thee by a parable whereto this
is like. It is as if a king of our own flesh and blood should imprison a
servant who has offended him, and command that neither food nor drink
should be given him, and as if one of his subjects in spite of him
should go and supply him with both. When the king hears of it will he
not be angry with that man? And ye are called servants, as it is said
(Lev. xxv. 55), 'For unto me the children of Israel are servants.'" To
this Rabbi Akiva replied, "And I too will tell thee a parable whereunto
the thing is like. It is like a king of our own flesh and blood who,
being angry with his son, imprisons him, and orders that neither food
nor drink be given him, but one goes and gives him both to eat and
drink. When the king hears of it will he not handsomely reward that man?
And we are sons, as it is written (Deut. xiv. 1), 'Ye are the sons of
the Lord your God.'" "True," the Emperor replied, "ye are both sons and
servants; sons when ye do the will of God; servants when ye do not; and
now ye are not doing the will of God."
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