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

at table with illiterate men, and to be late at the synagogue. Some add to these, walking with a proud step or a haughty gait.

      Berachoth, fol. 43, col. 2.

      A soft-boiled egg is better than six ounces of fine flour.

      Ibid., fol. 44, col. 2.

      Six things are a certain cure for sickness:—Cabbage, beetroot, water distilled from dry moss, honey, the maw and the matrix of an animal, and the edge of the liver.

      Ibid.

      These six things are good symptoms in an invalid:—Sneezing, perspiration, evacuation, seminal emission, sleep, and dreaming.

      Ibid., fol. 57, col. 2.

      Six things bear interest in this world and the capital remaineth in the world to come:—Hospitality to strangers, visiting the sick, meditation in prayer, early attendance at the school of instruction, the training of sons to the study of the law, and judging charitably of one's neighbors.

      Shabbath, fol. 127, col. 1.

      There are six sorts of tears, three good and three bad:—Those caused by smoke, or grief, or constipation are bad; and those caused by fragrant spices, laughter, and aromatic herbs are good.

      Ibid., fol. 151, col. 2; fol. 152, col. 1.

      Six things are said respecting the illiterate:—No testimony is to be borne to them, none is to be accepted from them; no secret is to be disclosed to them; they are not to be appointed guardians over orphans, nor keepers of the charity-box, and there should be no fellowship with them when on a journey. Some say also no public notice is to be given of their lost property.

      P'sachim, fol. 49, col. 2.

      The expression here rendered "illiterate" means literally "people of the land," and was, there is reason to believe, originally applied to the primitive inhabitants of Canaan, traces of whom may still be found among the fellahin of Syria. They appear, like the aboriginal races in many countries of Christendom in relation to Christianity, to have remained generation after generation obdurately inaccessible to Jewish ideas, and so to have given name to the ignorant and untaught generally. This circumstance may account for the harshness of some of the quotations which are appended in reference to them.

      He who aspires to be a fellow of the learned must not sell fruit, either green or dry, to an illiterate man, nor may he buy fresh fruit of him. He must not be the guest of an ignorant man, nor receive such an one as his guest.

      Demai, chap. 2, mish. 2.

      Our Rabbis teach, Let a man sell all that he has and marry the daughter of a learned man. If he cannot find the daughter of a learned man, let him marry the daughter of one of the great men of his day. If he does not find such a one, let him marry the daughter of one of the heads of the congregation, or, failing this, the daughter of a charity collector, or even the daughter of a schoolmaster; but let him not marry the daughter of an illiterate man, for the unlearned are an abomination, as also their wives and their daughters.

      P'sachim, fol. 49, col. 2.

      It is said that Rabbi (the Holy) teaches that it is illegal for an unlearned man to eat animal food, for it is said (Lev. xi. 46), "This is the law of the beast and the fowl;" therefore he who studies the law may eat animal food, but he who does not study the law may not. Rabbi Eliezar said, "It is lawful to split open the nostrils of an unlearned man, even on the Day of Atonement which happens to fall on a Sabbath." To which his disciples responded, "Rabbi, say rather to slaughter him." He replied, "Nay, that would require the repetition of the usual benediction; but in tearing open his nostrils no benedictory formula is needed." Rabbi Eliezar has also said, "It is unlawful to travel with such a one, for it is said (Deut. xxx. 30), 'For it is thy life and the length of thy days.' The unlearned does not ensure his own life (since he has no desire to study the law, which would prolong life), how much less then will he regard the life of his neighbor?" Rabbi Samuel, son of Nachman, says on behalf of Rabbi Yochanan, that it is lawful to split open an unlearned man like a fish. "Aye," adds Rabbi Samuel, "and that from his back."

      P'sachim, fol. 49, col. 2.

      Rav Yehudah says it is good to eat the pulp of a pumpkin with beetroot as a remedy, also the essence of hemp seed in Babylonian broth; but it is not lawful to mention this in the presence of an illiterate man, because he might derive a benefit from the knowledge not meant for him.

      Nedarim, fol. 49, col. 1.

      No contribution or heave-offering should be given to an ignorant priest.

      Sanhedrin, fol. 90, col. 2.

      No boor can be pious, nor an ignorant man a saint.

      Avoth, chap. 2, mish. 6.

      Sleep in the morning, wine at mid-day, the idle talk of inexperienced youth, and attending the conventicles of the ignorant drive a man out of the world.

      Ibid., chap. 3, mish. 16.

      Rabbi Jonathan says, "Where do we learn that no present is to be made to an ignorant priest?" In 2 Chron. xxxi. 4, for there it is said Hezekiah "commanded that all the people that dwelt in Jerusalem should give a portion to the priests and to the Levites, that they might be strong in the law of the Lord." He who firmly lays hold of the law has a claim to a portion, otherwise he has none.

      Chullin, fol. 130, col. 2.

      The aged, if ignorant, grow weaker in intellect the older they become in years, for it is written (Job xii. 20), "He removeth away the speech of the trusty, and taketh away the understanding of the aged." But it is not so with them that are old in the study of the law, for the older they grow the more thoughtful they become, and the wiser, as it is said (Job xii. 12), "With the ancient is wisdom, and in length of days understanding."

      Kinnin, chap. 3.

      The salutation of the ignorant should be responded to quietly, and with a reluctant nod of the head.

      Taanith, fol. 14, col. 2.

      No calamities ever befall the world except such as are brought on by the ignorant.

      Bava Bathra, fol. 8, col. 1.

      Rav Hunna's widow once appeared before Rav Nachman as plaintiff in a lawsuit. "What shall I do?" he said. "If I rise before her (to honor her as the widow of a Rabbi), the defendant, who is an amhaaretz, will feel uneasy; and if I don't rise I shall break the rule which ordains that the wife of an associate is to be treated as an associate." So he said to his servant, "Loose a young goose over my head, then I'll get up."

      Rav bar Sheravyah had a lawsuit with an amhaaretz before Rav Pappa, who bade him be seated, and also asked the other to sit down. When the officer of the court raised the amhaaretz with a kick, the magistrate did not request him to be seated again.

      Shevuoth, fol. 30, col. 2.

      Six things are said respecting demons. In three particulars they are like angels, and in three they resemble men. They have wings like angels; like angels they fly from one end of the world to the other, and they know the future, as angels do, with this difference, that they learn by listening behind the veil what angels have revealed to them within. In three respects they resemble men. They eat and drink like men, they beget and increase like men, and like men they die.

      Chaggigah, fol. 16, col. 1.

      The Talmud is particularly rich in demonology, and many are the forms which the evil principle assumes in its pages. We have no wish to drag these shapes to the light, and interrogate them as to the part they play in this intricate life. Enough now if we mention the circumstance of their existence, and introduce to the reader the story of Ashmedai, the king of the demons. The story is worth relating, both for its own sake and its historical significance.

      In Ecclesiastes ii. 8, we read, "I gat me men singers and women singers, the delights of the sons of men, as musical instruments, and that of all sorts." These last seven words represent only two in the original Hebrew, Shiddah-veshiddoth.