Tales and Maxims from the Midrash. Samuel Rapaport

also took the place of prophetic utterances. In prosperity the people's favourite was the Halacha,5 but in adversity they preferred attending Agadic expositions, containing as they did--among much else--words of comfort and consolation, instilling faith in God and hope in His help and protection.

      Rabbi Abahu and Rabbi Chanina b. Abbé were holding discourses at the same time; the former preaching on Agada and the latter on Halacha. Rabbi Chanina's audience, hearing of Rabbi Abahu's Agadic discourse, rudely left him, and went to hear the latter. This gentle sage, distinguished for his meekness and piety, felt aggrieved at the slight shown to his colleague, of which he was the innocent and unwilling cause. He went to see Rabbi Chanina and tried to assuage the grief caused him. 'It is hardly to be wondered at,' he said, 'that the people come to hear me instead of craving for your words. For do we not find this folly in almost every walk of life? Let a man offer cheap and flimsy finery for sale, and he will find far more buyers than he who offers choice pearls and precious stones.'6 The Rabbis knew well how to make their Agadic discourses as attractive as possible, and to awaken their audience from their lethargic condition when occasion arose. One device was to use words of foreign languages, Latin, Greek, Persian, etc., in order to provoke questions and further interest, and so well was the Agada known for its foreign words, that if one found in the Mishna a word of doubtful meaning, recourse was had to the written Agada for its elucidation.7

      Rabbi Akiba, once finding his audience drowsy and inattentive, used the following device: 'What,' he asked, 'induced Esther to reign over 127 provinces?' The question at once roused the attention of the whole assembly, who expected some subtle arithmetical solution, with which the Rabbi had no intention of edifying them. But finding his device successful and attention awakened, he answered the question by saying that 'it was proper for the descendant of Sarah, who lived 127 years, to reign over 127 provinces.'8

      Rabbi Judah Hanasi, too, had recourse to enigmatical sayings: 'I know of a woman,' he said, 'who bore 600,000 children at one time.' This was enough to excite the curiosity of his congregation, who were depressed and in a dejected spirit owing to the havoc wrought by the ruthless Hadrian. Seeing that the assembly was quite puzzled at such a wonderful event, Rabbi Ishmael b. José explained that that woman was no other than Jochabad, the mother of Moses, who was not only a host in himself, but also delivered 600,000 men from slavery.9

      Some of the Rabbis wrote down their notes on Holy Writ as they occurred to them. Rabbi Meir, who was a skilful Scribe and wrote a scroll of the Pentateuch for his own use, is said to have written on the margin thereof short notes for his discourses. A great many Agadic and other teachings were developed in the school of Yabné, or Jamnia, granted by Vespasian to Rabbi Jochanon b. Zakkai, the last pupil of Hillel, and to his friends as well as to Gamliel's descendants. This truly great load-star of the Jewish religion established his school there, and the place became a new Jerusalem and the new seat of a highly learned assembly.10 Of the Midrashic writings of the period between the Hashmoneans and Hadrian, a period of some three hundred years, we possess but fragments, although that period may be said to have levelled the path from the Canon of the Bible to that of tradition.

      What is known as the New Agada had its rise for the most part from the first to the fifteenth century.

      The reopening of the schools in Palestine in the year 520 c.e., and in Babylon in the year 589, gave rise to Midrash Rabba on Genesis, followed by that on Leviticus, then Exodus and Deuteronomy, the last of the five books being Numbers. Of the Midrashim on the five Megilloth, that on Lamentations was the first, and that on Ecclesiastes was the last.

      Midrash Tanchuma, or Yelamdenu, was most probably written in the last century of the Gaonim in Italy, about the ninth century c.e. These Gaonim were in constant communication with Palestine. Tanchuma was followed by Midrash שוחר טוב on Psalms, Midrash on Proverbs and on Samuel.

      I do not pretend to have explored for this little work (which I commenced in my sixty-ninth year, and hope to see published on or before my seventieth birthday) the Midrash in the whole of its scope.

      I have not even as much as touched the Pesikta (the oldest of all Midrashim) Mechilta, Yalkut, Sifra or Sifré; but have restricted myself to about nine hundred quotations from the following Midrashim, viz. Rabba on the five books of Moses and the five Megilloth, Tanchuma on the Pentateuch, and the Midrash on Psalms, Proverbs and Samuel.

      Moreover, whilst I have here and there ventured to 'dress up' the mere 'dry bones' of simple quotations with a word or two of my own, according to the (dim) light that is within me, I have chiefly confined myself to the mere quotations only.

      I hope that the Eldorado which the intelligent reader will at once detect to exist in the somewhat untraversed highway of this wonderland of Rabbinical literature, may encourage an exploring thereof, and one is sure to find an inexhaustible deposit peppered with gold, to use the miner's phrase. The acquisition of a claim in this may not secure a residence in Park Lane, but it will ensure a habitation in the spheres which do not pass away. The whole realm of the moral code is represented in the Midrash; and there is not a point, whether on prudence, life's experience, or worldly wisdom, which the Midrash has left untouched.

      Alexander Of Macedon

       Table of Contents

      THE great conqueror Alexander the Macedonian, the son of Philip, who, at the instigation of the Persians, was assassinated by Pisanius, when yet a boy showed great thirst for conquest. When he heard of his father's conquests he wept bitterly, complaining that by the time he assumed the crown there would be so little for him to conquer. He was barely twenty years old when he ascended the throne, but he knew well how to make his power felt. He soon conquered the Thracians, as well as the rebellious Thebans, and his heroic qualities developed so rapidly that he was appointed by the Greeks as military chief in their wars against the Persians. Uninterrupted success followed his arms, and had he not died at a comparatively early age he would probably have conquered what was then known as the whole world. His victory over the Persian General Memnon, on the river Granicus, in the North-West of Asia Minor, opened for him the road into the interior of further Asia. He was not slow to take advantage of the opportunity, and pushed rapidly through the States of Asia Minor, through Lydia and Ionia to Pamphylia. In the latter, near Issus, he gained a brilliant victory over Darius the Third, also known as Codomanus, who narrowly escaped death, leaving his mother, his wife and his children in the hands of the conqueror.

      The Macedonian hero, with his troops intoxicated with victory after victory, now entered Syria, not so much in pursuit of Darius as with a view to extending his conquests. He took Damascus and Sidon, and attacked Tyre, so as to become master of the sea also.

      That city, however, being very strongly fortified, and being on one side protected by the sea, offered a stubborn resistance, and Alexander found himself compelled to embark on a long siege. In order to prevent any untoward event during the siege, Alexander was anxious to ensure immunity from the neighbouring State.

      He therefore sent a message to Jerusalem, with a letter to the High Priest Jedua with the following requests: (1) To supply him with troops; (2) to allow free traffic between the Macedonian army and Jerusalem; (3) to give him every possible assistance, such as had been granted to Darius. A hint was also thrown out that the High Priest would do well to consider whose friendship and goodwill was of greater value--that of the victor, or that of the vanquished.

      The letter further expressed Alexander's anticipation of having these modest requests granted, and assured the Jews that they would have no reason to regret compliance. The Jews could not but know that it would be greatly to their advantage to be on good terms with this famous hero, and that the beaten Persian could neither benefit nor injure them. Yet they did not feel justified in deserting the Persians. The High Priest therefore indited something like the following answer:--

      'Recognition and high esteem are undoubtedly due to so glorious a hero, yet for the present the Jews of Jerusalem cannot comply with his wishes, for these reasons: We Jews have promised our loyalty, on our oath, to Darius. So long as that Prince lives the oath has its force, and the Jews could commit no sin so grievous as wilful perjury, seeing