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

counted over by twos, but one by one.

      Bava Bathra, fol. 8, col. 2.

      "Knowest thou the time when the wild goats of the rock bring forth?" (Job xxxix. 1.) The wild goat is cruel to her offspring. As soon as they are brought forth, she climbs with them to the steep cliffs, that they may fall headlong and die. But, said God to Job, to prevent this I provide an eagle to catch the kid upon its wings, and then carry and lay it before its cruel mother. Now, if that eagle should be too soon or too late by one second only, instant death to the kid could not be averted; but with Me one second is never changed for another. Shall Job be now changed by Me, therefore, into an enemy. (Comp. Job ix. 17, and xxxiv. 35.)

      Bava Bathra, fol. 16, cols. 1, 2.

      A generation can have one leader only, and not two.

      Sanhedrin, fol. 8, col. 1.

      "Like the hammer that breaketh the rock in pieces" (Jer. xxiii. 29). As a hammer divideth fire into many sparks, so one verse of Scripture has many meanings and many explanations.

      Ibid., fol. 34, col. 1.

      In the Machser for Pentecost (p. 69) God is said to have "explained the law to His people, face to face, and on every point ninety-eight explanations are given."

      Adam was created one without Eve. Why? That the Sadducees might not assert the plurality of powers in heaven.

      Ibid., fol. 37, col. i.

      As the Sadducees did not believe in a plurality of powers in heaven, but only the Christians, in the regard of the Jews, did so (by their profession of the doctrine of the Trinity), it is obvious that here, as well as often elsewhere, the latter and not the former are intended.

      "And the frog came up and covered the land of Egypt" (Exod. viii. i; A. V. viii. 6). "There was but one frog," said Rabbi Elazar, "and she so multiplied as to fill the whole land of Egypt." "Yes, indeed," said Rabbi Akiva. "there was, as you say, but one frog, but she herself was so large as to fill all the land of Egypt." Whereupon Rabbi Elazar ben Azariah said unto him, "Akiva, what business hast thou with Haggadah? Be off with thy legends, and get thee to the laws thou art familiar with about plagues and tents. Though thou sayest right in this matter, for there was only one frog, but she croaked so loud that the frogs came from everywhere else to her croaking."

      Sanhedrin, fol. 67, col. 2.

      Rabba, the grandson of Channa, said that he himself once saw a frog larger than any seen now, though not so large as the frog in Egypt. It was as large as Acra, a village of some sixty houses (Bava Bathra, fol. 73, col. 2.)

      Apropos to the part the frog was conceived to play or symbolize in the Jewish conception of the mode and ministry of Divine judgment, we quote the following:—"We are told that Samuel once saw a frog carrying a scorpion on its back across a river, upon the opposite bank of which a man stood waiting ready to be stung. The sting proving fatal, so that the man died; upon which Samuel exclaimed, 'Lord, they wait for Thy judgments this day: for all are Thy servants.' (Ps. cxix. 91.)" (Nedarim, fol. 41, col. 1.)

      "According to the days of one king" (Isa. xxiii. 15). What king is this that is singled out as one? Thou must say this is the King Messiah, and no other.

      Sanhedrin, fol. 99, col. 1.

      Rabbi Levi contends that Manasseh has no portion in the world to come, while Rabbi Yehudah maintains that he has; and each supports his conclusion in contradiction of the other, from one and the same Scripture text.

      Ibid., fol. 102, col. 2.

      The words, "Remember the Sabbath day," in Exod. xx. 8, and "Keep the Sabbath day," in Deut. v. 12, were uttered in one breath, as no man's mouth could utter them, and no man's ear could hear.

      Shevuoth, fol. 20, col. 2.

      The officer who inflicts flagellation on a criminal must smite with one hand only, but yet with all his force.

      Maccoth, fol. 22, col. 2.

      I would rather be called a fool all my days than sin one hour before God.

      Edioth, chap. 5, mish. 6.

      He who observes but one precept secures for himself an advocate, and he who commits one single sin procures for himself an accuser.

      Avoth, chap. 4, mish. 15.

      He who learns from another one chapter, one halachah, one verse, or one word or even a single letter, is bound to respect him.

      Ibid., chap. 6, mish. 3.

      The above is one evidence, among many, of the high esteem in which learning and the office of a teacher are held among the Jews. Education is one of the virtues—of which the following, extracted from the Talmud, is a list—the interest of which the Jew considers he enjoys in this world, while the capital remains intact against the exigencies of the world to come. These are:—The honoring of father and mother, acts of benevolence, hospitality to strangers, visiting the sick, devotion in prayer, promotion of peace between man and man, and study in general, but the study of the law outweighs them all. (Shabbath, fol. 127, col. 1.) The study of the law, it is said, is of greater merit to rescue one from accidental death, than building the Temple, and greater than honoring father or mother. (Meggillah, fol. 16, col 2.)

      "Repent one day before thy death." In relation to which Rabbi Eliezer was asked by his disciples, "How is a man to repent one day before his death, since he does not know on what day he shall die?" "So much the more reason is there," he replied, "that he should repent to-day, lest he die to-morrow; and repent to-morrow, lest he die the day after: and thus will all his days be penitential ones."

      Avoth d'Rab. Nathan, chap. 15.

      He who obliterates one letter from the written name of God, breaks a negative command, for it is said, "And destroy the names of them out of that place. Ye shall not do so unto the Lord your God" (Deut. xii. 3, 4).

      Sophrim, chap. 5, hal. 6.

      Rabbi Chanina could put on and off his shoes while standing on one leg only, though he was eighty years of age.

      Chullin, fol. 24, col. 2.

      A priest who is blind in one eye should not be judge of the plague; for it is said (Lev. xiii. 12), "Wheresoever the priest (with both eyes) looketh."

      Negaim, chap. 2, mish. 3.

      The twig of a bunch without any grapes is clean; but if there remained one grape on it, it is unclean.

      Okzin, chap, i, mish. 5.

      Not every man deserves to have two tables.

      Berachoth, fol. 5, col. 2.

      The meaning of this rather ambiguous sentence may either be, that all men are not able to succeed in more enterprises than one at a time; or that it is not given to every one to make the best both of the present world and of that which is to come.

      Abba Benjamin used to say "There are two things about which I have all my life been much concerned: that my prayer should be offered in front of my bed, and that the position of my bed should be from north to south."

      Ibid., fol. 5, col. 2.

      There are several reasons which may be adduced to account for Abba Benjamin's anxiety, and they are all more or less connected with the important consequences which were supposed to depend upon determining his position with reference to the Shechinah, which rested in the east or the west.

      Abba Benjamin felt anxious to have children, for "any man not having children is counted as dead," as it is written (Gen. xxx. 1), "Give me children, or else I die." (Nedarin, fol. 64, col. 2.)

      With the Jew one great consideration of life is to have children, and more especially male children; because when a boy is born all rejoice over him, but over a girl they all mourn. When a boy comes into the world he brings peace with