Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala Part 45

_Kiddushin_, fol. 31, col. 1.

"The Lord hath swallowed up all the habitations of Jacob" (Lam. ii. 2).

Ravin came to Babylon and said in the name of Rabbi Yochanan, "These are the sixty myriads of cities which King Yannai (Jannnaeus) possessed on the royal mount. The population of each equalled the number that went up out of Egypt, except that of three cities in which that number was doubled. And these three cities were Caphar Bish (literally, the village of evil), so called because there was no hospice for the reception of strangers therein; Caphar Shichlaiim (village of water-cresses), so called because it was chiefly on that herb that the people subsisted; Caphar Dichraya (the village of male children), so called, says Rabbi Yochanan, because its women first gave birth to boys, and afterward to girls, and then left off bearing." Ulla said, "I have seen that place, and am sure that it could not hold sixty myriads of sticks." A Sadducee upon this said to Rabbi Chanina, "Ye do not speak the truth." The response was, "It is written (Jer. iii. 19), 'The inheritance of a deer,' as the skin of a deer, unoccupied by the body of the animal, shrinks, so also the land of Israel, unoccupied by its rightful owners, became contracted."

_Gittin_, fol. 57, col. 1.

Rabbi Yoshua, the son of Korcha, relates: "An aged inhabitant of Jerusalem once told me that in this valley two hundred and eleven thousand myriads were ma.s.sacred by Nebuzaradan, captain of the guard, and in Jerusalem itself he slaughtered upon one stone ninety-four myriads, so that the blood flowed till it touched the blood of Zachariah, that it might be fulfilled which is said (Hos. ii. 4), 'And blood toucheth blood.' When he saw the blood of Zachariah, and noticed that it was boiling and agitated, he asked, 'What is this?' and he was told that it was the spilled blood of the sacrifices. Then he ordered blood from the sacrifices to be brought and compared it with the blood of the murdered prophet, when, finding the one unlike the other, he said, 'If ye tell me the truth, well and good; if not, I will comb your flesh with iron currycombs!' Upon this they confessed, 'He was a prophet, and because he rebuked us on matters of religion, we arose and killed him, and it is now some years since his blood has been in the restless condition in which thou seest it.' 'Well,' said he, 'I will pacify him.' He then brought the greater and lesser Sanhedrin and slaughtered them, but the blood of the prophet did not rest. He next slaughtered young men and maidens, but the blood continued restless as before. He finally brought school-children and slaughtered them, but the blood being still unpacified, he exclaimed, 'Zachariah! Zachariah! I have for thy sake killed the best among them; will it please thee if I kill them all?' As he said this the blood of the prophet stood still and quiescent. He then reasoned within himself thus, 'If the blood of one individual has brought about so great a punishment, how much greater will my punishment be for the slaughter of so many!' In short, he repented, fled from his house, and became a Jewish proselyte."

_Gittin_, fol. 57, col. 2.

The same story is repeated in _Sanhedrin_, fol. 96, col. 2, with some variations; notably this, among others, that it was because the prophet prophesied the destruction of Jerusalem that they put him to death.

(Gen, xxvii. 2), "The voice is the voice of Jacob, but the hands are the hands of Esau." The first-named "voice" alludes to the voice of lamentation caused by Hadrian, who had at Alexandria in Egypt ma.s.sacred twice the number of Jews that had come forth under Moses. The "voice of Jacob" refers to a similar lamentation occasioned by Vespasian, who put to death in the city of Byther four hundred myriads, or, as some say, four thousand myriads. "The hands are the hands of Esau," that is, the empire which destroyed our house, burned our Temple, and banished us from our country. Or the "voice of Jacob" means that there is no effectual prayer that is not offered up by the progeny of Jacob; and "the hands are the hands of Esau," that there is no victorious battle which is not fought by the descendants of Esau.

Ibid.

Tamar and Zimri both committed fornication. The former (actuated by a good motive, see Gen. x.x.xviii. 26) became the ancestress of kings and prophets. The latter brought about the destruction of myriads in Israel.

Rav Nachman bar Yitzchak says, "To do evil from a good motive is better than observing the law from a bad one" (e.g., Tamar and Zimri, Lot and his daughters).

_n.a.z.ir_, fol. 23, col. 2.

The Rabbis have taught that the text, "And when it rested, he said, Return, O Lord, to the myriads and thousands of Israel" (Num. x. 36), intimates that the Shechinah does not rest upon less than two myriads and two thousands (two being the minimum plurality). Suppose one of the twenty-two thousand neglect the duty of procreation, is he not the cause of the Shechinah's departure from Israel?

_Yevamoth_, fol. 64, col. 1.

"And place over them to be rulers of thousands, and rulers of hundreds, and rulers of fifties, and rulers of tens" (Exod. xviii. 21). The rulers of thousands were six hundred in number, the rulers of hundreds six thousand, of fifties twelve thousand, and rulers of tens six myriads.

The total number of rulers in Israel, therefore, was seven myriad eight thousand six hundred.

_Sanhedrin_, fol. 18, col. 1.

Once upon a time the people of Egypt appeared before Alexander of Macedon to complain of Israel. "It is said (Exod. xii. 36), they argued, 'The Lord gave the people favor in the sight of the Egyptians, so that they lent unto them,' etc.;" and they prayed, "Give us now back the gold and the silver that ye took from us." Givia ben Pesisa said to the wise men (of Israel), "Give me permission to plead against them before Alexander. If they overcome me, say, 'You have overcome a plebeian only,' but if I overcome them, say, 'The law of Moses our master has triumphed over you.'" They accordingly gave him leave, and he went and argued thus, "Whence do ye produce your proof?" "From the law," said they. Then said he, "I will bring no other evidence but from the law. It is said (Exod. xii. 40), 'The sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.' Pay us now the usufruct of the labor of the sixty myriads whom ye enslaved in Egypt for four hundred and thirty years." Alexander gave the Egyptians three days'

grace to prepare a reply, but they never put in an appearance. In fact, they fled away and left both their fields and vineyards.

Ibid., fol. 91, col. 1.

"And Jethro said, Blessed be the Lord, who hath delivered you" (Exod.

xviii. 10). A tradition says, in the name of Rabbi Papyes, "Shame upon Moses and upon the sixty myriads (of Israel), because they had not said, 'Blessed be the Lord,' till Jethro came and set the example."

_Sanhedrin_, fol. 94, col. 1.

"And let him dip his foot in oil" (Deut. x.x.xiii. 24), the Rabbis say, refers to the portion of Asher, which produces oil like a well. Once on a time, they relate, the Laodiceans sent an agent to Jerusalem with instructions to purchase a hundred myriads' worth of oil. He proceeded first to Tyre, and thence to Gush-halab, where he met with the oil merchant earthing up his olive trees, and asked him whether he could supply a hundred myriads' worth of oil. "Stop till I have finished my work," was the reply. The other, when he saw the business-like way in which he set to work, could not help incredulously exclaiming, "What!

hast thou really a hundred myriads' worth of oil to sell? Surely the Jews have meant to make game of me." However he went to the house with the oil merchant, where a female slave brought hot water for him to wash his hands and feet, and a golden bowl of oil to dip them in afterward, thus fulfilling Deut. x.x.xiii. 24 to the very letter. After they had eaten together, the merchant measured out to him the hundred myriads'

worth of oil, and then asked whether he would purchase more from him.

"Yes," said the agent, "but I have no more money here with me." "Never mind," said the merchant; "buy it and I will go with thee to thy home for the money." Then he measured out eighteen myriads' worth more. It is said that he hired every horse, mule, camel, and a.s.s he could find in all Israel to carry the oil, and that on nearing his city the people turned out to meet him and compliment him for the service he had done them. "Don't praise me," said the agent, "but this, my companion, to whom I owe eighteen myriads." This, says the narrator, ill.u.s.trates what is said (Prov. xiii. 7), "There is that maketh himself (appear to be) rich, yet hath nothing; there is that maketh himself poor, yet hath great riches."

_Menachoth_, fol. 85, col. 2.

THE MIDRASHIM

"Precious in the sight of the Lord is the Aggadah, as explained in the Midrashim"

INTRODUCTORY NOTE

The Midrashim are ancient Rabbinical expositions of Holy Writ. The term Midrash (of which Midrashim is the plural form) occurs twice in the Hebrew Bible (2 Chron. xiii. 22, and xxiv. 27); and in both pa.s.sages it is represented in the Anglican version by the word "story," while the more correct translation, "commentary," is relegated to the margin.

"Legendary exposition" best expresses the full meaning of the word Midrash.

The Midrashim, for the most part, originated in a praiseworthy desire to familiarize the people with Holy Writ, which had, in consequence of changes in the vernacular, become to them, in the course of time, almost a dead letter. These Midrashim have little or nothing to do with the Halachoth or legal decisions of the Talmud, except in aim, which is that of ill.u.s.tration and explanation. They are not literal interpretations, but figurative and allegorical, and as such enigmatic. They are, however, to be received as utterances of the sages, and some even regard them of as binding obligation as the law of Moses itself. The following are fairly representative extracts.

THE MIDRASHIM

The name of Abraham always precedes those of Isaac and Jacob except in one place (Lev. xxvi. 42), where it is said, "And I will remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember;" and thus we learn that all were of equal importance.

_Midrash Rabbah_, Gen. chap. 1.

In the Selichoth for the Day of Atonement the above reversal of the usual order of the names of Abraham, Isaac, and Jacob is thus referred to: "The first covenant Thou didst exalt, and the order of the contracting parties to it Thou hast reversed."

Abraham deserved to have been created before Adam, but the Holy One--blessed be He!--said, "Should he pervert things as I make them, then there will be no one to rectify them; so behold I will create Adam first, and if he should make things crooked, then Abraham following him will make them straight again."

Ibid., chap. 14.

Abram was called Abraham, and Isaac was also called Abraham; as it is written (Gen. xxv. 19), "Isaac, Abraham's son, Abraham."

Ibid., chap. 63.

"And he lay down in that place" (Gen. xxviii. 11). Rabbi Yuda said, "There he lay down, but he did not lie down during all the fourteen years he was hid in the house of Eber." Rabbi Nehemiah said, "There he lay down, but he did not lie down all the twenty years in which he stood in the house of Laban."

Ibid., chap. 68.

Vayash Kihu, "And kissed him" (Gen. x.x.xiii. 4), Rabbi Yanai asks, "Why is this word (in the original Hebrew) so pointed?" "It is to teach that Esau did not come to kiss him, but to bite him; only the neck of Jacob our father became as hard as marble, and this blunted the teeth of the wicked one." "And what is taught by the expression 'And they wept'?"

"The one wept for his neck and the other for his teeth."

_Midrash Rabbah_, chap. 78.

Rabbi Shimon ben Yochai in Sifri deliberately controverts this interpretation, and Aben Ezra says it is an "exposition fit only for children."

Esau said, "I will not kill my brother Jacob with bow and arrow, but with my mouth I will suck his blood," as it is said (Gen. x.x.xiii. 4), "And Esau ran to meet him, and embraced him, and kissed him, and they wept." Read not "and he kissed him," but read, "and he bit him." The neck of Jacob, however, became as hard as ivory, and it is respecting him that Scripture says (Cant. vii. 5), "Thy neck is as a tower of ivory,"--so that the teeth of Esau became blunted; and when he saw that his desire could not be gratified, he began to be angry, and gnashed his teeth, as it is said (Ps. cxii. 10), "The wicked shall see it and be grieved; he shall gnash with his teeth."