T. N. a. It is not quite clear, whether he only refused to attach himself in future to Rabbi Yochanan, or whether he declined the boon of life altogether. In Psachim, fol. 49, col. 1, however, Cahana speaks expressly of his compulsory expatriation, and in Berachoth Jerushalmi it is related, that a man had asked him ironically to tell him what he had witnessed in heaven. I witnessed the signature of thy deathwarrant, was the reply, and immediately the interrogator expired.

b. It matters very little whether there is any historical basis underlying the above story; but nothing can be more suggestive and instructive than the insight it gives into the overweening conceit, the intellectual arrogance, and the moral turpitude of the Rabbis. So far from being shocked by the series of murders here recorded, the story is related with the utmost complacency by the compiler; and there is evidently not the slightest doubt upon his mind, that one murderer was raised from the dead by the intercession of another murderer. The reader knows now, that the Rabbis who figure in it, flourished in the latter half of the third century, and were the leaders of their age. See page 265, Note 5; and for a closer acquaintance with them, consult Index.

26. If one has found some property in a town where the majority are Jews, he is bound to proclaim it publicly; but he is not bound to do so when the majority of the inhabitants are idolaters. (See page 203, Note 16.) Bava-metzia, fol. 24, col. 1; Maimonides, Hilchoth Gzailah Va-avaidah, Sec. 11, Halachah 7.

31. Rabbi Ishmael says: Israelites residing outside the land of Israel, eat unintentionally of sacrifices offered to idols. For instance: if an idolater makes a feast in honour of his son, and invites all the Jews of his town, they eat of the sacrifices of the dead, even though they eat and drink of their own, and are served by a man of their own; for it is said (Ex. xxxiv. 15): "And he call thee, and thou eat of his sacrifice," the acceptance of the invitation is already equivalent to eating of the sacrifice. Avodah-zarah, fol. 8, col. 1; Maimonides, Hilchoth Avodah-zarah, Sec. 9, Halachah 15.

T. N. Here again, how bold and striking is St. Paul's teaching in 1 Cor. x. 27-32, when contrasted with that of the Rabbis! Rabbi Ishmael was one of the Jewish martyrs who paid with their lives for the failure of the insurrection during the reign of Hadrian, and he is said to have officiated in the Holy of Holies. He was, therefore, nearly contemporary with St. Paul. Again the question arises, whence did the latter, himself a Pharisee, and trained in the dense atmosphere of Rabbinism, derive such clear and liberal views? St. Peter's offence (Gal. ii. 11-14) was enhanced by the impression it conveyed, that to eat with Gentile Christians was the same as to eat with Gentile idolaters, though in the opinion of strict Hebrew Christians, the ceremonial defilement of Gentile Christians would probably still constitute a barrier to intimate intercourse with them.

34. An idolater who strikes an Israelite is guilty of death; for it is said (Ex. ii. 11, 12): "He espied an Egyptian smiting an Hebrew (not killing him). .. . and he slew the Egyptian." Sanhedrin, fol. 58, col. 2; Maimonides, Hilchoth Melachim, Sec. 10, Halachah 6.

35. All Israel have a portion in the world to come; for it is said (Is. lx. 21);Thy people are all (A. V., " shall be ") righteous, they shall inherit the land for ever," etc. Sanhedrin, fol. 90, col. 1.

37. "And they shall fall one upon another" (Le. xxvi. 37); i.e., one for the transgression of another. From this we learn that all Israel are surety one for another. Shevuoth, fol. 39, col. 1.

Note. The above is an acknowledged principle. "All Israel are surety one for another." Israel, as a corporate community, do observe the whole Law. Such commandments as have not been observed by one Israelite will be reckoned to him as if actually performed, because another Israelite has observed them. Hence "All Israel have a share in the world to come." Avoth, Chap. I. Your merits are mine, and mine are yours, and the merits of all belong to each one of us. The command "Thou shalt not steal," broken by some, has been kept by others; therefore, "all Israel are holy." Shabbath, fol. 86, col. 1.

41. If a child is found forsaken by its parents, and if the majority of the place are Gentiles, the child is to be considered as a Gentile; if the majority, or even half of the inhabitants are Israelites, the child is an Israelite. Machshirin, chap. 2. Mishnah 7.

43. "One generation goes, and another generation cometh; but the earth abideth for ever." (Ec. i. 4.) One kingdom goes, and another comes; but Israel abides for ever . . . for it is said (Mal.

iii. 6): "I the Lord change not, and you sons of Jacob are not consumed;" as I have not changed, and will not change, so you have not been, and will not be, consumed. Dayrech-ayretz, Perek

Hashalom.

44. The world was only created for the sake of Israel, and none are called the children of God but Israel. Gairim, chap. 1. Halachah 5.

49. A Sadducee once said to Rabbi Yehudah: Thy face glows like that of a usurer, or a swine dealer (the occupations of both are profitable). He replied: Both are forbidden to Jews. Nedarim, fol. 49, col. 2.

50. A man once overheard his wife telling his daughter that though she had ten sons, only one of them could rightly claim her husband as his father. After his death, it was found that he had left all his property by will to one son. The question was, who that one son was? So they all came to Rabbi Benaah to decide between them. Go, said he, and beat your father's grave until he tells you to which of you he had left the property. All did so, except the real son (who felt restrained by instinctive respect for the memory of his father), and they were excluded from the inheritance. The disappointed claimants denounced the Rabbi to the government. Here is a man, said they, among the Jews, who deprives people of their rights without witnesses and without any proof. The Rabbi was cast into prison; but he gave the authorities several instances of his shrewdness, for which he was released. Bava-bathra, fol. 58, col. 1.

60. Rav said: The assembly of Israel gave a staggering reply to the prophet. Repent, said he; your fathers who sinned, where are they? They answered: And the prophets who sinned not, where are they? as it is said (Ze. i. 5): Your fathers, where are they? and the prophets, do they live for ever?" Sanhedrin, fol. 105, col. 1.

69. Rav Chanah bar Biznah recorded, that Rav Shimon the Holy had said: No fast is perfect, in which transgressors of Israel do not take part; for galbanum, though malodorous, was added by Scripture to the spices of the incense. Crithoth, fol. 6, col. 2.

84. He that cooks in milk a sinew corresponding to that of Jacob which shrank, on an annual festival, and eats it, receives five times

forty stripes save one, viz.: for cooking the sinew; for eating it; for cooking flesh meat in milk (Ex. xxiii. 19; xxiv. 26; De. xiv. 21, on which threefold repetition of an injunction a dietary system, complicated, vexatious, and prohibitive is built up and observed to this day); for eating it when thus cooked; and for lighting the fire. Baitza, fol. 12, col. 1.

CHAPTER XXXIII.

VERSE 4.

And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him.

Each letter in the word: "And-he-kissed-him," is dotted; which is an intimation of his dissimulation. Avoth of Rabbi Nathan, chap. 34.

SYNOPTICAL NOTES.

KISSES.

5. Two witnesses deposed before Rabbon Gamliel, to the appearance of the new moon on a certain day; but it could not be seen the very next cloudless evening. Rabbon Gamliel (as the patriarch) acted, nevertheless, on their deposition; but Rabbi Dosa ben Hyrcanus rejected their testimony. How, said he, can any one testify that a woman had been delivered of a child when she appears the next day unmistakeably enceinte? I see the force of thy words, observed Rabbi Yehoshua. Rabbon Gamliel then sent him a peremptory order to come to him to Yavneh (Jamnia), stick and purse in hand, on the day which, according to his (Rabbi Yehoshua's) calculation, would be the Day of Atonement (one of the most heinous offences of which a Jew could be guilty). Rabbi Yehoshua was in great distress; but he was advised by Rabbi Akiva, and Rabbi Dosa ben Hyrcanus, to yield to constituted authority. So he took his stick and his money, and presented himself before Rabbon Gamliel at Yavneh on the day appointed. The latter rose and kissed him on his head. My Rabbi and my disciple exclaimed he: my Rabbi in wisdom, and my disciple in obeying my command. (See page 51, T.N. c.; page 155, chap. xlvii. ver. 12, Note 15.) Rosh-hashanah, fol. 25, col. 1.

6. Why are men born dumb? because their parents kissed Dip. Nedarim, fol. 20, col. 1.

7. Rabbi Chanena was vowed by his father to be a Nazarite, and Rabbon Gamliel was requested to examine him, whether he was old enough to understand the nature of the vow made by his father on his behalf. Do not trouble thyself, Rabbi, exclaimed the boy; if I am too young, I will keep the vow for the sake of my father; and if old enough, I will keep it for my own sake. Rabbon Gamliel rose, kissed him on his head, and said: I am confident that this boy will

one day determine halachahs in Israel; and so he did. Nazir, fol. 29, col. 2

8. Rav said: If a man of Narash (a town in Babylon) kisses thee, count thy teeth (ascertain whether he has not stolen one). If a man of Nahar-pakud is so hospitable as to accompany thee part of thy journey, he is probably attracted by thy good mantle. If a man of Pumbeditha accompanies thee, change thy lodgings (that he may not know where to find thee). Chulin, fol. 127, col. 1.

9. If an idol stands before a spring, let no Jew bow down to drink ; otherwise it might seem as if he bowed to the idol; but if it has no such appearance, he may do so. Let no Jew put his mouth to the mouths of figures (parzaph, Tpоown) from which water flows; for it might seem as if he kissed an idol; and whatever the wise men prohibited for the sake of appearances, may not be done even in the inmost recesses of one's chambers. Avodah-zarah, fol. 12, col. 1. But he honoureth them that fear the Lord." (Ps. xv. 4.) That is what Jehoshaphat king of Judah did. Whenever he saw a disciple of the wise, he used to rise from his throne, and embrace and kiss him, and call him: Father, Father, Rabbi, Rabbi, Master, Master. (Mat. xxiii. 7.) Maccoth, fol. 24, col. 1.

10. 66

11. The angel of death came and stood before Moses. Give me thy soul, said he; but Moses rebuked him, and told him he had no permission to come where he (Moses) was, and he departed crestfallen. Then the Holy One, blessed be He! took the soul of Moses, and hid it under His throne of glory; as it is said (1 Sa. xxv. 29): "And the soul of my lord shall be bound in the bundle of life." But when He took it, He took it by means of a kiss; as it is said (De. xxxiv. 5. See original): Upon the mouth of the Lord." Avoth of

Rabbi Nathan, chap. 12.

66

VERSE 10.

I have seen thy face, as though I had seen the face of God, and thou wast pleased with me.

Rav Yehudah bar Maarva expounded; some say that it was Rabbi Shimon ben Pazi: It is permitted in this world to flatter the wicked; for it is said (Is. xxxii. 5): "The vile person shall be no more called liberal" in the world to come; consequently he may be called so in this world. Rabbi Shimon ben Lakish proves it from the words: "As though I had seen the face of God, and thou wast pleased with me" (which could not have been sincerely meant). This, however (observes the compiler), is a different construction of the text from that put upon it by Rabbi Laive. He said: The case of Jacob and Esau is like that of a man who invites his neighbour to a feast. The guest, suspecting the murderous intention of his host, remarks: This dish tastes just like the one I had at the king's table. (A remark calculated to inspire the host with fear.) So Jacob had

no intention of flattering Esau; but to let him know that he had familiar intercourse with angels. (Instead of "as though," therefore, render "when.") Soteh, fol. 41, col. 2.

VERSE 14.

Until I come unto my lord unto Seir.

The Post-Mishnic Rabbis have taught: If an Israelite encounters an idolater on the road, let him take care that the idolater passes on his right side. (He would then be in a better posture for defence in case he should be attacked.) Rabbi Ishmael, the son of Rabbi Yochanan ben Berokah, says: If the idolater is armed with a sword, let him keep him to his right (which would enable the Jew, in case of attack, to seize with his right hand the sword which is dangling on the idolater's left side). If he holds a stick (which is commonly carried in the right hand), let him keep the idolater to his left. If they mount a hill, or come down a declivity, let the Israelite always be higher than the idolater; nor let him bow before him, lest he crush his head. If the idolater asks him how far he intends to travel, let him name a longer distance than he wishes to journey (the idolater may then postpone his murderous intent); even as our father Jacob did with wicked Esau. He told him: "Until I come unto my lord unto Seir;" but "he journeyed to Succoth." (Ge. xxxiii. 17.) Avodah-zarah, fol. 25, col. 2.

VERSE 18.

And Jacob came intact.

I. Rav said: Intact ( used adjectively, and not as the name of a place) as to his body, his money, and his knowledge of the Law.

And he favoured the face of (camped before) the city.

II. Rav says: He struck coins. Shemuel says: He instituted fairs. Rabbi Yochanan says: He introduced baths. Shabbath, fol. 33, col. 2.

VERSE 19.

And he bought a parcel of land. . . . for an hundred keshitah. Rabbi Akiva said: When I travelled in Africa, they called a maah (equal to gerah. Ex. xxx. 13) keshitah; so that an hundred keshitahs is equal to one hundred danki (Savaкn, a small Persian coin). Rosh-hashanah, fol. 26, col. 1.