34. There is a difference between seeing what one eats and not seeing it. Here, says Rav Yoseph, is an intimation, that blind men eat and are not satisfied. Hence let meals be eaten by day. Yoma, fol. 74, col. 2.

35. On a particular festive occasion of annual occurrence, Hillel the Elder (he died a few years before the Christian era) used to say: If I am here, all are here; but if I am not here, who is here? Sucah, fol. 53, col. 1.

36. The place which I like thither my feet carry me. Ibid.

37. Hillel on seeing a human head floating upon the water, said: Because thou hadst drowned a man, they drowned thee; and in the end those who drowned thee will also be drowned. Ibid.

38. What a child talks in the street that it has heard from its parents, Sucah, fol. 56, col. 2.

39. It is not the place which confers honour upon the man, but the man who confers honour upon the place. Taanith, fol. 21, col. 2. 41. If a man says: I have been diligent (in the pursuit of the knowledge of the Law), and have not attained it; or, I have not been diligent and have attained it, believe him not. If he says: I have been diligent and have attained it, believe him. Meguillah, fol. 6, col. 2.

43. An ignoramus is always ready to take the lead. fol. 12, col. 2.

45. A woman schemes whilst plying the spindle. fol. 14, col. 2.

Meguillah,

Meguillah,

46. The gosling walks with its head lowered, but nothing escapes its eyes. Ibid.

47. A word for a sela; silence for two. Meguillah, fol. 18, col. 1. 48. Everything is under the control of Heaven, except the fear of Heaven. Meguillah, fol. 25, col. 1.

54. A hundred zouzes invested in trade supply butcher's meat and wine every day. The same sum invested in agriculture supplies only mallows and unripe fruit. Yevamoth, fol. 63, col. 1.

58. A woman prefers poverty with the affection of her husband to riches without it. Kethuboth, fol. 62, col. 2.

59. The load upon the camel should be proportionate to its strength. Kethuboth, fol. 67, col. 1.

64. Marriage is preferable even to widowhood. Kiddushin, fol. 41, col. 1.

71. The hole, not the rat, purloins. 72. Let not a man drink out of one another. (This applies even when the husband.) Nedarim, fol. 20, col. 2.

Guittin, fol. 45, col. 1.

cup, and set his eyes upon two women own the same

73. The righteous promise little and do much. Nedarim, fol. 21, col. 2.

74. Poor is he only who has no knowledge. Nedarim, fol. 41, col. 1. 75. Our forefathers said (La. iii. 17): "We forgat prosperity," we have never seen it. Nedarim, fol. 50, col. 2.

77. With what measure a man metes it shall be measured to him again. (Mat. vii. 1.) Soteh, fol. 8, col. 2.

80.

Thou hast dived into deep waters, and brought up a piece of

broken crockery (an elaborate argument leading to a flimsy conclusion). Bava-kama, fol. 91, col. 1.

81. When thorns are eradicated the surrounding vegetation is disturbed. Bava-kama, fol. 92, col. 1.

82. 83.

Sixty men are left behind in a race by one who takes a good meal in the morning. Bava-kama, fol. 92, col. 2.

84. Sixty painful sensations are experienced in the teeth of one who looks on whilst another eats. Ibid.

85. The wine is the master's, but those who drink it are grateful to the butler. Ibid.

86.

87.

88.

Ibid.

A hungry dog eats dung. Ibid.

A blighted tree is always found near a barren one. Ibid.
Birds associate with their kind, and men with their like.

90. It is not without reason that the cuckoo went to the raven, he belongs to the same species. Ibid.

92.

93.

94.

Ibid.

Cast no mud into a well of which thou hast drunk.
Lift the burden with me, for I will not move it alone. Ibid.
When we were children, we deemed ourselves men; now that
Ibid.

we are old, we are deemed children.

95. Streams of wealth are left behind by men of substance. Bava-kama, fol. 93, col. 1.

97. Never esteem lightly the imprecation uttered by an ordinary man. Ibid.

98. Always be among the persecuted, and not among the persecutors. Ibid.

Bava-metzia, fol. 37, col. 2.

100. Silence is consent. 102. Perhaps thou art of Pumbeditha, where they make elephants pass through the eye of a needle. Bava-metzia, fol. 38, col. 2. 104. Honour your wives that you may become rich. (The illustration from the case of Abraham is ill-chosen.) Bava-metzia, tol. 59, col. 1.

105. Talk not of hanging if any of thy relations have been hung. Bava-metzia, fol. 59, col. 2.

107. When there is but one stater in a jug, it is constantly proclaiming its presence therein (a little knowledge engenders conceit). Bara-metzia, fol. 85, col. 2..

109. In summer eat early in the morning as an antidote against the effects of the heat, and in the winter as an antidote against the effects of the cold. Ibid.

110. Mend thyself first, and then mend others. Ibid.

112. The world cannot exist without males, or without females; but happy he whose children are males, and woe to him whose children are females. Bava-bathra, fol. 16, col. 2.

Ibid.

113. To have no faithful friends is worse than death. 115. A man's wife has not yet breathed her last, when another is already waiting to take her place. Bava-bathra, fol. 91, col. 1. 116. The marble block trembles at the sight of the engraver's tools, and a rogue at that of an honest man. Avodah-zarah, fol. 22,

col. 2.

120. When the thief has no chance of stealing, he makes a show of honesty.

T. N. The above was the rejoinder of Abishag the Shunammite to the aged David, who, in answer to her request that he should marry her, pleaded that he was not permitted to marry more than eighteen wives, i.e., three times the number Saul had. See 2 Sa. xii. 8, where the last clause should be rendered, "As many as these (thy master's six wives), and as many as these."

Come and see (adds the compiler) how objectionable divorce is; for rather than he should divorce one of his eighteen wives and marry Abishag, David was allowed to associate with her (without marriage). Rabbi Eliezer said: Whoever divorces his first wife, even the altar sheds tears over him; for it is said (Mal. ii. 13): "Covering the altar of the Lord with tears," etc. (See by all means page 224, Note 12, T. N.) Sanhedrin, fol. 22, col. 1.

121. It is as difficult to effect suitable matrimonial matches, as it was to divide the Red Sea. Avodah-zarah, fol. 22, col. 2.

122. It is the forest which supplies the helve to the axe with which its trees are cut down. Avodoh-zarah, fol. 39, col. 2.

123. "Israel hath sinned." (Jos. vii. 11.) Though he has sinned, he is still an Israelite. Avodah-zarah, fol. 44, col. 1.

124. Be rather the object of curses than curse thyself. All the curses which David uttered against Joab were fulfilled in his own descendants. Avodah-zarah, fol. 49, col. 1.

127. Two dry sticks will help to burn a green twig. Avodah-zarah, fol. 93, col. 1.

128. Speak not disparagingly of Gentiles in the presence of one who is even the tenth in descent from proselytes. Avodah-zarah, fol. 94, col. 1.

131. He that betrays his vindictive feelings ruins his own house. Avodah-zarah, fol. 102, col. 2.

134. The camel went to ask for horns, and they cut off his ears also. Avodah-zarah, fol. 106, col. 1.

135. Thy own deeds will either commend or repel thee. Edoyoth, fol. 11, col. 1.

136. Some are hospitably disposed, but have not the means; whilst others have the means, but not the hospitable disposition. Chulin, fol. 7, col. 2.

139. An old man is a trouble in the house; an old woman is a treasure in the house. Eirechin, fol. 19, col. 1.

140. Restrain anger and sin not; abstain from drink and sin not. Berachoth, fol. 29, col. 2.

145. What thou dislikest that do not to thy neighbour. (See page 366, Note. 8.) Shabbath, fol. 31, col. 1.

146. Rabbi Yehoshua ben Laive (third century) said: If a man be worthy, the Law is made to him a medicine of life; if unworthy, it is made unto him a medicine of death. (2 Co. ii. 16.) Yoma, fol. 72, col. 2.

147. He that judges his neighbour charitably, is himself judged charitably. (Mat. vii. 2.) Shabbath, fol. 127, col. 2.

149. Rabbon Shimon ben Gamliel, and Rabbis Shimon, Ishmael and Akiva all hold, that all Israel are royal princes. Shabbath, fol. 128, col. 1.

150. Whatever the wise men have prohibited for the sake of appearance, is not allowed even in the most secret recesses of one's chamber. Shabbath, fol. 146, col. 2.

151. Rabbon Gamliel ben Rabbi (middle of third century) said: He that is merciful to his fellow-creatures, obtains mercy from heaven. Shabbath, fol. 151. col. 2.

152. Whoever abases himself, the Holy One, blessed be He! exalts him; and whoever exalts himself, the Holy One, blessed be He! abases him. Eiruvin, fol. 13, col. 2.

153. Greatness flees from him who strives for it; but it follows him who flees from it. (Lu. xiv. 11.)

Ibid.

154. Rav Yoseph, the son of Rabbi Yehoshua ben Laive, was in a trance during his illness. When he recovered, his father asked him what he had seen. I have seen, said he, an inverted world; those that are here high were there low; and those that are here low were there high. Son, said the father, thou hast seen a real world. And how hast thou seen ourselves? The same there as here, was the reply. (Mat xix. 30.) Psachim, fol. 50, col. 1.

156. The Post-Mishnic Rabbis have recorded: A Sadducean highpriest once prepared the incense before entering into the Holy of Holies on the Day of Atonement (which is apparently prohibited in Le. xvi. 12, 13). When he came back from the presence of the mercy seat, his father, noticing his excessive joy, said to him: Son, although we are Sadducees, yet are we awed by the Pharisees. Ah! said he, all my life have I been grieved by reason of the false construction put by the Pharisees upon the second verse. (The Sadducees united, "that he come not," with ya, "but with a cloud") and I have longed for an opportunity to fulfil it in our sense; and how could I refrain from doing it when the opportunity came ? It is said, that not long afterwards he was found dead on a dunghill, and worms were issuing from his nostrils. (Ac. xii. 23.) Some say that he was struck dead when he came out of the Holy of Holies. For Rabbi Cheyah had recorded, that something like the noise of an angel striking him on the face was heard outside, and when his brother priests went in to ascertain the cause, they noticed something like the mark of a calf's foot (Eze. i. 7) between his shoulders. Yoma, fol. 19, col. 2.

160. Naked came he into the world, and naked he leaves it; would that the departure were as innocent as the arrival! Yoma, fol. 86, col. 2,

161. When the congregation is in trouble, let not a man say: I will go home and eat and drink, and peace be unto thee my soul! (Lu. xii. 19.) Taanith, fol. 11, col. 1.

164. This day he sits in the bosom of Abraham, said Rabbi; i.e., he died. (Lu. xvi. 23.) Kiddushin, fol. 72, col. 2.

165. Rabbi Shimon ben Elazer (end of second century) said: Hast thou ever seen an animal, or a fowl engaged in trade? and yet they subsist without difficulty. They were created to minister unto me, whereas I was created to minister unto my Creator. Should I not then be able to subsist with much less trouble? but my deeds being

evil, they interfere with my means of subsistence. (Mat. vi. 26.) Kiddushin, fol. 82, col. 1.

166. The same Rabbi said: I have never met with a stag engaged in drying fruits, or a carrier-lion, or a shop-keeping fox; and yet they subsist without trouble, etc. Kiddushin, fol. 82, col. 2.

169. He that vows by the Law has said nothing; by what is written in the Law, his words abide. Nedarim, fol. 14, col. 2.

170. "Behold, I have taught you statutes and judgments, even as the Lord my God commanded me." (De. iv. 5.) As I have taught you freely, so teach you freely. (Mat. x. 8.) Nedarim, fol. 37, col. 1. 171. Be careful in your treatment of the children of the poor, for from them proceeds the Law. (Mal. ii. 5.) Nedarim, fol. 81, col. 1. 172. A man trangresses in secret, and the Holy One, blessed be He proclaims it openly. (Mat. vi. 4.) Soteh, fol. 3, col. 1.

173. Whoever sets his eyes upon what is not his, fails not only to obtain what he seeks, but loses also what he has. Soteh, fol. 9, col. 1.

174. My fathers (said Monobazus the proselyte) laid up treasures for themselves below, and I lay them up above; they laid them up where the human hand controls, I where the human hand cannot control them. (Mat. vi. 19-21.) Bava-bathra, fol. 11, col. 1.

T. N. As this personage has been mentioned several times in this work, some account of him may appear desirable. His mother Helena, who embraced Judaism, was, according to the ancient Persian usage, the sister of his father, Monobazus, king of Adiabene, a district beyond the Tigris. His brother, Izates, who succeeded to the throne on the death of his father, had, during his residence with Abenerig, king of Characene, a country bordering on the Persian Gulf, become an ardent convert to Judaism, and had even submitted to the rite of circumcision. Monobazus, the younger, it seems, assumed the sovereignty in the absence of Izates, and abdicated it in his favour on his return. On the death of Izates, his remains, and those of his mother, Helena, were transferred to Jerusalem, and there buried in a splendid tomb, which remained till the age of Jerome. During the famine in the reign of Claudius, the two proselytes imported large quantities of corn from Alexandria, and dried figs from Cyprus, which, together with considerable sums of money, they distributed among the poor at Jerusalem. It is from this Helena that later Jewish writers have traced the royal descent of our Lord. The above details are extracted from Milman's History of the Jews, from which it appears, that Monobazus did not embrace Judaism himself, and that he could not even reconcile himself to his relative's profession of that creed.

175. Rabbi Yochanan (third century) said: What is it that is written (Ru. i. 1). "In the days of judging the judges"? It was a generation which judged its judges. If one said to another: Remove the mote from between thy eyes, the reply was: Remove the beam from between thine own eyes. (Mat. vii. 3.) Bava-bathra, fol. 15, col. 2.

177. The angel Gabriel (Man God) has three names: Bold pleader, Eraser, and Shutter; because he pleads boldly before the Highest; and because he erases the iniquities of Israel; and when he shuts, no one opens. (Rev. iii. 7.) Sanhedrin, fol. 44, col. 2.

180.

The Holy One, blessed be He! said to Moses: Withhold