Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala. Maurice Henry Harris

perfectly righteous, who are at once written and sealed for eternal life; the thoroughly bad, who are at once written and sealed for hell; as it is written (Dan. xii. 2), "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt;" and those in the intermediate state, who go down into hell, where they cry and howl for a time, whence they ascend again; as it is written (Zech. xiii. 9), "And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried; they shall call on my name, and I will hear them." It is of them Hannah said (1 Sam. ii. 6), "The Lord killeth and maketh alive; He bringeth down to hell and bringeth up."

Rosh Hashanah, fol. 16, col. 2.

      Our Rabbis have taught that there are three voices which can be heard from one end of the world to the other:—The sound emitted from the sphere of the sun; the hum and din of the city of Rome; and the voice of anguish uttered by the soul as it quits the body; … but our Rabbis prayed that the soul might be spared this torture, and therefore the voice of its terrors has not since been heard.

Yoma, fol. 20, col. 2.

      In three particulars is benevolence superior to almsgiving:—Almsgiving is only the bestowment of money, but benevolence can be exercised by personal service as well. Alms can be given only to the poor, but benevolence can be shown no less to the rich. Alms are confined to the living, but benevolence may extend to both the dead and the living.

Succah, fol. 49, col. 2.

      Three marks characterize the nation of Israel:—They are compassionate, they are modest, and they are benevolent. Compassionate, as it is written (Deut. xiii. 18), "And show thee mercy, and have compassion upon thee, and multiply thee." Modest, as it is written (Exod. xx. 20), "That his fear may be before your faces." Benevolent, as it is written (Gen. xviii. 19), "For I know him," etc.

Yevamoth, fol. 79, col. 1.

      Dates are good after meals in the morning and in the evening, but hurtful in the afternoon; on the other hand, at noon they are most excellent, and an antidote to these three maladies:—Evil thought, constipation, and hemorrhoids.

Kethuboth, fol. 10, col. 2.

      Beware of these three things:—Do not sit too much, for it brings on hemorrhoids; do not stand too much, for it is bad for the heart; do not walk too much, for it is hurtful to the eyes. But sit a third, stand a third, and walk a third.

Ibid., fol. 111, col. 1.

      He who holds his household in terror tempts to the commission of three sins:—Fornication, murder, and Sabbath breaking.

Gittin, fol. 6, col. 2.

      Three things weaken the strength of man:—Fear, travel, and sin. Fear, as it is written (Ps. xxxviii. 10), "My heart palpitates, my strength faileth me." Travel, as it is written (Ps. cii. 23), "He hath weakened my strength in the way." … Sin, as it is written (Ps. xxxi. 10), "My strength faileth me, because of my iniquity."

Ibid., fol. 70, col 2.

      Abraham was three years old when he first learned to know his Creator; as it is said (Gen. xxvi. 5), "Because Abraham obeyed my voice."

Nedarim, fol. 32, col. 1.

      The conclusion arrived at here is founded on interpreting the Hebrew letters of the word rendered "because" numerically, in which the value of the letters gives a total of one hundred and seventy-two; so that the sense of the text is, "Abraham obeyed my voice" one hundred and seventy-two years. Now Abraham died when he was a hundred and seventy-five, therefore he must have been only three when he began to serve the Lord.

      As Abraham plays so important a part both in the history and the imagination of the Jewish race, we may quote here a score or so of the Talmudic traditions regarding him. The traditions, as is like, contributed quite as much, if not more, to give character to his descendants as his actual personality and that spirit of faith which was the central fact in his history. Races and nations often draw more inspiration from what they fancy about their ancestry and early history than from what they know; their fables therefore are often more illuminative than the facts.

      Abraham was Ethan the Ezrahite, who is mentioned in Ps. lxxxvii. 1.

Bava Bathra, fol. 15, col. 1.

      Abraham's mother was Amathlai, the daughter of Karnebo.

Bava Bathra, fol. 91, col. 1.

      Abraham was the head of a seminary for youth, and kept both laws, the written and the oral.

Yoma, fol. 28, col. 2.

      Abraham observed the whole ceremonial law, even before it was given on Sinai.

Kiddushin, fol. 82, col. 1.

      From the day Abraham was compelled to leave the idolatrous worship and country of his fathers, it is reasonable to suppose that his tent would become a rendezvous for his neighbors who shrunk like himself from the abominations around them. There, from his character, by which he recommended himself as the friend of God, he might very naturally be looked upon as a religious teacher, and men might gather together to learn from his lips or profit by his example. Hence, making due allowance for Eastern hyperbole, the statement of the Book of Jasher (chap. xxvi. verse 36) is not undeserving of credit, where it is said that "Abraham brought all the children of the land to the service of God, and he taught them the ways of the Lord." The same remark applies to what is said in Targ. Yerushalmi (Gen. xxi.), that Abraham's guests went not away until "he had made them proselytes, and had taught them the way everlasting." His son Isaac, says the Targ. of Ben Uzziel, went to school at the "Beth Medrasha de Shem Rabba."

      Though Abraham kept all the commandments, he was not perfect till he was circumcised.

Nedarim, fol. 31, col. 2.

      In whatever sense this may have been written, and whatever the interpretation that may be put upon it, there is one sense in which it is absolutely and eternally true, and that is, that, in order to be perfect, a man's life must be as pronounced on the negative side as the positive, in its denials as in its affirmations, and that it is futile to attempt to obey God unless one at the same time renounce all co-partnery with the devil. Circumcision is the symbol of this renunciation, and it is only as such it has any radical spiritual significance. Till he was circumcised, it is said, God did not speak to Abraham in Hebrew. Not till then is sacredness of speech, any more than sacredness of life, possible. Doubtless among the Jews circumcision was the symbol of their separation from the ethnic religions; and hence the jealousy with which their prophets looked upon any compromise with idolatry. Hatred of that, utter and intense, was the one essential negative pole of genuine Judaism, and circumcision was its sign and seal.

      Abraham was the first of the proselytes.

Succah, fol. 49, col. 2.

      Abraham it was that ordained the form of prayer for morning worship, which is extant to this very day.

Berachoth, fol. 26, col. 2.

      As he himself was pious, so were his very camels, for they would not enter into a place where there were idols; as it is written (Gen. xxiv. 31), "I have prepared," i.e., removed the idols from, "the house and room for the camels."

Avoth d' Rabbi Nathan, chap. 8.

      Abraham had a daughter, and her name was Bakol.

Ibid., fol. 16, col. 2.

      Abraham was free from evil passion.

Bava Bathra fol. 17, col. 1.

      He was also free from the Angel of Death.

Ibid., fol. 17, col. 1.

      He delivered to the children he had by Keturah a secret name, with which they learned to practice witchcraft and do the works of the devil.

Sanhedrin, fol. 91, col. 1.

      Though great, he personally waited on his guests, who had the appearance of Arabs and not of angels.

Kiddushin, fol. 32, col. 2.

      Rabbi Yehudah says Abraham planted an ornamental garden