THE

TALMUD

WHAT IT IS

AND WHAT IT KNOWS ABOUT JESUS AND HIS FOLLOWERS.

13S?
REV. BERNHARD PICK, P111).

NEW YORK:
JOHN B. ALDEN, PUBLISHER.
1887.

Copyright, 1888, _
BY

THE PROVIDENT BOOK COMPANY.

DEDICATED

TOTHE

REV. PHILIP SCHAFF, D.D., LL.D.

PROFESSOR IN THE UNION THEOLOGIQAL
SEMINARY, NEW YORK.

4.392328

PREFACE.

IT is a saying of Monsieur Rénan that “in
the history of the origins of Christianity, the
Talmud has hitherto been far too much neg-
lected.” His idea is that the New Testa-
ment can only be understood by the light of
the Talmud, while the present work will
prove that many things in the Talmud can
only be understood by the light of the New
Testament and the history of the Church.
To do this we have divided the matter into
two parts. The first tries to show cv/zaz‘ Z/ze'
Talmud is, by giving a succinct history of
the development of Jewish traditionalism,
which culminated in the Talmud, “that
wonderful monument of human industry,
human wisdom, and human folly,” as Milman
calls it; and in order to dispel erroneous
views concerning the Talmud, we have
arrayed the opinions of such scholars as
Milman, Farrar, Geikie, Schaff, Delitzsch and
others, whom no one will accuse of partiality.
As a connecting link we have inserted those
passages of the Talmud which treat of the
Messiah, because we believe that their con-
tents were more or less influenced by Chris-
tian thought, and that they do not express
the views of the Jews concerning the Mes-
siah before and at the Christian era. For,
says Mr. Stanton (77w fewz's/z and i/ze C/zrz's-
z‘z'cm [Wessz'a/z, Edinburgh, 1886): “Is it
possible, then, that we should put implicit
COnfidence even in the Talmud—the oldest
portion of which is allowed not to have been

v

vi PREFACE.

brought to its final form before the close of
the second century—not to say in later Rab-
binic writings, for a true representation of
the Messianic doctrine before and at the
Christian era?"

The second part brings before the reader
what the Talmud has to say about Jesus,
the gospels and Christian customs, which
can only be understood by the light ,of the
New Testament. In order to be as com-
plete as possible, we have inserted all those
passages which are now no more found in
the Talmud, but which are conveniently
given in a little pamphlet published by
Meklenburg at Koriigsberg, entitled K20013-
ot/z fianas/zmaz‘ot/z, and which may also be
seen scattered in Levy’s Naztlzzeérd'z'sc/ws Lex-
icon. All these passages speak for them-
selves, and their value is enhanced by the
very fact that they are extant in a work
which from its very nature was compiled by
persons antagonistic to Christianity. Thus,
for instance, what is narrated about James,
at least shows the importance of his position
in the traditional recollections of the Jews,
and it is very interesting to know that even
before the destruction of Jerusalem, the
Christian Sunday had already become so
prominent among the first Christians, that
the Jews would not even fast on that day—
which would necessitate a rest from labor——
in order not to be identified with the Naza-
renes. The Talmud also corroborates the
fact that certain sayings of Jesus, now no
more extant in the gospels, were current
among his disciples. Many are found in the
writings of the Apostolic Fathers, as may be
seen from the notes to the “Sayings of
Christ,” as published in our Apocryp/ml Life
of jams, p. 124 5.99.,- 184 seq.; two are here
quoted from the Talmud, and how many

PREFA CE. vii

more may be contained in this voluminous
work, couched in words how no more intelli-
gent or as cryptographs. Thus, e.g., Saul, the
disciple of Gamaliel, a Pharisee of the Phar-
isees, and who before and after his conVer-
sion was such a prominent personage at
JeruSalem, is nowhere mentioned in the Tal-
mud, although his teacher is so often named.
And yet while his name is not mentioned, it
is claimed by a modern Jewish writer that
in a passage of the Talmud, where Gamaliel
and a certain disciple argue with one another,
that this certain disciple is none else than the
Apostle Paul. As the Christian will un-
doubtedly be interested in this matter, we
reproduce here the following, from our
article “ The Apostle Paul in the Talmud,"
as published in the New York [Izdcpwza’mm
(May 5, 1887). The passage as feund in
5/m&ém‘/z, fol. 30, col. 2, runs thus :-———

Rabban Gamaliel was sitting one day expounding to his
disciples, that in the Messianic age it would come to pass
that the curse pronounced in Paradise on woman would be
removed, and that a woman would be able to bear a child
éVery day, for it is said: She travails and brings forth at
Once (fer. 'xxxi. 8). “ T/mt disayfile,” laughing at this,
Said: “ Rabbi, it is written, ‘ There is nothing new under
the sun”" (Earl. i. 9). Said Gamaliel to him: “Come,
and I Will show you instances even in this dispensation.”
He Went out and showed him hens (which lay eggs every
day). Another day Rabban Gamaliel was sitting and
explaining that in future the trees would bear fruit every
day, for it is said: “ And it shall bring forth boughs and
bear fruit” (Eze/c. xvii. 23), as a tree shall produce boughs
every day, so it shall likewise bear fruit. “ 77mt dump/e”
laughing at this, said: “ Rabbi, it is written, ‘There is no
new thing under the sun.’ ” Said Gamaliel, “Come, and I
will show instances in this world.” He went out and
pointed to the caperberry. Again Gamaliel was sitting and
e'xpounding that in future the land of Israel would produce
cakes and clothes of the finest wool, for it is said' “There
shall be an abundance of corn in the earth” (P5. lxxii. I6).
“ Tim! disciple,” laughing again, said: “There is no new
thing under the sun.” Gamaliel said: “Come, and I
will show thee instances in this world.” He went out, and
showed him cakes and mushrooms, and the fine bark which
surrounds the soft twigs of the date palm. From this pas-

viii PREFACE.

sage Dr. Bloch (Studz'en zur Gescfiic/zt: a’er Sammlng a’er
alt/zebn‘z‘z'sclzm Lz'teratur, Leipsic, 1875, p. 155) argues as
follows : Gamaliel was controverting the idea that the Mes-
sianic prophesies were accomplished in the person of Jesus,
since a redeemer could not have atoned for the sins of the
world, and have left in full force the penalty pronounced in
Paradise. Not only the guilt of sin, but the effects of sin
were, according to him, to be done away in the Messianic
age. The pupil presses his master by telling that all such
ideas were contrary to the words, “ There is nothing new
under the sun.” Gamaliel rejoins that there is no. opposi-
tion between his views and the text quoted by his pupil,
inasmuch as even a superficial examination of Nature
showed that the fulfilment of his expectations would re-
quire nothing absolutely new. The person of that pupil,
Bloch continues, is none else than the Apostle Paul, for the
following reasons: I. That disciple must have been a well-
known individual, who had achieved a certain fame and
popularity. The expression “mm mm points to this, and
reminds very much of wmn‘ms which is used in the
Talmud for the founder of Christianity. 2. That he was no
stranger to the Pharisees, but one who belonged to their
school, although opposed to many of theirviews and dis-
posed to ridicule the same, as the word 15)“) shows. He
was one who was not loved by them, as is shown by the
intentional suppression of his name. “Recollections of a
painful character,” says Bloch, “were connected with the
name [of the anonymous disciple] which the Talmud, ac-
cording to its usual custom, did not wish to reserve.” 3.
He was a pupil of Gamaliel. 4. Gamaliel’s answer con-
tained a vigorous attack upon Christianity. “That dis-
ciple” opposes him and tries to convince him, and shows a
zeal in the matter which proves that the point in question
was of great importance to him. With a conspicuous con-
stancy he opposes his teacher again and again, and has no
regard for the position of the pupil toward his master.
Yea, it even appears that he tried to show by all means that
Gamaliel’s theory concerning the Messiah was in opposition
with Scripture. “ In a word,” says this Jewish writer, “we
have brought before us in the narrative of the Talmud, a
very well-known disputant on the side of Christianity and
pupil of Gamaliel, well acquainted with the Rabbinical
mode of argumentation—therefore, no other than the fiery
and zealous Apostle Paul.” If indeed it could be proven
that this Gamaliel is really the teacher of Paul, and not
Gamaliel II.—and as it stands in the Talmud there is noth-
ing to militate against it—the above controversy would be
an important contribution to the life of the great Apostle.

Should this volume prove acceptable, it is
intended to publish an English translation
of the first treatise of the Talmud, entitled
Bemc/zol/z, which is already in manuscript.

PREFACE. ix

By the publication of Bemc/zoz‘lz—which will
be the first English translation ever pub-
lished—the reader will have a full idea of the

Talmud in every respect.
B. PICK.

ALLEGHENY, Pa., August, 1887.

THE TALMUD.

 

PART I.

JEWISH tradition reached its climax in the
Talmud, “that wonderful monument,” as
Milman calls it, “of human industry, human
wisdom, and human folly.” “The Talmud,”
says a modern writer-—

“May compete with the Constitution: of Loyola for the
right to be considered the most irresistible organ ever
forged for the subjugation of the human will. It stands
quite alone, its age and origin considered, as a means of
perpetuating a definite system of religious bondage. By
the Constitutions, while the education of the young is com-
mitted as far as possible to the subtle manipulation of the
Order of Jesus, the decisive appeal to the obedience of the
neophyte is made, once and for all, at a fixed opportunity.
When made as directed by the founder, it is said never to
have been known to fail. But the Talmud not only awaits
the infant at birth and regulates every incident of that
event (even to the names of angels that are to be inscribed
on the door, and the words on the four corners of the
apartment), but anticipates each circumstance from the ear-
liest moment of probability. In every relation of life, in
every action, in every cenceivable circumstance—for food,
dress, habit, language, devotion, relaxation—it prescribes
almost every word to be uttered, and almost every thought
to be conceived. Its rule is minute, omnipresent, inflexi-
ble. Its severity is never relaxed. To borrow an innstra-
tion from the founder: the Jewish mind, subjected while in
a fusible state to this iron mould, has been at once chilled
and case-hardened by its pressure.” I.

The Talmud as we now have it, is not the
work of one, but of many generations, and
its origin may be traced back to the resto-

 

I. Edz'néurglz Review, July, 1873. p. 18.
I I

1 2 THE TALMUD ,-

ration of the Jew1sl .commonwealth under
Ezra the historic originator of the oral law.
“-H'e Varied oin,’ says Ii‘,ar1ar “the silent
revolution in Jewish cOnceptions of which
the last eight chapte1s of the book of Ezekiel
are the indication, and which find expression
also in the book of Chronicles. In Ezekiel
we see the gradual passing of the prophet
into the scribe, in whom prophecy finds it
necessary to take the form of law, and who
for glowing ideal visions furnishes a legisla-
tive code.” 1

After the return from the Babylonish cap-
tivity, Ezra attempted to restore the Jewish
polity to its former state, but he found his
countrymen, although on the whole relig-
iously inclined, yet much neglected, and
consequently very ignorant. In order to
bring about the necessary reformation, Ezra
is said to have associated with himself some
of the most eminent men of the age, as an
organized college or synod, commonly called
the Great Synagogue, which terminated with
the life of Simon the Just, its last surviving
member. By the zealous efforts of these
enlightened men the institutes were happily
re-established, or to use the language of Tal-
mud, 2 “As soon as the men of the Great
Synagogue met together, they restored the
law to its pristine glory,” and an efficient and
extensive provision was made for the spirit-
ual and moral culture of the people. Under
their influence arose a distinct order of men,
who devoted themselves to the work of pub-
lic instruction. Bearing the name of Safer-
z'm or Scribes, YC‘Z/‘flaTElQ', they became the
teaching clerrr gy of the Jews, the authorized
exposito1s of the Holy Scriptures, and ed-

 

x. sttory oflm‘e7 predation (New York, 1886). p. 52.
2]erus fliegzZ/a, 111.1nfi7ze.

WHA 7' IT IS. I 3

itors of the sacred text. The influence
which they thus gained, the fact that from
the paucity of books and the general igno-'
rance, the people depended em‘z'rely on this
religious aristocracy, together with the grow-
ing tendencies of the age in that direction,
contributed not a little to place religious '
eminence in mere knowledge and outward
Observances, without spiritual experience of
love. “Piety dwindled into legalism. Sal-
vation was identified with outward con-
formity. A torturing scrupulosity was sub-
stituted for a glad obedience. God's right-
eous faithfulness was treated as a forensic
covenant. For prophecy there was only the
miserable substitute of the ‘Daughter of a
Voice’; for faith the sense of merit ac-
quired by legal exactitude. The ‘pious’.
were hopelessly identified with the party
of the Scribes. The Synagogues became
schools. Ethics were subordinated to Lit-
urgiology. Messianism was debased into an
unmeanin-g phrase or a materialized fable.
. The pride of pedantry, despising moral
nobleness, and revelling in an hypocrisy so
profound as hardly to recognize that it was
hypocritical, wrapped itself in an esoteric
theology, and looked down on the children
of a common Father as an accursed multi-
tude in whose very touch there was ceremo-
nial defilement. This was the ultimate
result of that recrudescense of ceremonial
which was the special work of the scholars
of Ezra. And of this work the basis was a
perverted Bibliolatry, and the instrument an
elaborate exegesis.”I The position of the
Scribes also laid the foundation of the exag-
gerated notions which both teachers and
taught afterwards formed of the dignity of

 

x. Farrar, l c., p. 58 seq.

I4 THE TALAIUD;

the rabbi or teacher, and we must therefore
not be surprised when we read: “ To be
against the word of the scribes is more pun-
ishable than to be against the word of the
Bible;”I “The voice of the rabbi is as the
voice of God,”2 and "He who transgresses
the word of the scribes throws away his
life.”3

The men of the great synagogue left one
maxim behind them: “Be deliberate in
judgment, make many disciples, and make a
hedge about the law.” 4 “The hedge,” says
Farrar, “was made; its construction was re-
garded as the main function of Rabbinism;

 

I. Sanlzca’rz'n xi. 3. 2. Erubz’n, fol. 21, col. 2.

3. Berac/zbf/z, fol. 4, col. 2.

4. {wot/2, 1., r. The late Dean Stanley, in quoting this sentence
says: “ But there is one traditional saying ascribed to the Great
Synagogue which must surely have come from an early stage in
the history of the scribes, and which well illustrates the disease, to
which as to a parasitical plant. the order itself and all the branches
into which it has grown, has been subject. It resembles in form
the famous mediseval motto for the guidance of conventual ambi-
tion. although it is more serious in spirit: ‘Be deliberate,’ etc.
Nothing could be less like the impetuosity, the simplicity, or the
openness of Ezra than any of these three precepts. But the one
which in each succeeding generation predominated more and more
was the last: ‘ Make a hedge about the law.‘ To build up elabo-
rate explanations, thorny obstructions, subtle evasions, enormous
developments, was the labor of the late Jewish scribes, till the Pen- '
tateuch was buried beneath the Mishna, and the Mishna beneath
the Gemara. To make hedges round the koran has been, though not
perhaps in equally disproportioned manner, the aim of the schools
of El-Azar and Cordova, and of the successive Fetvaks of the
Sheykhs-et -Islam. To erect hedges round the gospel has been the
effort, happily not continuous or uniform, but of large 'and domi-
nant sections of the tribes of Christianity, and the words of its
founder have well—nigh disappeared behind the successive in-
trenchments, and fences, and outposts. and counterworks of
councils. an] synods. and popes. and anti-p0 es. and sums of
theology and of saving doctrine, of confessions 0 faith and schemes
of salvation, and the world has again and again sighed for one Who
would once more speak with the authority of self-evidencing
truth, and ‘ not as the scribes,’ (Matthew vii. 29). A distinguished
Jewish rabbi of this century, in a striking and pathetic passage on
this crisis in the history of his nation, contrasts the prospect of the
course which Ezekiel and Isaiah had indicated with that which
was adopted by Ezra, and sums up his reflections With the remark
that ‘Had the spirit been preserved instead of the letter, the sub-
stance instead of the form,then Judaism might have been spared
the necessny of Christianity ’ (Herzfeld ii. 32—36). But we in like
manner say that had the scribes of the Christian church retained
more of the genius of the Hebrew prophets, Christianity in its
turn would have been spared what has too often been a return to
Judaism, and it was in the perception of the superiority of the
prophet to the scribe that its original force and unique excellence

ave consisted.’ " (Lat. on Me History oft/ze/ewislz C/mrc/z, vol.
111., p. 165, :cg. New York, 1877.)

WHA T [T {5. I 5

it excluded all light from without and all
egress from within; but it was so carefully
cultivated that the shrine itself was totally
disregarded. The oral law was first exalted
as a necessary supplement to the written law;
‘then substituted in the place of it, and finally
.identified with the inferences of the Rabbis.”
(I. 6., p. 62.)

The last surviving member of the Great
Synagogue was, according to tradition,
Simon 1., the Just, whose recorded maxim
was: “ The world stands on three things—the
law, temple-service and well-doing.” I With
Simon ended that class of teachers who were
styled Saferz'm or scribes, and who were fol-
lowed by the Tmmz'm or teachers of the
law, the voluodtdémcaloa of the New Testament.
The Tana‘im continued the work of their
predecessors, the Soferim, by expounding
more definitely their views. and expanding
the same, and the laws thus laid down, called
Halac/zot/z, constitute the contents of the
present Mishna, and the oldest commentaries

On the Pentateuch, such as the Mac/1271a on
' Exodus, Sz'fm on Leviticus, and Sifre on
'Numbers and Deuteronomy.

Thefirst of these Tana‘fm was Antigonus of
Sjocho (about 200—170 B.C.). He was a dis-
ciple of Simon the Just, and the' first who
bears a Greek name. His recorded maxim :
“ Be not like servants who serve their master
for the sake of reward, but be like servants
who serve their master without looking for a
reward, and let the fear of Heaven be upon
you,”2 is, according to Stanley, “full of sig-
nificance and shows how a seed of future
faith had already borne fruit in that dark and
troubled time.” Another writer calls this
precept “ a noble and almost evangelical one.

 

I. Abot/z,I., 2. 2. Mid. 1., 3.

I 5 THE TALMUD ,-

Trulya most beautiful maxim and one de-
notinga legitimate reaction from the legal
formalism which was in process of develop.
ment.”I According to Jewish tradition the
maxim of Antigonus is claimed to have been
the origin of Sadduceeism, a view now gener-
ally rejected by modern critics.

The next teachers were José ben Joeser
and Jose ben Jochanan (about 150 B.C.).
That they were not the direct successors of
Antigonus, we infer from the reading: “ They
received the tradition from them,” and not
from “ lzz'm.” Little is known of their peculiar
teaching. Their fundamental principles are
somewhat vague, but point in the direction
of increasing rabbinical influence and preten-
sion. The first, who was of Zereda said: “Let
thy house be a meeting place for the wise;
dust thyself with the dust of their feet, and
eagerly drink in their words.” 2 The second,
who was of jerusalem, said : “ Let thy house
be wide open, and let the poor be the chil-
dren of thy house. Do not multiply speech
with a woman. If this applies to one’s own
wife, how much more to that of another
man? Hence the sages say, that the man
who multiplies speech with a woman bring-
eth evil upon himself, swerves from the
word of the law, and will finally inherit de-
struction.” 3 Both these teachers were held
in great esteem, and, at their decease it was
said: “ Those in Whom every excellency was
found had now departed.”4

To them succeeded Joshua ben Perachia
and Nithai of Arbela. The recorded maxim
of the former is: “Procure for thyself a
teacher, gain to thyself a friend, and judge

 

x. Pressensé, fesus Christ, His Life, T z'me: and H’ork, New
York, 1868, E). 68, seg.
2, Abotlz, ., 4, 5. 3. Aéotlz, I., 4, 5. 4. Sofa/z, fol. 47, col. 1.

WHAT IT IS. 17‘

all: men charitab'ly'; ” " that of the‘ latter is:
“’ Keep aloof from a wicked neighbor, have
no fellowship with sinners, and reject not the
belief in retribution.” 2 By a strange anacha
r'oniism some. Jewish writers declare that
Joshua was the teacher of Jesus.

As next teachers we mention Judah ben
Tabba’f and- Simon- ben Shetach (about 90—
70‘ EC). The latter was a brother-in-law of
King Alexander Jannaeus, and when at one
time“ a persecution ensued against the then-
dominating spiritual leaders of the people,
Simon escaped to Egypt, where he joined
his former teach-er, Joshua. Through the in-
fluence of‘ his‘ sister, the queen, Simon was-
soon recalled, and. having received pardon
for his friend‘ and teacher, Simon communi-
cated the intelligence to Joshua, who soon-
returrnedf. Tabba‘i-’s maxim was: “Be not
like the ord'erers of judges. When parties:
are before thee, regard: them as transgressors
of the law, but regard them: as innocent im-
mediately after they are released, and have
suffered the penalty of the law." 3 That of‘
Simon was :I “Be extremely careful in ex.-
aminingwitnesses, and beware lest from thy
mode (if: questioning they should learn how
to give false testimony.” 4 He was the first
who inaugurated: a complete system of edu~
cation throughout the country. Under his
influence, for the first time; schools were es:
tablished- in every large provincial town, and?
ale-l' boys from: six years and upwards Were"
compelled? to attend? them.

, the‘next famous teachers were Shemaia‘h' '
an‘d Abtalion. The recorded maxim of the"
first is :" “ Love a trade, hate lordship, and do“
not obtrude thyself upon the p0wers~~ that'-

 

~—

I. Abotlz. I., 6. ‘ 3. Ibid. 1., 8.
a. Iéz'd. 1.. 7. 4. 1512131.. 9.

2

18 THE TALMUD ,-

be," I whilst the latter said: “Ye sages, be on'
your guard with respect to your words, lest
ye become amenable to captivity, and be ex-
iled to a place of evil waters, and the disciples
who come after you may drink of the same
and die, whereby the name of God would be
blasphemed.” 2 On the death of these two
teachers there were no qualified successors to
take their place, and two sons of Bethera,
otherwise unknown, occupied it for a time.
They were discussing one of the trivial
ceremonial questions which then, as on later
occasions, both in the Jewish and Christian
church, preoccupied the main interest of
theological schools. It was the grave prob-
lem (as it seemed to them) whether the
Paschal lamb might be killed on the Sabbath.
In their perplexity, they asked: “ Was there
none present who had been a disciple of the
two who had been so honored?” (viz..-

hemaiah and Abtalion.) The question was
answered by Hillel, the Babylonian. He
solved the difficulty with reasons from anal-
ogy, from the text and from the context.
They refused his decision, until he ended by
saying: “Thus have I heard from my mas~
ters, Shemaiah and Abtalion.” This was
decisive. Having before been regarded as
a stranger from Babylon, he was now wel-
comed as chief. “ Whose fault was it,” he
said, “that you had recourse to a Babylo-
nian? You have not paid due attention to
Shemaiah and Abtalion, the two great men
of the age, who were with you all the time.”
His presidency in the Sanhedrin is given,
accordingto treatise, S/mblmt/z, fol. 15,. col. 1,
as about one hundred years before‘the de-
struction of Jerusalem.

 

1- 4450111. 1-. lo. a. (bid. 1.. xx.

WHA T IT IS. 19

HILLEL I., THE GREAT, OR THE ELDER.

FOR more than one reason Hillel deserves
to be noticed a little more fully than his pred-
ecessors, although it is difficult to separate
history from legend 1 and truth from fiction
in the many stories which the Talmud re-
lates of him. “It has been reserved,” says
Stanley, “ for modern times to recognize his
extraordinary merit," but we may also say
“to exaggerate his merit,” as was done es-
pecially by Rénan 2 and Geiger, 3 against
whom Professor Delitzsch of Leipsic pub-
lished his famous treatise, fesus mm’ Hz'lleleom—
pared wz'z‘lz Reference to Re’mm and Geiger, 4
from which the following extracts are given :
“About fifty years before our present era
the following occurred at Jerusalem. 5 Shem-
aiah and Abtalion, the most celebrated teach-
ers of that age, spent on a certain occasion
the whole of the night from Friday to Satur-
day in directing the studies of a large num-
ber of disciples. It was in the month of
Tebeth, about the time of the winter solstice
——hence toward the close of December.
When the auroral column had arisen—so

 

1. Thus for instance we read that “ Hillel knew all languages,
even the language of mountains, hills and valleys, trees, vegetables,
wild and tame beasts, and demons ” (Soferim, xvi., 9), or that he
“ had eighty disciples ; thirty of them were worthy that the Shechina
should rest upon them as upon Moses ; thirty, that the sun should
stand still at their command as at that of Joshua; and twenty were
only moderately learned; but the greatest of all was Jonathan
ben Uziel of whom it is said, that when he studied the law, ever
bird that flew over his head was at once burned up.” (Succa, f0
:8 col. I)

e In his Vie de jesus, he said: “ Hillel was the real teacher of
Jesus, if we may say teacher when speaking of so lofty an original-
ity ( H z'llel fut [e wraz' maz’tre de jesus, s’z’l esfpermz's de flarler dc
maz’tre quand 1'! s'agz't d’mze sz' Izuute originalite', 15. 35.)

3. In his lectures on “ Judaism and History (1864), Dr. Abr.
Geiger (d. 1874), the champion of Jewish reform says, “Jesus was
a Pharisee who walked in the paths of Hillel. He never gave ut-
terance to a new idea (Ez'nen neuen Gedanken sprawl: er kez'ness
wages aux.)

4 Translated into English by the Rev. B. Pick (A ”dozier Review,
September and November, 1884).

5. Yoma, fol. 35, col. 2.

20 THE TALMUD ,-

the Shemitic would put it, because the sun
suddenly rising there, appears above the
horizon like a cone of light—Shemaiah said to
Abtalion: "Dear brother Abtalion, it is
usually light in. our- school by day; it must
be cloudy this morning to be so dark! ’ As
they looked up, however, they discovered
that there was. something in the shape of a
human being before the window. They
climbed up, and found a man actually
buried in the snow, which had fallen during
the night. It was Hillel. They took him
out of the snow, put him into a bath,
rubbed. him with oil, and brought him, near
to a fire, for they said: ‘He is worthy,
that for his sake we should break the Sab-
bath.’ ”

But how came Hillel to be found thus
placed before the window? This Hillel,
the grandfather of that Gamaliel, at whose
feet sat the apostle Paul, the ancestor of a
family within which for centuries the presi-
dency of the Sanhedrin. was transmitted,
was the son. of a poor exiled family in Baby-
lon. The family. was reduced. although it
could trace its. pedigree back to King
David. I

Hillel, as well as his brother Shebna 9 had
gone to Jerusalem—the one to try his fortune
in business, the other to satisfy his thirst for
knowledge at the great seat of national learn-
ing. In order to carry this into effect, he
engaged himself as a- day-laborer, and earned
a tropaé'cmz daily. This was the Greek name
for the Roman m'ctorz'atus, a. small coin worth
half a denarius, upon which the image of
Victoria, the Goddess of Victory, had been

 

I. Bares/z it]: Rabéa, section 98.
' 2. Sota, fol. 2:, col. 1, accordingto which, after it was too late and
ibn ohder to please God, he ofiered to divide the gain with his
rot er.

 

 

“I

a ’i‘fiii?fifl\(f¢;9¢m%29£mmu . - “Mm. , a .41., . v

WHATITIS. 2!

stamped. One-half of his daily earnings had
to suffice for the maintenance of his family
(for he was married); the other "half be paid
as fee for admission to the betk-lza-mz'dms/z, the
institution over which Shemaiah and Abtalion
presided. One day, however, he failed in ob-
taining labor, and was not allowed to enter
the college. Favored by the darkness of the
night he climbed up to the window lat-e on
Friday evening, and placed himself so that
he could see and hear everything. But unable
long to brave the cold and ceaseless D‘ecemz-
ber snow, which sometimes falls in Jerusalem,
he fell into that state of numbness from
which he was with difficulty resuscitated the
following. Sabbath morning.

Thus Hz'llcl became what he was. He
sought to satisfy his thirst for knowledge
among the most renowned masters of his
time,‘and spared no trouble in becoming the
heir of their knowledge. Having attended
the lectures of the highest authorities regard-
ing questions of the law, he soon became one
of those highest authorities regarding ques-
tions of the law. When at one time the ques-
tion was debated, whether it was lawful to kill
the paschal lamb on the day of preparation for
the feast, when that day is the Sabbath,
Hillel declared that it is lawful, in accordance
with genuine tradition.I From that time on
he was looked upon as one of the most prom-
inent teachers of the so-called oral or tradi-
tional law. He secured respect for the law by
his great learning, his personal good qualities,
and his moderation, and that at a time of gen-
eral national decay and irreligion. But he
never became a reformer. Dr. Geiger is the
first to give him this name, and he does it
merely as an attempt to disparage Jesus. Re-

 

x. Pesac/zz'm, 101. 68, col. I ; farm. Fame/aim, fol. 33, 001.1.

22 THE TALMUD ,'

former, in the good sense of the word,is one
who is endued with creative energy, one who
brings back the religion of a nation which had
become defaced and deformed to its original
state, and thus breathes new life into a great
community, like that which it originally pos-
sessed. Samuel and Ezra were reformers
of this class. Hillel changed nothing. He
left things as he found them. It is indeed
true that he introduced a few innovations
in the civil laws, especially concerning lending
money and buying and selling, which suggest
cunning contrivances for evading the laws of
Moses ; but in other respects all he did was
to carry out more fully the system of tradi-
tion taught by the Pharisees ; he gave him-
self no trouble as to the religious state of
the nation at large, and did nothing what-
ever to awaken religious life, which was in
such a decayed state, or to give it a new
impulse. Hillel’s activity was not in the
least reformatory, much less creative. It
consisted essentially in nothing else than in
the development of the so-called oral law,
which aimed to ascertain the intent of the
Mosaic statutes, in accordance with certain
rules of interpretation, and to protect them
against infringement by a hedge of new tra-
ditions. In this legal overstraining of the
Mosaic law, Hillel had an equal rival in the
more strict and, regarding ceremonial things,
more painstaking Shammai.

An example will show in how far at that
time the spirit of the law of Moses was al-
ready given up. In Exodus xvi. 5, we have
the indirect commandment that everything
necessary for the Sabbath should. be pre-
pared on the sixth day. The meaning and
object is clear: Rest on the Sabbath, which
according to the law of Moses should be ob-
served by the man-servant and maid-servant,

WHA T [T 15. , 2 3

as well as by the master and mistress,
should not be disturbed by kitchen work.
The scribes, however, raised the question,
whether an egg which a hen had laid on a
Sabbath could be eaten on that day. One
should suppose that common sense would
have settled this question, inasmuch as in
the laying of eggs, man takes no active part;
but it was decided that the eating of such an
egg was unconditionally prohibited, in case
it was laid by a hen designed for this pur-
pose, since in that case it was the result of
work [begun on a weekday and] brought to
an end on the Sabbath, hence unlawful.
On this the “fathers of antiquity”I were
unanimous. But how would it be if the hen
were one intended not to lay eggs, but for
eating, and how, if a Sabbath and a feast-
iday, observed as a Sabbath, should come to-
ygether? On this point, Shammai, against
’his custom, was less strict than Hillel, and
decided that it was lawful to eat the egg of
a hen, itself destined to be eaten, on which-
ever day the egg had been laid. Hillel,
however, the “Reformer,” according to Gei-
ger, the “real teacher of Jesus,” according
to Re’nan, argued as follows :—-Since the
egg has come to maturity on a Sabbath or
feast-day, and is therefore of unlawful origin,
it is not allowed to make use of it on such a
day; and although it would be lawful to
make use of the egg of such a hen, laid on a
feast-day or Sabbath not followed or preced-
ed by another similarly sacred day, yet it
must not be eaten if two such days come to-
gether, because, otherwise, there would be a
temptation to use it on the second holy day.
And since it is forbidden even to carry un-

 

t. Thus (o‘vwn nus) Hillel and Shammai are called in the Mish-
na Eduyot/z I, 4.

24 THE TA LMUD ,-

lawful food from one place to another, such
an egg must not only not be eaten, but must
not be picked up nor put aside; whereby it
is self-evident that the conscientious man is
not to put a finger on it, for t/zat might lead
to his taking it altogether into his hand, and
is not even to look at it, for flat! might pos-
sibly make him wish he could eat it. In this
famous dispute about the egg,I as in similar
ones, Hillel was right against Shammai, for
a voice from heaven (bath kol) is said to
have been heard, saying: “The words of
both are the words of the living God, but the
rule of the school of Hillel is to be fol-
lowed.” 2

Of the many stories concerning Hillel,
Delitzsch gives the following:

Two men—we are told in the Talmud—quarrelled with
each other in Jerusalem. “ Now and never!” said the
one, “400 my (a coin worth a Roman denarius. bearing
the image of Zeus) to the man, who should put Hillel out
of temper.” “Done!” exclaimed the other. It was a
Friday afternoon, and Hillel was washing and combing his
hair for the Sabbath. At this unseasonable time, and
without addressing him by his becoming title, Some one
before his door shouted: “ Is Hillel here?” He (Hillel)
wrapped his mantle round him, came out and said: “ My
son, what is your desne?” “ l have a question to ask,”
replied the coarse fellow. “ Ask on, my son,” said Hillel.
“ \Vhy have the Babylonians such unsightly round
heads?” asked the man. He (Hillel) said: “ A very im-
portant question (lidst thou ask, my son,” [the reason is]
“because their midwives are not clever.” He (the man)
went away, and after having waited an hour he returned
and said: “Where is Hillel? where is Hillel?” He
(Hillel) threw on his mantle and went out and said to him:
“ My son, what hast thou?” He replied: “ I want to ask a
question.” “ Ask on, my son,” he said. “ Why have the
Thermudians such narrow eyelids?” “ An important ques-
tion, my son,” said Hillel. “ Because they live in a sandy
country.” Again the man went away, and in another

 

I. A whole Talmudical treatise, which treats of the. festival days
in general. is entitled Bcza (the egg) from the first word with which
it commences,

2. Era/ii”. fol. :2. col. 2. That Hillel's rule was preferred, was
because his disciples were gentle and forbearing, referred to the
decisions maintained by the school of Shammai and even men-
tioned them first.

.WHA 7' IT IS. 25

hour’s time he returned as before saying: “Where is
Hillel? where is Hillel?” He threw on his mantle and
went out and said to him: “ My son, what hast thou ?” He
replied: “I wish to ask a question.” “ Ask on, my son,”.he
said. “ Why have the Africans such broad feet P ” “ 'In-
deed, a very important question, my son,” said Hillel.
“ Because they live in a marshy land.” He (the man) said
to him: v“ I have many more questions to ask, but I am
afraid lest I only try thy patience and make thee angry.”
Hillel, drawing his mantle around him, sat down and bade
the man to ask all the questions he wished. “ So ” said the
man, thoroughly disarmed: “art thou Hillel whom they
call a prince in Israel?” He replied, “Yes.” “ Well,”
said the man, “I pray there may not be many more in
Israel like thee.” “And why, my son?” said Ilillel.
“Because,” said the man, “I have lost four hundred m:
on thy account.” “ Calm thyself, my son,” replied Hillel;
“ better that thou shouldst lose four hundred 5215, and four
hundred more for Hillel’s sake, than that Hillel should
lose his temper.”I

So great was Hillel’s good nature. It was
boundless. For a rich man who had been
impoverished, he hired a saddle-horse and
halberdier, and as he could obtain none, he
is said to have once taken his place for three
miles.2 Indeed his good nature transcended
the bounds of truth, for while Shammai de—
manded the truth in the bridal song concern-
ing the appearance of the bride, Hillel taught
that, however ugly she were, one must put
himself in the place of the bridegroom and
sing: “ Ah the lovely and charming bride! " 3
Yes, in his beneficence for the sake of peace,
Hillel showed a want of veracity; for once,
by means of a cunning trick, he passed an ox
for a cow, which he offered as a sacrifice in
the temple-court, in order to avoid a dispute
with the followers of Shammai concerning a
question of the law.4 Only because his

 

r. Slzaééat/z. fol. 30,001. 2; fol. 31. col. 1.

_2. Ket/mbot/z, fol. 67, col. 2.

3. Ibid. fol.-r6, col. 2; fol. r7, col. 1.

4. He wagged the tail of the ammal,‘ to hide its sex. The story
‘is given in Tr. Beza. ft-l. 2o, col. 1. lost ((Iesc/zic‘lzte dc: jun/en-
t/mms L, 267) says: “ Hillel did not only suffer himself to be in-
timidated by Shammai, but even yielded to his boldest disciples in
such a manner in the Temple-court, that he told an untruth in order
to avoid a dispute, a circumstance which the rabbis attributed to
him as a great merit.”

25 THE TALMUD ,-

famous meekness had its dark, as well as its
bright sides, we can understand how he, un-
der the absolute monarchy of the first Herod,
who showed cowardice towards Rome, and
cruelty toward his own people, could main-
tain the highest national honorary position
in Jerusalem in an unmolested and even
favored manner, and that he attained, ac-
cording to tradition, I like Moses, the age
of one hundred and twenty years. Another
story of Hillel runs thus: Once a Gentile
came to Shammai, and said: “ Make me a
proselyte ; but you must teach me the whole
law during the time that I can stand on one
leg.” Shammai got angry and drove him
away with a stick which he held in his hand.
He went to Hillel with the same challenge.
Hillel converted him by answering him on
the spot: “That which is hateful to thyself,
do not do to thy neighbor. This is the
whole law, and the rest is mere commen-
tary.”2 This is the famous answer, which
modern Jewish writers quote with a show
of self-complacency, and upon which rest
Rénan's and Geiger’s assertions concerning
Jesus.

Passing over the different apophthegms of
Hillel, which are scattered in the Pz'r/c'e
Alzot/L and other parts of the Mishna, we
must mention that he was the first who re-
duced the Chaotic mass of rules which had
gathered round the Mosaic precepts to Six
Orders—the first oral basis of the future
Mishna, and also drew up the seven exegetic
rules which were the basis of all later devel-
opments of the Oral Law. From the captiv-
ity the Jews brought with them a reveren-
tial, or, rather, a passionate, attachment to

 

x. Bares/11W; lx'aéiuz, section 1’00.
2. S/mbImI/z, fol. 31, col. 1. Of this sentence we shall speak further
on.

~

WHA T [T 15. 2 7

the Mosaic law. By degrees, attachment to
the law sunk deeper and deeper into the
national character: it was not merely at
once their Bible and their statute-book;
it entered into the most minute detail of
common life. But no written law can pro-
vide for all possible exigencies. In order to
adapt it to all possible orimpossible cases, the
Law became a deep and intricate study and
developed itself into that homiletico-exegeti-
cal literature which was called Mz'a’ms/z, 2.6.,
exposition. The midrash was at first simple,
but in the course of time it again developed
itself into the Halak/za,‘ 2.6., “decision,”
norm, systematized legal precept, and Hag-
gaa’a, 2 2.6., “ what was said,” without having
the authority of the law, 2'. 6., fr66 62703222022,
12021227263, moralsayiizgs, and 1657622215. Starting
from the principle that Scripture, especially
the Pentateuch, contained an answer to
every question, the text was explained in a
fourfold manner, viz. I, Par/mt in a simple,
primary, or literal ; 2, D6r225/2, or secondary,
homiletic, or spiritual ; 3, [3672263, 2.6., allegori-

 

I. A writer in the Corn/21']! fliagazindAugust. 1875) says: “ The
Talmudic Dictionary reminds us of Tennyson’s description of the
Sangraal. when it defines Halaca as a “thing which goes and
comes from the beginning to the end.” The words of the wise
which were likened by the preacher to “ goads and nails fixed by
masters of assemblies,” are probably these Halacas. They contain
specimens of Hebrew dialectic. which as little as the words of some
Jews of later time bear out the assertion of Adam Clarke, con-
ceived in these carefully distinguished and philosophic terms:
"The Jews have ever been the most puerile, absurd, and ridicu-
lous reasoners in the world, always excepting of course,” adds the
reverend writer by a lucky afterthought. “ the inspired writers."

2. “ Heine,” says the same writer in the Corn/zz'll Magazine. in
his Rommzcero, following the unerring instinct of the poet, “ has
given some remarkable information about the Talmud. He is
pleased to call the Agada a garden, and the Halaca a fighting
school. It is probably true. as Deutsch observed, that he had never
read a word of either. The Agada is a strange pot flourri of legend,
rhetoric and philosophy. It infuses, says one who knew it well,
doubt and solicitude into the mind by its secret sense.” Mr. Deutsch
(art. Talmud) says. “ If the Halakha was the iron bulwark around
the nationalit of Israel, the Haggada was a maze of flowery walks
within those ortress walls.” and “ between the rugged boulders of
the Law there grow the blue flowers of romance and poetry—para-
ble.gnome, tale. saga—its elements are taken from heaven and
earth ; but chiefly and most lovingly from Scripture and from the
human heart.”

23 THE TAZMUD ,-

cal; 4., Bed, z'.e., recondite, or mysterious
sense, which was afterwards designated by
the acrostic PaRDeS. The fourfold mode,
however, was not sufficient for the explana-
tion, and, according to the old saying that
“the law can be interpreted in forty-nine
different modes” (Mz'a’mslz Raid). 1.67222“. sec-
tion xxvi. p. I49é), all impossibilities could “be
made possible. Hence the necessity arose
for laying down and fixing certain laws for
the interpretation of the Scripture. This
was done by Hillel by his seven rules, ac-
cording to which the law was to be explained,
viz.:——I, inference from minor to major; 2,
the analogy of ideas or analcgous inferences;
3, analogy of two objects in one verse; 4,
analogy of two objects in two verses; 5,
general and special; 6, analogy of another
passage ; 7, the connection.

Hillel died ten years after the birth of
Christ. “Ah ! the tender-hearted, the
pious, the disciple of Ezra," was the lament
over his grave. He was the founder of a
family and race of hierarchs in the wisdom
and administration of the law, u ho, in fifteen
generations (Io—415 AD.) held the dignity of
nasim or “ patriarchs.”

SHAMMAI.

Of Shammai, Hillel’s colleague, but com-
paritively little is known. He was a forma-
list of the narrowest schools, a man of a for-
bidding and uncompromising temper, and,
in this respect, as in others. the counterpart
of his illustrious companion, of whom, both
in their dispositions and divisions on a mul-
titude of rabbinical questions. he was, as
we may say, the antithesis. This antithesis
is especially shown in the famous con-
troversy carried on between Hillel and

W/{A 7‘ IT IS. 29

Shammai concerning the egg laid on the
Sabbath, and to which reference has already
.been made. Very graphically does Dean
Stanley describe the disputes of both these
sages in the following words:

“The disputes between Hillel‘ and Shammai turn, for
the most part, on points so infinitely little that the small.
controversies of ritual and dogma which have vexed the
soul of Christendom seem great in comparison. They
are worth recording only as accounting for the obscurity into
which they have fallen, and also because churches of all-
ages and creeds may be instructed by the reflection that
questions of the modes of eating and. cooking and walking
and sitting seemed as important to the teachersof Israel—
on the eve of their nation’s destruction, and of thegreatest
religious revolution that the world has seen—as the ques-
tions of’ dress or posture, or modes of appointment, or
verbal ’formulas have seemed' to contending schools of-
Christian theology.” (1.5., III. 501).

Though each gave often a decision the
reverse of the other, yet by a sort of fiction
in the practice of schools, these contrary
decisions were held to be co-ordinate in au-
thority, and, if we may believe the Talmud,
were confirmed as of like authority by a
bat/aka! (a voice from heaven): “ Both these
and these speak the words of the living.
God.”

This saying passed for law, and the con-
tradictory sayings of both these rabbins are
perpetuated. in- the Talmud to this day.
And although both were rabbinically one,
yet their disciples formedtwo irreconcilable
parties, like the Scotists and Thomists- of
the middle ages, whose mutual dissidence
manifested itself not only in the strife of;
words, but also. in that of blows, and in
some cases in that of' bloodshed. So
great was the antagonism between them
that it. was said that “ Elijah the Tishbit-e
would never be able to reconcile the dis-
ciples of Shammai and Hillel.” Even in
Jgerome’s. times this antagonism between-

30 THE TALZIIUD;

these two schools lasted, for he reports
(Comment in Esaz'am viii. 14,) that the Jews
regarded them with little favor, for Sham-
mai’s school they called the “ Scatterer ” and
Hillel's the “Profane," because they dete-
riorated and corrupted the law with their in-
ventions.

The recorded principle of Shammai was:
“ Let thy repetition of the law be at a fixed
hour ”—which according to Stanley was “the
hard and fast line by which his disciples
were to be bound down, as by an inexorable
necessity, to the punctual reading of the
Sacred Book, as of a breviary, at hours
never to be lost sight of ”——-“speal< little,
but do what thou hast to do with a cheerful
countenance” (Aboth I, 15). “That voice,"
says Dean Stanley, “has a touching accent,
as though he felt that the frequent profes-
sions and austere demeanor which were con-
genial to his natural disposition might per-
chance prove a stumblingblock to the cause
which was dear to him.”

The age of Hillel was, in many respects,
the most distinguished. It was also that in
which he appeared and came

“ To heal all the wounds of the world,
The Son of the Virgin was born."

Most, if not all the Rabbins, who lived at
that period, as Papias, Ben Bagh Bagh,
Jochanan the Horonite and others, must
have witnessed ‘His advent, have taught dur-
ing His life-time, “and had a more or less
direct share in His rejection and death.
Considering the state of the synagogue, can
we still wonder at this? Could their pride
and exclusiveness, their wrangling and learn—
ing, their religious zeal and ardor, have
found satisfaction in the life, the work, or
the teaching of Jesus of Nazereth," which

WHA T IT IS. 3 I

were in direct antagonism with their own?
Both systems could not co-exist. Either He
or they must go down. His ascendency
would be their undoing. '

GAMALIEL I.

The next in the presidency was Hillel’s
grandson, Gamaliel 1., 271.12 Elder (A.D. 30—51),
the teacher of the Apostle Paul, and the
same who gave the temperate advice which
led to the suspension of the persecution of
the early church. Among Jewish doctors
Gamaliel had been honored with the title
of Rowan, “our teacher.” As Aquinas
among the school-men was called Doctor An-
golz'cus, and Bonaventura Doctor Stomp/22km,
so Gamaliel was called the “Beauty of the
Law ”(n-um man). He is said to have been the
thirty-fifth receiver of the traditions from
Mount Sinai; and he added to all the am-
plitude of Hebrew law a large acquaintance
with Gentile literature; the study of Greek
being connived at, in his case, by his
rabbinical brethren, on the plea of his having
need of that language in diplomatic trans-
actions with the secular government. A
master also in the astronomy of that day,
he could test, it is said, the witnesses for
the new moon, by a chart of the lunar mo-
tions he had constructed for the purpose.
His astronomic skill was employed also in
the rectification of the Jewish calendar. It
is recorded that he delighted much in the
study of nature, and in the beautiful in all
its manifestations. “In short, Gamaliel ap-
pears to have been a man of an enlarged
and refined mind, and no very stringent
Pharisee, though connected with the sect.”
Casual notices of him in the Talmud make
this evident. Thus, he had a figure en-

3 2 THE T A [.M (/1) ,‘

grayed upon his seal, a thing of which no
strict Pharisee could approve. Nor could
such an one have permitted himself to enter
a public bath in which was a statue of
Aphrodite. But this Gamaliel is reported to
have done at Ptolema'is, justifying himself by
the argument that the bath had been built
before the statue was there, that the build-
ing had been erected not as a temple, but
as a bath, and as such he used it (Mishna
Aboda Sara/z, iii., 5)..

The attitude assumed by Gamaliel: toward:
the Christians has induced others to surmise
that this distinguished Rabbi was at heart a;
believer in. Jesus, and that he was openly
baptized before his death by St. Peter and.
St. Paul, together with his son Gamaliel and
Nicodemus. From Graetz, Gesc/zz'c/tte- a’er
fudezz iv. p. 437, we learn, that in a church. at
Pisa, the tomb of Gamaliel the Elder was.
shown, who was converted to Christianity,
and whom the church canonized. The
tomb, which contains the remains of many
such converts, bears the following inscrip«
tion:

“ Hoc in Sarcophago requiescunt corpora sacra
Sanctorum. . . . Sanctus Gamaliel. . . .
Gamaliel divi Pauli didascalus olim,

Doctor et excellens lsraelita fuit,
Concilii magnl fideique peromnia cult'or.”E

But these notices are altogether irre‘concil's-
able with the esteem and respect in which.
he was held- in» later times by the Jewish-
rabbins, who never doubted” the soundness
of his creed, but who, on: the contrary, said-
that at his decease “the glory of. the law
had ceased, and purity and abstinence died
away” (11/le9/2724 Sofa ix. [5). .“ Indeed,” as
Mr. Et'heridge well observed :—

“The two systems of Judaism and Christianity had-now
become so-strongly defined, as to render neutrality in: the"

WIJATITIS.‘ 33

case of a man so publicly known impossible. Jews and
Christians, as much, could no longer coalesce. ()ne cause
was the antagonism of Christianity to the corruptions with
which Rabbinism had damaged the Jewish system. For
while the new communion had accepted all the truths, and
retained all the permanent realities of the O. T. dispensa-
tion, it speedily, and in the spirit inculcated by the teach-
ings of its Divine Founder, disengaged itself from the
human and oppressive additions of the Sopherim. But as
these mischievous corruptions had become the religion, so
to speak, of the mass of the people, as well as an effective
apparatus of government in the practice of their spiritual
rulers, the propagators of the new faith found it extremely
difficult to make a favorable impression on the nation at
large. Then the Catholicity of the evangelical dispensa-
tion was opposed to the favorite ideas of the Jewish mind.
The elect people identified with the reign of the ex‘
pected Deliverer their own ascendency over a vassal
world; but the Gospel proclaimed the advent of the
Messiah of all nations, whose sceptre was to shed equal
blessings on all the tribes of the earth. The Saviour of
our race had been manifested, not to aggrandize a sect,
but to redeem a world ; to be a light to illumine the Gen-
tiles, as well as to be the glory of his peOpIe Israel. ”

The recorded theological principle of
Gamaliel expresses his adherence to tradi-
tionalism and his abhorrence of Pharisaical
wrangling and hypocritical ovenscrupulous-
ness. It is: “ Procure thyselfateacher, avoid
being in doubt and do not accustom thy-
self to give tithes by guess.” (Abot/z, I., I6.) .

SIMEON.’

Gamaliel was succeeded by his son Simeon
(50—70 A.D.). The authentic notices of him'
are very few. We get a glimpse or two of
him in the storm which was then so fiercely
raging in Jerusalem. As the resolute op-
ponent'of the Zealots, he took an active
part in the political struggles, whose convul-
sions hastened the ruin of the state. He
also took an active part in the defence of
Jerusalem, and fell, one of the many vic-
tims of the national struggle. Josephus.-
(sze, section 38) says of him: “This Simon

3

34 THE TA LMUD ,-

was of the city of Jerusalem, and of a very
noble family, of the sect of the Pharisees,
which are supposed ~to excel others in the
accurate knowledge of the laws of their
country. He was a man of great wisdom
and reason, and capable of restoring public
affairs by his prudence, when they were in
an ill posture.” His recorded maxim is:
“ The world exists by virtue of three things
—viz., truth, justice and peace; as it is
written, Truth and the judgment of peace
shall be in your gates ” (Abol/z, I. 18). He
also belongs to the ten teachers who were
called mnSnsmn “the killed for the king-
dom,” and their death is commemorated on
the 25th day of Sivan, for which day a fast
is ordained.

With the destruction of Jerusalem a new
epoch commenced not only in the history of
the Jewish people, but more especially in
the development of Jewish scholasticism.
The seat of learning was removed to Jabne,
or Jamnia, and the most prominent teacher
of the new school was

JO‘HANAN BEN SAKKAI AND HIS SUCCESSORS.

He had escaped from Jerusalem by being
carried on a bier as one who had died.
When he had reached the Roman camp, he
was welcomed by Vespasian and allowed 'to
proffer a request. . 'Rabbi JOhanan is said to
have first .conciliated the general’s favor by
predicting his-future accession to—the purple.
Then instead of asking any personal favors,
he only requested permission to establish a
school at Jabne. The request was granted,
and Johanan now settled with his disciples at
Ramla, near Jabne, 'to await there ‘the issue
of events. When tidings of the destruction
of the Temple reached them, he comforted

WHATITIS. 35

his disciples, and as the head of the school
he adapted Judaism to the altered political
circumstances. Jabne was substituted for
Jerusalem, certain ordinances were discon-
tinued or slightly altered, and certain prayers
or good works substituted for sacrifices, and
the change was effected without leaving any
trace of violent revolution. The branch of
theology in which Johanan excelled, was
that known as the Haggada. Of his disci-
ples the Mishna mentions Elz'ezer be” Hyr-
calms, fos/tzm émz [Jana/afar, fose’, flee Priest,
Simeon [1m Nat/Mime], Elmsar be]; Ame/g.
The first two are the best known and most
prominent.

Rabbi Johanan died on his bed in the arms
of his disciples. His dying words were:
“ Fear God even as you fear men.” His dis-
ciples seemed astonished. 'He added : “He
who would commit a sin, first looks round to
discover Whether any man sees him ; so take
ye heed, that God’s all-seeing eye see not the
sinful thought in your heart.” There is an-
other of his last words. His disciples ad-
dressed himr: “-Rabbi, light of Israel, thou
strong rock, right-hand pillar, why dost thou
weep?” He answered them : “If they were
about to lead me before aking of flesh and
blood, who is today here and to-morrow in
the grave, who if he were angry with me, his
anger would not last forever; if he put me
in bondage, his bondage would not be ever-
, lasting; and if he condemned me to death,
that death would not be eternal; whom .I
could soothe uith words and bribe with
money; yet, even in these circumstances, -I
should weep. But now I am about to ap-
pear before the awful majesty of the King of
Kings, before the Holy and Blessed One,
who is, and who liveth :forever, whose just
anger may be eternal, who may doom.me =to

36 THE TA LMUD ,-

eternal punishment. Should he condemn
me, it will be to death without further hope.
Nor can I pacify Him with words, nor bribe
Him with money. There are two roads be-
fore me, one leading to Paradise, the other
to Hell, and I know not by which of these I
go—should I not weep ? ” We see thus, in
Johanan’s life and death, a signal instance of
the unsatisfactory character of Rabbinism.
Even this famous man was made to feel and
exemplify, that “by the deeds of the law
there shall no flesh be justified.” I
. Johanan’s successor as head of the school
at Jabne was Gamaliel II., son of Simon, and
grandson of Gamaliel I. (about 90—110 A.D.).
He exercised the prerogative of his office in
the most despotic manner, silencing by ex-
communication those whom he could not
convince by arguments. This attempt at
spiritual tyranny, however, ultimately issued
in his own humiliation and final deposition.
Gamaliel, after having seen his error, and
having implored the pardon of his colleagues,
was again re-instated. With a few excep-
tions, Gamaliel was an adherent of the school
of Hillel, and in legal matters, acted accord-
ingly.
The two most famous cotemporaries of
Gamaliel were Rabbi Joshua ben Hananja and
Rabbi Eliezer ben Hyrcanus, both disciples

 

1. Lightfoot in the spirit of his time and opinion says insultmgly:
“ Oh, the wretched and failing faith of a Pharisee in the hour of
death ” (Academia fry/neizsis Historz'te Frag/112nm. I. p 446, ed.
Pitman). A modern writer says: “ What a contrast is presented in
the history of a disciple of the celebrated Rabbi Gamaliel, one who
had profited above many of 1115 equals in age in the Jew’s religion,
being more exceedingly zealous of the traditions of his fathers.
He had them cast off; he had counted them loss for Christ, and now,
in the prospect of eternity, exultingly exclaims : “ Henceforth there
is laid up for me a crown of righteousness, which the Lord the
Righteous Judge shall give me at that day," and in the animating
prospect of the Redeemer‘s triumph over death, leads on the
Christian hosts with the exultant shout, ‘ 0 death where is thy
sting? O grave where is thy victory? Thanks be to God which
gives us the Victory through Jesus, the Messiah, our Lord.” (Rey-
nolds, Six Lectures on t/zejews, London, 1847.) .

WHATITIS. 37

of Johanan ben Sakkai. Only the former
seems to have been on friendly terms with
Gamaliel, not so the latter, who according to
tradition has been excommunicated by the
patriarch, his own brother-in-law. Eliezer
had a school at Lydda. but upon his excom-
munication he retired to Caesarea where he
died about 117 A.D.

When Gamaliel died, the temporary ad-
ministration of spiritual affairs devolved on
Rabbi Joshua. Like Eliezer, he, too, had
opened a college at Lydda after the decease
of Rabbi Johanan ben Sakkai. He trained
a number of most intelligent pupils, of whom
some became distinguished for attainments
in the H alakha. On account of his mild and
liberal views on all theological and general
questions, he was probably the only jewish
doctor who not only enjoyed the full confi-
dence of the Roman authorities, but who
also employed his influences for the advan—
tage both of his countrymen and of their rul-
ers.

AQIBA BEN JOSEPH.

Amongst the many pupils of Rabbi Joshua,
none became so renowned as Aqiba ben Jo-
seph, the systematizer of Rabbinism, the
Thomas Aquinas of the Oral Law. The old
Jewish writers have embellished their biog-
raphies with such a variety of fables, as to
~make it difficult to give a substantially true
account of the persons who were the subjects
of them. Aqiba, who flourished about 110—
135 A. D., studied under three different teach-
ers, and derived from each a claim of pecul-
iar distinction. From Nahum of Gimso he
had learned those excgetical principles which
attached such celebrity to the name of that

33 THE TA LMUD ,v

theologian. I Eliezer ben Hyrcanus had
probably laid the foundation of his more
solid learning, while Rabbi Joshua ben Han-
anjah initiated him in the mysteries of the
Kabbalah. Aqiba may be considered as the
only systematic Tana'ite. Thus he arranged:
the different halakhas first after tl eir contents
—which division was called panic/am or [ex-
tus and then enumerated them in such a
manner as to assist the memory of the stud-
ent. Besides his arrangement of the Mishna,
which was called the Mishna of Rabbi Aqiba,
he also grounded its text upon Scripture, or
at least made the first systematic and con-
sistent attempt toward it. But more than
the enumeration or exposition of the hal—
akha, his peculiar and novel method of ex-
pounding the Scriptures fascinated his hear-
ers. “ He foundedascience of casuistry to
which the plain meaning of the \Vritten Law
became of less and less importance; ” he
opened ways for the» exercise of ingenuity,
and its results were made subservient to the
interests of traditionalism.

Thus Nahum of Gimso had declared some
particles in the Scriptures as significant, but
Aqiba went beyond that, declaring that every
seizz‘wza’, wom’, and particle in the Bible must
have its use and meaning. He denied that
mere rhetorical figures, repetitions, or accu-
mulatiimsoccurred in the Bible. Every word,
syllable, and letter, which was not absolutely
requisite to express the meaning which it
was desired to convey, must, he maintained,
serve some ulterior purpose, and be intended
to indicate a special meaning. Rabbi Aqiba
reduced his views to a system. The seven
exegetieal principles of Hillel were enlarged

 

 

I. Nihum'exol'iinerl that some particles were excluding. whilst
others were melu lint. ' ‘11s method was called “ the rule of exten-
sion and restriction " (rid/m] u-mizzt}.

WHAT IT IS. 39

into forty-nine, which were strictly applied to
every possible case, not only in hagadic inter.
pretations, but also in the study of the hal-
akha, in the highest judicial procedures, and
even as groundwork for fresh inferences.
Sometimes, however, these principles were
put to a severe test. Thus, on one occasion,
they were applied to the text, “Thou shalt
honor the Lord thy God,” in which a parti‘
cle not absolutely requisite was discovered.
One of Aqiba's pupils objected that it might
be inferred that some one else besides God
was to be supremely reverenced, but Aqiba
removed his doubts by replying that the par-
ticle in question was intended to point to
the law, which ought to be honored next to
the Lord.

Rabbi Aqiba's method was hailed as the
commencement of a new period. His co-
temporaries yielded to the most extravagant
transports of delight. Thus Rabbi Tarphon,
heretofore surpassing Rabbi Aqiba, addressed
him respectfully: “ I-Ie-that forsakes thee, for-
sakes eternal life ; what tradition had forgot-
ten thou hast restored by the method of
interpretation.” Rabbi joshua. Aqiba's for-
mer teacher, although wary on these subjects,
could not repress a wish that johanan ben
Sakkai had been alive to witness the firm
establishment of the halakha. In their ex-
travagance, the rabbis went so far as to as-
sert that Aqiba had discovered many things
of which even Moses was ignorant.

Aqiba’s great maxim was ‘.‘ that every-
thing is ordained of heaven for the. best."
With this axiom on his lips, he was riding
with some of his followers near the ruins of
Jerusalem. They burst into tears at the
melancholy sight. for, to heighten their grief,
they beheld a jackal prowling upon the hill
of the Temple. Aqiba only observed that

40 THE TALfllUD;

the very success of the idolatrous Romans,
as they fulfilled the words of the prophets,
were grounds of loftier hopes for the people
of God. The end of these lofty hopes must
have severely tried the resignation of Aqiba.
He was yet in the zenith of his fame, though
.now nearly I20 years old; he is said, also,
by some, to have been the head of the San-
hedrin when Bar Cochab, or Coziba, an-
nounced his pretensions as the Messiah.
Aqiba had but lately returned from a visit,
or from a flight, to his Mesopotamian breth-
ren; and whether the state of affairs at
Nahardea and Nisibis had awakened his
hopes and inflamed a noble jealousy, which
induced him to risk any hazard to obtain
equal independence for his brethren in
Judea, or whether there was any general and
connected plan for the reassertion of Jewish
liberty, he threw himself at once into the
party of the heaven-inspired insurgent.
“ Behold,” said the hoary enthusiast, in an
assembly of the listening people, “the Star
that is come out of Jacob; the days of the
redemption are at hand.” “ Aqiba,” said the
more cautious Rabbi Johanan, “the grass
will spring from thy jawbone, and yet the
son of David will not have come.” Without
narrating the events of this insurrection,
which proved as abortive as former ones, we
will only state that it was again on the fatal
9th day of Ab (August), the anniversary of
the double destruction in Jerusalem, that
the fortified town of Bethel fell, the son of
the star, Bar Cochba, was killed, and his
head carried in triumph to the Roman camp.

Among those who were destined to die
was also Aqiba, the brave martyr of an
ignoble cause.“ Had ” asys Farrar, “ Aqiba
bbeen trained in truer and nobler methods,
he might not have committed the gross

WHA T IT IS. 4 1

error of confusing a Barkoziba with a Bar-
kokhba—the ‘son of a lie’ with the ‘son
ofastar.”’ Amongst those who opposed
Aqiba’s principles was none more distin-
guished by birth, personal character, or
learning, than Rabbi Ismael, who lived in
the south of Palestine, not far from the
Idumean boundaries, at a place called
Kep/mr Asia. The remarkable part of his
' life to us is the system of interpretation
which he laid down in opposition to that of
Aqiba. In opposition to the latter, Ismael
maintained that the Bible, being written in
human language, uses expressions in their
common acceptation, that many of the repe-
titions and parallelisms are simply designed
to render the style more rhetorical, and
powerful, and cannot, therefore, without
violation of the laws of language, be ad-
duced in support of legal deductions. Ac-
cordingly he laid down thirteen exegetical
rules, which are called the thirteen rules of
Rabbi Ismael, by which alone the Scriptures
are to be interpreted, and which are as fol-
'lows: I. Inference from minor to major; 2.
The comparison of words or ideas; 3. Build-
ing of the father, or the chief law, from one
verse, and the chief law from two verses: 4.
General and special; 5. Special and gene-
ral; 6. General, special, and general; 7. A
general subject which requires a special one,
and a special one which requires a general
subject for mutual explanation; 8. When a
special law is enacted for something which
has already been comprised in a general law,
it shows that it is also to be applied to the
whole class; 9. When a subject included in
a general description is excepted from it
'or another enactment, whilst it remains in
all other respects like it, it is excepted to be
alleviated, but not aggravated; IO. When a

42 ‘ THE TALMUD ,'

subject included in a general description is
excepted from it for another enactment,
whilst it is also not like it in other respects,
it is excepted both to be alleviated and ag-
gravated, z' 6., its connection with the general
law entirely ceases; 11. If a subject in-
cluded in a general description has been ex-
cepted from it for the enactment of a new
and opposite law, it cannot be restored again
to the general class unless the Bible itself
expressly restores it; 12. The sense of an
indefinite statement must either be deter-
mined from its connection, or from the form
and tendency of the statement itself; 13.
When two statements seem to contradict
each other, a third statement will reconcile
thenL

Rabbinic Judaism regarded these rules of
such an importance that it made it obliga-
tory for every Jew to recite them in the
morning-prayer; hence these rules may be
found in every jewish prayer-book.

CONTEM I’ORARIES OF AQIBA.

Ismael, who died in the year 121 A.D., is
also the reputed author of a number of
works. The most important of these are an
allegorical commentary on Exodus, called
flirt/zi/la.‘ The Mechilta is composed of
nine tractates. subdivided into sections, and
treats on select sections of Exodus in the
following order: The first tract treats on
Exodus xii. 1-13, in eighteen sections; the
second on xiii. I7—xiv. 31 in six sections; the
third on xv. 1—21 in ten sections; the fourth
on xv. 22—xvii. 7 in seven sections; the fifth
on xvii. 8—xviii. 27 in four-sections; the sixth

 

1. Best edition by \Veiss, Vienna, 1865. and by M. Friedman, z'bia’.
1870. A Latin translation is found in Ugolim’s Y‘lzesam‘us/lntz'g—
uztatum, vol. xiv. (Venice, 1752). '

WHAT IT IS. ‘ 43

on xix. I—XX. 22 in eleven sections; the sev.
enth on xxi. l—xxii. 23 in eighteen sections;
the eighth on xxii. 23—xxiii. 19 in two sections;
and the ninth on xxxi. 12—17, xxxv. 1—3, in
two sections. Besides the Mechilta, some
cabbalistic works are ascribed to Ismael.

Prominent among Aqiba’s contemporaries
was Rabbi Tarphon,I who belonged to a
sacerdotal family, and whose recorded maxim
was : “ The day is short, the labor vast ; but
the laborers are slothful, though the reward
is great, and the Master presseth for dis-
patch. It is not incumbent upon thee to
complete the work, and yet thou art not at
liberty to be idle about it. If thou hast
studied the law much, great reward will be
given thee; for faithful is thy employer, who
will award to thee the hire of thy labor, and
be aware that the award of the righteous will
be in the future which is to come.”2 The
manner in which he applied the Scripture is
best illustrated by the following: When
some one told him something intellectual,
he used to say, “A knop and a flower in one
branch ” (Exod. xxv. 33): but when the tale
was not according to his taste, he used to
say, “ My Son shall not go down with you.” .3

Another Tana'ite of the same period was
Jose the Galilean, known as the author of
thirty-two rules, whereby the Bible is to be
interpreted.4

As soon as the war had terminated a Jew-
ish synod was convoked at Ussa or Usha,
and Simon ém 60712111221 1]., who had es-
caped the sword of the Roman conqueror

 

1. Of his animosity against Christianity, we shall speak further

on.

2. 1460!]: Il. ., 20 seq.

3. Beret/HM lfalvluz section 91.

4. Given in full by Pinner Treatise Bernc/zof/z fol. 20 seq. Com-
pare also Brigg‘ s szhcal Study . 30:, where the principles of the
methods of Ismael and Jose are summed up in the words of a mod:
ern Jewish writer.

44 THE TALA'IUD;

from the slaughter at Bether. was elected as
the spiritual head of the college of rabbis
(about 140—160 A.D.). Of prominent teachers
we mention Rabbi Nat/mu, the author of the
celebrated “Sayings” which go by his name;
fosep/z bm [:l'cz/afz‘a, who died in 150 A.D.,
author of an historical work entitled “ Seder
Olam ” ; fzza’a bm l/(zz', surnamed “the Just,”
who made the book of Leviticus his special
study, and is considered as the first author
of the Midrashic work entitled Szfre, which
was afterwardsmore fully elaborated ; Sir/won
bm/oc/mz', the master of the Kabbala, the leg-
endary author of the Zohar, whose political
views became the source of political troubles,
which finally resulted in the overthrow of
the school of Jabne ; and finally Rabbi flfri'r,
the casuist, whose permanent merit con-
sisted in continuing the labors of his master
Aqiba in the arrangement of the halakha.
This he carried to a stage further by divid-
ing according to their contents the tradi-
tions, which had hitherto been only strung
together according to their number. In this
respect the patriarch's son, Juda, was much
indebted to his tuition. Simon ben Gamaliel
II. was succeeded by

RABBI JUDA THE HOLY.

This rabbi, called “the Holy,’ or “the
Prince,” or “Our Master,” or simply and
emphatically by the mere title Rabbi as
though no other were worthy to be com-
pared with him, was by far the most dis-
.tinguished of that race since Hillel the
-Great, and the last truly distinguished Jew-
ish patriarch of Palestine. Born about the
year 136,011 the very day on which Rabbi
Aqiba suffered martyrdom, he attracted at-
tention at an early age, and when his father

WHATIT IS. 45

died, he followed him in the presidency of
the Sanhedrin.

Juda inherited to a remarkable extent the
two qualities of his predecessors, acuteness
and ambition. The vast riches which the
family had accumulated, and the learning
and originality which favorably distinguished
him from his father Simon, enabled him to
carry out the hierarchical designs of the lat-
ter, which had now almost become the tra-
ditional policy of the family of Hillel. Juda
soon obtained the sole right of ordination,
and it was enacted that none but regularly
ordained teachers were in future to pro-
nounce on any religious question—a rule
which, as will easily be inferred, excluded all
but the patriarch’s favorites from places of
influence or authority. His residence, and
that of the Sanhedrin, was at first at Beth-
Shearim (the modern Turan), and afterwards
at Sepphoris, a place chosen for its salubri-
ous air, and where he died in 200.

His most lasting and important measure,
whereby he achieved the greatest claim to
renown, was the collection of the Mishna.
“ Down to his time,” says Farrar, “the tra-.
ditions of the Fathers had never been put
into writing. It had been a rule of the Rab-
bis that what had been delivered orally was
only to be retained by the memory. That
rule was founded on the principle that cir-
cumstances change, and therefore that oral
decisions ought not to be regarded as final
precedents. By this time, however, it had
become an impossibility to retain a mass of
precedents so heterogeneous and so im-
mense as those which had been accumulated
from the days of Ezra to those of Aqibaj.
Accordingly Rabbi/min, for the first time,
committed to writing the Oral Law arranged
under the six orders of Hillel’s classification.

46 THE TALMUD;

’

His compilation was called “the Mishna,"
“learning,” or “Repetition.” It acquired
an influence truly secular. It summed up
the labors of four centuries. The Oral Law
had been recognized by Ezra; had become
important in the days of the Maccabees;
had been supported by Pharisaism; nar-
rowed by the school of Shammai, codified
by the school of Hillel, systematizcd by R.
Aqiba, placed on a logical basis by R.
Ismael, exegetically amplified by R. Eliezer,
and constantly enriched by successive rabbis
and their schools. Rabbi put the coping-
stone to the immense structure. Thence-
forth the Mishna moulded the entire theol-
ogy and philosophy of Judaism. The pub-
lication of tradition put an end to the inde—
pendent energy of the Halakha, and closed
the long succession of the Tanaim. The
Mishna became the bond of Jewish nation-
ality. It put an end to the Patriarchate
of which it was the child. It completed the
“hedge about the law," which henceforth
neither persecution nor dispersion could de-
stroy, and through which neither Hellenism,
nor Sadduceeism, nor Alcxandrianism, nor
Gnosticism, nor Christianity, nor the Renais-
sance, nor the Reformation, nor modern
skepticism, down to the days of Moses Men-
delssohn, could break their way. This
strange collection of completed and dead
“ decisions," being treated as of divine au-
thority, superseded, all but entirely, the
Scriptures on which they professed to have
been based. The bold initiative of Rabfii
stamped on Judaism a character singularly
dry and juristic, and laid upon the necks of
all Talmudic Jews a yoke unspeakably more
empty and indefinitely more galling than
that of'which St. Peter had complained even
in the days when the observance of Mosaism

WHA T [7’ IS. 47

had not yet been rendered impossible by the
fiat of history, which is the manifest will of
God.” I

THE MISHNA.

The 'Mishna, which a Jewish historian has
pronounced a work, the possession of which
by the Hebrew nation compensated them
for the loss of their ancestral country; a
book which constitutes a kindlof home-
stead for the Jewish mind, an intellectual
and moral fatherland for a people who,
in their long lasting discipline of suffering,
are exiles and aliens in all the nations of
the earth, is composed of different elements.
Besides the elucidation of the fundamental
texts of the Mosaic laws, and their applica-
tion to an endless variety of particular cases
and circumstances not mentioned in them,
it contains the decisions of the sages and
of individuals, decisions demanded by
emergencies and universal principles under
which a multitude of particular cases may
be provided for. These manifold materials
Juda or Rabbi arranged under six general
classes, called Sedan)” or “ Orders." The
first relating to the productions of the earth,
as forming the staple sustenance of human
life, is called Zeraz'm, 216., “seeds.” The
second referring to times and seasons, in-
volving the religious observance of years
and days, feasts and festivals, is called
Moé'a’ or “ Festival Solemnity.” The third,
called Nag/aim or “ Women,” deals with the
institution of marriage, which lies at the
basis of the system of human society. The
fozm/z called Ne'zz'laz'n or “ Injuries ” relates
to civil controversies, and treats of the
rights of persons and things. The fifz‘lz com-

 

I. History of Interjfiretation,‘ p. 80'3eq.

48 THE T A LA! (/0 ;

prises laws and regulations regarding the
service and worship of God, upon the pro-
visions of the Levitical ritual, or things
consecrated, and is called Kodas/zz'm, 216.,
Consecrations. The szlrt/z exhibits the pre-
scriptions requisite to the maintenance or
recovery of personal purity, according to the
Levitical ideas, and is called To/zoroz‘lz, 223.,
“ Purifications.”

The regulations thus generally classified
are further arranged under a multitude of
subsidiary topics; each Seder being divided
into a number of tracts or treatises, called
maszkz‘ot/z, and these again subdivided into
Pam/aim, 216., chapters, and each chapter
again into fllz's/z/zz'ot/z or paragraphs. The
whole is called S/ms. The following is an
analysis of the contents of each tractate of
the six orders :

I. SEDER ZERAIM (Seed). This Seder
contains the following eleven tractates:
I. Bc‘mc/zot/z, or the treatise of blessings,
and speaks in nine chapters of the daily
prayers and thanksgivings, etc.,—((z,) the first
chapter treats of the time when the Shema-
prayer is to be recited in the morning and
evening, of the position of the body at
prayers, and the benedictions to be said
respectively (5 sections); (A) the second
speaks of the sections and order of the
Shema-prayer, or how the voice is to be
used in saying the prayer, and of the occa-
sions which exempt from prayer (8 sections);
(5,) the third points out such as are ex-
empted from prayer (6 sections); (d,) the
fourth treats of the time during which
prayers may be said, whether the S/zemone/x
£376 (226., 18 benedictions) are to be said in
an abbreviated manner; of prayer as an
0/2213 opamtzmz, of praying in dangerous

WHA T IT IS. 49

places, and of the additional prayer (7 sec-'
tions); (6,)12116 fifth refers to the outer and
inner position at prayer; of prayer for rain;
of the prayer on Sabbath evening; of the
ministers of the congregation and mistakes;
in prayer (5 sections); (f,) the sixth recites
the different blessings to be said for fruits
of the tree and the earth, wine and bread;
for Wine before and after meals; of the
sitting and lying at the table; of blessings
for the main meals and water (8 sections) ;.
(g,) the seventh expatiates on blessings pro-
nounced conjointly; with whom a union for
such a purpose may be entered upon; the
form of prayer to be used in- accordance
with the number of persons, of different
companies (5 sections); ([1,) the eighth shows
the differences between the schools of
Hillel and Shammai concerning the washing,
of hands and the blessing at meals (8 sec—
tions) ; (2,) the ninth names the prayer to be
said' at behol-ding signs and wonders, at the
building of a new house, and treats of'
prayers offered in vain, of prayers at the
leaving and going into a city; of the prais-'
ing of God for the good as well as for the“
evil; how to approach the Temple moun-
tain; of the using of the name of God at
salutations (5 sections).

11. PEAH, OR THE CORNER OF THE FIELD,
treats in eight chapters, of the field corners,
gleanings, etc., to be left to the poor, etc.,—
((1,) in- the first chapter we read of the meas-
ure of the Peah, where, of what, and hoW"
large it must be given, and how long the
fruit is exempted from tithe (6 sections) ; (b,)
the second treats of how fields and trees as-
to the Peah may be separated from each-
other (8 sections): (5,) tells us how large a;
field must be of which Peah must be given
(II sections); (d,) shows how the Peah must;

50 THE TALMUD ,-

be given (II sections); (6,) tells what be-
longs to the poor, and treats of the bunch
left through forgetfulness (8 sections); (f,)
speaks of what may be regarded as a bunch
left through forgetfulness, and what not
(11 sections); (g,) treats of the same matter
concerning olive-trees; on the right of the
poor in the vineyard (8 sections) ; (/4) speaks
of how long the right of the poor lasts;
what constitutes the poor, and who is not
entitled to the right of the poor (9 sections).

111. DEMA'I‘, OR DOUBTFUL treats in seven
chapters of fruits about which some doubts
may be raised whether tithes should be
paid for them or not, viz., ((2,) which fruits
are exempted from the rights of Dema’i
how the Demai‘ tithe differs from other
tithes, and as to the rights of Dema'i fruits
(4 sections); ([2,) who may be regarded a
strict Israelite, and to whom the perform-
ance of the Dema‘i law belongs «at buying
and selling; (6,) who may reserve Dema'f
for eating, and that nothing should be
given away untithed (6 sections); ((17,) how a
man may be believed concerning the tithes
(7 sections); how the tithe is to be given
from Demai (11 sections); (6,) what to do at
the renting of a field, at the pressing in
company, band of the fruits in Syria (12
sections); (f,) how to act with such as are
not believed concerning the tithes; how to
separate the tithes in divers cases; and
What must be taken into account when
tithed and untithed fruits are mixed up
(8 sections).

IV. KILAYIM, OR MIXTURES treats, in
nine chapters, of the prohibited mingling of
fruit and grain crops on the same field, etc.,

' (a,) which kinds of fruits, trees, and
animals are Kilayim, and how to graft and
plant (9 sections); ((3,) what to do when two

WHA 7' IT IS. 51

kinds of seed are mixed, or in case of sow-
ing another kind on a field already sown, or
in case of making beds of different corn in
one field (II sections); (6,) of beds, their
division; of cabbage and its distance (7
sections); (d and 6,) of vineyards and their
Kilayim (9 and 8 sections); (f,) of the ‘rights
of a vine raised on an espalier (9 sections);
(g,) of the layering of vines, spreading of
vines, etc., (8 sections); (/z,) in how far
Kilayim are forbidden among animals, in
yoking together as well as in copulating,
and what to do with bastards and some
other animals (6 sections) ; (2,) of Kilayim in
garments, especially of the mixture of wool
and flax: of clothing—merchants and tai-
lors; of felt and woven letters, etc. (10 sec-
tions).

V. SHEBUTH OR THE SABBATICAL YEAR,
in ten chapters: (a,) of fields with trees, and
how long they may be cultivated in the
sixth year (8 sections); (5,) of open fields,
and what may be done in them till the be-
ginning of the seventh year (10 sections) ; (6,)
of manuring the field; of breaking stones
and pulling down walls (10 sections); (d,) of
cuttinggnd pruning trees; from what time
on it is permitted to eat of the fruits of the
seventh year which have grown by them—
selves (Io sections) ; (6,) concerning the White
fig and summer onions; which farm utensils
cannot be sold and lent (9 sections) ; (f,) of
the difference of countries concerning the
seventh year, and what fruits cannot be
taken outside of the country (6 sections); (g,)
what things are subject to the right of the
seventh year (7 sections) ; (/z,) what use may
be made of fruits which have grown by
themselves; what must be observed at their
sale and the proceeds thereof; how they are
to be gathered (11 sections); (2,) of the

5 2 THE- TALMUD ,-

fruits which may be bought, and of storing;
away the preserved fruits (9 sections); (f,):
of the remittance of debts (9 sect-ions).

VI. ’l‘ERUMO’l‘H OR OBLA'I‘IONS, relates in-
eleven chapters, to the heave offering; (a,)-‘
what persons can give the Terumoth, and:
of which fruits; and of giving the Terumoth
not according to number, measure and
weight (10 sections); (6,) the Terumoth can-
not be given from the pure for the impure;
of distinguishing whether something was
done purposely or by mistake ; and that one
kind of fruit can supply the Terumoth of
another (6 sections); (6,) in which cases the
Terumoth must be given a second time;
how to determine the Terumah; of- the
Terumah of a Gentile (9 sections); (a’ and 6,)
of the quantity of the large Terumah: in
which cases common fruit becomes not
medumma (213., is to be given entirely as
Terumah), in spite of having been mixed
with Terumah (13- and 9 sections); (f,) of.
the restitution of the Terumah, when a per-
son has eaten thereof by mistake (5 sections);
(g,) when a person eats thereof with inten-
tion (7 sections); (lz,) of the care that a»
Terumah get neither unclean nor poisoned-
(12 sections); (2,) what is to be done in case
Terumah has been sown (7 sections) ; (f,) how
common fruits by the mere taste can be-
come Terumah fruit (12 sections); (£3) how
the oil of a Terumah cannot be burned,
when the priest cannot enjoy its light (10
sections).

VII. MAASEROTH, OR TITHES, due to the
Levites, in five chapters; ((1,) of the kinds of
fruits subject to tithes, and from what time
on they are due (8 sections) (5,) of excep-
tions (8 sections); (6) where fruits become
tithable (10 sections); ((1,) of preserving,
picking out, and other cases exempted from

'WHA T IT IS. 53

tithes (6 sections); (6,) of removing of plants,
of buying and selling; of wine and seed that
cannot be tithed (8 sections).

V'III. MAASER SHENI, OR SECOND TITHE,
which the Levites had to pay out of their
tenth to the priests, in five chapters, (a,)
that this tenth cannot be disposed of in any
way (7 sections); ([5) only things necessary
for eating. drinking, and anointing, can be
bought for the money of the tenth; what to
do when tenth money must be exchanged
(10 sections); (6,) fruits of the second tenth,
While once in Jerusalem, cannot be taken
out again ([3 sections); ((1,) what must be
observed at the price of the tenth, and how
money and that which is found must be
regarded ([2 sections); (e,) of a vineyard in
its fourth year,. the fruits of which are
equally regarded as the fruits of the second
tenth; and how the biz”, or taking away of
the tenth, is performed in a solemn manner
according to Deut. xxvi. I3 seq. ([5 sections.)

IX. CI-IALLAH on DOUGH, refers to the
“cake which the women were required to
bring of kneaded dough to the priest, in four
chapters: ((2,) which fruits are subject to
challah (9 sections); (b and 6,) of special cases
which need a more precise definition con-
cerning challah, and of the quantity of meal
and its challah (8 and 10 sections); (a’,) of
counting together of different fruits, and the
different rights of countries concerning Chal-
_lah (II sections).

X. ORLAH, lit. FORESKIN, of the forbidden
fruits of the trees in Palestine during the
first three years of their growth, in three
chapters ; ((7,) which trees are subject to the
law of Orlah and which not (9 sections); (6,)
what to do in case of fruits of Orlah or Kil-
ayim being mixed with other fruits; of the
‘law concerning leaven, spices, and meal;

54 THE TALMUD;

what to do in case of holy and unholy, or
Chollin, having been mixed up (17 sections);
(6,) how the same law also concerns colors
for dyeing purposes, and the fire used for
cooking; and what is to be observed con-.
cerning the difference of countries (9 sec-
tious).

XI. BIKKURIM OR FIRST FRUITS, in four
chapters: ((1,) who is not entitled to offer
the first fruits, or who can offer them with-
out observing the formula prescribed (Deut.
xxvi., 3); of what and when they are to be
offered or repaid (II sections); (5) of the
difference of the first fruits of the Terumah
and the second tenth, especially of the
pomegranate at the Feast of Tabernacles;
of blood of men and of the animal Coi (prob-
ably a bastard of buck and roe), which must
be distinguished from all animals (11 sec-
tions); (6,) of the ceremonies to be observed
at bringing the first fruits to jerusalem and
their rights (12 sections); ((27,) of the her-
maphrodite (5 sections). This chapteris Bor-
aitha, or addition to the second chapter, and
is wanting where only the Mishna is printed.

11. SEDER MOED (FESTIVE SOLEMNITY).

This Sm’er, one of the most interesting,
consists of twelve tractates:

XII. S/mbbaZ/z, containing twenty-four
chapters, treats of the laws relating to the
Sabbath, with respect to lights and oil used
on that day, ovens in which articles of food
were warmedon the Sabbath, and the dress
of men and women used on the same day.
It also enumerates thirty-nine kinds of work,
by each of which, separately, the guilt of
- Sabbath-breaking may be incurred. It treats
of the differences between the schools of
‘Hillel and Shammai, etc., viz. ((2,) of re—

’ WHATITIS. 55

movals on the Sabbath day; work to be.
avoided; discussion between the schools of
Hillel and Shammai as to what constitutes
work; work allowed (11 sections): ([2,) of the
lighting of a lamp; eve of the Sabbath
(7 sections 1 ) ; (6,) of different ovens, and pre-
paring and warming the meat on Sabbath;
of pails for retention of the dripping oil or
sparks of the lamps (8 sections); (d,) of
things to cover up pots to retain the heat,
and of things not to cover up the pots (2 sec-
tions); (6,) with what a beast is led forth or
covered, especially a camel (4 sections); (f,)
with what' women and men may go out or
not go out on the Sabbath: of various styles;
of pinning the veil ; of ribbons, etc. (10 sec-
tions) ; (g,) of how many sin-offerings a man
may be responsible for under certain cir-
cumstances for ignorantly trespassing against
the Sabbath; the thirty-nine kinds of for-
bidden work; rule and measure for things
the carrying of which makes liable to a sin-
offering (4 sections); (/z,) of the measure of
fluids; of cords, bulrushes, paper, and all
possible portable things (7 sections) ; (2,) of
things the carrying of which makes unclean,
and of the measure of the portable things
on the Sabbath day (7 sections); (7,) of
different kinds of portable things; of carry-
ing living or dead men, and of many other
things (6 sections) ; (12), of throwing over the
street, ditch, and rock, river and land; of
the distance how far it can be thrown, and
the presumable error (6 sections); (1,) of
building, hammering, planing, boring, plough-
ing, gathering wood, pruning, picking up,
writing (6 sections); (712,) of weaving, sewing,
cutting, washing, beating, catching game,

 

r. This chapter forms a part of the prayers prescribed for Sab—
bath eve.

56 THE TALMUD ,-

-etc. (7 sections); (72,) of catching game; of
making salt water, of forbiddenb medicines,
toothache, and pains in the loins; (0,)
tying and untying of knots; of folding gar-
ments, and making the beds (3 sections);
(A) of saving things out of a conflagration;
of extinguishing and covering, etc. (8 sec-
tions); (q, ) of vessels which (may be moved
on the S ibbath (8 sections); (73) what things
may be moved for making room; of hens,
calves, asses; of leading the child of an
animal that calves; a woman that is to be
delivered, and of a child (3 sections); (3,) of
circumcision on the Sabbath (6 sections);
(A) of straining the wine; of fodder; of
cleansing the crib; of straw on the beds and
clothes-press“ sections); (IA) of things per-
mitted to be carried; of cleaning a pillow;
the table, of picking up the crumbs; and of
sponges (3 sections); (a) of casks, cisterns,
bathing-clothes, salves, etc.; of emetics; of
setting a limb or a rupture (6 sections); (20.)
of borrowing; of counting from a book,
drawing lots, hiring laborers; of waiting at
the end of a Sabbath-way; of mourning-
pipes, coffin and grave which a heathen has
dug; what may be done to the dead (5 sec-
tions); (1 of one who is OVCI t1ken by the
dusk on the road; of feeding the animals;
of pumokins and carrion; of several things
permitted on the Sabbath (5 sections).

XIII. E1 \UIEIN OR MINGIING, in ten chap-
ters, deals with those ceremonies by which
the Sabbath boundary was extended ; “ ming-
ling” a whole town into one fictitious yard,
so that carrying within should not be unlaw-
ful; (a and [2,) concerning the entry to an ally
and enclosures (10 and 6 sections); (6,) con-
cerning a holyday or a Friday (9 sections);
((1) concerning the stepping beyond the
Sabbath limit (11 sections); (6,) concerning

‘WHAT IT IS. 57

the enlarging the bounds of a city (9 sec-
tions); (f and g,) concerning the neighbor-
hood '(Io and 11 sections); (/z,) concerning
what may be in a yard (11 sections); (2,) con-
cerning roofs, etc., (4 sections); (].) concern-
ing some different Sabbath laws (15 sec-
tions).

XIV. PESACHIM in ten chapters, treats of
the paschal festival and things connected
with its celebration; (a, [2, and 6,) of searching
for leaven; how to put it away; of the
Easter-cake, and the herbs for the bitter
herbs; of the care to avoid leaven (7+ 8 +
gsections); (d,) of the‘works on the day
before Easter, and what kind of works are
permitted (9 sections) ; (6,) when and how to
kill the Paschal lamb ; of cleaning and skin-
ning the same, and how it becomes disal-
lowed (.10 sections); (f,) how the Passover
abrogates the command against work on
the Sabbath; of the offering of festival
sacrifices; of asacrifice having been changed
with another (6 sections); (g and /z,) of
roasting the lamb ; how it becomes unclean;
what to do with the remaining parts; What
persons are allowed to eat it and what are
not; of companies (I3 and 8 sections); (2,)
of the second Easter; of the Easter in
Egypt, and divers cases when paschal lambs
have been exchanged (11 sections); (j,) of
the order at the Easter-meal after the four
cups of wine which are necessary for it (9
sections).

XV. SHEKALIM, on SHEKELS, in eight
chapters, contains laws relating to the half
shekel which was paid for the support of
public worship (a-a’,) how the money chang-
ers take their seat at the money tables on
the 15th of Adar, where the people exchange
their money; of changing and of coins used
in former times of the remaining money;

58 THE TA LMUD ,-

110w the paid shekels may be taken again from
the treasury; 110w they are to be spent, and
what to do with the balance (7+5+4+9 sec-
tions); (5,) of the offices of the sanctuary, and
of the seals (6 sections) ; (f, ) 110w often the
number thirteen occurred in the sanctuary (6
sections) ; (3“,) of money and other things
which are found, when it is doubtful to whom
they belong (7 sections); (/z,) of other dubious
things, resolution that the Shekel and first-
lings have ceased with the Temple (8 sec-
tions.)

XVI. YOMA, OR THE DAY or ATONEMENT,
in 8 chapters, speaks ((1,) of the preparations
of the high priest (8 sections); ([2,) of casting
lots, and the offerings (7 sections); (5,) of the
beginning of the Day of Atonement; of
bathing, washing, and dressing the high
priest, and of presenting the bullocks and
goats (11 sections); ((1,) of casting the lots
upon the goats, and the confession (6
sections); (5,) what was to be done in the
Holy of Holies (7 sections); (f,) of sending
forth the goat (8 sections) ; (g,) what the high-
priest was meanwhile to do, and until the
end of his service at night (5 sections); (/1,) of
the p1i1ilcgcs of fasti1ig,ho11 man is forgiv-
en, and 11011 he 18 not fo1g11 e11 (9 sections).

XVII. s111<1;1111, OR 1111: FEAST or 'I‘ABER-

NACLES, in five ch 1aptels: (a and [2,) of the
size and c011111‘g of the Sukkah, how often
meals should be eaten in it; exemptions (11
+9 sections) ; (rand (1],) of tlie palm-branches,
myrtle boughs, willows, citrons; what consti-
tutes their fitness, and what not ; 110w to tie
and shake them ; 110w many days these cere-
monies last, of the pou1ing out of the 11 ater (15
+ 10 sections); (5,) of the 1ejoicings ; 110w to
divide the offerings and she11 b1ead on this
festival among the orders of the priests (8
sections).

WHATIT IS. 59

XVIII. YOM TOB, 226., GOOD DAY, or, as it
is generally called BETZAH, 226., the. egg, from
the word with which it commences, contain«
ing 5 chapters; (61,) whether an egg laid on
the festival day may be eaten thereon. On
this question the schools of Shammai and
Hillel are divided; the former decide in
the affirmative, the latter in the negative (IO
sections); (A) of connecting the meals on the
Sabbath and other subsequent holy days (9
sections) ; (6,) of catching and killing animals;
how to buy the necessary things without
mentioning the money (8 sections); (63,) of
carrying, especially wood not required for
burning (7 sections); (6,) enumeration and
precise definition of classes of things which
cannot be done on a feast-day, still less on a
Sabbath day (7 sections). , .

XIX. Rosu HA-SI-IANAH, OR NEW YEAR, in
four chapters : (61,) of the four New Years (9
sections); (b and 6,) of examining witnesses
who witnessed the new moon, and of an-
nouncing it on the top of the mountains by
fire, and the New Year with cornets (9 + 8
sections); (61,) what to do in case the New
Year falls on the Sabbath and of the order of
service on the New Year (9 sections).

XX. TAANI'I‘H, OR FAS'I‘ING, in four Chap-
ters : (6a,) of prayer for rain, and proclamation
of fasting in case the rain does not come in
due season (7 sections): ([2,) of the ceremonies
and prayers on the great fast-days (10 sec-
tions); (6,) of other occasions of fasting; of
not blowing alarms; when to cease fasting,
in case it rains (9 sections) ; (62’, ) of the twenty-
four delegates; their fastings, lessons; of
bringing wood for the altar (8 sections).

XXI. MliGILLAI—I, or the ROLL OF THE
BOOK OF ESTHER, in four chapters; (62, of the
days on which the Megillah is read 211 sec-
tions) ; ([2,) how to read the Megillah, What

:60 THE TALMUD;

can only be done by day, and what can 'be
done by night; (6,) of the sale of holy things;
of the lessons for the Sabbath during the
month of Adar, and .for other festivals (6 sec-
tions) ; (d, ) of the persons required for the les-
sons; of passages to,be read .or not, etc. (10
sections).

XXII. MOED KATON, OR SMALL HOLYDAY,
in three chapters, treats of the half-holydays
between the first and the last day of the
Passover, and of the Feast of Tabernacles,
and of the work to be done or not (IO+5+9
sections).

XXIII. CHAGIGAH, OR FEASTING, in three
chapters, speaks of the voluntary sacrifices—«
other than the paschal lamb—offered by
individual Jews on the great feasts, and of
sundry'ordinances having no direct connec-
tion with the subject indicated by the title
of the treatise (8+7+8 sections).

111. SEDER NASHIM (WOMEN).

This Seder is composed of seven treatises,
Viz.:

XXIV. YEBAMOTH enters into the minut-
est details as to the peculiar Jewish precept
of yz’bbflm, or the obligation of marrying
the childless widow of a brother, with the al-
ternative disgrace of the performance of the
c/zzz/z'z‘sa/z, or removal of the shoe of the re-
calcitrant, referred to in the book of Ruth.
‘It contains 16 chapters, in 123 sections. Sev-
eral portions of this treatise are so offensive
to all feelings of delicacy that they have been
left untranslated by the English translators.

XXV. KETHUBOTH, in thirteen chapters,
contains the laws relating to marriage con-
tracts, to conjugal duties (105 sections).

XXVI. NEDARIM, OR vows, in eleven
chapters (89 sections). '

WHATITIS. A 51

XXVII. NAZI‘R, in nine chapters, concern-
ing the Nazarite (60 sections).

XXVI-II. SOTAH, or the ERRING WOMAN,
in nine ' chapters and 63 sections. The last
sections foretell the signs of the approaching
Messiah. 1

XXIX. GITTIN, OR DIVORCE BILLS, in nine
chapters, treats of divorce, and the writing
given to the wife, on that occasion; how it
must be written etc. (76 sections).

XXX. KIDDUSI-IIN, OR BE’I‘ROTHALS, in
four chapters with 47 sections. In the last
section we are told that all ass-drivers are
wicked, camel-drivers are honest, sailors are
pious, physicians are destined for hell, and
butchers are company for Amalek.

IV. SEDER NEZIKIN (DAMAGES).

This Seder contains ten tractates.

XXXI. BABA KAMMA, or the FIRST GATE,
so called because in the East Law is often
administered in the gate-way ofacity. It
treats, in ten chapters (79 sections), of dam-
ages and restitutions.

XXXII. BABA MEZIA, or the MIDDLE
GATE, in ten chapters (101 sections), treats
of claims resulting from trusts, of buying
and selling, etc.

XXXIII. BABA BATHRA or the LAST
GATE, treats in ten chapters (90 sections)
of the partition of immovables, laws of
tenantry, joint occupation, and rights of
common, of inheritances, division of property,
etc. '

XXXIV. SANHEDRIN OR COURTS oF
JUSTICE, in eleven chapters (71 sections),
treats of the difference of the three tribunals
’of,a, at least three persons; [2, the small
Sanhedrin of 23 persons; and c, the great
Sa‘nhedrin- of 71 persons; of the privileges

52 THE TALMUD ,-

of the high priest and king; of judges and
witnesses of capital punishments.

XXXV. MAKKOTH OR STRIPES, in three
chapters (34 sections), treats of corporal
punishments. ‘

XXXVI. SHEBUOTH OR OATHS, 8 Chap-
ters (62 sections).

XXXVII. EDUYOTH OR TESTIMONIES, 8
chapters (74 sections). It is 'so called because
it consists of laws which tried and trust-
worthy teachers attested to have been adopted
by the elder teachers, in Sanhedrin assem-
bled; at the end we read that Elijah the
Prophet will finally determine all disputed
points of the sages and will bring peace.

XXXVIII. ABODA ZARAH OR IDOLATRY,
5 chapters (50 sections), treats of the relation
between jews and Gentiles.

XXXIX. ABOTH on PIRKEV ABOTH, con-
tains in 6 chapters (105 sections), the ethical
maxims and sayings of the fathers of the
Mishna.

XL. HORAYOTH on DECISIONS, treats in 3
chapters (20 sections), of the manner of pro-
nouncing sentences and other matters re-
lating to judges and their functions; of pre-
rogatives of the high priest before a com-
mon priest, of the learned before the un-
learned, etc.

V. SEDER KODASHIM (CONSECRATIONS).

This Sm’er contains eleven tractates.

XLI. ZEBACHIM on SACRIFICES, treats in
I4 chapters ([01 sections), of sacrifices, sprink-
ling of their blood, place of the altar where
every sacrifice has to be offered, etc.

XLII. MENACHOTH on MEAT OFFERINGS,
treats in 13 chapters (93 sections), of meat
offerings, and things pertaining to them.

XLIII. CHULLIN OR UNCONSECRATED

WHA T IT IS. 63

THINGS are treated in 12 chapters (74 sec-
tions), together with other things, as what
animals are unlawful, or the pollution com-
municated by an unlawful animal, etc.

XLIV. BECHOROTH OR FIRST-BORN, treats
in 9 chapters (73 sections), of the first-born
and the precepts and rights concerningly.

XLV. ERACHIN OR Es'rIMA'rEs, treats in
9 chapters (49 sections), of the person who
has to make the estimate and on what and
how.

XLVI. TEMURAH OR EXCHANGES, in 7
chapters (35 sections), treats of the way ex-
changes are to be offered between sacred
things.

XLVII. KERITHUTI—I OR CUTTING OFF, in
7 chapters (43 sections), treats of offenders
being cut off from the Lord, provided the
offences were wantonly committed : but if in-
advertently committed, entail the obligation
to bring sin offerings.

XLVIII. ME'I‘LA OR TRESPASS, treats of
things partaking of the name of the sacrilcge
6 chapters (38 sections).

XLIX. TAMID OR DAILY SACRIFICES, in 7
chapters (34 sections), treats of the morning
and evening offerings and the work connected
with them. '

L. MIDDOTH OR MEASUREMENTS, in 5
chapters (34 sections), treats of the measure-
ments of the Temple, its different parts and
courts.

LI. KINNIM OR BIRDS’ NESTS, treats in 3
chapters (15 sections), of the mistakes about
doves and beasts brought into the Temple A
for sacrifice.

VI. SEDER TOHAROTH (PURIFICA'I‘IONS).

This order has twelve tractates.
LII. KELIM OR VESSELS, in 30 chapters

54 THE TALMUD ,-

(254, sections), treats of those which convey
uncleanness.

L111. OHALOTH OR TENTS. in 18 chapters,
(I34 sections), treats of tents and houses re-
taining uncleanness, etc.

LIV. NEGA'I'M OR PLAGUES OF LEPROSY,
in I4 chapters (115 sections), treats of leprosy
of men, garments or dwellings.

LV. FARAH OR THE RED I—IEIFER,- in 12
chapters (95 sections), directs how she is to
be burned, of her age, and what may make
her unfit, etc.

LVI. TOHAROTH OR PURIFICATIONS, in
IO chapters (92 sections), teaches how purifi-
cations are to be effected.

LVII. MIKVAOTH OR POOLS OF WATER,
in 10 chapters (71 sections), treats of the
mikvd/z or bathing place, its construction, and-
the quantity of water necessary for cleansing ;.
or when a mikvah becomes unfit for bathing,
etc.

LVIII. NIDDAH OR SEPARATION of women
during their menses, after childbirth, etc.,
10 chapters (79 sections).

LIX. MACHSHIRIN OR LIQUORS that dis-
pose seeds and fruits to receive pollution, 6
chapters (54 sections).

LX. ZABIM OR BODILY FLUXES that cause
pollution, 5 chapters (32 sections).

LXI. TEBUL YOM OR BAPTISM ON THE
DAY OF UNCLEANNEss, 4 chapters (26 sec-
tions).

LXII. YADA'I'M OR HANDS, 4 chapters (21
sections), treats of the washing of hands and
of the disputes between the Pharisees
and Sadducees concerningly, of the can-
onicity of 'certain parts in and of certain
books of the Old Testament. _

LXIII. UKZIN OR STALKS OF FRUIT which
convey uncleanness, in 3 chapters (28 sec-
tions).

WHA T 17' IS. 55

EDITIONS OF THE MISHNA.

The Mishna has been often published.
The first edition was published at Naples,
I492, with the commentary of Maimonides.
With the same commentary and that of
Obadiah di Bertinoro, it was published at
Riva di Trento, 1559, and Venice, 1606.
The text alone with vowel-points was pub-
lished at Amsterdam, 1646; in the latter
place was also published, 1698—1703, the
splendid edition of Surenhusius, giving
besides the text in the original and Latin,
also the commentaries of Maimonides and
Obadiah di Bertinoro in Latin, notes, etc.,
6 vols. folio. An edition, giving the text
with vowels and a German translation in He-
brew letters, was published, Berlin, 1832—’34,
6 vols. Of recent editions we mention the
Mishna with the Commentary of Bertinoro
and a Judaco-German translation in Hebrew
letters, published at Warsaw, 1882, 6 vols.; an
edition containing besides the Commentaries
of Bertinoro and Heller, twelve other com-
mentaries, was published at Wilna, 1886, 6
vols. Of late the Mishna has been published
froma MS. preserved at Cambridge, under
the title : 7716 A] z's/mrz/z, 072 'zv/zic/z i/ze Palestin-
z'mz Talmud 765/3, edited by W. H. Lowe,
Cambridge, 1883.

TRANSLATIONS OF THE MISHNAH.

Besides the Latin version of Surenhuys,
several treatises have also been translated in—
to Latin by different authors, which we pass
over. Into Spmzz's/z it was translated by Ab-
raham ben Reuben, Venice, 1606; into Ger-
man by Rabe, Ausbach, I76o—’63, 6 parts,
and Josh, Berlin, 1832—-’33,6 vols. (the trans-

S

66 THE TAZMUD ;

lation is in Rabbinic letters.) We have not
as yet a complete Eng/2'51: translation, but this
want the present writer hopes to supply. Of
the several treatises, the following are trans-
lated in the collections of De Sola and Raph-
ael (London, 1845), and of Barclay (1878).

I. Brmc/zoz/z (De Sola, Barclay), 2. K?!-
ayz'm (De Sola), 3. S/zebz'it/z (Barclay), 4.
S/zrzé/Jai/z (De 8013, Barclay, but the latter
has only translated one-third. The remain-
ing two-thirds, he says, are devoid of interest,
and in parts unfit for publication.) 5. Eru-
bz'zz (De Sola), 6. Pesac/zz'm, 7. Yoma, 8.
Suk/m/z (both), 9. Bean (De Sola), Io.
Ros/szs/zmza, 11. Tamzz't/z (both), 12.
4W€gz'//a/z, I 3. Il/foé’d Km‘on (De Sola), 14.
C/zagzga (Barclay), 15. jebamot/z (De Sola.
Besides chapters vi. and vii. several sec-
tions were omitted by the translators, the
contents, as they state, not being suited
to the refined notions of the English
readers.) 16. Ket/méot/z, 17. Gz'z‘lz'n, 18.
Kz'a’dus/zz'rz (De Sola), 19. San/Ma'rz'iz, 20.
Abode Sara, 2L Aboz‘lz (Barclay), 22.
C/zzzllz'zz (De Sola), 23. Tami , 24. Mid-
a’ot/z, 25. Negaim, 26. Pam: (Barclay),
27. fadayz‘m (both). No treatise has so often
been translated as the treatise Aéot/z. The
best English edition is that by Taylor,
Sayings of Me Faf/zers (Cambridge, 1877).
The Treatise Middoz‘lz has also been trans-
lated by Edersheim, and is found in his
Skew/25's of fewz'S/z Social sze, p.297, 589.,
London.

INTRODUCTION TO THE MISHNA.

Of works especially devoted to the Mishna,
we mention Frankel (Hodrgez‘z'm, Leipsic,
1859), Briill (Ez'rz/cz'fng, Frankfort, 1876), and
Weiss (Zzzr Gc'sc/zz'c/zz‘e der fzidz'sc/zm Tradi-

WHA T IT IS. 67

12072, vols. I and II, Vienna, 1871, 1877), but
all these works are written in Hebrew.

PHILOLOGICAL HELPS.

Hartmann, T/ze’sazm' lz‘ngzze Habmz'cw e
Misc/ma azzgmdz'pan‘z'czzla I, II, III, Rostock
I825—’26. Dukes, Die Sprac/ze (1’67 Misc/ma
Zexz’cogmp/zzlrc/z zmd gmmmaz’z'sc/z belmclzlel,
Esslingen, 1846. Weiss, Sizza’zm 221267 die
Sprac/ze der Misc/272a, Vienna, 1867 (Hebrew).
Geiger, [.e/zr and Lese’r’mc/z 2217’ Sprac/ze der
Misc/mall, Breslau, 1845 (2 parts).

R. Juda’s Mishna, however, did not con-
tain all expositions. Many others existed
which are contained in part in the Sz'fre on
Leviticus, Sz'frz' on Numbers and Deuteron-
omy, Mac/1271a on Exodus, the Mishnas made
by individual teachers for the use of their
pupils, with the addition of the official Mish-
na collected by R. Chiya and his cotem-
poraries. All the Halakhoth of this sort,'
which were extra-Mishnaic, were called Bo-
mz't/zot/z, also Toseftoz‘lz. Juda, it is true,
collected the great mass of traditions in the
work called Mishna; “but even this copious
work could not satisfy, for the length of
time, the zeal of the rabbins for the law, for
all casuistry is endless in its details. There
were a great multitude of all kinds of possibili-
ties which were treated in the Mishna, and yet,
again, each single sentence left open divers
possibilities, divers doubts, and considerations
not yet finished. Thus 1t was an innei neces-
sity of the matter that the text of the Mishna
should again become the point of learned
discussion. Partly by means of logic (that
is, Rabbinical), partly with the help of the
traditional matter, which had not yet ‘been
included in the Mishna, all open questions
were now discussed. This task was carried

53 THE TALfl/UD ,-

out by the Amora'i'm,or Gemarical doctors,
whose very singular illustrations, opinions,
and doctrines were subsequently to form the
Gemaras, 2'. e. the Palestinian and Babylonian:
a body of men charged with being the most
learned and elaborate trillers that ever
brought discredit upon the republic of let-
ters:—

“ For mystic learning, wondrous able,
In magic. talisman, and Cabal—-
Deep-sighted in intelligences,
Ideas, atoms, influences. ”—

With unexampled assiduity did they seek
after or invent obscurities and ambiguities,
-which continually furnished pretexts for new
expositions and illustrations, the art of clOud:
ing texts in themselves clear having proved
ever less difficult than that of elucidating
passages the words or the sense of which might
be really involved in obscurity.

“ Hence comment after comment, spun as fine
As bloated spiders draw the flimsy line.”

The two main schools where this casuistic
treatment of the Mislmic text was exercised
were that at Tiberias, in Palestine, and that
at Sora, in Babylonia, whither Abba Areka,
called Rab,a pupil of R. Juda, had brought
the Mishna. In these and other schools (as
Nahardea, Sipporis, Pumbaditha and Jabne)
the thread of casuistry was twisted over and
over again; and the matter of traditions of
the law thus took greater and greater dimen-
sions. Abandoning the scripture text, to
illustrate and to explain which the doctors
and wise men of the schools had hitherto 1a-
bored, successive generations of Gmmrz'cz now
devoted their whole attention to the exposi-
tion of the text of the Mishna; and the in-
dustry and cavillation were such that exposi-
tions, illustrations and commentaries multi-

WHA T IT IS. 59

plied with amaziug rapidity and to so por-
tentous a degree that they eventually swelled
into a monstrous chaotic mass, which was dig-
nified by the name of Gcmam, 216., “ Supple-
ment ” or “Complement,” and this, together
with the Mishna, was called “Talmud, ”
Notwithstanding the uncertain paternity
of this incongruous body of opinions, there
we1e not \xantiiig those who gave a prefer.
ence to the Gemara over the Mishna, and
even ove1 the “ W1itten law." It was said by
some that the “ written law ” was like water,
the Mishna like wine, and the Gemara like
hippocras, or spiced wine. The “words of
the scribes,” said those supporters of the Ge-
mar‘a are lovely above the “ words of the law,”
for the “ words of the law "are weighty mm’
[z'g/zt, but the “words of the scribes,” are all
“ weighty.” I It was by R. Jochanan ben Elie-
zer, called also Bar [Vap/z/zcz or the “Son of
the Blacksmith," rector of the academy of
Tiberias, that the minor chaos of comment
and facetia—z began to be collected about A. D
260, and these, being added to the Mishna
were telmed the P alcsizzzza/z Tali/221d, or Tal-
mud/azw/za/I/zz, z. 6., “Jerusalem Talmud."

THE JERUSALEM TALMUD.

This important commentary on the
Mishna, which was completed about AD.
350, has not come down to us entire; what
we have at this day in our own hands is only
on the four orders Zc’raz'm, filoé’kz’, Nas/zz‘m
Nazi/aim, and the first three chapters of the
treatise 1Vz'a’rz'a/z (in the sixth order). But
the Jerusalem Talmud has a Geinara on the
entire first order, whereas the Babylonian has
it only on the first treatise of that order, and

 

1 Comp. my art. “Talmud " in McClz'm‘ock and Strong’s Cy-
cloptztz’za.

70 THE TALMUD ,-

a Gemara to the treatise Skekalz'm, whichis
also wanting in the Babylonian Talmud. I

The language of the Jerusalem Talmud is
Talmudic Hebrew, with a strong infusion of
the Western Aramaic, then common in Pales.
tine. The general contents of the Gemara may
be classified into Hawk/wilt and Haggadot/z;
principlesor rules of jurisprudence and legend-
ary illustrations. The Haggadothwereoften
published. A German translation was pub-
lished by A. Wiinshe, Zurich, 1880.

The Jerusalem Talmud was first published
by D. Bomberg at Venice, without date; then
with brief glosses at Cracow in 1609, and
Krotoschin, 1866, folio; an edition .in 4 vols.
was published at Shitomir, 1860-1867. A
Latin translation of the greater part of the
Jerusalem Gemara is found in Ugolino’s T/ze-
saz/rus Antigq. Sana; viz. vol. xvii; Paar/aim;
vol. xviii.: S/zr/ca/z'm, Yon/a, Szzfl’a, Ros/z-
lzas/zmza, Tammi/z, flfz'gz'l/a, Hngzga, Ema,
Mord [(521072 ; vol. xx.: [Madurai/z, Clan/la,
Orla, Bi/ckurim; vol. xxv.: Sazz/zm’rz'uJWac-
cot/z; vol. xxx. : [(z'z/dzrs/zz'iz, Sofa, li'rl/zzléol/z.
The first treatise, Bz’mr/zof/z, of the Jerusalem
and Babylonian Gemara was translated into
German by Rabe, Halle, 1777; the same mat-
ter was translated into French by Chiarini,
Leipsic, 1831. A French translation of the
entire Jerusalem Talmud was undertaken by
M. Schwab. The first volume was pub-
lished at Paris, 1872, the ninth, in 1887. Two
more volumes will complete the entire work.
The best work on the Jerusalem Talmud
is the [/ziroduclz'ozz published by Z. Frankel,
Breslau, 1870 (Hebrew).

From the schools of Babylonia, also, a sim-
ilar collection was in after-times made, but,
as upon the desolation of Palestine, the
study of the law was chiefly prosecuted in
Babylon, the colleges there were far more nu-

WHA T IT IS. 7 I

. merous, and far more ingenious and prolific
werethe imaginations of the Babylonian pro-
fessors. To collect and methodize all the
disputations, interpretations, elucidations,
commentaries, and conceits of the Babylonian
Gemarici was consequently a labor neither
of one man nor of a single age. The first
attempt was made (AD. 367) by R. Ashe
ben Simai, surnamed Rabban, 2'. en, our teacher,
elected at the age of fourteen to be rector of
the school of Sora. At the outset of his
administration, Ashe found the immense mass
of Gemara learning in a chaotic confusion.
The text of the Mishna itself had become
deteriorated by various readings, and the
current explanations of many points in it
were uncertain and contradictory. One
master had laid down this, and another that;
and the details of practice in Jewish life were
thereby growing more and more irregular.
The jerusalem Talmud was imperfect as a
commentary on the Mishna, both as to the
extent and the quality of its qualifications.
Many parts of the text were left without
Gemara, and the commentary on those parts,
professedly explained, was weakened and
often worthless by a large admixture of mere
fable and legend. Under these circumstances
Ashe was moved to undertake a connected
and comprehensive commentary on the trea-
tises of the Mislma, so as to collect, condense,
and set in order the entire array oftraditional
law, as eliminated by the rabbins since the
time of Juda the Great. This was the enter-
prise of his life, and one which, after the
lapse of many laborious years, resulted in the
consolidation of the Babylonian Tall/221d.
Ashe, who died in 427, only had arranged
thirty-five books, but the work inaugurated
by him, was progressiVely advanced by his
successors, till its completion and scaling in

1

72 THE TALMUD ,-

the year 498 by Rabbi Abina, with whom
ended the series and succession of the
Amora'im, or Mishna and Talmud authorities
at Sora. “ Denominated, from the name of
the province in which it was first compiled,
the Bab/[01122215 Talmud, this second Talmud
is as unmanageable to the student on account
of its style and composition as on account of
its prodigious bulk. Composed in a dialect
neither Chaldaic nor Hebrew, but a barbarous
commixture of both of these and of other dia-
lects, jumbled together in defiance of all the
rules of composition or of grammar, it affords a
second specimen of a Babylonian confusion of
languages.
“ It was a parti-Colored dress

Of patched and piebald languages,

Which made some think, when it (lid gabble.

They’d heard three laborers of Babel,

Ur Cerberus himself pronounce

A leash of languages at once.”

Abounding, moreover, in fantastic trifles
and Rabbinical reveries, it must appear
almost incredible that any sane man could
exhibit such acumen and such artlor in the
invention of those unintelligible comments, in
those nice scrupulosities, andthoseludicrous
chimeras which the rabbins have solemnly
published to the world, and of which we will
speak further on.I

THE TALM UD.

The Talmud (from [mmm’ “ to teach”) is next
to (or rather, in the strictly Jewish view,
along with) the canonical Scriptures, the
authoritative code of Hebrew doctrine and
jurisprudence.2 It consists of the Mishna

 

1 Comp. my art. 1.6.

‘3 The Jews divided their law into the written and unwritten. The
latter, which is also called “ the oral law,” it is claimed to have
been delivered to Joshua by Moses, who again received it on

WIIATIT IS. 73

as text, and a voluminous collection of com-
mentaries and illustrations, called in the more
modern Hebrew, floraa, and in Aramaic
Gemam, “the complement,” or “ completion”
from (gm/M77, tomake perfect. The men
therefore who delivered these decisive com-
mentaries are called gmmrz'sls, sometimes
lwmé'm, but more commonly Amomi'm.

In general the Gemara takes the character
of scholastic discussions, more or less pro-
longed, on the consecutive portions of the
Mishna. 1 On a cursory view, it is true,
these discussions have the air of a desultory
and confused wrangle, but when studied
more carefully, they resolve themselves into
a system governed by a methodology of its

 

Mount Sinai. Appeal is therefore often made to these so called
“precepts delivered to Moses on Mount Sinai,” and the more so
because these ‘ “ precepts ” belong to the class of undisputed deci-
snons.

I. As an example we quote the following from the very first pa e
of the Talmud: 11/2':/mu—“ At what time in the evening shou d
one say the Shema? * From the time that the priests go in to eat
of their oblation till the end of the first night-watch. These are
the words of Rabbi Eliezer, but the wise men say until midnight.
Rabban Gamaliel says till the morning dawn ariseth. It came to
1Eiass that his sons were returning from a banquet ; they said unto

im, ‘ We have not yet recited the Shema.‘ He answered and said
unto them, ‘ If the morning dawn has not et arisen, ye are under
obligation to recite it.‘ And not this a one have they said, but
everywhere where the wise have said ‘ until midnight.’ the command
is binding till the morning dawn ariseth ;and the burning of the
fat and. of the joints is lawful until the morning dawn ariseth, and
so everything which may be eaten on the same day is allowed to be
eaten till the rise of the morning dawn. If so, why do the sages
say ‘ till midnight P ’ In order to keep a man far from transgress—
ing.—szmnz. The Tanna (z'. e., the author of the Mishna), what
is his authority that he teaches. from what time onward ? And,
besides that, why does he teach on the evening first. and might he
teach on the morning first ? The Tanna rests on the Scripture, for
it is written, ' When thou liest down and when thou risest up,’ and
so he teaches the time of reciting the Shema. when thou liest down,
when is it? From the time' when the priests go in to eat of their
oblation. But if thou wilt, say I, he hath taken it out of the crea-
tion of the world, for it is said, it was evening, and it was morning
one day. If this is so, why does a later Mishna teach that at dawn
two benedictions are to be said before the Shema. and one after ;
and in the evening two before and two after ;and yet they teach in
the evening first. The Tanna begins in the evening, then he
teaches in the morning; as he treats of the morning so he explains
the things of the morning, and then he explains the things of the
evening."——This is less than one-fourth part of the comment in the
Gemara. on that passage in the Mishna, and the rest is equally lucid
and interesting.

* The well-known prayer, beginning “ Hear, O Israel.”

74 THE TALMUD;

own.I The language of the Talmud is
partly Hebrew and partly Aramaic. The
best Hebrew of the work is in the text of the
Mishna, that in the Gemara being largely de-
based with exotic words of various tongues,
barbarous spelling, and uncouth grammatical
or rather ungrammatical forms. The same
remark will apply to the Aramaic portions,
which in general are those containing popu-
lar narrative or legendary illustration, while
the law principles, and the discussions re-
lating to them, are embodied in Hebrew.
Many forms of the Talmudic dialect, are so
peculiar as to render a grammar adapted to
the work itself greatly to be desired. Ordi-
nary Hebrew grammar will not take a man
through a page of it.

In style the Mishna is remarkable for its
extreme conciseness,2 and the Gemara is
written upon the same model, though not so
frequently obscure. The prevailing princi-
ple of the composition seems to have been
the employment of the fewest words, thus
rendering the work a constant brachylogy.
A phrase becomes the focus of many
thoughts; a solitary word, an anagram, a Ci-
pher for a whole subject of reflection. To
employ an appropriate expression of De-
1itzsch3 : “ \Vhat Jean Paul says of the style

 

x. “Non vero sterilis in Mishnicam commentarius Gemara est;
quae i‘llius tantum modo verba explicet. Sed pro/zlras in can: 2'7:-
stitm‘t a’z'xfizti‘ltz'mzux. quaestiones proponendo et ad eos respon-
dendo, dubia movendo, eaque solvendo, excipiendo et rephcando,"
\Vaehner Anni/H. lldn‘. I, p. 339. ‘

2. \Vaehner. /. r. p.294 : " Nostro quidem judicio vix quicquam est,
quod in bene scripto libro Iaudari possit, exquo Mishnicum hoc
opus commentari non mereatur. Dictio pura hebraica est. quae
concisa breviiate, pro istorum temporum more, res propemodum
infinitas proponxt. Qua-e quidem brevitas H] causa est. ut a rerum
Judaicarum et istorum temporum Styli rudibus hoe liher non intel-
ligatur. Sei imneritis non scripsit R. Juda sanctus. sed viris eru-
ditis, quos haee brevitas miruin in modum delectat. Si qua alicubi
esse videatur nfismrihs.evanescet, dummodo orationis genus sibi
familiare reddere lector laborer. Tam namvztectcomitaz'e cmwta
scripsit, quamqni accuratissime. Vix ullo vel excesfi vel defectu
liber laborat," etc.

3. Z ur Gcsc/z {5/1 :‘c (for ]:‘./zz’z'sc/znz Faerie, p. 3!.

WHATITIS. 75

of Haman, applies exactly to that of the Tal-
mudzit is a firmament of telescopic stars,
containing many a cluster of light which no
unaided eye has ever resolved.”

But without regard to grammatical and
linguistic difficulties and numberless abbrevi-
ations which crowd the pages of the Talmud,
there are a number of z‘e’rmz'Izz' [cc/zizz'cz', which
were current only in the rabbinical schools,
but have been incorporated in the Gemara
like joints and ligaments in its organization,
so as to make the knowledge of them indis-
pensable to the student.

Since the Gemara is in general only a more
complete development of the Mishna, it fol-
lows the same routine of the six orders of
the latter, and besides the primary elements
of the Mishna, as quotations from Scripture,
rules and regulations, ordinances, prescribed
customs and rites, the text of the Mishna is
yet enlarged by innumerable fragments of
Toseflat/z or appendices to the Mishna, and
Bomz'l/zof/z or supplements to the Mishna, as
the books Sifm, Sz'frz' mzzz’ flirt/127m, inserted
here and there throughout the entire frame
of the work. Besides these materials there
are an endless variety of Haggaa’ol/z, anec-
dotes and illustrations, historical and legend-
ary, poetical allegories, charming parables,
witty epithalamiums, etc., the understanding.
of which taxes the ingenuity and patience of
theChristian student, and we can well appre-
ciate words of the learned Dr. Lightfoot, when
he thus complains of the authors of the Tal-
mud: “The almost unconquerable difficulty
of their style, the frightful roughness of their
language, and the amazing emptiness and
sophistry of the matters handled, do torture,
vex, and tire him that reads them. They do
eVerywhere abound with trifles in that man-

75 THE TALMUD;

ner as though they had no mind to be read ;
with obscurities and difficulties as though
they had no mind to be understood ; so that
the reader hath need of patience all along to
enable him to bear both trifling in sense and
roughness in expression.”

Besides the materials mentioned already,
there are subsidiaries to the Talmud, printed
either in the margin of the pages or at the
end of the treatises, Viz. I. the Tomp/zoz‘lz, ex-
egetical additions by later authors—which
must not be confounded with the Tos‘c'f/of/z;
2, fifasora/z fla-s/a’S/z Sc‘a’m'z'm, being marginal
Masoretic indexes to the six orders of the
Mishna ; 3, Am or Ell-flfz'S/Ifat, 2'. a, index of ,
places on the rites and'institutions : 4,1Vcr
flfz'isvol/z,a general index of decisions accord-
ing to the digest of Maimonides; and 5, Per-
us/zz'ilz, or commentaries by different authors.

Besides the 63 treatises which compose the
Mishna and Gemara, there are certain minor
ones which are connected with the Talmud
as a kind of Apocrypha or appendix, under
the title of [limit/om [1' ’la/zof/z or smaller trea-
tises. These are:

I. Sop/wring, concerning the scribe and
reader of the law (21 chapters). This treatise
is important for the Masorah. A separate
edition with notes, was published by J. Mul—
' ler(Leipsic,1878).

2. A'alz’a/z, relates to marriages (1 chapter).

3. 51M! erbbaI/zz', or St'i/zac/zof/z, concerning
the ordinances for funeral solemnities (14
chapters).

4. Dav/c [5762‘s, on social duties (II chap-
ters).

5. Dare/e Erez‘s Sutta, rules for the learned
(10 chapters).

6. Parr/c ka-S/mlom, on the love of peace
(1 chapter).

WHA T IT IS. 77

7. Geri/n, concerning proselytes (4 chap-
ters). '* '

8. [fut/aim, concerning Samaritans (2 chap-
ters). ’2“

9. Abmz’z’m, concerning slaves (3 chapters).*

10. Tsiz‘sz'Z/z, concerning fringes (1 chap-
ter). '3‘

II. Yip/”7572, concerning phylacteries (1
chapter). “*

12. flfl’gztza/z, concerning the writing on
the door-post (2 chapters). *

I3. Sap/1W T/zom/z, concerning the writing
of the law (5 chapters). '3'“

I4. Hz‘lcoZ/z Erc‘ls Israel, relating to the
ways of slaughtering animals for food after
the Jewish ideas, a treatise which is much
later than the Talmud.

I 5. Abot/z dleaééz' [Val/2472, a commentary
on or amplification of the treatise (21 chap-
ters), recently published with notes, etc., by
S. Schechter, Vienna, 1887.

In order to enable the student to find at
once in which of the twelve volumes of the
Babylonian Talmud the different treatises of
the Mishna are treated, wesubjoin the fol-
lowing table, giving in the first column the
names of the treatises in alphabetical order; ‘
in the second the volume of the Talmud; in
the third the Seder or order, under which
they are given, and in the fourth thenumeri-

cal order in which they stand in the Mishna.
(SEE TABLE, PAGE 78.)

LITERARY AND MORAL CHARACTER OF
THE BOOK.

Buxtorf, the famous scholar in Rabbinic
lore, characterizes the Talmud as follows:
“ Sunt enim in Talmude adhuc multa quoque

P

* Published also separately by R. Kirchheim under the title Se)»
tam Lz'érz' Talmud/{Ci Part/1', Frankfort, 1851.

 

 

 

 

 

 

 

 

 

 

 

 

'1 rca— ‘ -
Name. Vol Order. use. Name. Vol. Order. 1&5:
Aboth ...................... IX Nezikin ................ 10 Menachoth ............... ' Kodashim ................ 3

Aboda Zamh ............... VIII “ ................... 9 Moiéd Katon ............. III 1 OK .................... u

Balm B athra ............... “ “ ................... 3 Nazir .................... VI Nashim ................. 6

" Kamma. ........ VII “ . , ................. I charim ................. ” “ .................. 5

“ Mezia ................ “ “ ................... 2 Negal‘m ................ XII Tohoroth ................. 3

Bechoroth .................. X Kodashim ................ 4 Nidda ................... ‘ “ ............. 7

’er:choth ................. I Zeraim .................. I 0112110111 .................. “ “ ............... 2
................... III Moéd... 7 Or]a.............. .. Zcraim......... IO
Biklxurim .................. I Zeraim ................... I I P211311 .................... XII 'I‘ohoi'oth ................. 4

( hagiga .......... . ; ....... III Mo'éd ................... I2 Pcah .................. I Zeruim ................... 2

Challah .................... I Zcraim ............... . . . . 9 Pesacliim ...... i ........ III M oL‘d ..................... 3

Chullin ................... XI Kodashlm .......... . . . .. 2 Rosh-hasliana ........... IV ................. 8

Demai ..................... I Zeraim ................... 3 Sanhed rim ..... IX Nezikin .................. 4

E duyoth ................... IX Nexikin .................. 7 Shabbath.. ......... . II Motd .................... I

Iiiachin .................... XI Kodashim ................ 5 Shukalim ..... ... . . , ..... IV ” .................... 4

Erubin ..................... III Mo'cd ................... 2 Shebi‘zth ................ I Zeraim ................... 5

Gittin ..................... VI Nashnn ................. 4 Shebuoth ..... . ......... IX Nezikin ................. 6

Horajoth ................... I} chikim ................. 8 Sotah ... .. ........ A ..... VI Nashim .... .............. 7

Kelim ...................... XII ’I‘ohoroth ............. .. . 1 Sukka ................. IV M'o'éd ................... 6
Kerithuth .................. XI Kodashim ................ 8 Taanith..... . “ ................. Q
Kethuboth ................. V Nashim .................. 2 'l‘amid ,,,,,,,,,,,,,,,,,, XI Kodashim ,,,,,,,,,,,,,,,, 9
Kiddushin ................ “ “ .................. 3 'I‘ebul yom. .. . . . . . . XI Tohorolh ............... IO
1(i1ajim .................. I Zeraim ................... 4 Tcmura ................. I Kodashim ................ 6

Kinnim. .................. XI Kodashim ............... n Terumoth ....... . ........ XII Yeia‘im ................... 6

Ma aseroth ................. I Zera'im ................... 7 Tohoroth ............... XII 'I ohoroth ................ 5

Maaser sheni ............... “ “ ................. 8 Ukzin ................... .“ “ ................. 12

Makkoth ................... I Nezikin .................. 5 Yadaim .................. “ “ ................. 11

Machshirin ................. XII Tohoroth ................. '9 Yebamoth .......... . ..... V Nashim .................. 1

Megillah ........... . ....... IV Moe'd ................... Io Yoma ................... IV Mo'éd ..................... 5

Meila ...................... XI Kodar him ................ 7 Zabirn ................... XII Tohoroth ................. q

Middoth . . . .. ............ “ ................ IO Zebachim .............. X Kodashim ................ 1
Mikwaoth ................ XII Tohoroth ............... 6 '

 

35

5 CITIZEYVJ 35;}!

WHAT IT IS. 79

Theologica sana, quamvis plurimis inutilibus
corticibus, ut Majemon alicubi loquitur, in-
voluta. Sunt in eo multa fida antiquitatis
Judaicae collapsae veluti rudera et vestigia,
ad convincendam posterorum Judaeorum per-
fidiam, ad illustrandam utriusque testamenti
historiam, ad recte explicandos ritus, leges,
consuetudines populi Hebraei prisci, pluri-
mum conducentia. Sunt in eo multa Jurid-
ica, Medica, Physica, Ethica, Politica, As:
tronomica et aliarum scientiarum praeclara
documenta, quae istius gentis et temporis
historiam mirifice commendant,” etc. I Ac-
cording to Buxtorf, the Talmud contains all
and everything, and this we will illustrate by
the following examples:

I. GOD. “ The day,” we are told, “ contains twelve
hours. The first three hours, the Holy One, blessed be He,
sits and studies the law. The second three hours, He sits
and judges the whole world. The third three hours He sits
and feeds all the world, from the horns of the unicorns to the
eggs of the vermin. 1n the fourth three hours He sits and
plays with leviathan, for it is said (Ps. civ., 26) ‘The Levi-
athan whom thou hast formed to play therewith.’ ”-—A&aa’a
Zara/z (fol. 3, col. 2).

Rabbi Eliezer says, “ The night has three watches, and
at every watch, the Holy One, blessed be He, sits and
roars like a lion, for it is said, ‘ The Lord shall roar from
on high, and utter his voice from his holy habitation :
roaring he shall roarupon his habitation.” (Jer. xxv., 3o).
BeraC/zotlz fol. 3, col. I.

Rabbi Isaac, the son of Samuel, says, in the name of
Rav, “The night has three watches, and at every watch, the
Holy One, blessed be He, sits and roars like a lion, and
says, ‘ Woe is me that I have laid desolate my house,
and burned my sanctuary, and sent my children into cap?
tivity amongst the nations of the earth.’ ” (ll/I'd).

God is presented as praying (Z. c. fol. 7, col. 1), and
wearing phylacteries (z'ém’) When He weeps on account
of his children, He lets two tears fall into the Great Ocean,
the noise of which is heard from one end of the world to
. the other, and this is an earthquake (l. c. fol. 59, col. 1).
It is further said that He “ braided the hair of Eve” (I. c.
fol. 6!, col. I), and “shaved the head of Sennacherib.”
(San/min): fol. 96, col. 1).

These are only a very few items of the very many examples

 

1. Preface to his Lexicon C/za/a’. ct Talmud.

8o , THE TALMUD ;

which could be adduced concerning the Deity. That these
stories are extravagant, and often, when taken literally, ab-
surd, no one can deny. But they must be merely regarded
as to their meaning and intention. Much has been said
against the 'l‘almud on account of the preposterous char
acter of some of these stories. But we should give the
Hebrew literati the benefit of their own explanations.

They tell us that in the Talmud the Haggadah has no ab-
solute authority, nor any value except in the way of eluci-
dation. lt often—but not always—enwraps a philosophic
meaning under the veil of allegory, mythic folk-lore, ethical
story, oriental romance, parable, and aphorism and fable.
They deny that the authors of these fancy pieces intended

either to add to the law of God or to detract from it by

them, but only to explain and enforce it in terms best suited

to the popular capacity. They caution us against receiving

these things according to the letter, and admonish us to

understand them according to their spiritual or moral im-

port. “ Beware,” says Maimonides, “ that you take not the

words of the wise men literally, for this would be degrading

to the sacred doctrine, and sometimes contradict it. Seek

rather the hidden sense, and if you cannot find the kernel,

let the shell alone, and confess, ‘ I cannot understand this.’ ”
But the impartial reader must at once admit that these sug-

gestions are merely the after-thoughts of tender apologists,
for some of these stories, as we shall see further on, have

no hidden sense at all, but must be taken literally, because

meant so.

2. ASTROLOGY. It is surprising that men who believe in

a divine revelation, should have so much "to say about things

which savor of heathenism, and treat astrology as a science

which governs the life of man. Thus we are told : “ The

stars make men wise, the stars make men rich.” (Slur!)~

bat/z fol. 156, col. 1). “ A man born on the first day of the

week will excel in only one quality. He that is born on

the second day will be an angry man, because on that day

the waters were divided. He that isborn on the third day of

the week will be rich and licentious, because on it the herbs

,were created. He that is born on the fourth day will be
wise and of good memory, because on that day the lights

were hung up. He that is born on the fifth day will be

charitable, because on that day the fishes and fowls were

created. He that is born on the Sabbath, on the Sabbath

he shall also die, because on his account they profaned the

great Sabbath day.” Rabba bar Shila says: “He shall be

eminentlyholy.” (172121). Rabbi Hanina says: “The influence

of the stars makes wise, the influence of the stars makes

rich, and Israel is under the influence of the stars.” Rabbi

Jochanan says: “Israel is not under the influence of the

stars. Whence is it proved? ‘ Thus saith the Lord, Learn

not the way of the heathen, and be not dismayed at the

signs of heaven, for the heathen are dismayed at them.’

(Jer. x., 2). The heathen, but not Israel” (Mitzi). Astrolv

ogy naturally leads to amulets and charms.
3. AMULE'I‘S. Amulets are divided into two classes, ap.

WHA T IT IS. 31

proved and disapproved. “ What is an approved amulet? "
Any amulet that has effected a cure, and done, so twice or
thrice,” (z'lu'a’. fol. 61, col. 1).

4. CHARMS. “ For the bleeding of the nose, let a man be
brought who is a priest, and whose name is Levi, and let
him write the word Levi backwards. If this cannot be
done, get a layman, and let him write the following words
backwards: ‘ Ana pipi Shila bar Sumki ;’ or let him write
these words: ‘ Taam dli bemi Keseph, taam li bemi
paggan.’ ()r let him take a root of grass, and the cord of
an old bed, and paper and saffron and the red part of the
inside of a palm-tree, and let him burn them together, and
let him take some wool and twist two threads, and let him
dip them in vinegar, and then roll them in the ashes and
put them into his nose. ()r'let him look out for a small
stream of water that flows from east to west, and let him
go andstand with one leg on each side of it, and let him
take with his right hand some mud from under his left foot,
and with his left hand from under his right foot, and let
him twist two threads of wool, and dip them in the mud,
and put them into his nostrils. Or let him be placed under
a spout, and let water be brought and poured upon him,
and let them say, ‘ As this water ceases to flow, so let the
blood of M, the son of the woman N, also cease.’ ”
(Ci/I‘m fol. 69, col. 1). A commentary on this wisdom or
folly is superfluous. That this direction to stop a bleed-
ing at the nose is not a rare case in the Talmud, the follow—
ing mode of treatment for the bite of a mad dog will prove.
If a man be bitten by a mad dog he must (lie; what. then, is
the remedy? “ Aba'i' says he must take the skin of a
male adder and write upon it these words: ‘ I, M. the son
of the woman N, upon the skin of a male adder, write
against thee, Kanti Kanti Klirus, but some sav, Kandi
Kandi Klurus, Lord of—Hosts, Amen. Selah!’ 'Let him
also cast off his clothes and bury them in a graveyard for
twelve months of a year; then let him take them up, and
burn them in a furnace, and let him strew the ashes at the
parting of the roads, and during these twelve months let
him only drink out of a brass tube, lest he see the phantom
form of the demon, and he be endangered. This was done
by Abba, the son of Martha, who is the same as Abba, the
son of Maujumi. His mother made a golden tube for
him.” ( Yuma fol. 83, col. I).

DEMONS. Abba Benjamin says, “ If leave had been
given to see the hurtful demons, no creature could stand
before them.” Abbai says, “ They are more than we are,
and stand against us, like the trench round a garden bed.”
Rav Huna says, “Everyone has a thousand on his left
hand, and ten thousand on his right hand.” Rabba says,
“ The want of room at the sermon is from them, the wearing
out of the Rabbi’s clothes is from their rubbing against
them, bruised legs are from them.” “ VVhosoever wishes
to know their existence, let him take ashes passed through
a sieve, and strew them in his bed, and in the morning he
will see the marks of a cock’s claws. Whosoever wishes

6

32 'THE TALMUD;

to see them let him take the interior covering of a black-cat,
the kitten of a first-born black cat, which is also the kitten of
a first-born, and let him burn it in the fire, and powder it,
and fill his eyes with it, and he will see them. But let him
pour the powder into an iron tube, and seal it with an iron
Signet, lest they should steal any of it, and let him also seal
up the mouth thereof, lest any harm ensue. Rav Bibi bar
Abbai did thus, and he was harmed, but the rabbis prayed
for mercy, and he was healed.” (Berna/101% fol. 6, col. 1.)

\Ve could fill pages by reciting pretty stories about
Adam, Solomon, the worm sh amir, the fabulous river
Sambation, Lilith, 'l‘itus, Leviathan, etc., but mfz'mz‘z’ mt.

In the face of such extravagancies, we are not surprised
at the following statement made by a modern Jewish writer,
the late H. Hurwitz, in an essay preceding his Hebrew
Ta/es (London, 1826), p. 34 sq.:

“The Talmud contains many things which every enlight-
ened Jew must sincerely wish had either never appeared
there, or should, at least, long ago have been expunged
from its pages. Some of these stories are objectionable
fer sen, others are, indeed, susceptible of explanations, but
without them are calculated to produce false and erroneous
impressions.

“ ()f the former description are all those extravagancies re-
lating to the extent of Paradise, the dimensions of Gehi-
nom. the size of Leviathan, and the S/zor [101207; the freaks
of A.v/mzau’az'. etc., etc., idle tales, borrowed most probably
from the l’arthians and Arabians, to whom the Jews were
subject before the promulgation of the Talmud. These
absurdities are as foreign to genuine religion as they are
repugnant to common sense.

 

“H ow those objectionable passages came at
all to be inserted, can only be accounted for
from that great reverence with which the
Israelities of those days used to regard their
wise men' and which made them look upon
every word and expression that dropped
from the mouth of their instructors as so
many precious sayings, well worthy of being
preserved. These they wrote down for their
own private information, together with more
important matters. And when, in after-
times, those writings were collected, in order
to be embodied in one entire work, the col—
lectors, either from want of proper discrimi-
nation, or from some pious motive, suffered
them to remain ; and thus they were handed
down to posterity. That the wiser portion

WHA T [T 15. 83

of the nation never approved of them is well
known. Nay, that some of the Talmudists
themselves regard them with no very favor-
able eye, is plain, from the bitter terms in
which they exclaimed against them.

“ I admit also that there are many and va-
rious contradictions in the Talmud, and, in-
deed, it would be a miracle were there none.
For let it be recollected that this work con-
tains, not the opinions of only a few individ-
uals living in the same society, under pre-
cisely similar circumstances, but of hundreds,
nay, I might without exaggeration say, of
thousands of learned men, of various talents,
living in a long series of ages, in different
countries, and under the most diversified
conditions.

“ To believe that its multifarious contents
are all dictates of unerring wisdom, is as ex-
travagant as to suppose that all it contains
is founded in error. Like all other produc-
tions of unaided humanity, it is not free
from mistakes and prejudices, to remind us
that the writers were fallible men, and that
unqualified admiration must be reserved for
the works of divine inspiration, which we
ought to study, the better to adore and obey
the all-perfect Author. But while I should
be among the first to protest against any
confusion of the Talmudic Rills with the
ever—flowing Stream of Holy Writ, I do not
hesitate to avow my doubts, whether there
exists any uninspired work of equal an-
tiquity, that contains more interesting, more
various, and valuable information than that
ofthe still existing remains of the ancient
Hebrew Sages.”

But while we admire the candor of this
Jewish writer, we must confess that not all
of his co-religionists act on the same princi-
ple,- as the sequel will prove. Forty years

8 4 THE TALMUD ;

after Mr. Hurwitz had published his Hebrew
Tales, an article appeared in the szrtcrly
Rmu’cw for October, 1867, with the heading
“What is the Talmud P ” Such a panegyric
the Talmud most likely never had. Super-
ficial as this article was,1 yet its brilliant
style created quite a sensation, and the more
so because it contained sentences which could
not have emanated from a Jew. But the
writer was a Jew, the late E. Deutsch, and
what Isaac said to Jacob, “The voice is
Jacob’s voice, but the hands are the hands
of Esau,” must be applied to the author of
“ \Vhat is the Talmud?” We cannot pass
over this article by merely alluding to it; it
deserves our full attention on account of
the mischief it had already wrought, and
must work, in the minds of those who are
not able to correct the erroneous statements
contained in it.

The writer accuses [p. 4 of the American
reprint, contained in the Literary Remains
(N. Y., 1874)] theinvestigators of the Talmud
(5f mistaking the grimy stone caricatures
over our cathedrals for the gleaming statues
of the saints within. But entering into the
cathedrals of the Talmud and beholding
these saints, we are told by Rabbi Ila'i, the
elder: when men wish to sin let them go
to a place Where they are unknown, and
clothe themselves in black so as not to dis-

 

1. A writer in the Edinburgh Review (Jul ', 1873) says: “ But bril-
liant as that essay was, it was superficiafi It gave. we think, a
very partial view of what the Talmud really is, and it did scant
'ustice to many considerable laborers in the same field of inquiry.

lr. Deutsch spoke as if nobody. before himself, had written any-
thing intelligible on the subject." Mr. Farrar, speaking of works
on the Talmud in Latin and German. which never entered into
general literature. says, " Had it been otherwise. the mass of En, -
lish readers would never have been prepared to accept the utter y
untenable notions about the Talmud, and the glowing wisdom and
exquisite morality by which it was supposed to be pervaded, into
which they were betrayed by the learned enthusiasm of the late
Dr. Deutsch in his article on the Talmud ” (Preface to Hershon's
Talmudic 1111312114 71]).

WHA T IT IS. 85

honor God openly (.Moé’kz’ Kazan fol. I7, col. I ;
Hagiga fol. 16, col. I ; Kz'a’a’us/zz'm fol. 40, col.
1). Of the chastity of Rabbi Eliezer ben
Dordai we get an idea when we hear that
there was not a bad woman in the world,
whom he did not go to see” (/1110ch Zara/z
fol. I7, col. I 1). Of Rabbi Abbuha we read
that he was such a strong eater that a fly
could not rest upon his forehead (Bdrm/202‘]:
fol. 44, col. 1); and of Rabbi Ame and Rabbi
Asse that they ate so much that the hair
fell from their heads, and of Rabbi Simeon,
the son of Lakesh, that he ate so much that
he lost his senses (z'bz'ai), of Rabbi Ismael and
Rabbi Eleazar we read that they were so

 

I. These instances were not the exception. For says the writer
in the Ediu/urg/z It’cztz'mo, already ( uoted : “ On no subject are the
doctors of the Talmud so prone to dilate as on that of the relation
between the sexes. The third of the six orders of the Talmud,
consisting of seven tracts, is entirely occupied with the subject of
the rights and duties of women, and of men in relation to women.
But in addition to this. questions of the same nature are continually
springing forth from the ambush in the Gemara. It is very diffi-
cult. however, to convey to the English reader in appropriate
language the mode in which that subject is approached by the
JeWish doctors of the law. Delicacy, according to our ideas, is to
thema thing utterly unknown. For modesty they have neither
name nor place. Chastity. as exalted into a virtue by the Roman
Church, is esteemed by the Halaca to he violation of a distinct
command of the written Law. Virginity after mature years is a
stigma if not a sin. With the exception of the prohibition of
marriage within certain close limits of consanguinity. which do
not forbid a man to take to wife the daughter of his brother or
Sister, almost the sole duty as to marital relations enforced by the
Talmud is the fidelity of a wife to her husband during the exist-
ence of the technical marriage tie. The number of wives legal
seems to have been limited only by the wealth of the husband;
the rights of contemporary wives up to the number of four being
severally discussed in the tract Kedurhin.” How loose the mar-
riageaie was regarded may be seen from the fact that the school
of Hillel allowed the divorce of a wife if she over-salted or over
roasted her husband’s dinner; and Aqiba allowed it in the case of
a man finding a woman fairer in his eyes than his wife. “ In a
word," says a writer in the Corn/rill fllngazz'ne, “the opinions of
the majority of the Rabbis concerning marriage seem to have been
as free as those celebrated ones of Cato. whose friendship for
Hortensius extended mque mi urns. and a little beyond.” It will
therefore not be surprising to know that the doctors of the Talmud
had a very low opinion of the female sex. They put them in the
category with slaves and children. “'omen were not to be instruct-
ed in the law. for “ you shall teach the law to your sons ” and not
to your daughters. “ He who teaches his daughter the law is like
as if he teaches her to sin.” ”The mind of woman is weak.”
“ The world cannot exist without males and females. but blessed is
he whose children are sons: woe to him whose children are daugh-
ters.” In the morning prayer the husband and son thanks God
“ that he hath not made him a woman.”

86 THE TALMUD;

corpulent that when they stood face to face
a pair of oxen could pass under them with-
out touching them (Bm’m [Watsz'a fol. 84, col.
1). The Jews, we read, are directed to get
so drunk on the Feast of Purim that they
cannot discern the difference between
“Blessed be Mordecai and cursed be
Haman,” and “Cursed be Mordecai and
blessed be I-laman.” And as an illustration
we read: Rabba and Rabbi Zira made their
Purim entertainment together. When Rabba
got drunk, he arose and killed Rabbi Zira.
On the following day he prayed for mercy,
and restored him to life. The following
year Rabba proposed to him again to make
their Purim entertainment together; but he
answered, “Miracles don't happen every
day.” (/We’gi/[a fol. 7, col. 2). Of the honesty
of Rabbi Samuel and Rabbi Cahana we read
a nice story in Balm Kamma (fol. 113, col. 2),
which we had better pass over, for enough
has been said of some of the Talmudical
saints. -

The writer in the szrz‘z'r/y, though he
admits (p. 12) that the Talmud contains
“gross offences against modern taste” yet
endeavors at the same time to apologize for
those parts by telling that, when compared
with other ancient systems ofjurisprudence,”
“the Talmud will then stand out rather
favorably than otherwise.” It is not nec-
essary to say much on this painful and dis-
gusting part of the subject; but we will say
this, that it is one thing to point to the exist-
ence of mire, that we may warn the un-
wary, and another to wallow with delight in
it. We heartily wish that some of the
rabbis who wrote the Talmud had been con-
tent with discharging that which may be
considered a duty, and not laid themselves
open to the charge justly brought against

WHA T [T 15. 87

them, of doing injury to the morals and
minds of those who study their writings, by
their unnecessary and improper statements
and details, of which the treatise Nz'a’a’a,
which we have here especially in view, and
which treats of the “ menstruating woman ”
is so full. When in 1843, Messrs. De Sola
and Raphall published a translation of a
portion of the Mishna, they excused the
omission of this treatise by saying, in the
preface to their work, “The treatise Nz'da’a
not being suited to the refined notions of
the English reader, has not been printed."
They did well and wisely to omit it in the
list of portions selected for translation ; and
says the writer in the [ia’z'ném'g/z Revz’rw:
“Nz'a’a’a/z should be read only by persons
bound to study medicine, being devoted to
certain rules not ordinarily discussed; al-
though they appear to have occupied a dis-
proportionate part of the attention of the rab,
bins. The objections that our modern sense
of propriety raises to the practice of the
confessional apply with no less force to the
subject of this tract, consideied as a matter
to be regulated by the p1iesthood.”
Considering the very many bad features
of the Talmud, which include also offensive
passages,——we must not be astonished at the
fact that the Talmud has so often been
burned. But in this respect the Talmud
has only reaped what it has sowed. It was
the Talmud which taught that in case of
a fire breaking out on the Sabbath, the gos.
pels should not be rescued. The Talmud
is not the only work which has been bur.ned
The Bible has been buined. \Vhy should
the Talmud have escaped? Besides, igno~
rance and fanaticism. in all ages and coun-
tries, have burned the books which they
supposed were against their system. This

88 THE TALMUD ;

was especially the case with the Talmud,
A.I). 1240, when a conference was held at
Paris between Nicolaus Donin and some
Jewish rabbis concerning certain blasphemies
contained in the Talmud and written
against Jesus and Mary. Rabbi Jechiel, the
most prominent of the Jewish rabbis at that
conference: would not admit that the Jesus
spoken of in the Talmud was Jesus of
Nazareth, but another Jesus, a discovery
which was copied by later writers. But
modern Jews acknowledge the failure of this
argument, for, says Dr. Levin, in his prize
essay: “we must regard the attempt of
R. Jechiel to ascertain that there were two
by the name of Jesus as unfortunate, origi-
nal as the idea may be.” I The result of
his conference was that the Talmud in-
wagon—loads was burned at Paris in 1242.
This was the first attack. In our days, such
accusations against the Talmud as that pro-
fessed by Donin were impossible, because
all these offensive passages have been re-
moved—not so much by the hands of the
censor, as by the Jews themselves, as the
following document or circular letter, ad-
dressed by a council of elders, convened in
Poland in the Jewish year 5391 (216., A.D.
1631), to their coa'eligionists‘, which at the
same time contains the clew why in later
editions of the Talmud certain passages are
uant1u,\\ill show. The circular runs thus
in the btranslation of Ch. Lesliezz “Great
peace to our beloved brethren of the house
of Israel—Having received information that
many Christians have applied themselves
with great care to acquire the knowledge of

 

Du [Fe/s" 3* u m 1'): \‘fz/[atmu (1’15 R./rc/1nl 20/: Parts, eta, pub--
lishcd m GZ' ac 7. S form“ r: 1121/th6 p. 103.

i K I'm .‘ rm! I: my Wet/.m/ :17, /z r/ c [5:05. p. 2, seq. (London,
1812), “here 111 c original Hebrew is also found.

WHA T IT IS. 89

the language in which our books are written,
we therefore enjoin you, under the penalty
of the great ban (to be inflicted upon such
of you as shall transgress this our statute),
that you do not in any new edition either of
the Mishna or Gemara, publish anything
relative to Jesus of Nazareth; and you
take special care not to write anything con-
cerning him; either good or bad, so that
neither ourselves nor our religion may be
exposed to any injury. For we know what
those men of Belial, the mumrim, have done
to us, when they became Christians, and
how their representations against us have
obtained credit. Therefore. let this make
you cautious. If you should not pay strict
attention to this our letter, but act contrary
thereto, and continue to publish our books
in the same manner as before, you may oc-
casion, both to us and yourselves, greater
afflictions than we have hitherto experi-
enced, and be the means of our being com-
pelled to embrace the Christian religion, as
we were formerly; and thus our latter
troubles might be worse than the former.
For these reasons we command you that, if
you publish any new edition of those books,
let the places relating to Jesus of Nazareth
be left in blank, and fill up the space with a
circle like this 0. But the rabbins and teach-
ers of children will know how to instruct the
youth by word of mouth. Then Christians
will no longer have anything to show against
us upon this subject, and we may expect
deliverance from the afflictions we have
formerly labored under, and reasonably hope
to live in peace."

That the Talmud also contains a great
many beautiful maxims, good sayings, fine
prayers, etc., no one can deny; it would be
strange, indeed, if the 2947 pages should

90 THE 714L111 UD ,'

contain nothing but nonsense. But unless
the whole work be translated, it will never
be known what the Talmud really is. For
says the writer in the Edz'Izéurg/z Review .°

“It has proved a grateful and not unrewarded task to
wander through the mazes of the Talmud, and to cull flow-
ers yet sparkling with the very dew of Eden. Figures in
shining garments haunt its recesses. Prayers of deep
devotion, sublime confidence, and noble benediction, echo
in its ancient tongue. Sentiments of lofty courage, of high
resolve, of infantile tenderness, of far-seeing prudence, fall
from the lips of venerable sages. Fairv tales, for Sunday
evenings’ recital, go back to early'days when there were
giants in the land ; or those, yet earlier. when, as Josephus
tells us, man had a common language with the animals.
Mr. Darwin might write a new book illustrative of a pre-
historic common ancestry, from the fables of Syria, India,
and Greece, that tell of animal wisdom. From the glorious
liturgy of the Temple, Rome and her daughters nave stolen
almost all that is sublime in their own, with the one excep-
tion of the hymn of St. Ambrose. itself formed on a Jewish
model. Page after page might be filled with such language
and such' thought as does not flow from modern pens.
Yet the possessor of these inviting spoils would know but
little of the real character of the Talmud.

“ No less practicable would it be to stray with an opposite
intention, and to extract venom, instead of honey, from the
flowers that seem to spring up in self-sown profusion.
Fierce, intolerant, vindictive hatred for mankind, with
small exception—confined in some cases to the singular
number; idle subtlety, frittering away at once the energy
of the human intellect and the dignity of the divine law;
pride and self-conceit amounting to insanity; adulation that
hails a man covered with the rags of a beggar as saint and
prince, and king; indelicacy pushed to a grossness that
renders what it calls virtue more hateful than the vice of
more modest people; all those might be strung together in
one black paternoster, and yet they would give no more
just an idea of the Talmud than would the Chaplets of its
lovelier flowers. For both are there, and more.”

But “\Vhat is the Talmud?” In answer
to this question we will subjoin some of the
opinions on the Talmud by different authors.
Thus B. Disraeli in his Genius of / ztdczz'sm (p.
88) says:

“The Mishna, at first considered as the perfection of
human skill and industry, at_lengtli was discovered to be

a vast indigested heap of contradictory decisions. It was
a supplement to the law of Moses, which itself required

WHAT IT 15. ' 9 I

a supplement. Composed in curt, unconnected sentences,
such as would occur in conversation designed to be got by
rote by the students from the lips of their oracles, the
whole was at length declared not to be even intelligible,
and served only to perplex or terrify the scrupulous He-
brew. Such is the nature of ‘traditions,’ when they are
fairly brought together and submitted to the eye.

“The- Mishna now only served as a text (the law of
Moses being slightly regarded) to call forth interminable
expositions. The very sons of the founder of the Mishna
set the example by pretending that they understood what
their father meant. The work once begun, it was found
difficult to get rid of the workmen. The sons of ‘ the Ho] ’
were succeeded by a long line of other rulers of their divm-
ity schools under the title, aptly descriptive, of the AmorA
aim, or dicta/012v. These were the founders of the new
despotism; afterwards, wanderers in the labyrinth they
had themselves constructed, roved the Sebzmzz'm, or opin-
z'oizzls‘ts, no longer dictating but inferring opinions by keen
disputations. As in the decline of empire mere florid
titles delight, rose the Geom'm, or szzé/z'me doctors; till at
length, in the dissolution of this dynasty of theologians,
they sunk into the familiar titular honor of Rabin, or
master!

“ The Jews had incurred the solemn reproach in the days
of Jesus, of having annihilated the word of God by the load
of their traditions. The calamity became more fearful
when, two centuries after, they received the fatal gift of
their collected traditions called Ali's/um, and still more fatal
when, in the lapse of the three subsequent centuries, the
epoch of the final compilation, was produced the commen-
tary graced with the title of the Gemam, completeness or
perfection. It was imagined that the human intellect had
here touched its meridian. The national mind was com-
pletely rabbinised. It became uniform, stable, and pecul-
iar. The Talmud, or the Doctrinal, as the whole is called,
was the labor of nearly 500 years.

“Here, then, we find a prodigious mass of contraq
dictory opinions, an infinite number- of casuistical cases,
a logic of scholastic theology, some 'recondite wisdom,
and much rambling dotage; many puerile tales and
oriental fancies; ethics and sophisms, reasonings and
unreasonings, subtle solutions, and maxims and riddles:
nothing in human life seems to have happened which
these doctors have not perplexed or provided against,
for their observations are as minute as Swift exhausted in
his ‘Directions to Servants.’ The children of Israel,
always children, were delighted as their Talmud increased
its volume, and their hardships. The Gemara was a third
law to elucidate the Mishna, which was a second law, and
which had thrown the first law, the law of Moses, into
obscurity.”

92 THE TALMUD ,-

Dr. Isaac Da Costa, in his Israel and the
Gentiles (New York, 1855, p. 116), says:

“ The Talmud is a most curious monument, raised with
astonishing labor, yet made up of puerilities. Like the
present position of the Jew, away from his country, far
from his Messiah, and in disobedience to his God, the Tal-
mud itself is a chaos in which the most opposite elements
are found in juxtaposition. It is a book which seems in
some parts entirely devoid of common sense, and in others
filled with deep meaning, abounding with absurd subtleties
and legalfi/wrw, full of foolish tales and wild imaginations;
but also containing aphorisms and parables which, ex-
cept in their lack of the simple and sublime character of
the Holy Writ, resemble in a degree the parables and sen-
tences of the New Testament. The Talmud is an immense
heap of rubbish, at the bottom of which a few bright pearls
of Eastern wisdom are to be found. No book has ever ex-
pressed more faithfully the spirit of its authors. This we
notice the more when comparing the Talmud with the
Bible—the Bible, that Book of books, given 2‘0, and by
means of, the Israel of God; the Talmud, the book com-
posed by lsrael wit/mu! their God, in the time of their dis-
persion, their misery, and their degeneracy.”

Dr. Milman, in his "History of 1/16 jaws
(III. I3), says:

“The reader, at each successive extract from this extra-
ordinary compilation (1'. (3., the Talmud), hesitates whether
to admire the vein of profound allegorical truth and the
pleasingmoral apologue, to smile at the monstrous extrav-
agance, or to Shudder at the daring blasphemy. The influ-
ence of the Talmud on European superstitions, opinions,
and even literature remains to be traced. To the Jew the
Talmud became the magic circle within which the national
mind patiently labored for ages in performing the bidding
of the ancient and‘mighty enchanters, who drew the sacred
line beyond which it might not venture to pass.”

Dr. Farrar, in his [.2]? of C/zrz'sz‘ (II. 485),
says: ‘

“ Anything more utterly unhistorical than the Talmud
cannot be conceived. It is probable that no human writ-
ings ever confounded names, dates, and facts with a more
absolute indifference. The genius of the Jews is the.re-
verse of what, in these days, we should call historical. . . .
Some excellent maxims—even some close parallels to the
utterances of Christ—may be quoted, of course, from the
Talmud, where they lie imbedded like pearls in ‘ a sea’ of
obscurity and mud. It seems to me indispensable—and a

‘WHAT IT IS. - 93

/

matter which every one can now ‘verify for himself—that
these are amazingly few, considering the vast bulk of na-
tional literature from which they are drawn. And, after all,
who shall prove to us that these sayings were always ut-
tered by the rabbis to whom they were attributed? Who
will supply us with the faintest approach to a proof that
(when not founded on the Old Testament) they were not
directly or indirectly due to Christian influence or Christian
thought?”

In his History of Interpretation (1886, p.
91, seq? 106), he says:

“The ,Talmud is one of the strangest of the Bibles of
humanity! It has been called ‘the Pandects of Judaism,’
but it is also the encyclopaedia of Jewish science, and the
.Hzmmra’ of nearly a thousand years of discussion in Jew-
ish schools, and the lx’atioua/e Oficz'orz/m of all its ceremo-
nial. It is a veritable [aux salzzrtz. It consists of disputes,
decisions, stories, sermons, legends, scripture comments,
moral truths, prescriptions, observations, mazes of legal
enactments, gorgeous day-dreams, masked history, ill-dis-
'guised rationalism. It is drawn from the promiscuous note-
books of students of very diverse attainments and character
in which they have scribbled down all the wisdom and all
the unwisdom, all the sense and all the nonsense which
was talked for centuries in the schools of all kinds of Rab-
bis. The ]ew might say of his beloved Rabbi,

‘ Quicquid agunt homines, votum, timor, ira, voluptas,
Gaudia, discursus, nostri est farrago libelii.’

“ The work of hundreds of learned men of different ages,
countries, and conditions, it forms a wonderful monument
of human industry, human wisdom, and human folly.
Written in a style of lapidary brevity, it reads like a collec-
tion of telegraphic messages. It is also full of uncouth
grammar, barbarous solecisms, and exotic words. We can
hardly wonder that it is difficult to discover the method of
its apparently confused and desultory discussions, when we
remember that it was developed amid conditions of peril
and discouragement, amid endless disturbances of war and
violences of persecution, under the jealous eyes of the R0-
man informers or the cruel greed andrfanatical malice of
Persian oppressors. Such being its origin it naturally
teems with errors, exaggerations, and even obscurities;
with strange superstitions of Eastern demonology; with
wild Arabian tales about the freaks of Ashmodai; with
childish extravagances of fancy about Behemoth and the
bird Bar Juchne and the S-horhaborr with perverted logic;
with confusions of genealogy, chronology, and history;
with exorcisms, incantations, and magic formulae; with
profane and old wives’ fables, of which some few may have
had a hidden significance to those who had the key to their

94 THE TALIIIUD;

meaning, but of which the majority were understood by the
multitude in their literal absu1dity.

“ These Jewish myths and. genealogies,’ as St. Paul calls
them, have their dark side. All that can be urged by way
of excuse for their baser elements is that they were not
always meant to be taken literally, or to be weighed in jew-
eller’s scales. The Rabbi, talking familiarly in his lighter
and unguarded moments did not intend his eager pupils to
retain and record his most rash and accidental utterances.
Here, however, in this strange literary l-lerculaneum all
things are swept together in wild confusion. Things grave
and fantastic, great and small. valuable and worthless, Jew-
ish and Pagan, the altar and its ashes are piled together in
Wild disorder. Amid the labyrinths of rubbish we require
a torch to enable us to pick up an accidental gem.

“Such gems, indeed, it contains. In this sea of the
Talmud—‘ this strange, wild, weird ocean, with its levia-
thans, and its wrecks of golden argosies, and its forlorn
bells, which send up their dreamy sounds ever and anon ’
—there are some treasures, which have frequently been
gathered amid the froth and scum, the flotsam and jetsam
of a thousand years. Exquisite parables and noble apho-
risms are scattered in its pages here and there. The gen-
eral darkness is sometimes broken by keen flashes of intel-
lectual, and even of spiritual light. But these are rare,
and to speak of the Talmud 111 such terms of enthusiasm
as those with which Dr. Deutsch charmed the unwary, or
to say of it, with Piofessor Hurwitz, that 110 uninspired
work contains 11101e inteiesting, mo1e va11ed or more valu-
able information,—is to be blinded by national prejudice
to facts which any one can put to the test.

“ But the worst result of the influence exercised by the
Talmud is the injury which it inflicted on the living oracle
of God. We should be paying to Talmudism too high a
compliment were we to say that it is like

‘ The pleached bower,
Where honeysuckles ripened by the sun
Forbid the sun to enter.’

“ The most distinctive flowers of the Talmud are artifi-
cial flowers—flowers by which we cannot for a moment be
deceived. ” .

Prof. Delitzsch in his fzidz'sc/zes Hmzzz’weré-
erle‘bm zur Ze’z'z‘ fesu,‘ says:

“ Those who have not in some degree accomplished the
extremely difficult task of reading this work for themselves
'will hardly be able to form a clear idea of this polynominal
colossus. It is a vast debating club, in which there hum

r. 3d ed. Erlangen 1879, p. 35. (English translation by Rev.
B. Pick New York, 1881, p. ,7,seg.)

WHA 7' 17' IS. 95

confusedly the myriad voices of at least five centuries. As
we all know by experience, a law, though very minutely
and exactly defined, may yet be susceptible of various
interpretations, and question on question is sure to arise
when it comes to be applied to the ever-varying circum-
stances of actual life. Suppose, then, you have about ten
thousand legal definitions all relating to Jewish life, and
classified under different heads, and add to these ten thousand
definitions about five hundred doctors and lawyers, belong-
ing mostly to Palestine or Babylonia, who make these def-
initions, one after the other, the subject of examination and
debate, and who, with hair-splitting acuteness exhaust not
only every possible sense the words will bear, but every
possible practical occurrence arising out of them. Suppose
that these fine-spun threads of these legal disquisitions fre-
quently lose themselves in digressions, and that, when one
has, waded through a long tract of this sandy desert, one
lights, here and there, on some green oasis consisting of
stories and sayings of universal interest. This done, you
will‘ have some tolerable idea of this enormous and, in its
way, unique code of laws, in comparison with which, in
point of comprehensiveness, the law-books of all other na-'
tions are but lilliputian ; and, when compared with the hum
of its kaleidoscopic Babel, they resemble, indeed, calm and
studious retreat.”

Dr. Geikie in his Life and Works of C/zrz'st
(New York, 1881, vol. II, p. 618), says :'

“ It would be strange indeed, if in the interminable dust—
heaps of the Talmud, of which the Babylonian alone, includ
ing the Rabbinical commentaries on it, fill twenty-four vol-
umes folio (Venice, 1682), did not contain some stray pearls.
Among the many Rabbis of successive centuries, whose
sayings are reported in it, or whose expositions are
appended to it, there was here and there a man of genius,
or of pure and lofty aspirations who has left traces of
his finer or more religious nature in sayings well worthy
preservation. But glimpses of profound metaphysics, stray
‘parables of real beauty, and occasional sentiments of true
Spiritual breath and elevation, are only the rare grains of
wheat in mountains of chaff.”

Dr. Edersheim in Life and Times of jams
t/ze rWessz'a/z (London, 1883), vol. I, p. 103,
says: -

“ If we imagine something combining law reports, a Rab-
bi'iical “Hansard,’ and notes of a theological debating club-—
all thoroughlv oriental, full of digressions, anecdotes, quaint
sayings, fancies, legend, and too often of what, from its
profanity, superstition and even obscenity, could scarcely be

96. TIIE TALAIUD;

quoted, we may form some general idea of what the
Talmud is.’ ’

Dr. Schaff in History of 1/13 C/zrz'stz'an
C/zurc/z (New York, 1883) vol. 11., pp. 38,

39,says:

“The Talmud is the slow growth of several centuries.
It is a chaos of Jewish learning, wisdom, and lolly, a conti-
nent of rubbish, with hidden pearls of true maxims and .po—
etic parables. It is the Old Testament misinterpreted and
turned against the New,in fact,though not in term. It is a
Rabbinical Bible without inspiration, without the Messiah,
without hope. It shares the tenacity of the Jewish race,
and, like it, continues involuntarily to bear testimony to the
truth of Christianity. . . . The Talmud is the Bible of
Judaism separated from, and hostile to, Christianity, but
it barely notices it except indirectly. 1t completed the
isolation of the Jews from all other people.”

In connection with the last sentence of
Dr. Schaff, we quote the following from the
article “The Talmud " in the “Edinburgh
Review, July, 1873:

“But when we sound the sombre, exclusive, pitiless
depths of the inner doctrine of the Talmud, we see that a
reason exists for that marked and secular demarcation be
tween the Jew and the Gentile, for which we were about to
blame our own intolerance. Purposely and rigidly, in exile
no less than in the splendor of the theocratic polity, has
the hand of the Jew been directed by the depositaries of his
traditions against every man. It is the law of self-defence
that has raised the hand of every man against him. Our
ancestors were not. after all, so blindly cruel as some writ-
ers are too ready to admit. Offers of friendship and of
brotherhood are as powerless as are the fires of the Inqui-
sition to break down that moral wall. substantial as the
very fortress wall of the Temple, that resisted the voice
of Christ, and that has been strengthened by the con-
stant efforts of the doctors of the Talmud for five centu-
ries after the fall of Jerusalem. The power of resist-
ance is the same at this moment that it was two thousand
years ago. The point of attack is still the same as in
the days of Herod. To the question, ‘Who is my neigh-
bo-r?’ the Talmud returns one reply, and the parable
of the Good Samaritan another. The mercy to be
shown, as Moses taught, to the stranger. is qualified by the
l-Ialaca bv the assumption that he must also be a proselyte.
All questions as to which accord would be otherwise possi-
ble. whether in the historic past, or the dimly predicted
future, are insoluble, while the justice, mercy, and truth~

I/VHA T IT IS. 97

the weightier matters of the Law—are, by the guardians of
the Law of Moses, confined to those of their own faith and
blood. The vitality of Judaism was contained in the doc.
trine, that the Jews had one father, even God. The hope
of the future of humanity lies in the good tidings that God
is the common Father of mankind.” '

Mr. Alexander, in his book on 7726 jaws;
their Past, Present and Fm‘ure (London, 1870):

“The Talmud, as it now stands, is almost the whole liter-
ature of the Jews during a thousand years. Commentator
followed upon commentator, till at last the whole became
an immense bulk, the original Babylonian Talmud alone
consisting of 2, 947 folio pages. Out of such a literature
it is easy to make quotations which may throw an odium
over the whole. But fancy if the production of a thousand
years of English literature, say, from the ‘ History’ of the
venerable Bede to Milton’s ‘l’aradise Lost,’ were thrown
together into a number of uniform folios, and judged in
like manner; if because some superstitious monks wrote
silly ‘Lives of Saints,’ therefore the works of John Bun-
yan should also be considered worthless. The absurdity is
too obvious to require another word from me. Such, how-
ever, is the continual treatment the Talmud receives both at
the hand of its friends and of its enemies. Both will find it
easy to quote in behalf of their preconceived notions, but
the earnest student will rather try to weigh the matter im-
partially, retain the good he can find even in the Talmud,
and reject what Will not stand the test of God’s Worc .”

In conclusion, while we acknowledge the
fact that this great encyclopaedia of Hebrew
wisdom teems with error and that in almost
every department in science, in natural his-
tory, in chronology, genealogy, logic. and
morals, falsehood and mistake are mixed up
with truth upon its pages, we should never-
theless confess, that, notwithstanding, with
all its imperfections, it is a useful book, an
attestation of the past, a criterion of progress
already attained, and a prophecy of the
future. '

“It is a witness too, of the lengths of folly to which
the mind of man may drift when he disdains the wisdom
of God as revealed in the Gospel, and in these respects
it will always have a claim on the attention of the wise.
When Talmudism, as a religious system, shall in a:

7

93 THE TALMUI);

generation or two have passed away, the Talmud itself
will be still resorted to as a treasury of things amusing
and things profitable ; a deep cavern of antiquity, where he
who carries the necessary torch will not fail to find, amid
whole labyrinths of the rubbish of times gone by, those
inestimablc lessons that will be true for all times to come,
and gems of ethical and poetic thought which retain their
brightness forever.”—E'l‘1-IERIDGE, Introduction to fcwis/z
Literature.

LITERARY USE.

The Talmud has been applied to the criti-.
cism and interpretation of the OLD TESTA-
MENT. Most of its citations, however, agree
with the present masoretic text. It has proba-
bly been conformed to the masoretic standard
by the rabbins, at least in the later editions.
Besides it is very strange that in relation to.
the Pentateuch the other books of the Old
Testament are almost entirely ignored. As
for the interpretation of the Talmud, with
its endless canons and artificial rules, Dr.
F arrar is correct when he says, “The actual
exegesis of Scripture in which the Talmud
abounds is so arbitrary and so futile, so
tasteless and so insincere, that it must have
given to its students a radically false con-
ception of their sacred books. It repre-
sented tothem the Law of Moses as fragmen-
tary without the supplement of tradition,
and inexplicable without the intervention
of Rabbinism. The Jews were taught to
care more for it (the Talmud), and to devote
more continued study to its masses of
casuistry and extravagance than to the di-
vine beauty of the Psalms and the noble
moral teaching of the Prophets. Thus they-
were turned from the river of life to broken
cisterns which could hold, no water, or only
the shallow and stagnant pool of a tradition
polluted by a thousand strange and hetero-
geneous influences. A “Biblical theolo-
gi‘an ” was as great an object of contempt to '

WHA T l T [3. 99.

the Rabbis as he became to the schoolmen
in their worst epoch of decline.” 1

A valuable witness, however, is the Tal-
mud as to' the state of the Old Testament
as it was in the time of the Talmud. And in
this respect it may be said that the state of
the text was then almost the same as it is
now, that is to say, that most of the masoretic
apparatus is already mentioned in the Tal-
mud. We also find some incidental notes
concerning the Septuagint and the changes
introduced by the translators, also notices
concerning the canonicity of some books of
the Old Testament. All these and the like
notices come in incidentally.

Since the Old Testament speaks of the
promised Messiah, it is of great interest to
know what the Talmud has to say on that
point. And here we must remark at once that
all the notices concerning the Messiah are of
post-Christian date. The Mishna has nothing
to say about the Messiah ;—the passage in
Sotah which speaks of the signs of the ap-
proaching Messiah does not originally be.
long to the Mishna.

NOTICES CONCERNING THE MESSIAH.

The locus classz'cus is found in the treatise-
San/zea’rz'n where the last two lines of fol. 96,
col. 2, open as follows: “Rav Nachman2
said to Rav Yitzchak: Hast thou heard
when Bar—Naphli [21 6., the son of the
fallen] comes? He replied: Who is Bar-
Naphli? He answered, Messiah. But dost
thou call the Messiah Bar-Naplili? He said,

 

I. History oflnterpretatz'on, p. 04. .

2. This rabbi. whose full name is R. Nachman ben Jacob, died
A.D. 320. Of him we are told (Velmmof/L fol. 37. co]. 2, and Yoma
fol. :8, col. 2.) that whenever he came to Shachanzw. he would ask
by proclamation whether any woman would be Willing to be his
wife during his stay there. The same we read 1. c. of Rav, when-
ever he came on a Visit to Dardashir!

 

 

 

100 THE TALZl/UD;

Yes, for it is written: “In that day will I
raise up (fol. 97, col. 1) the tabernacle of
David that is fallen (/zmz-flop/zc/cl/z. Amos
ix. II.’) He said to him, 'l‘hus said Rabbi
Jochanan, 2 The generation in which the son
of David3will come, therein shall the dis-
ciples of the wise grow fewer and fewer;
and as to the rest, their eyes shall be con-
sumed by trouble and groaning. and afflic-
tions shall be multiplied, and vexatious de-
crees shall be renewed; whilst the first is
being ordered, the second will hasten to
come.”

The rabbis have taught: In the cycle of
seven years in which the son of David shall
come, in its first year this passage will be
confirmed: “I shall cause aim to come
upon one city, and upon another city I shall
not cause the rain to come ” (Amos iv. 7); in
the second the arrows of famine shall be sent
forth; in the third there shall be a great
famine, and men, and women, and children
shall die, saints and wonder—workers, and
the law shall be forgotten by those who
studied it; in the fourth shall be plenty, and
yet no plenty; in the fifth shall be great
plenty, and they shall eat and drink, and
rejoice, and the law shall return to those
who studied it; in the sixth there shall be
rumors [z'.e., of the coming Messiah] ; in the

 

I. Comp. Acts xv. 16, where James quotes the same passage as
Messianic.

2. Better known as Jochanan bar Napha. z'.e., the son of a black-
smith. died AJ). 278.
3. Son of David. This name occurs very often in the Talmud
for the Messiah. Often only “David,” without the addition of
“son” is given. as in Ros/IJHz-s/uum/z. fol. 25. col. 1, where we
read : “David, the King of Israel, lives and remains forever.”
Levy in his Neu/zclrr. ”Wrtcrlzuc/z s. v. Dzzw'd, in quoting this
passage says that it is probably a negation of the alleged Messiah-
Ship 0f JESUS (Aafiid c5 Xpwrég 6 Baa/Keir To?) lapmfl, Matt. xx..
3o, 31, Mark xv., 32), who was killed, and to whom eternal life was
denied (sic! ). But what sense is there when the Orthodox Jews
to this day use the very same words, ” David, the King of Israel,
lives and remains forever,” in their prayer at the appearance of
the new moon P

WHAT?" 17‘.“ at: 5 5i: mix.
seventh there shall be wars; at the end of
the seventh the son of David shall come.
R. Joseph said: there have been many
weeks of this kind, and he has not come.
Abaye said, in the sixth year rumors, in the
seventh wars; has it been so yet? and fur-
ther, have the other events happened in the
order here laid down? We have the teach-
ing, R. Judah said, in the generation in
which the son of David shall come, the
house of assembly will be for fornication,
and Galilee shall be in ruins, and Gaban laid
waste, and tne men of Gebul shall go from
city to city, and shall find no favor. And
the wisdom of the scribes shall stink, and
they that fear sin shall be despised, and the
face of that generation shall be [shameless]
as that of a dog; truth shall fail as it is said:
“Yea, truth faileth” (Isa. lix. 13), and he
that turns from evil will be regarded as a
fool. What is the meaning: “Yea, truth
faileth?” Those of the house of Rab say,
that she shall be made into droves [21 a,
divided among opposing schools or parties]
and thus go away. What is the meaning of:
He that turns from evil will be regarded as a
fool? Those of the house of R. Shilah say,
every one that departed from evil shall be
counted a fool by the world.

We have the teaching: R. Nehora‘f says,
in the generation in which the son of David
shall come, the young men shall make
ashamed the countenances of old men; old
men shall stand up in the presence of young
men; and the daughter will rise against her
mother, and the daughter-in-law against her
mother-in-laW, and the face of that genera-
tion shall be as the face of a dog, and the
son will have no reverence for his father.

We have the teaching: R. Nehemiah says,
in the generation in which the son of David

 

mi, . ‘ - mfifIYJ‘A'LMUD;

shall come, impu'dence shall increase, and he
that will be honored, shall be an unrighteous
man; the vine will produce its fruit, but
wine will be clear, and the kingdom will turn
itself to heresy, and there will be no reproof.*
This supports R. Isaac, who said: the son of
David shall not come till the whole kingdom
is turned to heresy. Raba said: where is
that said [in Scripture]? [Answer] When
“it is all turned white [21 a, leprous] the
man is clean ” (Lev. xiii. 13).

The rabbis have taught: “For the Lord
shall judge his people,” etc., “when he
seeth that power is gone, and there is none
shut up or left " (Deut. xxxii. 36), the son
of David cometh not till informers increase.
Another meaning is: till disciples diminish.
Another meaning is: till the farthing disap-
pears from the purse. Another meaning is:
till men begin to give up all hope of redemp-
tion, for it is said, “and there is none shut
up or left," and if it were possible, there is
none that upholdeth and aideth Israel. This
[last interpretation] is like that [saying] of
R. Zera, who upon finding the rabbis busied
with that question [viz.: of Messiah’s com-
ing] said to them: I pray you put not the
time further back, for we have a tradition:
three things—Messiah, a find, and a scorpion.

 

* A similar description of the signs of the last times is also given
in the Treatise Sofa/z fol. 4g. col. 2: In the foot-prints of the
Messiah. imnudence will increase, anal there will I e (learness [or
scarcity]. The vine will produce its fruit. but wine will be dear.
And the kingdom hie. the government] will turn itself to heresy
[11m to Christianitv] and there “'1“ be no reproof. And the house
of the. assembly will be for fornication. Galilee will be destroyed,
and Gablan laid waste. The men of Cebul will go from city to
city. and find no favor. The wisdom of the scrihes will stink, and
those who fear sin will be despise’l. and truth will fail. Boys will
whiten lily. confuse] the faces of old men : and old men will rise up
before the yonn'r. The son will treat the father shamefullyand
the daughter will rise up azrainst her mother. and the daughter-in-
law against the mother-in—law. anti a m'm‘s foes will be those of
his own household. the face of that Generation will be as the face of
a dog; the son will have no shame before his father. Upon whom
then are we to trust P Upon our Father, which is in Heaven.

WHATIT IS. 103

R. Ketina said: the world is to last 6000
years, and for 1000 it shall lie in ruins, for it
is said: “ and the Lord alone shall be exalted
in that day (Isa. ii. 11). Abaye said: for
2000 it will lie waste, for it is said: “ He will
vivify us for two days, on the third day he
will raise us up, and we shall live in his
sight ” (Hos. vi. 2). The opinion of R.
Ketina is supported as follows: As in the
heptad there is one year of remission, so like-
wise in that age there will be a remission of a
thousand years in seven thousand years, for
it is said: “ And the Lord alone shall be ex-
alted in that day,” and it is also said: “A
psalm of singing for the Sabbath day ” (Ps.
xcii. I), a day which shall be altogether Sab-
bath, and it is also said: a thousand years
in thy sight are but as yesterday, when it is
past (PS. xc. 4).

Tradition of the school of Elijah: the
world is to stand 6000 years; two thousand
years confusion, two thousand the law, two
thousand the days of Messiah (fol. 97, col. 2),
but on account of our sins, which have so
multiplied, there have elapsed of them so
many as have already elapsed [without
Messiah appearing].

Eliyahu said to Rav Judah, brother of Rav
Sallah, the pious: the world cannot last less
than eighty-five jubilees [z'. 6., 4165 years], and
in the last jubilee the son of David comes.

At the beginning or at the end of it? He
replied: I know not.

Will [the Whole time] have already passed
or not: I know not.

Rav Ashe said. thus had he spoken to me:
until that time expect him not; from that
time onward expect him.

_ Rav Chanan, the son of Tachlipha, sent
word to Rav Joseph: I have found a man with
a scroll in his hand, written with Assyrian

104 771E TAL/VUD;

letters, but in the sacred tongue, and I asked
him whence didst thou get it? and he re-
plied: Iwasa hired soldier in the Persian
army, and I found it among the Persian
treasures. And in this book was written:
four thousand two hundred and ninety-one
years after the creation of the world, the
world shall cease; some of the intervening
years shall be spent in wars of dragons. some
in wars of Gog and Magog, and the rest shall
be the days of Messiah; and the Holy One
—blessed be his name—shall not renew this
world till after seven thousand years.

R. Acha, son of Raba, says: after ”5000
years, so runs our tradition.

There is a teaching: R. Nathan said : this
scripture penetrates down into the abyss [21 6.,
is of the‘deepest import]: “ For the vision is
yet for an appointed time, but at the end it
shall speak and not lie; though it tarry, wait
for it; because it will surely come, it will
not tarry behind (Hab. ii. 3) not [do] as [did]
our teachers who were inqui1ing concerning
“ until a time, and times and the dividing of
a time” (Dan. vii. 23); nor like R. Sinila'i,
who was inquiring concerning “Thou f1 e;lest
them with the bread of tears; thou makest
them drink of weeping in a threefold meas-
ure ” (Ps. lxxx. 6); nor like R. Aqiba, who
was inquiring: “ Yet once, it is a little while
and I will shake the heavens and the earth ”
(Hag. ii. 5); but the first kingdom [21 en, that
of the Maccabees] was of seventy years’ [du-
ration], the second kingdom [that of Herod]
of fifty-two years, and the kingdom of Ben
Coziba [2. (a, son of a lie] two years and a
half, what [meaneth then] He shall breathe
forth for the end, and will not lie? R.
Samuel, son of Nachmani, said that R. Jona—
than said: May the bones of those who com-
pute the latter days [when Messiah shall ap-

WHATIT IS. 105

pear] be blown; for some say, because the
time [of Messiah] has come and Himself has
not, therefore He will never come. But
wait thou for Him, as it is said: “Though
He tarry, wait for Him” (Hab. ii. 3). Per-
haps you will say, we wait, but He does not
wait ; learn rather to say “and therefore will
the Lord wait. that He may be gracious un-
to you ;.and therefore will He be exalted,
that He may have mercy upon you " (Isa.
xxx. 18). But now, seeing that both we
are waiting and He waiteth, what prevents
[the coming]? The [divine] quality of
judgment hinders. But as the [divine] qual—
ity of judgment hinders, why do we still
wait? [Answer] to receive reward, for it is
said: “Blessed are all they that wait for
him ” (Isa. xxx. 18).

Rav said : all-the appointed times are long
since past, and the thing depends only on
penitence and good works. Samuel said, it
is enough that the mourner remain in his
mourning [z'. 3., the final deliverance will not
be brought about by Israel’s good works, but
by God's sole mercy, who mourns in and
with his people], as the tradition is.

R. Eliezer, said, if Israel do repentance
they will be redeemed, but if not, they will
not be redeemed.

R. Joshua replied: If they do not repent
they will not be redeemed, but God will raise
up to them a king whose decrees shall be as
dreadful as Haman, and then Israel will re-'
pent and thus he will bring them back to
What is good.

Another tradition. R. Eliezer said: If
Israel do repentance, they shall be redeemed,
for it is said: “Turn, oh backsliding children;
I will heal your backsliding” (jer. iii.’22),
R. Joshua replied, But was it not said long
since: “ Ye have sold yourselves for nought ;

106 THE TALAIUD;

and ye shall be redeemed without money"
(Isa. 1v. 3). Where the words “sold for
nought” meant for idolatry; and the words
“redeemed without money" signify not for
money and good works. R. liliezer then
said to Rabbi Joshua, But has it not been
said long since: “ Return unto me, and I will
return unto you ” (Mal. iii. 7). R. Joshua re-
plied, But has it not been said long since,
“I am married unto you, and I will take you
one of a city, and two of a family, and I will
bring you' to Zion ” (Jer. iii. 14). R. Eliezer
said, But has it not been written long since,
“In returning and rest ye shall be saved?"
(Isa. xxx. 15). R. Joshua replied to Rabbi
Eliezer, But has it not been said long ago :
“Thus saith the Lord, the Redeemer of
Israel and His Holy One, to him whom man
despiseth, to him whom the nation abhoreth,
to a servant of rulers (fol. 98, col. 1), kings
shall see and arise, princes shall worship”
(Isa. xlix. 7). R. Eliezer said to him again,
But has it not been said long ago, “ If thou
wilt return, Oh, Israel, return unto me ”
(Jer. iv. 1). To which R. Joshua replied,
But has it not been written long ago, “ I
heard the man clothed in linen, which was
uponthewaters of the rirer. when he held
uinis right hand andlns left hand unto
heaven, and sware by Him that liveth for-
ever that it shall be for a time and times and
1211f a time; and when he shall have accom~
plished to scatter the power of the holy peo-
ple, all these things shall be finished ” (Dan.
xii. 7). \Vhereupon R. Eliezer was silent.
R. Chanina said: The son of David will
not come till fish will not be found even
when required for a sick man ; for it is said:
“ Then will I cause their waters to sink, and
their rivers to run like oil” (Eze. xxxii. I4),

WIJATIT IS. .107

and “in that day will I cause the horn of
Israel to bud” (Eze. xxix. 21).

Rav Chama, the son of R. Chanina, said:
“The son of David will not come till the
kingdom will entirely cease in Israel, for it
is said : “ he shall both cut off the sprigs with
pruning hooks” (Isa. xviii. 5), and again, “In
that time shall the present he brought unto
the Lord of hosts of a people scattered and
peeled” (v. 7).

Ze'l'ri said in the name of R. Chanina: The
son of David will not come till the proud
ones have disappeared from Israel, for it is
said : “ For then will I take away out of the
midst of thee them that rejoice in thy pride”
(Zeph. iii. 11), and “I will also leave in the
midst of thee an afflicted and poor people
and they shall trust in the name of the
Lord”(v. 12).

R. Siml'a'i‘ said in the name of R. Eliezer
the son of R. Simeon: The son of David will
not come till all judges and officers shall
cease in Israel ; for it is said: “I will restore
thy judges as at first, and thy counsellors as
at the begi nning’ ’(Isa. i. 26).

R. Jochan in said: If thou seest a genera-
tion, whose prosperity is gradually diminish-
ing. look out fo1 Him, for it is said: “And
the arflicted people thou wilt save’ (’2 Sam.
xii. 28). R. jochanan also said: If thou
seest a generation overwhelmed with great
calamities, as with a flood look out for Him;
for it is said: “ When the enemy shall come
like a flood . . . . the Redeemer shall come
to Zion” (Isa. lix. 19, 20). And R. Jochanan
further said: The son of David will come
only in a generation which is either wholly
guiltless, or wholly guilty; as for the first it
is written: “ Thy people shall be all right-
eous: they shall inherit the land forever”
(Isa. IX. 21), and as for the latter it is writ-

‘

108 THE TA Lil/U1) ,'

ten: “and he saw that there was no man,
and wondered that there was no interces-
sor ” (Isa. lix. 16), and it is added: “ {or mine
own sake will I do it ” (leiii. II).

R. Alexander said of R. Joshua, the son
of Levi, who remarked: In one place it is
written “Behold, one like the son of man
came with the clouds of heaven” (Dan. vii.
I7), and in another: “ Lowly and riding
upon an ass" (Zec. ix. 9). [How is this to
be understood? and he answered:] if they
will be worthy, He will come with the
cloud of heaven; if not He will come lowly
and riding upon an ass. King Shevur [pro-
bably Sapor A.D. 250] said to Samuel: You
say, Messiah will come on an ass, I will send
him my fleet steed. He replied: hast thou
one of a hundred colors? [because the ass of
the Messiah has so many colors].

R. Joshua, the son of Levi, found Elijah
standing at the door of the cave of R. Simon,
the son of Yochai, and said to him: shall I
arrive at the world to come? He replied:
if this the Lord will. R. Joshua, the son of
Levi, said, I see two but I hear the voice of
three. He also asked: when will Messiah
come? Elijah replied,go and ask himself.
R. Joshua then said, where does he sit? At
the gate of the city. And how is he to be
known? He is sitting among the poor and
sick, and they open their wounds and bind
them up again all at once; but he opens
only one, and then he opens another, for he
thinks, perhaps I may be wanted, and then
I must not be delayed. R. Joshua went to
him, and said : Peace be upon thee. my mas-
ter and my Lord. He replied, Peace be
upon thee,'son of Levi. The rabbi then
asked him: when will my Lord come? He
replied, To-day. R. Joshua went back to
Elijah, who asked him : what did he [Mes-

WHA 7' IT IS. 1 09

siah] say to thee? He replied : Peace be
upon thee, son of Levi: to which Elijah
said: By this he has assured thee and thy
father of the world to come. R. Joshua said:
He has deceived me, for he said to me, that
he will come to-day and yet he did not come.
Elijah said to him, he said to thee “ to-day, ”
that is, “to-day if ye will hear his voice ”
(Ps. xei. 7). I

The disciples of R. José the son of Kisma,
asked: When will the son of David come?
He replied: I am afraid that you might ask
of me a sign; They replied: We will not ask
of thee a sign. He then said to them : When
this gate falls and is rebuilt and falls again
and they cannot rebuild it, then the son
of David will come.

(Fol. 98 col. 2). Rav said: The son of
David will not come until the ungodly king-
dom has spread itself for a period of nine
months over Israel, for it is said: “There-
fore will He give them up until the time of
a child-bearing woman hath brought forth,
and the rest of His brethren shall return
unto the children of Israel ” (Mic. V. 3).

Ulla said: “Let the Messiah come but
may I never see it.” The same also, said
Rava.

Rav Joseph said, “ Let Him come! and I
may be counted worthy 'to sit even under the
shadow of the dung of His ass.”

Abaii asked Rava, “ Why [wouldest thou
not care to see the time of the Messiah's com-
ing]?” Is it because of the pains of the
Messiah? [There is a remedy] for we have
the teaching that the disciples of Rabbi Elie-
zer asked him, What is a man to do that he
may be delivered from the pains of the Mes-
siah? [Answer] Let him diligently occupy
himself with the Law and with benevolence.

Rav‘said, the world wasxonly created for

IIO THE TALMUD,‘

the sake of David: Samuel said, for the
sake of Moses. Rabbi Jochanan said, only
for the sake of Messiah. What is his name?
Those of the school of Rabbi Shiloh said:
Shiloh is his name, for it is said: “until Shi-
loh come” (Gen. xlix. 10). Those of the
school of Jannai said: Yinnon is his name,
for it is said: “His name shall endure for-
ever; his name shall be continued (now 11:»)
as long as the sun ” (Ps. lxxii. 17); Those of
the school of R. Chanina said: Chanina is
his name, for it is said: “ whereI will not
shew you favor" (Jer. xvi. I3). Some say,
Menahem [2. €., comforter], the son of His-
kiah, is his name, for it is said: “the com-
forter that should relieve my soul is far from
me” (Lam. i. 16). But the rabbis say: the
leper of the house of Rabbi is his name, for
it is said : “surely he hath borne our griefs,
and carried our sorrows: yet we did esteem
him stricken, smitten of God, and afflicted "
(Isa. liii. 4).

Rav Nachman said: If there be any like
Him among the living, it is I, for it is said:
“ This exalted one shall be of itself, and its
ruler shall proceed from its midst ” (Jer.
xxx. 2I).

Rav Jehuda said that Rav said : God will
raise up for them another David, as it is
said: “ They shall serve the Lord their God,
and David their king, whom I will raise up
until then” (Jer. xxx. 9). But, demanded
Rav Papa of Abaii, is it not written: “ My
servant David shall be their prince forever"?
(Eze. xxxvii. 25). [Reply] That is like a
Caesar and a demi-Caesar. ’

Rabbi Simlai‘ thus expounded: “ Woe
unto you that desire the day of the Lord!
to what end is it for you? the day of the
Lord is darkness, and not light” (Am. v.
18). A cock and a bat were once waiting
for the light, when the former said to the

WHATITIS. III

latter: Iwait for the light because it is in-
tended for me: but of what use will it be to
thee? (fol. 99, col. 1). This (adds the nar-
rator) is similar to the reply given by Rabbi
Abuhu to a certain Christian, who had asked
him: When will Messiah come? He re-
plied: When darkness will cover your
people. Why dost thou curse me? asked
the other. The Rabbi answered: Scripture
says so: “For, behold, the darkness shall
cover the earth, and gross darkness the peo—
ple; but the Lord shall arise upon thee, and
his glory shall be seen upon thee” (Isa. 1x. 2).

Rabbi Eliezer says, The days of the Mes-
siah will be forty years, because it is said
“ forty years was I grieved with this genera-
tion ” (1’s. xcv. Io). Rabbi Eleazar ben Az-
ariah said seventy years, because it is said:
“It shall come to pass in that day, that
Tyre shall be forgotten seventy years ac-
cording to the days of one king (Isa. xxiii.
15). Who is that 0726’ king? [Reply] The
Messiah. Rabbi says, three generations, for
it is said: “They shall fear thee as long as
the sun and moon endure, from generation
to generation ” (Ps. lxxii. 5).

Rabbi Hillel says: “There will be no
Messiah for Israel, because they have en-
joyed (fol. 99, col. 1) him already in the
days of Hezekiah.” Said Rav Joseph, may
God pardon R. Hillel. \Vhen was Heze-
kiah? In the first house, but Zechariah
prophesied in the second house, and said:
“Rejoice greatly, 0 daughter of Zion;
shout, 0 daughter of Jerusalem; behold,
thy king cometh unto thee: he is just and
having salvation; lowly and riding upon an
ass, and upon a colt the foal of an ass”
(Zech. ix. 9).I '

 

;. Farrar (History of Interpretation. p. 67) applies this saying to
Hillel the Great, but we doubt the correctness of this application.

1.1 ‘2 THE TALMUD ,-

Rabbi Eliezer says, the days of the Mes~
siah are forty years; for in one place it is
written: “and he suffered thee to hunger,
and fed thee” (Deut. viii. 3), and in another
place it is written : “ Make us glad according
to the days wherein thou hast afflicted us,
and the years wherein we have seen evil”
(PS. XC. 15).

Ixabbi Dosa said, Four hundred y,ears be-
cause it is written: “ They shall afflict them
four hundred yea a’rs ’(gen. xv. I3) and in
another place: “Make us glad according to
the days wherein thou hast afflicted us.’

Rabbi says, Three hundred and sixty-five
years, according to the number of the days
of the sun, for it is said: “The day of ven-
geance is in mine heart, and the year of
my redeemed is come ” (Isa. lxiii. 4).

Abimi, the son of Rabbi Abuhu, teaches,
the days of the Messiah for Israel 'are seven
thousand years, because it is said: “As the
bridegroom rejoiceth over the bride, so shall
thy God rejoice over thee ” (Isa. lxii. 5).

Rav Nachman bar Yitzchak says, as from-
the days of Noah down to this time, for it is
said: “For this as the days of Noah unto
me: for as I have sworn that the waters of
Noah,” etc. (Isa. liv. 9).

Rabbi Chiya, the son of Abba, said, R.
Jochanan said: All the prophets prophesied
only \\ 1th reference to the days of the Mes-
siah: but as regards the world to come,
“ Eye hath not seen, 0 Lord, beside thee;
what he will do for him that waiteth for
him ” (Isa. lxiv. 3). This militates against
Samuel, who said that the difference be-
tween this age and the days of the Messiah,
consists only in the cessation of [Israel’s]
subjection to the Kingdoms.

WIJ’A T IT IS. 11 3'

PART II.
THE TALMUD ON JESUS.
I. THE NAME.

“THE name of Jesus,” says Farrar, “oc-
curs some twenty times only in unexpur-
gated editions of the Talmud, the last of
which appeared at Amsterdam 1n 1645. The
allusions to Him are characterized by in-
tense hatred, disguised by intense fear. They
are also marked by all the gross and reckless
carelessness of these utterly uncritical and
unhistorical writers.”‘ In the Talmud dif-
ferent names are given to Jesus, viz.:

I. JESUS and THE NAZARENE. Thus. we
read,_50ta fol. 47, col. I: Our rabbis have
taught: Let the right hand always attract
him again, whom the left has repelled; not
like Elisha who repelled Gehazi with his two
hands [and not like Joshua ben Perachya who '
repelled the Nazarene with his two hands]. 2
As for Joshua ben . Perachya, the following
story is related on the same page, which,
however, we give according to the more com-
plete version in San/zedrz'n fol. 107, col.- 2.
[After the slaughter of- the rabbis by order
of King Jannai, Rabbi Joshua, the son of
' Perachya, fled with Jesus to Alexandria in ,
Egypt. When 'peace was restored, Simeon,

 

I. sze of Clans! II. p. 452.

2. The words w ithin brackets are not in the present editions of the
Talmud. This applies to all words thus bracketed. Wi'msche,1)er
Baéylomsc/ze Talmud (vol. II., p. H340) also remarks that these
words of Sota fol. 47, col. I, are wanting in our editions.

I I 4 THE TALMUD;

the son of Shetach,sent an epistle to Joshua,
with the following contents: “From me,
Jerusalem, the holy city, to thee, Alexandria
in Egypt. My sister, my husband lives in
the midst of thee, and I mourn desolate and
lonely.” At this, Joshua betook himself to
return, and on the way he stopped at an inn,
where he was greatly honored. “What a
fine inn is this!” said the rabbi. He [Jesus]
said: “Her eyes are sore.” At this the
rabbi said: “Thou impious fellow, do you
pay attention to. such things?” He brought
four hundred trumpets, and excommunicated
him. He [Jesus] asked very often to be re-
admitted again, but in vain. One day. when
the rabbi recited the words, “Hear, O
Israel!” Jesus appeared again before him.
The rabbi made signs; but Jesus, misunder-
standing them, thought the rabbi did not
care for him. At this, Jesus turned away,
and erected an altar, and bowed before it.
When the rabbi told him to repent, Jesus
answered : I have learned from thee this doc-
trine : “ Whoever sinneth and causeth others
to sin can. never repent. " And said Mar:
Jesus was a sorcerer and seduced and misled
[Israel]. This story evidently proves that
the rabbis knew of the flight of Jesus in-
to Egypt, although the occurrence is an
anachronism, for Joshua lived a century
before Christ.

In the treatise Gz'z‘z‘z'zz fol. 56, col. 2, 57, col.
(1, we read the following filthy story: “On-
kelos bar Kalonikos, son of the sister of
Titus, wished to become a proselyte. By
means of necromancy he conjured up Titus.
‘ Who is most esteemed in the other world P '
Titus replied, Israel, but warned him against
embracing their faith, because of the great
difficulty in fulfilling all its multitudinous
commandments, and advised him to perse-

WHA T IT IS. .1 15.

cute them, for every one who oppresses
Israel shall become a chief, as it is written:
“ Her adversaries are the chief ” (Lament. I. .
5). z'. 3., whoever oppresses Israel will be a
chief. He then inquired of 'Iitus concern-
ing his punishment in the other world! He
rejoined, ‘I suffered the penalty, I have asked
for. Daily my ashes are collected, out of
which my person is made, and burned again,
and then my ashes are scattered over seven
seas.’ Balaam, whom he brought up next,
also told him that the Jews we1e the most
distinguished in the other world, and yet ad—
monished him, “neither to seek their peace,
nor their prosperity all his days forever,
(Deut. xxiii. 6). What is your punishment
in the other world? Balaam replied,‘ I am
boiled daily m semme cozlus.’ I At last he
brought up Jesus, 2 of whom he asked the
same question and from Whom he received
the same answer. . He then asked' ‘ Shall I
become a Jew?’ to which the reply was:
‘ Seek their good and not their evil. Who-
ever toucheth them, toucheth the apple of
his eye. What is your punishment? He
saith, ‘In the boiling filth.’ For Mar saith,
‘ Whoever mocketh at the words of the wise,
is judged in the boiling filth.’ ”

In the Treatise sz/zea’rm fol. 43, col. 1,
at the bottom we read in non-expurgated edi-
tions : [On the eve of the Passover Jesus was
hung. The. herald, however, announced 40,.
days before: Jesus is led forth to be killed
because he was a sorcerer and has misled
Israel; if any one knows something in his
favor, let him come and say so. But as there

 

I. Pusey, W/zat 2.9 of Fad/z as to Ezrerlastzng Pums/zment (Lon-
don.1880), p. 163, has not translated the words which we put into
Latin, because as he says. “Decency again forbids to translate the
answer put into the mouth of Balaam."

2. In the resent editions we read for “ Jesus, ” “-' impious
Israelite.” he latter reading Wunsche rejects.

116 THE TAL/WUD,’

was nothing found in his favor, he was hung
on the eve of the Passover. Ulla said: But
was he worthy of favor,,since he was a se-
ducer, and the Scripture says: “Neither
shalt thou spare, neither shalt thou
conceal him,” (Deut. xiii; 8). But it was
different with Jesus, he was of royal de-
scent. The rabbis have handed down that
Jesus had five disciples: Matthew, Nikaeus,
Nezer, Boni and Thoda. They brought
Matthew [to suffer the extreme penaltyb of
the law]. He said to them: Shall Matthew
be destroyed? It is written : when (mathai)
shall I appear'before God? (135. xlii.. 2).
They said to him : Verily, Matthew shall be
destroyed. It is written: Wl hen (mathai)
shall he die and his name pe1ish? (Ps. xli.
5). They brought Nikaeus. He said to
them: Shall Nikaeus be destroyed? It is
written: The innocent (naki) and righteous
slay thou not (Exod. xxiii.-7.) They said
to him: Verily Nikaeus shall be destroyed,
for it is written: In the secret places does he
murder the innocent‘(naki, Ps. x. 8). They
brought Nezer. He said to them: Shall
Nezer be destroyed? It is written: A branch
(nezer) shall grow out of his root (Isa. xi. 1).
They said to him: Verily, Nezer shall be
destroyed, for it is WIitten: “ Thou art cast
out of thy grave as an abominable branch
(nezer,_ Isa. xiv. 19). They brought Boni.
He said to them: Shall Boni be destroyed?
It is written: Israel is my son (beni), even
my first-born (Exod. iv. 22). They said to
him: Verily Boni shall be destroyed. It is
written: I will slay thy son (bincha), even
thy first-born (Exod. iv. 23). They brought
Thoda [Thaddeus ?]'.' He said to them,
Shall Thoda be destroyed? It is written:
A psalm of Thoda (A. V., A psalm of praise,
Ps. c., superscription). They said to him:

WHA T IT IS. I 17

Verily, Thoda shall be destroyed, for it is
written: whoso killeth Thoda glorifieth me.
(A. V., “ \Nhoso offereth praise glorifieth
me,” Ps. I. 23.) I -

__“ Neither shall any plague come nigh thy
dwelling,’ (l’s. xci. 10), means that thou
have neither a son nor a pupil who allows his
food to be burnt openly 2'. 6., who becomes
an apostate [as for instance Jesus the Naza-
rene]. Tr. Sal'zkedrz'iz fol. 103, col. 1.

2. STADA and PANDERA. ’ In treatise
S/zabéaI/z fol. 104, col. 2, we read : Rabbi
Eliezer said to the sages, Did not the son of
Stada bring sorcery from Egypt in a cut of
his flesh? They replied, he was a fool, and
fools cannot be used in evidence. [You call
him a son of Stada? he was a son of Pan-
thera. Rav Chisda said: the husband of
Mary was Stada, but her gallant was Pandera.
But her husband was Papos ben Jehuda!
Yes, but his mother was Stada. But how,
was not his mother Mary, the hair-dresser!
But (by Stada the mother of Jesus is meant
indeed, which name was only her surname), as
they used to say in 'Pumbaditha : she left her
husband]. 3 -

'1. This passage is one of the many curious examples of the way
in which the Holy Scriptures are applied by the rabbis. or in the
words of D. Moore (art. Talmud in Schaff-Herzog’s Encyclop).
“ It IS one of the strangest speCimens of transparent fiction, and of
silly trifling with the words of Scripture."

2. That Panthera was said to have been illegitimately the father
of Jesus, was a tradition current before the composition of the Tal-
mud ; for, as early as the second century, Celsus, against whom Or-
igen wrote his treatise, introduced a Jew, who in speaking of the
mother of Jesus, says that “ when she was pregnant. she was
turned out of doors by the carpenter to whom she had been be-
trothed, as guilty of adulter '. and that she bore a child to a certain
soldier named Panthera.” he word “ Panthera," or. as it IS writ-
ten in the Talmud Pam/era, seems to have been used in an allegor-
ical sense, meaning “ the son of a wanton,” for. according to alle-
gorical exegesis, the _/a!zz‘/zer derives its name from 1-5 7mm92; p01),
thus signifying “ the personification of sensuahty.’

3. We have followed the reading as given by Levy in his Lexicon
s.v. Stada.—-—That Jesus wrought miracles was a well-known fact
to his enemies. the Scribes and Pharisees, and to acknowledge
which was to acknowledge His Messiahship. Hence they ascribed
this, His power, to Satanic influences—the very same thing which
we find in the Talmud, where the miracles of Jesus are said to have

0

51118 THE TAZMUD;

In San/zzdrz'zz fol. 67, col. 1, we read: {thus
they did with the son of Stada at Lydda [22%,
they hid witnesses who could listen to his
heresy without being seen] and hung him on
the eve of the Passover. You call him a son
“of Stada, etc, as above]. 1 '

3. BALAAM. In treatise sz/zedrz'fl' fol.
1'06, col. 2, where a Jewish Christian asks- R.
Chanina concerning the age of Balaam. The
latter replied that nothing is written concerns
i‘n'gly. Since, however, it is written that
“bloody and deceitful men~shall not live out
half their days ” (Ps. lv. 23), he was 33 or 34
years old. You are right, replied the Chris-
tian. I have seen myself a chronicle of Ba-
laam, wherein it is written : 33 years old was
Balaam, the lame, when he was killed by
Phinehas, the robber.——The Jewish lexicog-
rapher, Levy (Ta/mud, Lexicon 1., p. 236), re-
marks : Often Jesus is hidden under the name
of Balaam. Ac'cording to Jewish tradition
Jesus was lame, because he was deprived of
his magic Virtue. And the Jewish historian
Jost (Gcsc/zz'c/zz‘e (2’63 fmz’ml/zzmzs I. 405) refers
to a remark of his friend Dr. Beer, who
thinks that what is said concerning Balaam’s
age [33 years], no doubt refers to the death
of Christ, and he finds this supposition the
more probable since the murderer of Balaam,
the rObber Phinehas [Pinchas Listai], is men-
tioned, which name he thinks is nothing but
a distortion for Pontius Pilate.

II. BIRTH AT BETHI.EHEM;POVERTY AND
FLIGHT INTO EGYPT.

Rem'iniscences of the birth of Jesus at

 

been performed by means of sorcery. But this very assertion is an
indirect testimony out of the mouths of the enemies of Jesus for the
authenticity of His miracles.

r. We have here a direct testimony that Jesus was innocently
slain.

WHATITIS. 119

Bethlehem, poverty and flight into Egypt,
. are given in the Jerusalem Talmud Benzc/zot/z
fol. 5, col. 1 (and a little different in the Mia’-
ras/z on Lamem‘atz'mzs I., 16) as follows : Rabbi
Judan narrates : Whilst once a Jew was
ploughing in his field, his ox was bellowing.
An Arab passing 0',and hearing the ox bellow,
said, Son of a Jew, Son of a b,Jew loose thy
oxen, and loose thy ploughs, for the Temple
is laid waste. The pox bellowed a second
time. The Arab said to him, Son of a Jew,
Son of a Jew, yoke thy oxen and fit thy
ploughs, for King Messiah has just been
born. But, said the Jew, What is his name ?
Menachem, said he. And what 13 the name
of his father? Hezekiah (i. e., power of God,
strength of God), I said the Arab. To whom
the Jew, But whence is he? The other an-
,swered, from the palace of the King of Beth‘-
lehem-Judah. Away he went, and sold his
oxen and his ploughs, and became a. seller of
infants' swaddling clothes. And he went
about from town to town till he came to that
place. There all the women bought of him,
but the mother of Menachem bought noth:
iwng. He hea1d the voice of the women say.
ing, 0 thou mother ,of Menachem, thou
mother of Menachem, come and ‘buy bar.
gains for thy son. But she replied, I would
rather strangle the enemy of Israel [the ch ild],
because on the day that he was born the
Temple was laid waste. To whom he said,
But we trust that, as it was laid waste at his
feet, so at his feet it is being built again. 2
She said, I. have no money. To whom he
replied, W'hat matters it? Buy bargains for
him, and if you have no money today, after

 

I Reference to the supernatural birth 0f the Messiah.
2 “ Behold, this child is set for the fall and rising against of
many in Israel, and for a sign which shall be spoken against, Luke

hr 341'”

120 THE TALMUD ,-

some days I will come back and receive it.
After some days he returned to that place,
and said to her, How is the child doing?
And she said, After the time you saw me
last, winds and tempests came and snatched
him away from me. 1

That the wise men had offered presents
was also known to the Talmudists ; but
strange to say, they refer this to a Messiah
who is to come. Thus we read Tr. Paar/aim
fol. 118, col. 2 : “ In the future all nations
shall offer presents to King Messiah.” Egypt
comes first, and do you think that he will
not receive their presents P God says to
Messiah : “ Accept them, for they have hos-
pitably received my children in Egypt [as is
said Ps. lxviii'. 3] : Princes shall come out of
Egypt." Ethiopia thought : if He [Messiah]
accepted presents from the Egyptians, who
ill-treated the Israelites, how much more will
He receive them from us, who did not treat
them thus. The Holy One, blessed be He,
said to Him : Accept them, and “Ethiopia
shall soon stretch out her hands unto God.”
Then came the Ishmaelites and said : “When
He accepted presents from those who were
not related with them, how much more will
He receive them from us, their brethren.” 2

III. SAYINGS OF JESUS.‘

It is a well-known fact that in the writings .
of the early church fathers. a number of say-
ings of Christ are extant, which are not found
in the Gospels.3 Two very interesting ,

 

1. This sudden disappearance refers no doubt to the flight into

R'YPC-

2. What is strange in this narrative, which is also found in the
Ilid'raxli an Exodus xxvi. 15, is the fact that the Kings of tiara
kinyfomx. lfgr/SI, 12W: I'o/Sia. and of Isle mael. are mentioned.

' 3. Comp. mv sze of few: according to Extra-Canonical
Sources (New York, 1887), p. :24, seg. ‘

WHATITIS. 121

passages, which are now no more extant in
the Gospels, are found in the Talmud as
follows:

Imma Salome was the wife of Rabbi
Eliezer and the sister of Rabban Gamaliel.
There was, in the neighborhood, ajewish
Christian, who had the name that he would
not take a bribe. T.hey wished to havea
laugh at him. So she brought him a golden
lamp, and they went before him. She said: I
wish that they should apportion unto me of
the property of the family. He [the Christian]
said to them: Apportion it. [He Gamaliel]
said: We have it written, “where there is a
son, a daughter does not inherit.” He [the
judge] answered him: From the day that
ye were driven from your land the law of
Moses was taken away, and another law [or
rather “the gospel ” as in. old editions and
MSS.] given. in which it is written: the son
and daughter shall inherit alike. Next day,
he [Gamaliel] brought him a Libyan donkey.
He [the judge] said to them: I have looked
further on .in the book; and it is written in it:
“I am, not come to take from the law of
Moses, nor to add to the law of Moses am I
come.” She said to him: “Let thy light
shine like the lamp.” Rabban Gamaliel
said: The ass has come and trodden out the
lamp. Thus far the story (in Tr. S/zaébat/z fol.
116, col. I and 2). The question arises: was
the passage—“ the son and the daughter shall
inherit alike,” in the Gospels or not? That
it was there cannot be questioned, since
the other passage agrees in essentials with
Matt. v. I7: “Think not that I came to
destroy the law or the prophets; I came not
to destroy, but to fulfil.” From this it
would seem that the passage belonged to the
Gospel of St. Matthew, which, however, can-
not now be decided. It may be that the cita-

122 THE TAL/V/UD,‘

tions here are from one of the recensions of
the Gospels current at the time, and the pro-
bability is that it was the Gospel of Matthew,
as we shall see further on.

Another story runs thus : Rabbi Eliez'e'r
(the same as above) was seized on the charge
of being a Christian. The judge said to him:
Thou, an aged man. busy thyself with such
idle matters! He replied: I admit the faith-
‘ful reproof of thejudge. The latter,thin~king
that he referred to him, whereas he really
meant God—said: Since you trust me you
are discharged. He went home deeply dis-
tressed, and would receive no consolation from
his disciples. Rabbi! cried Aqiba, allow me
to say something, which I have learned from
thee. Say it, was the reply. Hast thou not
had a dispute with a Christian, and by ap-
proving what he said, got thyself into trouble?
Aqiba! said he, thou ju‘st rcmindest me of a
certain incident. Once upon a time I was
walking in the upper street of Zipporith,
when I met one [of the disciples of jesus of
Nazareth] whose n une was James, of Kephe'r.
Sachnia. I He said to me: “ It is written in
your law thou shalt not bring the hire of a
whore into the house of the Lord thy God "
(Deut. xxiii.18). May a water-closet be made
with it for the high—priest? This question I
could not answer. VVhereupon he said to me:
Jesuslof Nazareth] taught me thus on the sub.
ject. It is written. She gathered it of the hire
of an harlot, and it shall return to the hire of
an harlot (Micah I. 7) ; that is, it came from an
impure source, and it may be applied to an
impure use. When I heard this explanation,
I was pleased with it (Tr. Aéoa’zz Zara fol. I7,
col. I and 2).

 

I. The J e\v1_sh historian Griitz, in his (Inns/iris»: andjudm'sm,
p. 25, note 22, ldCfltlthS him wuh the Apostle James.

WHAT IT IS. . 123

IV. HEALING IN. THE NAME OF JESUS.

_ That the apostles healed in the name of
Jesus. 'We know from the New Testament.
The Talmud, too, bears testimony to this
effect. Rabbi Eliezer ben Dama, a nephew
of Rabbi Ishmael, having been bitten by a
serpent, James, of Kepher-Sachnia, came to
heal him [in the name of Jesus Pand‘e'ra}.
But Rabbi Ishmael would not permit this to
be done. The sick asked the uncle to allow
it, as he was ready to prove from the Script-
ure that it was permitted. But before he
could produce his argument», the sick man
died. “Happy Ben Dama! ” said his uncle,
“thou hast died in purity, without violating
a precept of the wise.”—~Talm. Jerusalem
S/zabéal/z xiv. (toward the end), fol, I, col. 4.
This much is clear, that the apostle was
known to have the power of healing-in the
name of Jesus.

 

PART III.

THE TALMUD AND THE GOSPELS.

THE Talmud has been used in the illustra-
tion of the New Testament, by Light'foot,
Schottgen, Meu'schen, \Vettstein,_ Gfrorer,
Robertson, Nork, Delitzsch, Wijnsche. But
in this department, also, its utility has been
overestimated, and by none more than by
.Lightfoot himself, who says, in the dedica-
t'ion prefixed to his Talmudical exercitations,
“Christians, by their skill and industry, may
render them [theTalmudic writings] most
usefully serviceable to their students and
most eminently tending to the interpretations
.of the New Testament.” But not so Isaac
Vossius, who said Lightfoot would have

1 24 THE TALMUD ,-

sinned less by illustrating the Evangelists from
the Koran than these nebula; mlxéz'zzz'cae, and
exclaimed: “Sit modus ineptiendi et cessent
tandem aliquando miseri Christiani Ju‘daicis
istiusmodi fidere fabellisl" [2. 6., let Chris-
tians at length cease from playing the fool
and trusting to such wretched Jewish fables
as those contained in the Talmud]. The mis-
take of Lightfoot is repeated by Wfinsche, 1
whose modus z'l/zzstrmzdz'e’t z'm'crpn’lmzdz' is like
a Jew writing an apology for Judaism.

There are some who accept the statement
of the late Mr. Deutsch for granted who said
“ We need not urge the priority of the
Talmud to the New Testament. To assume
that the Talmud has borrowed from the New

, Testament would be like assuming that
Sanscrit sprang from Latin, or that French
was developed from the Norman words found
in English.” 2 The same idea is expressed by
Rénan 3 when he; says: “ It is sometimes
supposed that, the compilation of the Talmud
being posterior to that of the Gospels, appro-
priations might have been made by the Jewish
compilers from the Christian morality. But
that is inadmissible; there was a wall of
separation between the Church and the
synagogue." But this wall of separation as
has been seen above, was not so high as to
preclude all and every intercourse, and the
notion that Christianity borrowed from the
Talmud is now given up. Says Dr. Geikie :
“ There has been of late a tendency to exalt
the Talmud at the expense of the New
Testament, but let any one take up a transla-
tion of any part of it, and the exaggeration
of such an estimate will at once be seen." 4

 

1.Ne:le Beilr i'ge sur Erlr‘iulerung (fer Eriangelz'en, Glittingen,
1873.
2. TI. e Talmud/1n Ozzérrterly Rezrze'w, October, 1878.
MM (ifs/mm p.10
4 “sze .md 11 unis ofC/zrist (New York, 183:) 11. 6x8.

WHATIT IS. 125-

Another writer says: “It is admitted, too,
that the Talmud has borrowed from the
neighbors of the Babylonian Jews supersti-
tious views, and practices notoriously con-
trary to the spirit of Judaism. Why, then,
may it not have appropriated Christian sen-
timents also ? ” I And a third writer2 says:

“ Though the oral traditions of the Mishna and portions
of the Gemara were some of them doubtless antecedent to
the time of Christ by many generations, yet it cannot be
proved in a single instance where there is identity of senti-
ment between the Talmud and the New Testament, that
the Talmud did not borrow from the New Testament
rather than the New Testament from the Talmud. It is
not likely that an utterance as clear, condensed, and cutting

as the Sermon on the Mount, as given by the Evangelists,
was passed over with inattention by the] earned senate of
Jewish lxabbins. These teachings pas ssed i1to the commu-
nity, and became an animating and forming fo1ce 1n society ,
and they must, in the very nature of the case, have acted
powerfully on all the existing schools of ethical and intel-
lectual science. We find in Christ’s discourses frequent
allusions to the teachings of these men, searching reviews
and criticisms of their doctrines. Much of the Sermon on
the Mount is a statement of the errors in their teaching and
the establishment of a higher code of morals. ‘ Ye have
heard that it hath been said by them of old time, etc, , but 1
say unto you,’ is, as we all know, afrequent form of summary
in that discourse.”

What has been asserted by different writ-
ers, we shall now prove by the following
parallels from the Talmud to the Sayings of
Jesus, giving at the same time the name of
the author who uttered the sentence, and the
time in which he lived. The date of the au2
thor must settle the question as to the prior-
ity once for all.

San/zea’rz'n fol. 43, col. 2: Rabbi Josh-
ua ben Levi (A.D. 2I9-279) said, Be-

Matt. v. 3: hold, how acceptable before the Lord
“Blessed are the are the humble. ‘While the temple
poor in spirit.” stood, meat-offerings and sacrifices

were offered in expiation for sins com-
mitted, but an humble spirit, such a one
as immolates the desires of the flesh

z. D. Moore, art. Talmud 1n Schaff—Herzog’ s Encycl.
2. Atlanta: Mont/11y (June, 1868).

126:

Matt. v. 7:
“ Blessed are the
merciful, for they
shall obtain mer-
Cy',’

Matt. v. to:

“ Blessed are they
which are perse-
cuted for right-
eousness’ sake,”
etc.
Matt. v. 19:
“ W hosoever,
therefore 5 h a1 1
break one of these
least command—
ments, ” etc.
Matt. v. 22:

“ But I say unto
you, that whoso-
ever is angry with
his brother, ” etc.

Matt. v. 24:
“Leave thy gift
before the altar,
and go thy way;
first be recon-
ciled,” etc._

Matt. v. 28:
“But I say unto
you, that whoso-
ever looketh on
a woman to lust
after her, com-
mitteth adultery,”
etc.

Matt. v. 37:
“But let your
communication,
be Y ea, Yea:
Nay, Nay. ”

Matt. v. 40:
“And take away

THE TA LM UD ,°

and the inclination of the heart on the
altar of his duty to his God, is accepta-
ble in place of sacrifices, as the psalm-
ist says (li.19) : “ 'l‘he sacrifices of God
are a broken spirit.”

S/zabbat/z fol. 15!, col. 2: Rabban
Gamaliel (A.D. 90-IIO) said: He who
is merciful towards his fellow-creat-
ures, shall receive mercy from heaven
above.

b’abw A’amma fol. 93, col. I : Rabbi
Abahu (A. D. 279—320) said: Be rath-
er one of the persecuted, than of the
persecutors.

Pz'rl’e Abot/z It. I: Rabbi (A. D. 190)
said: Be equally attentive to the light
and to the weighty commandment.

San/zedmz fol. 58, col. 2: Resh Lak-
esh (A. D. 219—280) said: Whosoever
lifts up his hand against his neighbor,
though he do not strike him, is called
an offender and sinner.

Yoma/z ch. viii., a: Rabbi Eleazar
ben Azariah (A. D. 82) said: the trans-
gression which a man commits against
God, the (lay of atonement expiates;
but the transgression which he com-
mits against his neighbor, it does not
expiate, unless he has satisfied his
neighbor.

Rem/mm fol. 24, col. 1: Rabbi She-
sheth (A. D. 285) says: Whosoever
looketh on the little finger of a woman
with a lustful eye is considered as hav-
ing committed adultery.

Balm: [Welzia fol. 49, col. I: Rabbi
José berabhi Jehudah (A. D. 100—170)

' explains: What is the meaning of

(Lev. xix. 36): Just balances, just
weights,a just ephah, and a just hin,
since ahin was included in the ephah.
To teach that your Yea be Yea, and
your Nay be just. Abaye says this
means that one should not say one
thing with the mouth and another with
the heart. A ‘

Balm A’amma fol. 92, col. 2.: Rabba
(A. D. 320-363) said to Rabba the son

thy coat let him
have thy cloak al-
so.”

Matt. v. 44:
“ less them that
curse you."

Matt. vi. I:
“Take heed that
ye do not your
alms before men
to be seen of
them.” -

Matt. vi. 9:
“ Our F a t h e r
which art in heav-
en.”

Matt. vi. 19-21:
“Lay not up for
yourselves treas-
ures upon earth,
where moth and
rust doth corrupt,
and where thieyes
break through and
steal; but lay
up for yourselves
treasures in heav-
en,” etc.

WIIATIT IS. 127
of Mar, How is that popular saying ?
If any one ask for thy ass, give him the
saddle also.

San/zedrz’n fol. 48, col. 2 : 49, col. I :
Rabbi Iehudah (A. D. 120) said: Be
rather of the accursed than of those

that curse.

C/uzgz'ga fol. 5, col. I : Rabbi Yanai’
(A. D. 120) said to a man who gave
alms in such a public manner: You
had better not give him anything: in
the way you gave it to him you must
have hurt his feelings.

This expression, which is found twice
in the Mishna (Yuma viii. 9, and Sofa/z
ix. 15), is certainly taken from the New
Testament since the two rabbis who
use this phrase lived after the destruc-
tion of the temple. Gfr'orer, says Gei-
kie (l. c. II p. 6I9), who took special
pains to search for the Lord’s Prayer
in the Talmud, found that it could not
be traced in any measure to older Jew-
ish sources. Edersheim (Life and
T z'mes ofjesus I. 536) says: “ It would
be folly to deny that the Lord’s Pray-
er, in its sublime spirit, tendency,com-
bination and succession of petitions, is
unique; and that such expressions in
it as ‘Our Father,’ ‘the kingdom,’
‘ forgiveness,’ ‘ temptation,’ and others,
represent in Rabbinism something en-
tirely different from that which our
Lord had in view.”

ferns Pea/z I. 3, we read Mone-
bazus, the friend of Izates, Prince of
Adiabene on the Tigris, a convert,
with his prince to Judaism, about the
time of the death of Christ, figures
largely in the Talmud. After wild ex-
aggeration of his wealth, the narra-
tive goes on to say that his brothers
and friends came to him and said,

“Thy fathers gathered treasures and
added to the treasures of their fath-
ers, but thou scatterest them.” He
answered them, “ My fathers had their
treasures below, and I lay them up.
above, my fathers had their treasures
where the hands (of men) may'lay hold
of them, I, where no hand can do so.
My father’s treasures yield no fruit,
but I collect what gives fruit. My
fathers stored away mammon, I, treas-
ures of the soul : my fathers did it' for

128

Matt. vi. 26:
“ Behold the fowls
of the air, for they
sow not, neither
do they reap,” etc.

Matt. vi. 31-34 :
“Therefore take
no thought, say-
ing, What shall
we eat? or what
shall we drink?”
etc.

Matt. vii. 2:
“For with what
judgment ye
Judge, ye shall be
judgedfi’

Matt. vii. 2:

“ With what mea-

THE TALfl/UD ;

others, I for myself. My fathers gath-
ered them for the world, 1, for the
world to come.”

ffi'a’dm/zz'n fol. 82, col. 2: Rabbi
Simon ben Eleazar (3d. century) said:
l-last thou ever seen a beast or a bird
that followed a trade, “and yet they
are fed without toil. But these were
only created to minister to me, while
I was created to minister to my Maker.
Was it not right, then, that [should be
supported without toil? But I have
marred my work and forfeited my
support.” 1

Sam. fol. 48, col. 2: Rabbi Eliezer
(of whom we have spoken already be-
fore, and who had intercourse with the
apostle James) saith: lle who hath
still bread in his basket and saith what
shall I eat to-morrow, belongeth to
those of little faith.

S/mwat/z fol. 127, col. 2: The post
Mishnaic teachers said: he that judges
his neighbor charitably, is himself
judged charitably.

Sankalrz‘n fol. IOO, col. L: Rabbi
Mei’r (2d. cent.) said: With what

 

I. Prof. Delitzsch in his jz'lrlz'sc/zes Handwer/l'c'rleéen (Engl.
trans]. by Pick. Hat's/L Artixan LIVE, New York, 1883) quotes this
passage in the ollowing connection. We quote from our transla-
' tion p. 23, 57:7..- “ A learned Jew, Emmanuel Deutsch, of the British
Museum, published in 1867 in the Quarterly li’n'ie-w. an article on
the Talmud, in which he endeavored to show that between Judaism
and Christianity no such wide difference exists as is general] be-
lieved since most of the pithy sayings and parables of the ew
Testament are not to be regarded as the original property of Chris-
tianity. The impression (produced by this essay was all the
deeper, the less able most 0 the readers were to compare the New
Testament with this its glorification. . . . It would he very easy to
demonstrate that the author has no idea of the essence of Chris-
tianit’yi‘. . . that the records of Christianity are so much older than
their almudic parallels.” After quoting the passage quoted above
from the Talmud together with Matt. vi. 26, Prof. Delitzsch goes on:
“ Herr Deutsch draws many such parallels, avoiding With proud
air the question of priority, as if it could not be raised at all. For
when did this Simon live? He lived in the time of Emperor Adrian,
full nigh a century later than Jesus. We Will not, of course, insist
on that account that he had drawn his maxim either direct from the
gospel of St. Matthew, which was current in the Hebrew language,
or indirectly from Christian lips : but if there is such a real coinci-
dence, it is evident here, as in almost any other case, that the say-
ingr of Jesus is the original and that of Simon the copy. We say in
almost any other case, but we might just as well say in all cases;
for with the exception of Hillel, all 'I‘almudical teachers whose
maxims correspond to the words of the New Testament are of a far
later date than Jesus and the records of Christianity." '

sure _ye mete it
'shall be measured
.to .you again.”

Matt. vii. 4:
“Let me pull out
the mote outgof
thine eye.”

Matt. vii. 5:
“Thou hypocrite,
first cast out the
beam out of thine
own eye, and then
shalt thou see, ”
wetc.

Matt. vii. r2 :

-“ Therefore all
things whatso-
ever ye would that

.‘Bat/tra fol. 60, col. 2.

WHAT IT IS. 129

measure man metes it shall be meas-
ured to him from heaven.

Baéa Bat/am fol. r 5, col. 2: Rabbi
Johanan (A.D. 199-279) surnamed Bar
'Napha said: Do they say, Take the

splinter out of thine eye, he will an-

swer: Remove the beam out of thine
own eye. .
Arac/u'fl fol. I6, col. 2: Rabbi Tar-

.phon (A.D. I20) says:

It would greatly astonish me if there
could be found any one in this age
who would receive an admonition.
If he be admonished to take the splin-
ter out of his eye, he would answer:

'Take the beam out of thine own.

Bah; zlletzz'a -fol. 107, col. 2: Baba
Resh Lakesh
(AD. 275) said, What is the meaning
of the passage, Examine thyself and
search? (Zeph. ii. II). He who will
reprove others must himself be pure
and spotless.

S/zablmt/z fol. 3, col. 1: What .is
hateful-to thyself, thoushalt not do to
thy neighbor. This is the ‘wholelaw,
and the'rest is commentary.

men should do to
you, do ye even so
to them; for this
is the law and the
prophets.”

This is the much praised answer attrib-
-.uted to Hillel, and which induced writers
like Rénan, Geiger, Deutsch, and the like to
:make Jesus an imitator of Hillel. But aside
:from the consideration, that Hillel cannot be
claimed as the original author of this say—
ing,I we must bear in mind the wide interval
between the merely negative rule of the jew-
ish president, and the positive precept of the
divine master. As to the saying itself, 'it
existed long before Hillel’s time, “and the

 

I. lost. (Gesc/z. a’. judent/mms u. :. Sekten I. p. 259) says. that the
sentence which Hillel uttered, was one which was already known
to everybody. and Farrar (History of Interpretation p. 50) thinks
it_possible that the later Rabbis in attributing this saying to Hillel
were lighting their torches at the sun which yet they cursed.

9 f ‘

I
3

130 THE TALZIIUD;

fact that he in particular used it, accordingly
loses much of its significance, and any super-
structure based upon the assumption that he
invented it falls to the ground.“L Thus Di-
ogcm's Lm‘r/z'us relates that Aristotle (died
after 322 B.C.) being asked how we ought to
conduct ourselves towards our friends an-
swered: “As we would wish they would
carry themselves toward us." And fsocmzfos,
who lived 400 years before the“ publication
of the gospel, said: Ezrréaxovreg 13¢ érépazv opyiawfle
révra roig (1.2.7.04 ,m‘] «ochre, (2.. (’. “ we must not do to
others that which would cause anger if.it
were done to ourselves”) In his Ad. Demo-
m'c. c. 4, he says: “ Be such towards your
parents as thou shalt pray thy children shall
be towards thyself ; ” and the same, In
Aogz'zzrt. c. 23: “That you would be such
judges to me as you would desire to obtain
for yourselves.” Even among the sayings
of Confucius, the golden rule of the Saviour,
which Locke designates as the foundation of
all social virtue, this maxim is found in the
negative form: “What you do not wish
done to yourselves, do not to others;” or,
as in the Conversations (book xv. c. 23)
where it appears condensed like a telegram :
kz' .m job 17/: 24k 522' 22 Mg, 2'. a, “Self what not
wish, not do to man.” In the apocryphal
book of Tobit we read (ch. iv. 15): éplaeig‘,
Moemvronyoyg (2‘. e. “do that to no man which
thou hatest”), and in Ecclus. xxxi. 15, we
read 2 Met rd roiv wMaiov m2 és'ri wpéyluart dzavooi) (2'. 6.,
“Judge of the disposition of thy neighbor
by thyself.")

 

1. Taylor, The Tcac/u‘ugaf flu: Twelve Apostles (Cambridge, 1886),

. II.

2. It is surprising that such an able scholar as Dr. Bacher (Die
Agna’d n’rr '/‘mmitm. Strassburg. 1884) should write : As is known,
the book of Tobit perused the sentence of Hillel (" bekanntlich be-
nutzt auch das Buch Tobit den Satz Hillels. ") p. 7.

Matt. vii., 24-

27: “Therefore
whosoever hear-
eth these sayings
of mine, and do-
eth them, I will
liken him unto a
wise man which
built his house
upon arock,” etc.

Matt. xxv. 1-14:
PARABLE OF THE
TEN VIRGINS.

WHAT IT IS. 131

Pz’rke Aboz‘lz iii. I7: Rabbi Eliezer
ben Azariah (about A.D. 82) said:
He whose knowledge surpasses his
good deeds maybe compared to a
tree with many branches and a scanty
root—every wind shakes and uproots
it. But he whose good deeds excel
his knowledge may be compared to a
tree with a tew branches and strong
roots: if all the hurricanes of the
world should come and storm against
it, they would not move it from its
place.

A/mt/z (2’! [BMW [Vat/um, eh. xxiv.:
Elisha ben-Abuyah (about A.D. I38)
said: A man who studies the law, and
acts in accordance with its command-
ments, is likened unto a man who
builds a house the foundation of which
is made of freestone, and the super-
structure of bricks. Storm and flood
cannot injure the house. But he who
stulies the law, but is destitute of good
actions, is likened unto the man who
builds the foundation of his house of
brick and mortar and raises the upper
stories with solid stone. The flood
will soon undermine and overturn the
house.

S/mlzbat/z fol. 153, col. I: Rabbi
Johanan ben Zacchai (8. after the de-
struction of the Temple) said: It is
like a king who invited his servants
to a banquet, but did not appoint the
time. The wise among them adorned
themselves, and waited at the en-
trance of the King’s palace, saying:
can there be anvthing wanting at the
King’s house [whichD may delay the
banquet]? But the foolish among
them went aftei their work, saying

can there be a banquet without prep-

aration? Suddenly the king asked for
his servants, when the wise among
them entered adorned, but the foolish
came into his presence soiled. The
King rejoiced to meet the wise ser-
vants, but was angry with the foolish
servants. Let those, said he, who
have adorned themselves for the ban-
quet sit down to eat and drink, but
let those who have not adorned them-
selves for the banquet stand and look-
on.

132

Matt. ix, 37 :
.“ T h e harvest
truly is plente-
ous, but the labor-
ers are few,” etc.

Matt. x. 8:
“Freely ye have
received, freely
give.”

Matt. xxiii. I 2:

“and whosoever
shall exalt him-
self shall be

abased; and he
that shall hum-
ble himself shall
be exalted.” "

Mark ii. 27:
“ The Sabbath
was made for
man, and not man
for the Sabbath.”

THE TALMUD;

Pz'rl’e Aéot/z ii. 15: Rabbi Tarphon
(about A.D. 120) said, The day is
short, and the task is great, and the
workmenare sluggish, and the reward
is great, and the Master of the house
is urgent.

ZWa’rzrim fol. 47, col. 1: Samuel
((1. A. D. 257): Behold I have taught
you statutes and judgments, even as
the Lord my God commanded me
(Deut iv. 5). As I have taught you
freely, so teach you freely.

Baba Zl/etzia/z fol. 85, co]. 2: Rab-
bi Jeremiah (+ A.D. 250) said : Who-
ever makes himself little 1n this world,
for the sake of the words of the Law
will be made great in the world to
come, and whoever makes himself
like a slave in this world, for the sake
of the words of the Law, will be
made free in the world to come.

Yoma fol. 85, col. 2. Rabbi Jon-
athan ben Joseph (H. after the destruc-
tion of the temple) says: it is written :
Ye shall keep the Sabbath therefore,
for it is holy unto you (Exod. xxxi.,
14). It is delivered into your power,

not you into its.

Without increasing parallels, it will be
evident that the claim that the New Testa-
ment copied the Talmud must accordingly
be stigmatized, once for all, as a vain glori-
fication of modern Judaism, which, on the
one hand rejects the Talmud as a religious
code, but, on the other, makes use of it for
controversial purposes.

THE TALMUD’S TESTIMONY CON-
CERNING THE CHRISTIANS
AND CHRISTIANITY.

It is now admitted by Jewish writers that
the word mz'zz (pl. mini/12),! so often men-

 

1. Out of fear for the censor the word Saddu/cz' was substituted
especially m the Babylonian Talmud. Butafter the destruction of
the Temple the Sadducees disappeared entirely.

. o

WHA T IT IS. I 33

tioned in the Talmud, denotes the Chris-
tians, while 7112.7“!qu means Christianity.

I. STUDY OF THE SCRIPTURES BY THE
CHRISTIANs.——That the Christians studied the
Scriptures is best illustrated by the follow-
ing: Rabbi Abahu recommended Rabbi
Saphra to the Christians as a good scholar.
Thereupon the Christians remitted him the
taxes for thirteen years. But it happened
that one day Rabbi Saphra was asked to
give an explanation of Amos iii. 2: “ ‘You
only have I known of all the families of the
earth; therefore I will punish you for all your
iniquities,’ ” adding, “ How can you suppose
God to vent his wrath on one whom he
addresses as his friend?” Rabbi Saphra
was unable to reply. The Christians then
took him, and tied a rope round his head,
and tormented him. When Rabbi Abahu'
came and found him in this plight, he de-
manded of the Christians: “Why do yOu
torment this Rabbi so cruelly?” They
replied, “Did you not tell us that he was a
very learned man? To the first question
we asked of him he was unable to make any
ansWer.” “I did, indeed, say,” answered
Rabbi Abahu, “that he was a good scholar
in the Talmud, but not in the Scriptures.”
“But how is it that you understand the
Scriptures and he does not? ” To this Rabbi
Abahu answered: “We, who come in con-
tact with you Christians are obliged, for our
self-preserVation, to study the Scriptures;
because you dispute so often with us from
the Scriptures, and because we know that
you study them; but the other Jews, who
live among Gentiles, have no need of that,
as they do not dispute with them concern-
ing the Scriptures.” I——-What a gloomy pict-

 

1. Aboda Zara/t fol. 4, col. 1.

I34 1 THE TALMUD;

ure ! The Jews read the Bible, not because
they are concerned about the “one thing
needful,” but only for the sake of contro-
versy. As another illustration of the ac-
quaintance of the Christians with the Script-
ures, we quote the following: “The disci-
ples asked Rabbi Aqiba whether, in case
that the lot appointed the goat which
stood on the left of the priest, for a sacrifice
in the Temple, the position of the goats
should be changed? He replied: ‘Give the
Christians no occasion for assailing us;’I
or. as Rashi explains it: ‘To the disciples
of Jesus of Nazareth who discourse concern-
ing the Scriptures, that they do not say you
(Jews) act arbitrarily.’ ” 2

2. CIRCULATION OF THE GOSPELs.—Tha't
the gospels and other writings of the
Christians were in circulation at an early
time, we see from the many enactments of
the Jewish rabbis against them. At the
time that the rules for keeping the Sabbath
were under consideration, it was asked in
the schools whether, if the gospels and
other books of the Christians should happen
to fall into the fire, it would be permissible
to rescue them from the fire, inasmuch as
the name of God was written in them, and
they contained numerous quotations from
the Old Testament. “The Gospels and the
other books of the Christians are not to be
rescued from the fire.” Rabbi José said
that the names of God should, by all means,
be rescued, and the remainder thrown back
into the flames. Said Rabbi Tarphon: “ By
the life of my son, should they come into
mine hands I will burn them together with
the names of God which they contained.

 

1. Ymmz fol. 4o. col. 2.
2. L.c. Venice Edition ; quoted by Goldfahn inGraetz' [Mounts-
:c/zrzft, 1873, p. 109.

WHATITIS. 135

Were I pursued by a serpent, I would
rather take refuge in a temple of idols than
in the house of the Christians; for the latter
were wilful traitors, while the heathen
sinned in ignorance of the right way, and
concerning them the Scripture says: ‘Be-
hind the doors, also, and the posts, hast
thou set up thy remembrance.’ (Isa. lvii.
8)."I Rabbi Ishmael said “The question
is not one which should give us any trouble
to answer. If, in order to make peace be-
tween two persons, the Law permitted the
complete effacement of a passage of Holy
Scripture in which the name of God has
been most solemnly invoked (Numb. v. 23),
why should we deal gingerly with the writ-
ings of these people, who are sowing hatred,
hostility and discord between Israel and his
Heavenly Father. And, as we do not res-
cue them from flames, so not from the sud-
den falling of a building, or from rushing
waters, or aught else that may accomplish
their ruin.”2 According to Rabbi Aqiba
those have no portion in the world to come
who read in outside books, 2'. 6., books of the
minim or Christians (as the text of the
Mishna is explained in the Gemara). 3
Whatever may be the date assigned by
modern critics to the Gospel of Matthew,
certain it is that it circulated in some form
at a very early date, as will be seen from
the following: Gamaliel II. (died about the
year 110 A.D.) was asked: “How do you
know that the dead will rise again?” He

 

x This his animosity against Christianity, induced some, a:
Lightfoot, Carpzov, and others, to maintain that Rabbi Tarphon
is the same Typho who is the interlocutor in Justin Martyr’s
Dialogue. Schiirer (Ncm‘cstameutlic/zeZez'z‘gesc/zz'c/zte, 2d ed. vol. ii.
p. 312) thinks this identity to be possible.

2. Slut/21mm fol. 116, col. 1. conf. Bacher, Dz'eAgzza’a a’cr Tammi-
ten p. 266.

3. San/zedrz'n fol. Ioo, col. 2.; conf. also Jo‘él, Blicke in die Re-
lzlgz'onsgesc/zz’cfite zza Anfng des Zwez'ten C/zristlz'c/zen ja/tr/zura-
derts (Breslau, 1880), p. 70 seq.

136 THE TALMUD;

adduced passages in proof of the Resur-a
rection from the Law (Deut. xxxi. 16), the

prophets (Isa. xxvi. 19), and the Hagiogra-

pha (Song of Songs, vii. IO. A.D. 9). These .
passages were rejected as insufficient. He

finally quoted the words “the land which

the Lord sware unto your fathers to give

them” (Deut. xi. 21). Since the fathers

were dead, the promise must have promised

a resurrection, when alone the land could

be given to these fathers. I This shows the

force of the interpretation given by Christ in

Matt. xxii. 32 (“I am the God of Abraham,

and the God of Isaac, and the God of Jacob!

God is not the God of the dead, but of the

living ”), and the inference he deduced there-

from.

Another proof for the early existence of
Matthew’s Gospel may be derived from a
quotation made by Eliezer (conf. Matt. vi.
30—34 above), Gamaliel’s brother-in—law.

3. POWER AND INFLUENCE OF CHRIS-
TIANITY.—The power and influence of
Christianity is best attested by the Talmud
when we read: “It is different with Chris-
tianity; it attracts.” 2 In order to break its

 

1. .S‘an/zca’riiz fol. 90. C01. 2.

2. Talmud Aboda Zara/z fol. 27, col. 2. As an illustration we
quote the following as related in the 11/1'0’7'as/z on Ecclesiastes I. 8 :
Rabbi Hanina, nephew of Rabbi Joshua, went to Capernaum ; and
the Christians bewitched him, and made him ride into the t0wn on'
an ass upon the Sabbath. When he returned to his uncle, Rabbi
Joshua gave him an unguent which heaied him from the bewitch-
ment. But Joshua said to him : “ Since you have heard the bray-
ing of the ass of that wicked one, you can no longer remain on the
soil of Israel." Hanina went down to Babylon, and there died in
peace. Dr. Farrar, who quotes this story (Exfmitar vol. vi. 1877,
p. 423) says: The expression ‘. the ass of that Wicked one ’ is only
too plainly and sadly an allusron to the ass ridden by our Lord in
his trium hal entry mto Jerusalem; and the sup ression of the
name of 1335115 is in accordance with the practice 0 oniy mention-
ing Him in an oblique and cryptographic manner.—Lowe (Frag-
ment of Talmud Bab/i. Cambridge, 1879, p. 71) translated for
" ass ” wine—in the Talmud both words have one expression—and
thinks that the Christians intoxicated him with the wine of their
raga/mi, which they seem to have celebrated on Friday night.
More probable, perhaps. is the meaning of Delitzsch, (E in Tag in
Caper-Imam, p. 25, Lei ic, 1873) who sa 5 that the “ass of that
wicked ” refers to the oolish preaching o the crucified.

WHATITIS. . 137

influence and to check its growth, shortly
before the destruction of Jerusalem, the
first formal anathema was hurled by the en-
tire Rabbinic assembly, which had met at
Jamnia or Jabneh, under the auspices of
Gamaliel II. Thus the great Rabbi Maim-
onides says: “In the days of Rabbi Gama-
liel (the elder) I the minim increased in
Israel, and afflicted Israel, and seduced men
to turn away from God. Then when he
saw that it was indispensably necessary, he
instituted that imprecation in which God is
besought that the minim should be de-
stroyed, and added it to the eighteen pray-
ers, so that the whole number now found in
the Prayer Beok is nineteenfl‘ Thus far
Maimonides. From the Talmud we learn
the history of the prayer which is as follows:
Simon Pakuli arranged the eighteen bene-
dictions before Rabban Gamaliel in their
present order at Jabneh. Said Rabban
Gamaliel to the sages, “ Is there none who
knows to prepare a benediction against the
Zadukim?” Then arose Samuel the Little
and prepared it. 3 This prayer, which now
forms the twelfth of the so-called Shemone
Esreh, or Eighteen Benedictions, reads now,
“ 0 let the slanderers have no hope; all the
wicked be annihilated speedily and all the
tyrants be cut off quickly, humble thou
them quickly in our days. Blessed art thou,
O, Lord! who destroyest enemies and hum-
blest tyrants.” We doubt very much that
this was the original form of the prayer, be-
cause the following is also found: “ Be thou
not a hope to the meshumadim (apostates),
, but may the minim, the doubled-tongued,

 

I. It was not Gamaliel the elder (Conybeare and Howson, L117:
and [Mist/cs of St. Paul. vol. I, p. 70) but as is now generally he (1
his grandson, Gamaliel II., who sanctioned that prayer.

2. Hz'lcot/z Tap/1271a C. 11. 3. Berac/zot/z fol. 28, col. 2.

9

I38. THE TALZWUD;

the infidels, the traitors perish together in a
moment; may the enemies of thy people
Israel be speedily annihilated; mayest thou
speedily destroy the Kingdom of Pride and
rend it in pieces; mayest thou humble them
speedily in these our days. Blessed art
thou, O, God, for thou shalt break into frag-
ments the wicked, and humble the proud.” ‘
Whatever the form of the so-called Bz'rkat/z
lza-mz'm'm—as it is called—may have been,
its existence is attested by Epiphanius,2 who
says that the Jews three times during the
day curse and excommunicate (the Naza—
renes.) The same we also learn from
Jerome 3 and Justin the Martyr.4

In spite of all stringent measures the num-
ber of believers increased. As many cher-
ished the Christian faith in secret, it was
enacted that in a case a reader erred in one
of the benedictions, he was not to be re-
moved from the reading-desk, but in case he
erred in the benediction against the minim,
he was to be removed, because he was then
suspected of being a min himself.5

 

1. Quoted from Reichardt (The Relation of tlzejc'wz's/z Chris.
{fans to t/zeje'ws in t/ze First agzd Second Cem‘urz'es, London, 1884,
p. 46.) who says that he _cop1ed it from an old manuscript.

2. Adz/er: Haeres xx1x. 9 (ed. Petav. p. 124 J: 7-ng 7'7"]; fiyépag
bra ebpdg émrélavow éav‘rolg év Taig awaywyaig éwapdwmz
abroig, Kai dvafls/mriCovot rplg T7}: fipépag (pdowov'rag 6n
érrmarépam 1935; 70139 N anpal'ovg. With regard to these words
of Epiphanius. the Jewish historiamGréitz (Gesc/zz‘clzte iv. 434.)
remarks that Epiphanius, being by birth a Jew. is a competent
witness that this formula was directed against the Jewish ChI'lS\
tians. ‘

3. Adjesajam _5, 18—10 (ed: Vallarsi iv. _81: “(JudaeiJ usque
hodie perseverant m blasphemus ct ter per smgulos dies in omni-
bus svnagogis sub nomxne Nazarenorum anathematizant vocabu-
lum Chrxstianum," Comp. also ad Jesajam 49, 7 (ed. Vallarsi iv.
565): “(Judaei ChristoJ tcr per sinzrulos dies sub nomine Nazarenor-
um maledlcunt in synagoqis suis." And Ari/psajam 52, 4374.
(ed. Vallarsr IV. 604 J: “(JudaeiJ diehns ac noctibus blasphemant_Sa1-
vatorem et sub nomme, ut saepe dixi, Nazarenorum ter in die in
Christianos congerunt maledicta. ,

4. Dialog. cum. Try/U1. c. 16: Karapélug'pog Ev Talc maywyal’g
21va T01); moreénvmg £72 761) anrév.

5. Barge/mm fol. 29, col. 1. \Ve are told that a year after the
Composmon of the prayer against the minim. Its very author

,WHATITIS. 139

It was also enacted that none should be
received as disciples or allowed to attend
the public schools except those whose inner
convictions were found, on examination, to
harmonize fully with the outward observ-
ances which they sought to undertake.I

4. cusroiiis AND usAciss.——'l‘hc influence
of Christianity being felt more and more,
the Jews changed some of their ancient cus-
toms. Thus the “standing men" 2 used to
fast on several days of the week, but not
on Sunday. And why not upon a Sunday?
Rabbi Samuel bar Nachmani says because it
is the third day from the formation (of
Adam).3 Resh Lakesh says because of
the additional soul given to man on Friday
(for the increase of his appetite), and taken
away again at the close of the Sabbath,
as it is said (Exodus xxxi. 17): “He rested

 

while before the reading-desk, could no more remember it and
from three to four hours he tried to recall it to his memory, yet
without avail. He was, however, not removed. Had the author
changed his mind with regard to those for whom his prayer was
intended? or did he himself belong to the church? or was he al-
ready a member of the church when he composed this prayer
stante pale, and composed it only in order to avert the suspi-
cion of being a min himself?

I. Berna/1020’; fol. 28, col. 1. The Jewish writer, M. Friedliinder
(Patrz'stisc/ze am! Y'a/mzzdz'sc/ze Stua’z'en, p. 141) is inclined to
think that Gamaliel introduced this measure in order to clear him-
self from the reproach as if he favored the new sect. This would
prove that he was suspected of being in secret a Christian, as is
stated Clementine Recognitions I., 65—66. The Jewish historian
Griitz (Cesc/zz'c/zte (fur/mien iv. p. 427) tells us that in a church at
Risa, the tomb of Gamaliel was shown with the following inscrip-
tion :

“ Hoe in Sarcophago requieseiint corpora sacra
Sanctorum . . . . Sanctus Gamaliel.
Gamaliel divi Pauli didascalus olim,

Doctor et excellens Israelita fuit
Coneilii magni fideique per omnia cultor."

Iam rather inclined to think that this enactment was made by
Gamaliel II., at Jabneh, in order to keep away the many Chris—
tian believers. _

2. “ Standing men ” has reference to those Israeliteswho were
commissioned to act as delegates, representing the nation at the
Temple, in Jerusalem; and because they had to stand near the
priest during;r the offering of the daily sacrifice, they were called
‘ the standing men."

. Adam was created on Friday; Sunday was therefore the
third day after his creation, and upon the third day man _is sup—
posed to be weak. for it is said (Genesis, xxxiv., 25), “ and it came
to pass on the third day when they were sore."

I40 7H5 TALMUD,’

and was refreshed;” 216., having rested,
alas! the additional soul is lost. I It will be
seen that the reasons proffered by the
Talmud are not cogent. The true reason.
however, is “because of the Christians"
(as the older editions of the Talmud read),
who, says Rashi, make their festival upon
that day. The idea is, that those who fasted
had not to work, and a cessation from work
on Sunday might have the appearance of
observing the Christian Sunday 2'. 9., when
the Temple was still in existence.

We are also told that it was proposed
that the Ten Commandments, which were
recited every morning in the Temple, should
be adopted in the synagogues throughout
the land; but this was not carried into ef-
fect because of the troubles of the minim, 2
because—as the Jerusalem Talmud ex-
plains 3 —it was feared that the Christians
would thus be induced to believe that they,
the Jews, were in a similar plight as them-
selves, and only pledged to the observance
of the Ten Commandments (2152, the moral
law).4 Another curious example of the
necessity which the Jews felt of protesting
against the Christians is the following: The
inhabitants of Jericho were in the habit of
repeating, each to himself, in a low voice,
the words: “Blessed be the name of the
glory of His Kingdom forever and ever ”
after the words “Hear, O Israel, the Lord
our God is one Lord” (Deut. vi. 4), had
been recited aloud. But, says, Rabbi Ab-
bahu, it was enacted, that these words should
be repeated in a loud voice, on account of

N

 

x. Taam'z'lt fol. 27. col. 2.

2. Berna/toll: fol. :2, col. I ; Tarmu'd fol. 32, col. 2.

3. Berni/MN; fol. 3. col. 3.

4. But this was probably not the true reason. The real ground
seems to have been to avoid conforming a part of the Jewish sere-
vice to the Christian, and thus making the mining of the churches
much easier.

WHA T IT IS. 141

the troubles occasioned by the minim,I but
at Nehardea, where there are no minim, they
repeat it to this day in a subdued voice.
Great care was taken that the prayers con-
tained not the least sign of a Christian phrase-
. ology. Thus we read : A person who, in
his prayer says, the Good bless thee, shows a
Christian manner; but if one says, “as thy
mercies extend even to birds’ nests, have
mercy also upon us,” he shall be silenced. 9
The words: The good bless thee, probably
belonged to an ancient Christian liturgy, and
the words, “as thy mercies extend even to
birds’ nests,” reminded too much of Matt.
x. 29, hence that person was silenced.
Even the dress of the person who acted as
reader of the synagogue, was made a test.
Thus we read : if a person should say, I will
not minister at the reading desk in colored
clothes, he may not be permitted to do so in
white ones; if he refuses to minister with
sandals to his feet, he may not be permitted
to minister barefooted.3 To this Mishnaic
injunction the Gemara remarks : The reason
for this is because such a one might belong
to the Christians. Rashi, in his commentary
on that paragraph, remarks that the Chris-
tians used to have regard to such things.
And because the Christians used to pray
eastwards, doubts were expressed as to the
feasibility of having the face eastward during
'prayer, and in order to protest most em-
phatically against the increasing heresy (2'. 3.
Christianity), it was recommended to turn
the face westward during prayer.4 From all
this it is evident that the growth of the

 

I. Pesac/zz’m fol. 56, col. I. Reference is here no doubt to the
Trinity.

2. fl/egz'lla/z fol. 2;. col. I. a. [Mr]. fol. 24, col. 2.

4. Balm Bat/1772, fol. 25. C01. I, LESW, Der Synagogale Rita: (in
Griitz's xllozmtssclnzft, 1884), p. 313.

142 THE TA LMUD ,-

Christian Church must have been very rapid,
otherwise the synagogue would not have
required such measures which were intended
to check the advancement of the gospel.

LITERATURE OF THE TALMUD.

I. EDITIONS. The first complete edition
of the Babylonian Talmud was published by
Bomberg (Venice, 1520—’23, 12 vols., fol).
This formed the basis of later ones. Since
that time editions have been published at
different places, which are enumerated by R.
N. Rabbinowicz in Krz'z‘z'sr/zc’ Urbz‘rsz'C/zt (2767'
623(27ng zma’ Ez’nzc/ausgn be [It’s Baéy/mzisc/zm
Talmud: 562'! 1484 (Munich, 1877, written in
Hebrew). The most recent edition is that
published at \Nilna, 1880—1886, in 26 vols.
All these editions are without the anti—Chris-
tian passages, which are still found in the
Amsterdam edition of 1644. .

II. TRANSLATIONS. The following parts
have been translated into German:

I. Bz‘rar/zof/z by Piuner (Berlin, 1842); 2.
Aboda Zara by Ewald (Nuremberg, 1868);
3. Tamzz‘Z/z by Straschun (Halle, 1883); 4.
fl/fe’ng/a by Rawicz (Frankfort, 1883); 5.
Ros/z—fia-S/mlm/z by the same (Mid. 1886).
The Haghadistic parts have been translated
into German by A. VVtinsche (Leipsic, 1886
~1887, 2 vols.).

III. TEXTUAL CRITICISM. Rabbinowicz,
Varz'ac Lr’cz‘z'mzz‘s 2'12 17] zit/mm]; (’2‘ in Talmud
Baby/0712271712 92171711 (21' (7/723 Libra: Ami.
quissz'mz's (2' Scrzfz‘is (’2‘ [7/1/77'5551'5 121m (7 Codz'a’
Ala/zamzsz' Pmrsz‘mz/zxsz'mo c‘o/lz'cz‘ac, Amwta-
tz'om'bz/s 2725272162726, Munich, 1868, sq.

IV. LINGUIsTIC HELPS. 3uxtorf,chz'cmz
C/m/a’az'czmz, Ta/mzm’z'czmz 62‘ Raébmz‘czmz
(Basil. 1640, fol. ; new edition by B.
Fischer, Leipsic, 1869—75); Levy New-

WHAT IT IS. 143

lzeérd’z’sc/ze’s um! C/zaMz’z’z’sc/zes Wé'rz'erbuciz,
etc. (Iéz'a’. 1875—1887, not yet completed);
Arm/z by Nathan ben Jechiel : (new critical
edition by A. Kohut, Ply/121m Arm/z Targum
Talmzrdz'co Mz'a’msc/z V film/c ct Rea/e Lexicon
(Vienna, 1878, $69.). Ralf, Zur Laurie/178 der
armzzr’z’z‘sc/z-la/zzzzm’zlrc/mz Din/€616 (part 1.,
Die [QM/mate, Leipsic, 1879) ; Berliner, Bei-
z‘rr’z‘ge zur laclzn'z'zkc/mz Gmmmaz’z'k 2'72 Talmud
zma’ Mz'a’msc/z (Berlin, 1879).

Since the Talmud is the great storehouse
of all and everything, it has been treated in
treatises, the number of which is legion and
to enumerate which would be tedious. Very
instructive, however, is Ez'n/e’z'z‘ng 2'72 den
Talmud (a reprint of the art. Tat/mad in Her-
zog Real-Encycl. 2d ed.) by H. L. Strack,
Leipsic, 1887.

INDEX.

A.

Abina, 72.

Abtalion, 17, 19.
Alexander, 97.
Amoraim, 68, 73.
Amulet 8o.
Antigonus of Socho, 15.
Aqiba, 37 seq. 122.
Aquinas, 31, 37.

Ash é, 71.

Astrology, 80.
Atlantic Monthly, 125.

B.

Babylonian Talmud, 71 seq.
Bacher, 130, 135.

Balaam, 118.

Bar Cochba, 4o.

Bethera, sons of,18.

Bloch, viii.

Bonaventura, 31.

BriggS. 43

Buxtorf, 77.

C.

Carpzov, 135.

Charms, 81.

Christianity, power and influence
of,- -136 ve.q

Christians study the Scriptures,
133 seq,- customs and usages of,
139; prayer against, 137 seq.

Clark e, 27.

Confucius, 13o.

Conybeare and Howson, 137.

Cornhill Magazine, 27, 85.

D.

Da Costa9

Delitzsch, 819, 74, 94, 128,136.
Demons,81.

Deutsch 27, 84, 94, 124, 128.
Diogenes Laertius, 13o.
Disraeli, 90.

E.

Edersheim, 95, 128.
Edinburgh Review, 11,84, 85, 90,

Eliezer ben Hyrcanus, 36, 38,122.
Epiphanius, 138.

Etheridge, 32, 98.

Ezra, 12.

'Jesus, the Talmud on,

 

F.

Farrar. 12. I3. 14, 4°, 45. 84. 92.
39, 98, 111, 113, 129, 136.
Friedliinder, 139.

G.

Gamaliel I. Rabban, vii. ., 31, 121.
II. ., 36.

Geiger, 19, 21.

Geikie, 95, 124, 127.

Gemara, 68, 69.

Gemarici. 68.

God, as presented in the T almud,
79 seq

Goldfahn, 13

Gospels and the Talmud, 123 seq. .,
circulation of, 134 seq.

Graetz, 32, 122, 138,139.

H.

Heine, 27.
Herzfeld, 14.
Hillel, 18 sags, no reformer 21,

Hurwitz, 82, 94.
I.

Imma Salome, 121.
Ismael, 41, 42.
Isocrates, 130.

J.

James, the apostle, vi.

Jerome, 29, 138.

Jerusalem Talmud, 69 seq.

113 seq.- .,
disciples of, 116; birth, poverty
and flight, 118—120; sayings of
120 seq.; healing in the name
of, 123.

J ochanan ben Eliezer, 69.

1061,135.

Johanan ben Sakkai, 34 reg.

Jose ben Joéser, 16.

“ “ Jochanan, 16.
“ the Galilean, 43.

Joseph ben Halafta, 44.

Josephus 33.

Joshua ben Hananja, 37, 38.

“ Perachia, 16, 113.

Jost,25,118,129.

I45

 

146

Juda ben Ilai, 44.
'labbai, 17.

the Holy 44 seq.

Justin Martyr, 138.

L.

06

Leslie, 88.
Levin, 88.

evy, 14, 100,118.
Lightfoot, 36, 75, 123, 135.
1.611;,141.
Lowe, 136.

M.

Meir, 44.
Meklenburmvi. .
Messiah, Talmi1d1c notices on,

99 5:7].

Mllman, V. 11. 92.

Mislma, 47 m7..- contents of, 48-
64; editions of. 65 , transla-
tions of, 65 , helps to, 66 seq.

Moore, 117, 125.

N.

Nahum of Gimso, 37, 38.
Nathan, 44.

Nazarene, 113.

Nithai of Arbela, 66.

P.

Palestinian Talmud, 69.
Pandera, 117.
Panthera, 117.
Passages quoted or referred to:
Gen. xv. 13, p. 112.
xlix. 10, p. 110.
Exod. iv. 22, p. 116.
,93 P
xv1. 5, p. 22.
xxiii. 7, p. 116.
Levit. xiii. 13, p. 102.
xix. 36, p. 127.
Num. V. 23, p. 135.
Deut. vii. 25, p. 104.
viii. 3, p. 112.
xi. 21, p. 136.
xiii 8, p. 116.
xxiii. 6, p. 115.
18. p. 122.
xxxii. 36, p. 102.
PS. x. 8, p. 116.
xli. 5, p. “
xiii. 2, p.
lv. 23,1) 118.
lmiii. ..p 120.
lxxii. 16, p. 79.
17,1) 110.
xxx. 6, p. 104.
XC. 4, p.103.
_15, p. 112.

‘6

xcv. 10, p. 111.
eiv. 26,11. 14.
Eccl. i. 9, p. vii.

 

INDEX.

Isa. i. 26, p. 107.
ii. 11, p. 103.
V: 71 P 107
XIV. .19.,p 116.
xviii. 5,p. 106.
xxiii. 15,p. 111.
xxx. 18, p. 105.

15,p.106.

xlviii. 11, p. 108.
xlix.7,p.106.
liii.4,p.11o.

1V. 3, p.106.
lvii. 8, p. 135.
lix. 15,p. 101.
16, p. 108.
19, 20, p. 107.
1x. 2, p. 111.
21, p. 107.
lxii. 5, p. 112.
lxiii. 4, p. 1: 2.
ixiv. 3, p.112.
Jer. iii. 14, p.106.
22, p. 105.
iv. 1, p 106.
x. 2, p. 80.
xvi. 13, p. 110.
xxv. 30, p. 79.
xxx. 9, p. 110.

21, p. 110.

xxxi. 8, p vii.
Lam. i. 5,p. 115.
16, p. 110.

Ezek. xvii, 23, p. vii.
xxix 21, p. 107.
xxx1i,14,p. 106
xxxvii.25,p.110.
vii.17,p.108.
xii. 7, p.106.
Hos. vi. 2, p. 103.
Am. iii. 2, p. 133

1v. 7, p. 100.

V. 18, p. 110.

ix. 11, p. 100.
IVIiC. iv.7,p.122.

Dan.

V- 3 p.109
Hab. iii. 3: p. 104,105.
ZCph.i 11, p.129.

iii. 11, p. 107.

V. :2, p. 107.
Hag. ii. 5, p. 104.

Zech. ix. 9, p. 108, 111.
Rial. iii. 7,p. 106.
Ecelus. xxxi 15,p. 130.
Tobit. iv. 15. p. 130.
Matt. V. 3, p. 125.
7, p. 126.
10, p. 126.
17, p. 121.
19, p. 126.
22. p. 126.
24, p. 126.
28, p. 126.
37. P- I27-

11'.

-
H
'P -
H
M
\l

26, p. 128.
31-34. 1) 128

1WDEX.

Passages referred to, continued:
Mat. vii. 2, p. 128.
4. p 129-
s. p- 129-
12, p. 129.
24, p. 131.

xx. 30, 31, p. 100.
xxii. 32, p. 136.
xxiii. 12, p. 132.
Mark xv. 32, p. 100.
Luke Ii. 34, p. 119.
Acts xv. 16, p. 100.
Paul and Gamaliel,
Pinner, 4.
Pressens , 16.
Pusey, 115.

vii.

R.

Rabbi, 44 seq.

Reiehardt, 138.
énan, v. 19, p. 124.

Reynolds, 36.

S.

Sabbath made for man, 132.
Schaff,9
‘Schiirerg, 6135.
Scribes, 12.
Scriptures studied by the Chris-
tians, I33.
Shammai, 22, 28.
Shemaiah,17, 19.
Simon beri Gamaliel, 33, 43.
“ Jocha1,44.

 

147

Simon ben Shetach, 17.
" the Just, 12, 15.

Soferirn, 12.

Stada, 117.

Stanley, 14, 15, 29, 30.

Stanton, v.

Sunday, 140.

T.

Talmud, Jerusalem. 69.

Talmud, Babylonianv 71 seq. ..
name, character, language, 72
seq” appendix to, 76:19.,- guide
to the treatises oi the, 78; liter-
ary and moral character of,
77~ 87 , accusations against the,
88; how to avoid them, 88 369,.
different opinions on the, 90798;
literary use of, 98 seq..- notices
concerning the Messiah 111 the,
99— 112, names of Jesus in the,
113 $89., the gospels and the,
123 51¢..- testimony concerning
the Christ1ans and Christianity,
132 seq.; literature on, 142 seq.

Tanmm, 15.

Ta1 phon 43, 134.

Taylor, 130.

V.

Virgins, parable of the ten, 131.
Vossius, 123.

W.

Wachner, 74.
Wiinsche, 113, 115,124.