Chapter XII: Part 12

At the time God said to the serpent, "Upon thy belly thou shalt go" (Gen. iii. 14), the ministering angels descended and lopped off his hands and his feet. Then his voice was heard from one end of the world to the other.

_Bereshith Midrash Rabbah_, chap. 20.

When God said to the serpent, "And upon thy belly thou shalt go" (Gen. iii. 14), the serpent replied, "Lord of the universe! if this be Thy will, then I shall be as a fish of the sea without feet." But when God said to him, "And dust shalt thou eat," he replied, "If fish eat dust, then I also will eat it." Then God seized hold of the serpent and tore his tongue in two, and said, "O thou wicked one! thou hast commenced (to sin) with thy evil tongue; thus I will proclaim it to all that come into the world that it was thy tongue that caused thee all this."

_Letters of Rabbi Akiva._

"And Noah only remained" (Gen. vii. 23), except Og, king of Bashan, who sat on a beam of the ladders (which projected from the ark), and swore to Noah and his sons that he would be their slave forever. Noah made a hole in the ark through which he handed to Og his daily food. Thus he also remained, as it is said (Deut. iii. 11), "For only Og, king of Bashan, remained."

_Pirke d'Rab. Eliezer_, chap. 23.

"Unto Adam and his wife did the Lord God make coats of skins" (Gen. iii. 21), viz, to cover their nakedness; but with what? With fringes and phylacteries, "Coats of skins," viz, the leathern straps of the phylacteries; "and they sewed fig-leaves" (Gen. iii. 7), viz, fringes; "and made themselves aprons," this means the proclaiming of the Shema, "Hear, O Israel," etc.

_Yalkut Chadash._

The aprons, which some (as Rashi, for instance) take to denote
furs, the Targum of Jonathan says were made "from the skin of
the serpent." The wardrobe of Adam afterward came into the
possession of Esau and Jacob (see Targ. Yon. in Toledoth, and p.
199, No. 161, _ante_).

All the presents which our father Jacob gave to Esau will one day be returned by the nations of the world to the Messiah, and the proof of this is (Ps. lxxii. 10), "The kings of Tarshish and the isles shall return presents." It is not written here, "They shall bring," but they shall restore or return.

_Midrash Rabbah Vayishlach_, chap. 78.

A philosopher once posed Rabbi Eliezer with the question, "Does not the prophet say (Mal. i. 4), 'They shall build, but I will throw down'? and do not buildings still exist?" To which the Rabbi answered, "The prophet does not speak of buildings, but of the schemes of designers. Ye all think to contrive and build up devices, to destroy and make an end of us, but He bringeth your counsels to nought. He throweth them down, so that your devices against us have no effect." "By thy life," said the philosopher, "it is even so; we meet annually for the purpose of compassing your ruin, but a certain old man comes and upsets all your projects" (namely, Elijah).

_Yalkut Malachi._

When Israel came out of Egypt, Samael rose to accuse them, and thus he spoke: "Lord of the Universe! these have till now worshiped idols, and art Thou going to divide the sea for such as they?" What did the Holy One--blessed be He!--then do? Job, one of Pharaoh's high counselors, of whom it is written (Job i. 1), "That man was perfect and upright," He took and delivered to Samael, saying, as He did so, "Behold, he is in thy hand; do with him as thou pleasest." God thought to divert his evil designs by keeping him thus occupied with Job, that Israel meanwhile might cross the sea without any hindrance, after which He would return and rescue Job from his tender mercies. God then said to Moses, "Behold I have delivered Job to Satan; make haste. Speak unto the children of Israel that they go forward" (Exod. xiv. 15).

_Midrash Rabbah Shemoth_, chap. 21.

No man ever received a mite (in charity) from Job, and needed to receive such a second time (because of the good-luck it brought along with it).

Ibid.

A superstitious belief prevails to some extent in Poland, among
the Christian population as well as the Jews, that coins
obtained in certain circumstances bring luck apart altogether
from any virtue they may be supposed to convey from the giver. A
penny obtained, for instance, the first thing in the morning, by
stumbling on it in the street, by the sale of an article in the
market, or by gift of charity, is considered to bode luck, and
cherished as a pledge of good fortune by being slightly spat
upon several times on receipt, and then carefully stowed away,
for a longer or shorter period, in some safe sanctum. Job was
the luckiest man that ever lived; his very goats even were so
lucky as to kill the wolves that came to devour them; and a
beggar, as we see, who received a mite from his hands, never
needed afterward to beg an alms from him again. (See "Genesis
according to the Talmud," p. 288, No. 16.)

"And Saul said unto the Kenites, Go, depart, etc.; for ye showed kindness to all the children of Israel" (1 Sam. xv. 6). And did they show kindness to all the children of Israel? No; but what is written is to teach that he who receives a disciple of the wise as a guest into his house, and gives him to eat and to drink, is as if he had shown kindness to all the children of Israel.

_Midrash Sh'muel_, chap. 18.

Rabbi Levi says, "When Solomon introduced the ark into the Temple, all the woodwork thereof freshened with sap and began to yield fruit, as it is said (Ps. xcii. 13), 'Those that be planted in the house of the Lord shall flourish in the courts of our God.' And thus it continued to bear fruit, which abundantly supplied the juveniles of the priestly caste till the time of Manasseh; but he, by introducing an image into the Temple, caused the Shechinah to depart and the fruit to wither; as it is said (Nah. i. 4), 'And the flower of Lebanon languisheth.'"

_Midrash Tillin Terumah._

The land of Israel is situated in the centre of the world, and Jerusalem in the centre of the land of Israel, and the Temple in the centre of Jerusalem, and the Holy of holies in the centre of the Temple, and the foundation-stone on which the world was grounded, is situated in front of the ark.

_Midrash Tillin Terumah, Kedoshim._

In Ezek. v. 5 we read, "I have set Jerusalem in the midst of the
nations and countries that are round about her." On the literal
interpretation of these words it was asserted that Jerusalem was
the very centre of the world, or, as Jerome quaintly called it,
"the navel of the earth." In the Talmud we find a beautiful
metaphor in illustration of this view. It is in the last six
lines of the ninth chapter of Derech Eretz Zuta, which read
thus: "Issi ben Yochanan, in the name of Shemuel Hakaton, says,
'The world is like the eyeball of man; the white is the ocean
which surrounds the world, the black is the world itself, the
pupil is Jerusalem, and the image in the pupil is the Temple.
May it be built in our own days, and in the days of all Israel!
Amen!'" The memory of this conceit is kept alive to this day
among the Greek Christians, who still show the sacred stone in
the Church of the Holy Sepulchre at Jerusalem. This notion is
not confined to Jewry. Classic readers will at once call to mind
the appellation Omphalos or navel applied to the temple at
Delphi (Pindar, Pyth., iv. 131, vi. 3; Eurip. Ion., 461; Æsch.
Choeph., 1034; Eum. 40, 167; Strabo, etc.).

Two sparks issued from between the two cherubim and destroyed the serpents and scorpions and burned the thorns in the wilderness. The smoke thereof, rising and spreading, perfumed the world, so that the nations said (Cant. iii. 6), "Who is this that cometh out of the wilderness like pillars of smoke, perfumed," etc.

_Ibid., Vayakhel._

Better to lodge in the wilderness of the land of Israel than dwell in the palaces outside of it.

_Midrash Rabbah_, chap. 39.

"And give thee a pleasant land" (a coveted land) (Jer. iii. 19). Why is it called a coveted land? Because the Temple was in it. Another reason why it was so called is, because the fathers of the world have coveted it. Rabbi Shimon ben Levi says, "Because they (who are buried) there will be the first to be raised in the days of the Messiah."

_Shemoth Rabbah_, chap. 32.

"When the Lord thy God shall enlarge thy border, as He hath promised thee" (Deut. xii. 20). Rabbi Yitzchak said, "This scroll no man knows how long and how broad it is, but when unrolled it speaks for itself, and shows how large it is. It is so with the land of Israel, which, for the most part, consists of hills and mountains; but when the Holy One--blessed be He!--shall level it, as it is said (Isa. xl. 4), 'Every valley shall be raised and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough places smooth,' then shall that land speak, as it were, for herself, and its extent stand revealed."

_Devarim Rabbah_, chap. 4.

Blessed are they who dwell in the land of Israel, for they have no sin, no iniquity, either in their lives or in their deaths.

_Midrash Shochar Tov on Ps. lxxxv._

"Better is a dry morsel and quietness therewith" (Prov. xvii. 1). This, saith Rabbi, means the land of Israel, for even if a man have nothing but bread and salt to eat, yet if he dwells in the land of Israel he is sure that he is a son of the world to come. "Than a house full of sacrifices with strife." This means the outside of the land, which is full of robbery and violence. Rabbi Y---- says, "He who walks but an hour in the land of Israel, and then dies within it may feel assured that he is a son of the world to come; for it is written (Deut. xxxii. 43), 'And his earth shall atone for his people.'"

_Midrash Mishle._

See also the Talmud, Kethuboth, fol. 111, col. 1. Dr. Benisch
renders "and make expiation for His ground and His people." The
Targums of Jonathan and the Yerushalmi have, "He will make
atonement for His land and for His people;" and Onkelos puts it
thus, "He will show mercy unto His land and His people." Our
rendering, however, is in accordance with the sense given to it
in the Talmud. There are Jews who travel about the world with
bags of earth from the Holy Land, which they sell in small
quantities for high prices to such as can afford it, and believe
in its virtue as a protection against the worms of the grave.

Jerusalem is the light of the world; as it is said, "And the Gentiles shall come to Thy light" (Isa. lx. 3). And the light of Jerusalem is the Holy One--blessed be He!--as it is written, but "the Lord shall be unto thee an everlasting light" (Isa. Ix. 19).

_Bereshith Rabbah_, chap. 59.

Ten portions of wisdom, ten portions of the law, and ten portions of hypocrisy are in the world; nine portions of each are in the land of Israel and one outside of it.

_Midrash Rabbah Esther._

"And it shall come to pass that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before Me, saith the Lord" (Isa. lxvi. 23). But how is it possible that all flesh shall come every new moon and Sabbath to Jerusalem? Rabbi Levi saith, "In the future Jerusalem will be as the land of Israel, and the land of Israel will be as the whole world." But how will they come from the end of the world every new moon and Sabbath? "The clouds will come and carry them and bring them to Jerusalem, where they will perform their morning prayer, and will carry them back to their several homes; and this is the meaning of the prophet's saying (Isa. Ix. 8), 'Who are these that fly as a cloud (in the morning), and as the doves to their windows (in the evening)?'"

_Pesikta._

"He stood and measured the earth" (Hab. iii. 6). Rabbi Shimon ben Yochai expounded "He stood and measured" thus: "The Holy One--blessed be He!--measured all the nations, and He found none worthy to receive the law except the generation in the wilderness. He measured all the mountains, and He found none on which to give the law except Mount Sinai. He measured all cities, and found none in which to build the Temple except Jerusalem. He measured all lands, and found none worthy to be given unto Israel except the one now called the land of Israel. This it is that is written, 'He stood up and measured the earth.'"

_Vayekra Rabbah_, chap. 13.

"I went down to the bottoms of the mountains" (Jonah ii. 6). From this we learn that Jerusalem is situated on seven hills. The world's "foundation-stone" sank to "the depths" under the Temple of the Lord, and upon this the sons of Korah stand and pray. (They) pointed this out to Jonah. The fish said unto him, "Jonah, behold thou art standing under the Temple of the Lord; therefore pray, and thou shalt be answered."

_Pirke d'Rab. Eliezer_, chap. 10.

"And there went out fire from the Lord" (Lev. x. 2). Abba Yossi saith, "Two threads of fire came out from the Holy of holies, and these were disparted into four: two entered the nostrils of the one (i.e., Nadab), and two entered the nostrils of the other (i.e., Abihu), and thus consumed them. Their souls were burned, but not their garments; for it is said, 'So they went near, and carried them in their coats'" (ver. 5).

_Torath Cohanim_, sec. _Shemini_.

Rabbi Jacob teaches that he who has no wife abideth without good, without help, without joy, without blessing or atonement, to which Rabbi Yehoshua ben Levi adds, (yea) also without peace or life. Rabbi Cheya says that he is not a perfect man, for it is said, "And blessed them and called their name man" (Gen. v. 2), where both are spoken of together as one man.

_Midrash Rabbah Bereshith_, chap. 17.

"My beloved is like a roe" (1 Cant. ii. 9). As a roe leaps and skips from bush to bush, from covert to covert, from hedge to hedge, so likewise does the Holy One--blessed be He!--pass from synagogue to synagogue, and from academy to academy, that He may bless Israel.

_Pesikta._

(Cant. v. 1), "I came into My garden," the synagogues and academies; "My sister, My spouse," the congregation of Israel; "I have gathered My myrrh with My spice," the Bible (that is); "I have eaten My honeycomb with My honey" (this means) the Halachoth, Midrashoth, and Aggadoth; "I have drank My wine with My milk," this alludes to the good works which are reserved for the sages of Israel. After that, "Eat, O friends! drink, yea, drink freely, O beloved!"

_Yalkut Eliezer_, fol. 41, col. 2.

When Solomon brought the ark into the Temple and said, "Lift up your heads, O ye gates! and the King of glory shall come in," the gates were ready to fall upon him and crush his head, and they would have done so if he had not said at once, "The Lord of hosts, He is the King of glory" (Ps. xxiv. 9, 10). The Holy One--blessed be He!--then said to the gates, "Since ye have thus honored Me, by your lives! when I destroy My Temple, no man shall have dominion over you!" This was to inform us that while all the vessels of the Temple were carried into captivity, the gates of the Temple were stored away on the very spot where they were erected; for it is said (Lam. ii. 9), "Her gates are sunk into the ground."

_Midrash Rabbah Devarim_, chap. 15.

We are reminded of this tradition in the conclusion service for
Yom Kippur, where we repeat, "Speedily thou shalt open the
hidden gates to those who hold fast Thy law." The allusion is to
"the gates of the Temple," which "are supposed to be sunk in the
ground."

Rabbi Akiva once met on a journey a remarkably ugly man toiling along under a great load of wood. Rabbi Akiva said unto him, "I adjure thee to tell me whether thou art a man or a demon." "Rabbi," said he, "I was once a man, and it is now some time since I left the world. Day after day I have to carry a load like this, under which I am obliged to bow down, and submit three times a day to be burned." Then Rabbi Akiva asked him, "What was the reason of this punishment?" and the reply was, "I committed an immorality on the Day of Atonement." The Rabbi asked him if he knew of anything by which he might obtain for him a remission of his punishment. "I do," was the answer. "When a son whom I have left behind me is called up to the (public) reading of the law, and shall say, 'Blessed be the blessed Lord,' I shall be drawn out of hell and taken into Paradise." The Rabbi noted down the name of the man and his dwelling-place, whither he afterward went and made inquiries about him. The people of the place only replied, "The name of the wicked shall rot" (Prov. x. 7). Notwithstanding this, the Rabbi insisted, and said, "Bring his son to me." When they brought him, he taught the lad to repeat the blessing, which he did on the ensuing Sabbath at the public reading of the law; upon which his father was immediately removed from hell to Paradise. On the self-same night the father repaired direct to Rabbi Akiva, and gratefully expressed his hope that the Rabbi's mind might be as much at rest as his own was.

_Midrash Assereth Hadibroht._

There are three things which a man does not wish for: Grass to grow up among his grain-crops; to have a daughter among his children; or that his wine should turn to vinegar. Yet all these three are ordained to be, for the world stands in need of them. Therefore it is said, "O Lord, my God, Thou art very great!... He causeth the grass to grow for the cattle" (Ps. civ. 1, 14)

_Midrash Tanchuma._

There are four cardinal points in the world, etc. The north point God created but left unfinished; for, said He, "Whoever claims to be God, let him come and finish this corner which I have left, and thus all will know that he is God." This unfinished corner is the dwelling-place of the harmful demons, ghosts, devils, and storms.

_Pirke d'Rab. Eliezer_, chap. 3.

A Min once asked Rabbi Akiva, "Who created this world?" "The Holy One--blessed be He!"--was the reply. "Give me positive proof of this," begged the other. "Come to-morrow," answered the Rabbi. On coming the next day, the Rabbi asked, "What are you dressed in?" "In a garment," was the reply. "Who made it?" asked the Rabbi. "A weaver," said the other. "I don't believe thee," said the Rabbi; "give me a positive proof of this." "I need not demonstrate this," said the Min; "it stands to reason that a weaver made it." "And so thou mayest know that God created the world," observed the Rabbi. When the Min had departed, the Rabbi's disciples asked him, "What is proof positive?" He said, "My children, as a house implies a builder, and a garment a weaver, and a door a carpenter, so likewise the existence of the world implies that the Holy One--blessed be He!--created it."

_Midrash Terumah._

When the Holy One--blessed be He!--created the world, it was a level expanse free from mountains; but when Cain slew Abel his brother, whose blood was trodden down on the earth, He cursed the ground, and immediately hills and mountains sprang into existence.

_Midrash Vayosha._

"The Lord your God hath multiplied you, and behold ye are this day as the stars of heaven for multitude" (Deut. i. 10). Why did He bless them with stars? As there are degrees above degrees among these stars, so likewise are there degrees above degrees among Israel. Again, as these stars are without limit, without number, and of great power from one end of the world to the other, so likewise is Israel. (Cf. 1 Cor. xv. 41.)

_Midrash Rabbah Devarim._

"Flee, my beloved" (A.V. "make haste," Cant. viii. 14). When Israel eat and drink, and bless and praise the Holy One--blessed be He!--He hearkeneth to their voice and is reconciled; but when the Gentiles eat and drink and blaspheme and provoke the Holy One--blessed be He!--He has a mind to destroy His world, until the Law enters and pleads in defense, "Lord of the universe! before Thou regardest those that blaspheme, look and behold Thy people Israel, who bless, and praise, and extol Thy great Name, with the Law, and with songs and with praises!" And the Holy Spirit shouts "Flee, my beloved! flee from the Gentiles, and hold fast to Israel!"

_Midrash Rabbah Shir-Hashirim._

Rabbon Gamaliel called on Chilpa, the son of Caroyna, when the latter asked the Rabbi to pray on his behalf; and he prayed, "The Lord grant thee according to thine own heart" (Ps. xx. 4). Rabbi H----, son of Rabbi Isaac, said, "It was not so; he prayed thus, 'The Lord fulfill all thy petitions'; for a man often thinks in his heart to steal or commit some other transgression, and therefore 'The Lord grant thee according to thine own heart,' is a prayer not to be offered on behalf of every man." But the answer was, "His heart was perfect before his Creator, and therefore he did so pray on his behalf."

_Midrash Shochar Tov_, 20.

Thou wilt find that whithersoever the righteous go a blessing goes with them. Isaac went down to Gerar, and a blessing followed him. "Then Isaac sowed," etc. (Gen. xxvi. 12). Jacob went down to Laban (Gen. xxx. 27), and Laban said, "I have learned by experience that the Lord hath blessed me for thy sake." Joseph went down to Potiphar, and "the Lord blessed the Egyptian's house for Joseph's sake" (Gen. xxxix. 5). Thus also thou wilt find it was with the ark which came down to the house of Obed-edom, etc. (2 Sam. vi. 11). Our forefathers came into the land and a blessing followed at their heels, as it is said (Deut. vi. 11), "And houses full of good things," etc.

_Yalkut Ekev._

"And the Lord put a word in Balaam's mouth" (Num. xxiii. 5). An angel took up his seat in Balaam's throat, so that when he wished to bless, the angel permitted him, but when he desired to curse, the angel tickled his throat and stopped him. "Word" in this place means simply an angel; as it is said (Ps. cvii. 20), "He sent His word and healed them." Rabbi Yochanan says, "There was an iron nail in his throat which permitted him when he wished to bless, but rasped his throat and prevented him when about to curse." "Word" in this place means only an iron nail; for it is said (Num. xxxi. 23), "Every thing (or word, for the original has both meanings) that may abide the fire."

Ibid.

Rabbi Avin said four kinds of excellency were created in the world: (1.) Man's excellency over the animal kingdom; (2.) the eagle's excellency over the feathered tribes; (3.) the excellency of the ox over domestic cattle; and (4.) the lion's excellency over the wild beasts. All were fixed under the chariot of God; as it is said (Ezek. i. 10), "As for the likeness of their faces, they four had the face of a man, the face of a lion, the face of an ox, and the face of an eagle." And why all this? In order that they should not exalt themselves, but know that there is a kingdom of heaven over them; and on this account it is said (Eccles. v. 8), "He that is higher than the highest regardeth, and there be higher than they." This is the meaning of Exod. xv. 1: "He hath triumphed gloriously."

_Midrash Shemoth_, chap. 23.

No man in Israel despised himself more than David when the precepts of the Lord were concerned, and this is what he said before God (Ps. cxxxi. 1, 2), "'Lord, my heart was not haughty' when Samuel anointed me king. 'Nor were mine eyes lofty' when I slew Goliath. 'Neither did I exercise myself in matters too great and wonderful for me' when I brought up the ark. 'Have I not behaved myself, and hushed my soul, as a babe that is weaned of his mother?' As a child which is not ashamed to uncover himself before his mother, so have I likened myself before Thee, in not being ashamed to depreciate myself before Thee for Thy glory," etc. (See 2 Sam. vi. 20, 21.)

_Bamidbar_, chap. 4.

"I sleep, but my heart waketh" (Cant. v. 2). The Synagogue of Israel says "I sleep" with regard to the end of days, "but my heart waketh" with regard to the redemption; "I sleep" with regard to redemption, but the heart of the Holy One--blessed be He!--waketh to redeem me.

_Midrash Shir Hashirim._

Rabbi Ishmael saith all the five fingers of the right hand of the Holy One of Israel--blessed be He!--are severally the efficient causes of redemptions. (1.) With His little finger He pointed out to Noah how to construct the ark; as it is said (Gen. vi. 15), "And thus thou shalt make it." (2.) With the finger next to the little one He smote the Egyptians; as it is said (Exod. viii. 19), "This is the finger of God." (3.) With the third finger from the little one He wrote the tables; as it is said (Exod. xxxi. 18), "Tables of stone written by the finger of God." (4.) With the fourth finger, that which is next the thumb, the Holy One--blessed be He!--pointed out to Moses how much the Israelites should give as a ransom for their souls; as it is said (Exod. xxx. 13), "This shall they give." (5.) With the thumb and the whole hand the Holy One--blessed be He!--will in the future destroy the children of Esau, for they oppress the children of Israel, as also the children of Ishmael, for they are their enemies; as it is said (Micah v. 9), "Thine hand shall be uplifted upon thy adversaries, and all thy enemies shall be cut off."

_Pirke d'Rab. Eliezer_, chap. 48.

"For Mine own sake, for Mine own sake, will I do it" (Isa. xlviii. 11). Why this repetition? The Holy One--blessed be He!--said, "As I redeemed you when you were in Egypt for My name's sake"--(Ps. cvi. 8), "He saved them for His name's sake,"--"so in like manner will I do it from Edom for My own name's sake. Again, as I redeemed you in this world, so likewise will I redeem you in the World to come;" for thus He saith (Eccles. i. 9), "The thing that hath been is that which shall be" (Isa. li. 11); "The redeemed of the Lord shall return;" not the redeemed of Elijah, nor the redeemed of the Messiah, but "the redeemed of the Lord."

_Midrash Shochar Tov Tehillim_, 107.

"Her children are gone into captivity before the enemy" (Lam. i. 5). Rabbi Isaac saith, "Come and see how greatly beloved are the children!" The Sanhedrin were exiled, but the Shechinah was not exiled with them. The Temple guards were exiled, but the Shechinah was not exiled with them. But with the children the Shechinah also was exiled. This is that which is written (Lam. i. 5, 6), "Her children are gone, ... and from the daughter of Zion all her beauty (i.e., the Shechinah) is departed."

_Midrash Rabbah Eicha._

"How doth the city sit solitary!" (Lam. i. 1). Three have, in prophesying, made use of this word "How"--Moses, Isaiah, and Jeremiah. Moses said (Deut. i. 12), "How can I myself bear your cumbrance!" Isaiah said (Isa. i. 21), "How is the faithful city become an harlot!" Jeremiah said (Lam. i. 1), "How doth the city sit solitary!" Rabbi Levi saith, "The thing is like to a matron who has three friends; one saw her in her prosperity, another saw her in her dissipation, and the third saw her in her pollution. So Moses saw Israel in their glory and prosperity, and he said, 'How can I myself bear your cumbrance!' Isaiah saw them in their dissipation, and he said, 'How is the faithful city,' etc.; and Jeremiah saw them in their pollution, and he said, 'How doth the city sit solitary!'"

_Midrash Rabbah Eicha._

Hezekiah saith the judgment in Gehenna is six months' heat and six months' cold.

_Midrash Reheh._

Gehenna has sixteen mouths, four toward each cardinal point. The Gentiles say, "Hell is for Israel, but Paradise is for us." The Israelites say, "Ours is Paradise."

_Midrash Aggadath Bereshith._

Rabbi Yochanan ben Zachai says, that coming once upon a man who was gathering wood, he addressed him, but at first he made no reply. Afterward, however, he came up and said, "Rabbi, I'm not a living man, but a dead one." "If thou art a dead man," said I, "what is this wood for?" He replied, "When I was alive upon earth, I and an associate of mine committed a certain sin in my shop, and when we were taken thence, we were sentenced to the punishment of mutual burning; so I gather wood to burn him, and he does the same to burn me." I then asked him, "How long are you to be punished thus?" He replied, "When I came here my wife was _enceinte_, and I know she gave birth to a boy. May I beg thee, therefore, to see that the child is instructed by a teacher, for as soon as he is able to repeat, 'Bless ye the blessed Lord!' I shall be brought up hence and be free from this punishment in hell."

_Tanu d'by Eliyahu._

Rabbi Berachia saith, "In order that the Minim, apostates, and wicked Israelites might not escape hell on account of their circumcision, the Holy One--blessed be He!--sends an angel to undo the effects of it, and they straightway descend to their doom. When Gehenna sees this, she opens her mouth and licks them." This is the purport of (Isa. v. 14), "And she opened her mouth to those without law" (i.e., to those without the sign of the covenant).

_Midrash Rabbath Shemoth_, chap. 19.

"God hath also set the one over against the other" (Eccles. vii. 14), i.e., the righteous and the wicked, in order that the one should atone for the other. God created the poor and the rich, in order that the one should be maintained by the other. He created Paradise and Gehenna, in order that those in the one should deliver those in the other. And what is the distance between them? Rabbi Chanina saith the width of the wall (between Paradise and Gehenna) is a handbreadth.

_Yalkut Koheleth._

"Those passing through the valley of weeping make it a well; also blessings shall cover the teacher" (Ps. lxxxiv. 6, A.V.). "The valley of weeping" is Gehenna. "Make it a well," for their tears are like a well or spring. "Also blessings shall cover the teacher." Rabbi Yochanan saith, "The praises of God that ascend from Gehenna are more than those that ascend from Paradise, for each one that is a step higher than his neighbor praises God, and says, 'Happy am I that I am a step higher than the one below me.' 'Also blessings shall cover the teacher,' for they will acknowledge and say, 'Ye have taught well, and ye have instructed well, but we have not obeyed.'"

_Yalkut Tehillim_, 84.

Those of the house of Eliyahu have taught that Gehenna is above the sky, but some say it is behind the mountains of darkness.

_Tanu d'by Eliyahu._

Gehenna was created before Paradise; the former on the second day and the latter on the third.

_Yalkut_.

In T.B. P'sachim, fol. 54, col. 1, it is said that the reason of
the omission of the words, "And God saw that it was good," in
respect to the second day of the creative week, was because
hell-fire was then created; but see the context.

When Adam saw (through the Spirit) that his posterity would be condemned to Gehenna, he disobeyed the precept to procreate. But when he perceived that after twenty-six generations the Israelites would accept the law, he bestirred himself in compliance; as it is said (Gen. iv. 1), _Adam vero cognovit uxorem suam Hevam_.

_Yalkut_.

"And the souls they had gotten in Haran" (Gen. xii. 5). These are they who had been made proselytes. Whoever attracts a Gentile and proselytizes him is as much as if he had created him. Abraham did so to men and Sarah to women.

_Bereshith Midrash Rabbah._

"Sing and rejoice" (Zech. ii. 10). The Holy One--blessed be He!--will in the future bring all the proselytes that were proselytized in this world, and judge all the nations of the world in their presence. He will say to them, "Why have ye left Me and served idols, which are nothing?" They will reply and say, "Had we applied at Thy door, Thou wouldst not have received us." Then will He say to them, "Let the proselytes that were made from among you come forward and testify against you."

_P'sikta._

These are the pious female proselytes--Hagar, Osenath, Zipporah, Shiphrah, Puah, the daughter of Pharaoh (Bathia), Rahab, Ruth, and Jael.

_Yalkut Yehoshua_, 9.

"The Lord keepeth the proselytes" (Ps. cxlvi. 9). "I esteem it a great compliment on the part of the proselyte to leave his family and his father's house and come to Me. Therefore I on My part will command respecting him (Deut. x. 19), 'Love ye therefore the proselyted.'"

_Midrash Shochar Tov_, 146.

"I am a God near at hand" (Jer. xxiii. 23). "I am He who drew Jethro near, and did not keep him at a distance"; therefore thou also when a man comes to be proselytized in the name of Heaven, draw him near, do not repulse him or keep him at a distance. From this thou art to learn that while one repulses with the left hand he is to draw with the right, and not as Elisha did. (He repulsed Gehazi with both hands.)

_Yalkut Jeremiah._

Showers of rain are greater than the giving of the Law, for the giving of the Law was a gladsome event to Israel only, but rain is a cause of joy to the wide world, including cattle, beasts, and fowls.

_Midrash Shochar Tov_, 117.

David was a shepherd of Israel, and the Shepherd of David was the Holy One--blessed be He!--as it is said (Ps. xxiii. 1), "The Lord is my Shepherd."

_Midrash Rabbah_, chap. 59.

Rav Pinchas says, "David in the Psalms calls five times upon the Holy One--blessed be He!--to arise. (1.) 'Arise, O Lord; save me, O my God!' (Ps. iii. 7). (2.) 'Arise, O Lord, in Thine anger!' (Ps. vii. 6). (3.) 'Arise, O Lord, let not man prevail!' (Ps. ix. 19). (4.) 'Arise, O Lord; O God, lift up Thine hand: forget not the humble!' (Ps. x. 12). (5.) 'Arise, O Lord; disappoint him!' But the Holy One--blessed be He!--said unto David, 'My son, though thou call upon Me many a time to arise, I will not arise. But when do I arise? When thou seest the poor oppressed and the needy sighing, then will I arise.'" This explains what is written (Ps. xii. 5), "For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord."

_Bamidbar Rabbah_, chap. 75.

"And Solomon's wisdom excelled" (1 Kings iv. 30). Thou findest that when Solomon desired to build the Temple he sent to Pharaoh Necho a request to send him artisans on hire. Pharaoh assembled his astrologers, who pointed out to him such artisans as were destined to die in the course of that year, and these he despatched to Solomon; but he, through the Holy Ghost, seeing the fate that impended, provided each of them with a shroud and sent them back to Pharaoh with the message, "Hast thou no shrouds in which to bury thine own dead? Behold here I have provided them with them!" "For he was wiser than all men" (1 Kings iv. 31); "than all men," even than the first man, Adam.

_Yalkut Eliezer_, fol. 65, col. 2, n. 36.

"Ye are My witnesses, saith the Lord, that I am God" (Isa. xliii. 12). Rabbi Shimon ben Yochai expounds these words thus, "If ye are My witnesses, then I am God; but if ye are not My witnesses, then I am not God."

_Yalkut Jethro_, n. 271.

"Let us hear the conclusion of the whole matter" (Eccles. xii. 13). Thou shalt ever hear the Law, even when thou dost not understand it. "Fear God," and give thy heart to Him. "And keep His commandments," for on account of the Law the whole world was created, that the world should study it.

_Koheleth, as given in Tse-enah Ure-enah._

THE KABBALA

"The words of the wise and their dark sayings" (Prov. i. 6).

INTRODUCTORY NOTE

The Hebrew word Kabbal means "to receive," and its derivative, Kabbalah, signifies, "a thing received," viz, "Tradition," which, together with the written law, Moses received on Mount Sinai, and we are told in the Talmud, Rosh Hashanah, fol. 19, col. 1, i.e., "The words of the Kabbalah are just the same as the words of the law." In another part of this work we have seen that the Rabbis declare the Kabbalah to be above the law.

The Kabbalah is divided into two parts, viz, the symbolical and the real.

THE SYMBOLICAL KABBALAH

This teaches the secret of mystic sense of Scripture, and the thirteen rules by which the observance of the law is, not logically, but Kabbalistically expounded; viz, the rules of "Gematria," of "Notricon," of "Temurah," etc. To give some idea of this kind of exposition, we will explain each of these three rules in a manner which, though in the style of the Rabbis, will easily be understood by the Gentile reader.

1. "Gematria." This rule depends on the numerical value of each letter in the alphabet. The application of this rule in the solution of a disputed point is often such as to show quite as much absurdity as ingenuity. To make the subject still more clear, let us assume that a standard numerical value is attached to each letter in the English alphabet. _A_ has the value of 1, _B_ 2, _C_ 3, _D_ 4, _E_ 5, _F_ 6, _G_ 7, _H_ 8, _I_ 9, _J_ 10, _K_ 20, _L_ 30, _M_ 40, _N_ 50, _O_ 60, _P_ 70, _Q_ 80, _R_ 90, _S_ 100, _T_ 200, _U_ 300, _V_ 400, _W_ 500, _X_ 1000, _Y_ 10,000, _Z_ 100,000. And let us now assume a point in dispute in order to illustrate how it is solved by Gematria. Suppose that the subject of discussion is the comparative superiority of the Hebrew and English languages, and Hugo and Baruch are the disputants. The former, being a Hebrew, holds that the Hebrew is superior to the English, "because," says he, "the numerical value of the letters that form the word _Hebrew_ is 610; whereas the numerical value of _English_ is only 209." The latter, being an Englishman, holds, of course, exactly the contrary opinion, and argues as follows: "All the learned world must admit that the English is a living language, but not so the Hebrew; and as it is written (Eccles. ix. 4) that 'A living dog is better than a dead lion,' I therefore maintain that the English is superior to the Hebrew." The dispute was referred to an Oxford authority for decision, and a certain learned doctor decided it by--

2. "Notricon." This consists in forming a decisive sentence composed of words whose initial letters are in a given word; for instance, _Hebrew_:--"_H_ugo's _e_xcels _B_aruch's _r_easoning _e_very _w_ay." _English_:--"_E_nglish _n_o _g_ood _l_anguage, _i_s _s_carcely _h_armonious;" but _Hebrew_:--"_H_oly, _e_legant, _b_rilliant, _r_esonant, _e_liciting _w_onder!" This is a fair specimen of how to get at the secret sense of a word by the rule of "Notricon," and now we will proceed to explain--

3. "Temurah." This means permutation, or a change of the letters of the alphabet after a regularly adopted system. We know only five such permuted alphabets, but there may be more. The technical names of these five alphabets are: "Atbash," "Atbach," "Albam," "Aiakbechar," and "Tashrak." We will try to explain the first permuted alphabet only, as a mere specimen, for the general reader is not quite prepared to comprehend the rest, and a hint for the scholar is sufficient.

Here let the reader observe that as the letters of the English alphabet are more numerous and differently designated and arranged than those of the Hebrew, the "Atbash" of the Hebrew must necessarily become "Azby" in English. If now we write on one line and in regular order the first half of the alphabet, and the other half on the second line, but in reversed order, thus:--

a b c d e f g h i j k l m
z y x w v u t s r q p o n

we get thirteen couples of letters which exchange one with the other, viz, _a_ and _z_, _b_ and _y_, _c_ and _x_, etc. These letters, when exchanged, give rise to a permuted alphabet, and this permuted alphabet takes its technical name from the first two couples of letters, _a_ and _z_, _b_ and _y_, or "Azby." Now if we wish to write, "Meddle not with them that are given to change," you have to change the letters of the couples and the following will be the result: "Nvwwov mlg drgs gsvn gszg ziv trem gl xszmtv." This is a specimen of the mysterious Temurah, and the "Azby" is the key to it. The other four permuted alphabets are of a similar nature and character, and are so highly esteemed among the sages and bards of Israel, that they often use them in their literary and poetical compositions. The Machzorim, or the Jewish Liturgies for the festivals, are full of compositions where the first letters of the sentences follow the order of either the "Atbash" or "Tashrak." The latter is simply a reversed order of the alphabet.

THE REAL KABBALAH

The "Real Kabbalah" consists of theoretical and practical mysteries.

1. The theoretical mysteries treat about the ten spheres, the four worlds, the essence and various names of God and of angels, also of the celestial hierarchy and its influences and effects on this lower world, of the mysteries of creation, of the mystical chariot described by the Prophet Ezekiel, of the different orders and offices of angels and demons, also of a great many other deep subjects, too deep for comprehension.

2. The practical Kabbalah is a branch of the theoretical, and treats of the practical use of the mysterious names of God and of angels. By uttering properly the Shem-ham-mephorash, i.e., the ineffable name of Jehovah, or the names or certain angels, or by the mere repetition of certain Scripture texts, miracles and wonders were and still are performed in the Jewish world.

THE KABBALA

Know thou that the 613 Precepts of the Law form a compact with the Holy One--blessed be He!--and with Israel, as it is often explained in the Zohar. It is written (Exod. iii. 15), "This is My name, and this is My memorial." "My name," in the Hebrew characters, together with "Yeho," amounts numerically to 365; "Vah," together with "My memorial," amounts to 248. Here we have the number 613 in the Holy One--blessed be He! The soul is a portion of God from above, and this is mystically intimated by the degrees of "breath, spirit, soul," the initial and final letters of which amount to 613, while the middle letters of these amount to the number of "Lord, Almighty, God." The soul of Moses our Rabbi--peace be on him!--embraced all the souls of Israel; as it is said, Moses was equivalent to all Israel. "Moses our Rabbi" amounts to 613; and "Lord God of Israel" also amounts to 613.

_Kitzur Sh'lu_, p. 2, col. 2.

Now let us illustrate the subject of "fear and love." Fear proceedeth from love and love proceedeth from fear. And this you may demonstrate by writing their letters one over the other, and then dividing them by horizontal and perpendicular lines, thus Love perfecteth fear, and fear perfecteth love. This is to teach thee that both are united together.

Ibid., p. 4, col. 2.

The Holy One--blessed be He!--often brings affliction on the righteous though they have not sinned, in order that they may learn to keep aloof from the allurements of the world and eschew temptation to sin. From this it is plain that afflictions are good for man, and therefore our Rabbis, of blessed memory, have said, "As men bless with joy and a sincere heart for a benefit received, so likewise ought they joyfully to bless God when He afflicts them, as, though the special blessing be hidden from the children of men, such affliction is surely intended for good.... Or most souls being at present in a state of transmigration, God requites a man now for what his soul merited in a bypast time in another body, by having broken some of the 613 precepts."

_Kitzur Sh'lu_, p. 6, col. 1.

Thus we have the rule: No one is perfect unless he has thoroughly observed all the 613 precepts. If this be so, who is he and where is he that has observed all the 613 precepts? For even the lord of the prophets, Moses our Rabbi--peace be on him!--had not observed them all; for there are four obstacles which hinder one from observing all: (1.) There is the case of complete prevention, such as the law of the priesthood, the precepts of which only priests can observe, and yet these precepts are included in the 613. Besides, there are among the number precepts appertaining to the Levites which concern neither priests nor Israelites, and also others which are binding on Israelites with which priests and Levites have nothing whatever to do. (2.) Then there are impossible cases, as, for instance, when one cannot observe the precept which enforces circumcision, because he has not a son to circumcise. (3 and 4.) There are also conditional and exceptional cases, as in the case of precepts having reference to the Temple and to the land of Israel.

Ibid., p. 6, col. 2.

Therefore every Israelite is bound to observe only such of the 613 precepts as are possible to him; and such as he has not observed in consequence of hindrances arising from unpreventable causes will be reckoned to him as if actually performed.

Ibid.

The Yalkut Shimeoni, in true Rabbinical style, amplifies still
farther the license conceded in the above quotations. Rabbi
Eliezer says that the Israelites bewailed thus before God,
exclaiming, "We would fain be occupied night and day in the law,
but we have not the necessary leisure." Then the Holy
One--blessed be He!--said, "Perform the commandment of the
Phylacteries, and I will account it as if you were occupied
night and day in the study of the law."

Anyhow, all the precepts are being observed by all Israel taken together, viz, the priests observe their part, the Levites theirs, and the Israelites theirs; thus the whole keep all. For the Holy One--blessed be He!--has written a law for His faithful servants, the nation of Israel, and as a nation they keep the whole law. It is as once when a king wrote to his subjects thus, "Behold, I command you to prepare for war against the enemy; raise the walls higher, collect arms, and store up victuals;" and those that were builders looked after the walls, the armorers after the weapons, the farmers after the stores of food, etc., etc. Each, according to his ability, did all that was required of him, and all unitedly fulfilled the king's command.

_Kitzur Sh'lu_, p. 6, col. 2.

He who neglects to observe any of the 613 precepts, such as were possible for him to observe, is doomed to undergo transmigration (once or more than once) till he has actually observed all he had neglected to do in a former state of being.

Ibid.

The sages of truth (the Kabbalists) remark that Adam contains the initial letters of Adam, David, and Messiah; for after Adam sinned his soul passed into David, and the latter having also sinned, it passed into the Messiah. The full text is, "They shall serve the Lord their God, and David their king, whom I will raise up to them" (Jer. xxx. 9); and it is written, "My servant David shall be their king forever" (Ezek. xxxvii. 25); and thus "They shall seek the Lord their God, and David their king" (Hosea iii. 5).

_Nishmath Chaim_, fol. 152, col. 2.

Know thou that Cain's essential soul passed into Jethro, but his spirit into Korah, and his animal soul into the Egyptian. This is what Scripture saith, "Cain shall be avenged sevenfold" (Gen. iv. 24), i.e., the initial letters of the Hebrew word rendered "shall be avenged," form the initials of Jethro, Korah, and Egyptian.... Samson the hero was possessed by the soul of Japhet, and Job by that of Terah.

_Yalkut Reubeni_, Nos. 9, 18, 24.

Cain had robbed the twin sister of Abel, and therefore his soul passed into Jethro. Moses was possessed by the soul of Abel, and therefore Jethro gave his daughter to Moses.

_Yalkut Chadash_, fol. 127, col. 3.

If a man be niggardly either in a financial or a spiritual regard, giving nothing of his money to the poor or not imparting of his knowledge to the ignorant, he shall be punished by transmigration into a woman.... Know thou that Sarah, Hannah, the Shunammite (2 Kings iv. 8), and the widow of Zarepta were each in turn possessed by the soul of Eve.... The soul of Rahab transmigrated into Heber the Kenite, and afterward into Hannah; and this is the mystery of her words, "I am a woman of a sorrowful spirit" (1 Sam. i. 15), for there still lingered in her soul a sorrowful sense of inherited defilement.... Eli possessed the soul of Jael, the wife of Heber the Kenite.... Sometimes the souls of pious Jews pass by metempsychosis into Gentiles, in order that they may plead on behalf of Israel and treat them kindly. For this reason have our Rabbis of blessed memory said, "The pious of the nations of the world have a portion in the world to come."

_Yalkut Reubeni_, Nos. 1, 8, 61, 63.

We have it by tradition that when Moses our Rabbi--peace be unto him!--said in the law, "O God, the God of the spirits of all flesh" (Num. xvi. 22), he meant mystically to intimate that metempsychosis takes place in all flesh, in beasts, reptiles, and fowls. "Of all flesh" is, as it were, "in all flesh."

_Avodath Hakodesh_, fol. 49, col. 3.

It is also needful that thou shouldst know that the Kabbalists believe in metempsychosis from the body of one species into the body of another species. Thou hast already been informed of the mystery of clean and unclean animals; and some of the later sages of the Kabbalah say that the soul of an unclean person will transmigrate into an unclean animal, or into abominable creeping things or reptiles. For one form of uncleanness the soul will be invested with the body of a Gentile, who will (eventually) become a proselyte; for another, the soul will pass into the body of a mule; for others, it transmigrates into an ass, a woman of Ashdod, a bat, a rabbit or a hare, a she-mule or a camel. Ishmael transmigrated first into the she-ass of Balaam, and subsequently into the ass of Rabbi Pinchas ben Yair.

_Nishmath Chaim_, chap. 13, no. 14.

The last paragraph may be illustrated by the well-known story of
the ass of R. Pinchas, which persistently objected to feed on
untithed provender. This is also said of the ass of Rabbi
Chanina ben Dossa. See Avoth d'Rab. Nathan, chap. 8.

Sometimes the soul of a righteous man may be found in the body of a clean animal or fowl.

_Caphtor Upherach_, fol. 51, col. 2.