THE great conqueror Alexander the Macedonian, the son of Philip, who, at the instigation of the Persians, was assassinated by Pisanius, when yet a boy showed great thirst for conquest. When he heard of his father's conquests he wept bitterly, complaining that by the time he assumed the crown there would be so little for him to conquer. He was barely twenty years old when he ascended the throne, but he knew well how to make his power felt. He soon conquered the Thracians, as well as the rebellious Thebans, and his heroic qualities developed so rapidly that he was appointed by the Greeks as military chief in their wars against the Persians. Uninterrupted success followed his arms, and had he not died at a comparatively early age he would probably have conquered what was then known as the whole world. His victory over the Persian General Memnon, on the river Granicus, in the North-West of Asia Minor, opened for him the road into the interior of further Asia. He was not slow to take advantage of the opportunity, and pushed rapidly through the States of Asia Minor, through Lydia and Ionia to Pamphylia. In the latter, near Issus, he gained a brilliant victory over Darius the Third, also known as Codomanus, who narrowly escaped death, leaving his mother, his wife and his children in the hands of the conqueror.

The Macedonian hero, with his troops intoxicated with victory after victory, now entered Syria, not so much in pursuit of Darius as with a view to extending his conquests. He took Damascus and Sidon, and attacked Tyre, so as to become master of the sea also.

That city, however, being very strongly fortified, and being on one side protected by the sea, offered a stubborn resistance, and Alexander found himself compelled to embark on a long siege. In order to prevent any toward event during the siege, Alexander was anxious to ensure immunity from the neighbouring State.

He therefore sent a message to Jerusalem, with a letter to the High Priest Jedua with the following requests: (1) To supply him with troops; (2) to allow free traffic between the Macedonian army and Jerusalem; (3) to give him every possible assistance, such as had been granted to Darius. A hint was also thrown out that the High Priest would do well to consider whose friendship and goodwill was of greater value�that of the victor, or that of the vanquished.

The letter further expressed Alexander's anticipation of having these modest requests granted, and assured the Jews that they would have no reason to regret compliance. The Jews could not but know that it would be greatly to their advantage to be on good terms with this famous hero, and that the beaten Persian could neither benefit nor injure them. Yet they did not feel justified in deserting the Persians. The High Priest therefore indited something like the following answer:�

'Recognition and high esteem are undoubtedly due to so glorious a hero, yet for the present the Jews of Jerusalem cannot comply with his wishes, for these reasons: We Jews have promised our loyalty, on our oath, to Darius. So long as that Prince lives the oath has its force, and the Jews could commit no sin so grievous as wilful perjury, seeing that one of their commandments, with which God has entrusted them, is this: "You will not take the name of the Lord your God in vain, for the Lord will not hold him guiltless that takes His name in vain."' The High Priest moreover mentioned instances�such as Zedekiah, the last King of Judah, who became disloyal to the Babylonian ruler, his former allegiance notwithstanding, and brought calamity upon himself and upon Judea. He further pointed out that Moses' teaching tends to show that the God of Israel is a God of Truth, that treachery and untruth bring misfortune on those who practise them, and that it is incumbent on every true adherent of the teaching of Moses to avoid all falsehood and duplicity.

Alexander would perhaps have been satisfied with the explanation offered by the High Priest Jedua, had it not been for the Samaritans, who, whilst practising all sorts of idolatry, were at the same time anxious to unite with the Jews, and to be considered as a portion of that body. When the Jews repudiated them, they sought to set up a temple of their own on the model of the Jerusalem Temple.

Menasseh, a brother of Jedua, formerly a priest, having married a Samaritan woman, the daughter of a Samaritan governor, was deprived of his office of priest in the temple, and was naturally all the more anxious to set up an opposition temple, in which he could exercise his priestly function. The Samaritans therefore strained every nerve to excite Alexander's illwill against the Jews, and to obtain his sanction for the erection of a temple on Mount Gerizim.

Sanblat, the Governor of Samaria, and father-in-law of Menasseh, the expelled priest, sought audience of Alexander, and took the opportunity to give his version of the motives of Jedua, the High Priest, in refusing Alexander's requests. He maintained that loyalty to Darius was not the motive of the refusal, as the Jews, he said, knew nothing of loyalty, but, on the contrary, would overthrow every throne not occupied by one of their own people if they had the power. He said that they were priest-ridden, and that if there were any who would join his (Alexander's) army, they dared not venture it, as that would exclude them from participating in the Temple service, which to them meant moral death. If he (the Macedonian) would only secure an alternative to the Jerusalem Temple by sanctioning the opposition Temple which the Samaritans were anxious to set up, this would bring large numbers from Jerusalem to the new Temple; and the newcomers, no longer fearing exclusion from the Jerusalem service, would gladly join with the Samaritans the banner of the great conqueror Alexander. It is perhaps not surprising that the Macedonian conqueror was much impressed with this plausible version, especially when the Samaritans, as an earnest of their acceptance of and adhesion to the new state of affairs, deserted en masse the ranks of the crushed Darius, and went over to Alexander's army.

The desired permission for the building of the Gerizim Temple was granted, and the work was taken in band. Soon afterwards, however, the governor, who was a man of advanced age, died. Tyre could no longer resist the severe siege, and, as predicted by the prophet (Is. 27), it capitulated. Indescribable slaughter and ravage took place within its walls; the town was laid in ruins, and its heroes were either slaughtered or taken as slaves.

Alexander now turned his attention to the punishment of the Jews, and started with his ever-victorious army for Jerusalem. When the news of the approach of Alexander and his formidable army reached Jerusalem, there was consternation, and despair ruled supreme amongst the inhabitants, one and all. The Jews took refuge, as ever, in their religion; prayer, fasting, sackcloth and ashes were the order of the day. Confession of sin and repentance were practised daily by almost every person. When Alexander was but about one day's distance from Jerusalem, the High Priest and Elders of the Temple had the streets of the city beautifully decorated, the public buildings as well as the private residences were magnificently adorned, and they ordered the inhabitants to form two lines in the streets�one opposite the other�the people to appear in their holiday attire. The gates of the city were bedecked with garlands of the finest flowers, and triumphal arches were erected. The priests, the Levites and the Elders, at their head the venerable High Priest Jedua in full priestly robes, mitre, ephod and breastplate, made their way, towards evening, to the entrance of the city, carrying torches and candles in their hands, and a light was thrown on the brilliant assembly such as eclipsed the noonday brightness of a magnificent summer's day.

Soon after their arrival at the gate, Alexander, at the head of his army, made his appearance. He was quite astonished at the sight that met his view, and seemed to be overwhelmed on beholding the grand and imposing assembly that came to meet him. When he saw the High Priest, who looked even as an angel in his garments, Alexander dismounted, as though impelled by an instinct, bowed himself reverently, and proclaimed aloud: 'Blessed be the God whose servant you are.'

His army, however, having anticipated plunder rather than the sight before them, could ill conceal their bewilderment at the strange turn of affairs. They could hardly believe, on the evidence of their own senses, that their proud monarch should bend his head so humbly and so reverently before the High Priest. One of Alexander's confidential and favourite officers, Parmenion by name, ventured at last to ask the King why he, the proud conqueror, showed such marked honour and deference to the Jewish priest.

'Listen, then,' replied Alexander, 'and I will tell you of a wonderful experience of mine. While I was still in Macedonia I often lay awake at night, when all else was at rest, thinking of a plan by which to gain mastery of Asia. One evening, when my thoughts were more than usually occupied with this fond scheme of mine, I fell, exhausted by this mental strain, into a deep slumber, and saw in a vision an awe-inspiring man standing before me. The very sight of him seemed to instil into me courage and hope, and, as though reading my very thoughts, he advised me to cross the borders of Greece without further hesitation, and assured me of the success of my projected undertaking. That vision of mine was no myth, no nightmare, not the mere phantasy of a heated brain; for not only have I, since that vision, never met with anything but victory, but in the hoar-headed and venerable servant of the Jewish God, in his attire and in his bearing, I see no other than the man of my vision. Shall I not then revere the man who was the messenger of his God to lead me to victory? I am equally convinced that my destiny is to overthrow Darius, and for that purpose I was called to undertake this venture, and the appearance of this holy man foretells complete success.' After this explanation, Alexander entered Jerusalem, accompanied by the Jewish dignitaries who came to meet him. He was welcomed and cheered throughout by the population of the city. His first request was to be taken to the Temple, where he anxiously inquired concerning the ceremonies and sacrifices and the manner of the services.

His curiosity was gladly satisfied, and the High Priest directed his attention also to the passage in Daniel 8. 5, where it is foretold that a Greek ruler (which term the High Priest applied to Alexander) would overthrow the Persian kingdom, and Alexander was exceedingly pleased with all he saw and heard. The following day the Macedonian hero summoned all the priests and elders, and asked them to tell him, without restraint and hesitation, what they wished of him as a token of his great satisfaction at the reception given him, and as a mark of his high estimation of their services and organization. The High Priest, who was the spokesman, asked his Majesty to grant them the free and unhindered exercise of their religious rites, and to waive the payment of taxes in the Sabbatical year, when, according to the law of Moses, no agricultural pursuits were allowed, and consequently there was no revenue from their lands. This was at once granted; but Alexander observed from Jedua's demeanour that there was some further favour he wished to obtain, but that the good man was reluctant to name it. He therefore requested the High Priest to lay all his wishes before him. The High Priest then ventured to ask that the great monarch might extend his permission regarding the exercise of the religious rites by his Jewish subjects to all other parts of his wide dominions, such as Babylon and Media, and this was also cheerfully granted by the great Alexander. At the express wish of the Macedonian warrior, a large number of the most valiant of the Jewish community joined his army, and he gave them permission to follow their religious observances in the camp. As a further favour, Alexander requested that his likeness might be framed and placed in the Temple. It was pointed out to him that the Jews were strictly forbidden to have pictures and likenesses of anything whatever in their places of worship, and, in lieu of this, it was suggested (1) that all male children born in that year throughout Jerusalem should be named Alexander, and (2) that the Jews should adopt a new era called the Alexander Era. That era was to commence with October 1 of the year 312 before the Christian era. This suggestion met with Alexander's approval, and up to the eleventh century of the Christian era this method of reckoning the years was actually in force, and was known as the Era of Documents. 1

With Alexander's entry into Jerusalem began a very considerable improvement in the condition of the Jews. 1 The Samaritans used every subterfuge in order to be recognized as Jews by the Macedonian hero, so that they might enjoy the privileges and advantages bestowed on the latter, but they failed to convince Alexander, who remembered their efforts to prejudice him against the Jews, that they were of the same people. 'If you are indeed Jews,' he asked, 'how is it that you are not known by that name?' 'We are,' they insisted, 'descendants of the Patriarch Jacob, and Israel's God is our God; but the Sidomites call us Samaritans, and we are also known to them by the name of Shechemites, after our capital Shechem.'

Alexander was not satisfied with their answer, and told them that he could not recognize them as Jews, and to the Jews alone he had granted the privileges which the Samaritans sought to obtain. He asked them to leave the matter in abeyance till his return from the long journey he was about to undertake, and on his return he would thoroughly investigate their claim, and then see that justice was done to them. The Samaritans were dissatisfied with Alexander's treatment of them, and they rebelled and burned the Governor Andromachus in his own palace. Alexander's anger at this was very great; he returned, put to death the leaders, exiled a number of Samaritans to Egypt, where they formed a colony in Thebais, and handed a large number of them over to the Jews as slaves, as a reward for their tried loyalty.

Alexander of Macedonia, be it remembered, was by no means a mere uncouth warrior whose knowledge did not extend beyond the narrow compass of the battlefield, for the vast dominion of art and science was an open book to him. From his thirteenth to his eighteenth year he was a pupil of Aristotle, who guided him through all branches of wisdom and knowledge, and inspired in him a love for Homer's works, which in fact he always carried with him. As a consequence, he naturally had a longing for intercourse with the educated and learned men of every place which he visited.

Arrived in the South, his first step was to have the men distinguished for their wisdom brought before him. To them he put the following ten questions: (1) Which is the longer distance�from the earth to the skies, or from the east of the world to the west? Answer: The last-mentioned is the longer, because if the sun stands in the East or in the West, then he is perceived in the half of each sphere; but if he is in the centre of the sky, then he is not visible everywhere. Consequently he must be higher in the former case than in the latter. (2) Which was created first�the heavens or the earth? Answer: The Almighty clearly commenced His work with the heavens, for is it not said, 'In the beginning God created the heavens and the earth'? (3) Who is truly wise?

Answer: He who can foresee the result of his acts is truly a wise man. (4) Who is truly strong? Answer: Strength is in the possession of him who can overcome his passions. (5) Who can be considered truly rich? Answer: Truly rich is he who possesses contentment. (6) How can man acquire true life? Answer: True life can be obtained by deadening one's passions. (7) What hastens man's death? Answer:

Indulgence in earthly pleasures. (8) How can man obtain the love of his fellow-men? Answer: By not seeking supremacy over them. Alexander felt himself hit by this answer, and said, 'I am not of your opinion in this respect. My idea is that, in order to obtain the love of one's fellow-man, one must acquire might and power, and use them with discretion.' (9) Which is the more agreeable abode�on land or water? Answer: Surely on land, because seafaring men are not happy and contented till they reach land. (10) Who amongst you is considered the wisest? Answer: In this respect we are unable to give any one the preference, as you may have observed that our answers were unanimous and simultaneous.

Alexander proceeded in argument with the wise men. 'Why,' he asked, 'are you so averse to heathenism, seeing that the heathens greatly outnumber you?' To which he received the reply that it is just the multitude, the masses, who are apt to lose sight of truth, and it is only given to a comparative few to perceive and understand pure truth. 'But,' he continued, 'it is in my power to destroy the whole of you.' 'No doubt,' was the answer, 'you possess the power to do so, but we are not apprehensive on that point, having once received the promise of your protection.' He then consulted them concerning his projected journey to Africa.

The wise men answered, 'That you cannot reach, as it lies beyond the dark mountains, which no human foot can traverse.' The king seemed to be piqued by this, and said, 'I do not ask you whether I shall or can traverse those mountains. My mind is made up, and there is no resistance to my will. What I want to know is the best means known to man for undertaking this formidable expedition.' The wise men advised him to the best of their knowledge. Part of their advice was to procure certain draught animals from Libya, which possess the faculty of seeing their way in darkness. The king, having adopted all the necessary measures, started for Africa. He arrived at a place called the land of Amazon, whose inhabitants consisted only of women, to whom he sent a declaration of war. The women sent a message to him that a war with them could only be an inglorious one, inasmuch as if he were victorious a victory over women could not bring him either fame or honour; whereas if they should be victorious, that would surely bring disgrace upon him.

The king saw the wisdom of their argument, and gave up the idea of war, but bade them supply him with bread. The women brought him lumps of gold in the shape of loaves of bread. The king said in amazement 'Do you use this metal as bread?'

They answered 'You surely have not come all this distance merely for bread; is there no bread in your own country?'

Alexander took his departure thence, but, before starting, he wrote on the gate of the city: 'I, Alexander of Macedonia, was a simpleton until I arrived at this gate, where I learnt wisdom from women.' He next arrived at Katzia, where also he was met with presents of gold. 'I want no gold of yours,' said Alexander to the chief. 'And to what other purpose have you come all this great distance?' was the answer, given in the shape of a question. 'I have come,' said Alexander, 'to become acquainted with your manners and customs, especially with your administration of justice.'

A remarkable case of litigation happened to be in progress in the place at this time. A man who had bought a house of another found in its precincts a treasure-trove, which he took back to the seller, saying: 'This is yours; I bought the house only, and not what may be found in it.' The other, in refusing to accept the proffered treasure, argued that he sold the house, and the buyer was the rightful owner of all that might be found in it. The judge gave his decision that the son of the purchaser of the house should marry the daughter of the seller, and the young couple should receive the treasure as a dowry. As Alexander expressed his wonder at and approval of the wise verdict, he was asked by the judge how a similar suit would be decided in his own country. 'In my country,' replied Alexander, 'the treasure would be taken by the Crown, and both parties would be deterred by the threat of death from laying any claim to it.'

'How,' said the judge, 'have you also rain and sunshine in your country?' 'Surely,' replied Alexander. 'And you possess also animals and fowls?'

'Why not?' asked the Macedonian. 'Then,' remarked the judge, I must suppose that the purpose of the rain and sunshine in your land is to sustain those harmless creatures; for you, the human inhabitants, judging by your perverseness and injustice, are unworthy of such blessed gifts of nature.'

One day they arrived at a river, and as his servants were washing off the salt of the fish, which they carried with them for their august master, in the water of the river, they saw that life was returning to the fishes. When the marvellous event was reported to Alexander, he determined to find the source of that river. He pursued his way, and at last found a gate, where he demanded admittance. The answer he received to his demand was: 'This is the gate of the Lord; the righteous shall enter therein,' and he concluded that it must be the gate of Paradise. As all his pleadings did not gain him admittance, he asked for some article from the place as a token of his having arrived there. A lump of gold in the shape of a human eye was handed out to him, and on putting it in the scales to ascertain its remarkable weight, he found that whatever weight he might put on the opposite scale, it would not turn the scale on which the golden eye was put. As soon as he met with the Rabbis again, he asked them to unriddle this remarkable thing. The Rabbis told him to put a little earth over the eye, and its weight would vanish. They explained that the eye was a perfect type of the human eye, which, as the wise king tells us (Prov. 27.), is never satisfied, until a little earth is put over it (in death), and its everlasting hunger ceases. 1

Alexander returned home from his great adventures through the wilderness and went to Egypt, where he built the city of Alexandria. He was anxious for the Jews, whom he held in high esteem for their bravery and loyalty, to be among the settlers of the great city. Once, some African tribe and some descendants of Ishmael laid complaints before him against the Jews. The Africans claimed the possession of Palestine, basing their claim on Numbers 34. 2 and on their being descendants of Canaan; they maintained that they had an undisputed right to the country of their ancestor. The sons of Ishmael, too, put in a claim to the possession of at least a portion of Palestine, as the land was promised to their grandfather Abraham (Gen. 25. 13). And so the Egyptians bethought themselves of their claim against the Jews, and referred also to a Scriptural passage (Exod. 12. 36).

Alexander had the elders of the Jews summoned to him, and mentioned the claims of the respective parties against them. The Jews selected one named Gebeha, son of Psisa, as their defender. He faced the plaintiffs, and said: 'You have each based your claims on Scripture; I, too, will plead against you out of the books of Moses, our lawgiver. Regarding the Canaanites, we have it in Genesis 9. 25 that Canaan was cursed and was made a slave to his brothers. A slave can possess no property of his own. As to the demand of the Ishmaelites, we have it also on the same authority (Gen. 25. 5) that Abraham presented Isaac with all his possessions, and to the children of his concubines he made presents and sent them away from his son Isaac.

'Against the claims of the Egyptians, we have a huge counterclaim. The second book of Moses mentions the time of the Jewish compulsory servitude in Egypt as 430 years. We are fully prepared to restore the value of what we carried away from Egypt, if the Egyptians will pay us the wages of 600,000 men, whom they compelled to work for them for the period mentioned.'

Alexander demanded a reply on the part of the three claimants against the Jewish arguments, within three days, if they did not wish to be punished for making fictitious claims.

Nothing more was heard of the claims. 1 The Jews rose in Alexander's esteem daily, and he gave them the most beautiful part of the city, on the banks of the river, as their quarter, and granted them the full rights of citizenship. The Jewish community increased greatly in wealth and numbers. A year later, at the battle of Arbela, a town in Chaldea, Alexander entirely annihilated the Persian empire. After more wars and conquests, he died suddenly at the age of thirty-three. His death was brought about as much by revelry as by his many cares and bodily exhaustion. Some of his generals contended for his throne; he was left unburied for some time, and eventually no royal burial was his portion.

The Macedonian monarchy was divided amongst four of his generals.�Midr. Rabba Gen. 33; Lev. 27. and Tanchuma Emmor, etc.

Footnotes 14:1 See Rapoport's Erech Millin, page 73. 15:1 There is a difference in the dates mentioned in the Talmud. In Taanis it is stated as the 21st Kislev, and in Yoma 69 as the 28th of Tebeth. 19:1 This allegory was conspicuously applicable to Alexander's career and character. However extensive were his conquests, he longed for more and was never satisfied, not ever after the p. 20 plundering of Asia, not after receiving, in consequence of his great conquests, the appellation of 'the great.' But with his death, his and his country's greatness ceased, the monstrous possessions were cut up, and none of his kin ascended the throne. 21:1 Different dates are given for the above event. In Sanhed 91. it is given as the 24th of Nisson, and in Taanis as the 25th of Sivon.

AFTER King Solomon had ascended his father's throne, he called all his counsellors together one day and addressed them as follows: 'As the wise and distinguished men of the people, you cannot but recognize that the time has now come when I have to discharge a deferred debt, which has been left to me as a legacy by my illustrious father, King David. It is the building of a Temple to the glory and worship of the Most High God, which would gladly have been undertaken by my father were it not for the message he received through Nathan the Prophet, that it was not to be he himself but his son and successor who should undertake the work.

'I now desire to discharge that holy duty and to erect a structure worthy of its exalted purpose, and consecrate it to Almighty God. The condition of things is propitious; peace rules supreme, there is no lack of ways and means, and Hiram of Tyre has, in fact, already received instructions to fell cedars in Labonon, and marble and stone is also ready in abundance. But it requires your wise counsel to enable the building to proceed without the use of any iron. It would not be proper to employ an element of destruction in the erection of a structure which is to be dedicated to peace and harmony.' At the end of the king's speech, the members of the Court looked at one another in perplexity for a while; then they began:�

'Wise King and Ruler! Moses, our teacher of blessed memory, found himself in similar perplexity when he wanted to engrave the names on the Ephod, but the Spirit of God enlightened him, and he soon found the marvellous worm called "Shomir," which possesses the wonderful power of cutting the hardest object known by a touch. If, O Glorious King! you succeed in obtaining that wonderful insect, you will have no need of iron or any element of destruction in the erection of the house which you wish to consecrate to the Most High God, and dedicate as the emblem of peace and harmony.

The king's countenance brightened at this information, and, lifting up his eyes heavenwards, he said, 'Verily, O God of Israel, you have granted wisdom and knowledge to my people Israel! You, my friends, have given me new life and fresh spirit. Now, can you tell me where the wonderful insect is to be found, so that I may have it brought and may utilize its power?' 'That, mighty ruler,' replied the wise men, 'is beyond our ken, and we doubt whether it is within the knowledge of any mortal man. It is supposed that the "Shomir" has its home in wild and desolate places which have never been traversed by human foot. We are therefore not able to comply with your wish, but if you have the advice of a male and female demon who traverse those wastes, we doubt not that they will be able to throw more light on this dark mystery.'

Solomon then sent to Sichon, the rendezvous of demons, had a male and female demon brought before him, and addressed them as follows: 'It is said of you that you have a knowledge of mysteries which we do not possess. Tell me, therefore, where I could obtain that wonderful insect known as "Shomir"?'

They replied, 'We are aware of the existence of the marvellous "Shomir," but are unable to give anything like a near description of its abode; that is only known to our king and great master, Ashmedai. He alone would be able to gratify your wish.' 'And,' said Solomon, 'where is the abode of your king and great master? 'His home,' was the answer, 'is on a high mountain, far, very far, from Jerusalem, in a lovely and beautiful spot. There he has a well filled with cold clear water, covered with a wooden slab, sealed with his seal. Every day he leaves his terrestrial abode and flies heavenwards to hear the songs of the angels, who sing praises to the Great God.

'Being refreshed with the heavenly hymns, he searches through the heavens, and casts his eyes on the various spheres within his view, and towards evening he returns to his abode. Arriving there, he looks carefully at the seal of his well to see that it has not been tampered with, and, finding it all right, he lifts the slab and refreshes himself with the cooling and refreshing liquid.

'More than this, O mighty king, we are not permitted to impart to you concerning our king and master.' For a long time King Solomon allowed his eyes to wander about his great room, and at last fixed them on a youth amongst the assembly�a youth of powerful frame and lovely appearance, and with an expression of the most resolute and keenest spirit in his countenance.

'Benaihu, son of Jehoiada,' exclaimed the king, 'long have I known you as the most courageous in all my legions! See now what a magnificent opportunity there is offered to you to prove the truth of the opinion I have formed of you. Will you venture to bring Ashmedai as a captive to me, and by such heroic deed not only to make yourself a hero amongst your people, but to do a great service to the holy cause of your religion?' 'I will venture,' cried the youth, 'any task your majesty may honour me with,' his eyes shining brightly with delight. 'God be with you,' said the king; 'He knows that we do all this to glorify His name; may He guide you and bless your undertaking.' Benaihu left the assembly, and at his orders a chain was given to him upon every link of which was engraved the unspeakable name of God in the Chaldean language. He also ordered for his journey a large quantity of lambs' wool, spades and shovels, and a pipe of the most exquisite wine of the vines of 'Bal Hamon,' a famous vineyard, the property of King Solomon.

Thus equipped, Benaihu started with a few followers on the perilous expedition.

After a long and adventurous journey through the desert, he reached the lovely spot on the mountain which was the home of Ashmedai. On the top of the mountain grew a cluster of lovely palms, on which an eternal summer seemed to rest. At its foot ran a clear brook, teeming with fish of all sorts; on the slope of the mountain could be seen the well of the great Ashmedai, as described by the two demons.

Benaihu mused a long while, then he said to his followers: 'My friends, we have now reached our destination, but not our aim. Now let us bear in mind that muscular power is now of no use to us when we have to deal with the master of demons, but God has granted us discernment and understanding, and with these divine gifts it should not be impossible to prevail over the mighty king of the demons. If only we contrive to empty his well of the water and fill it with the wine we have brought with us, then our task is an easy one; but to effect this is a formidable difficulty, because we must not lift the slab and break the seal, or we defeat our purpose.'

He then commenced, during Ashmedai's absence, to dig a pit under the well, and connected the two by boring a small tunnel, so that the water from Ashmedai's well ran into the newly made pit, then stopped up the small tunnel completely with the lamb's wool; then a similar pit was dug above the well, and also connected with Ashmedai's well. The wine was poured in here, and found its way into the well. After this he had every possible trace of the fresh digging removed, and ordered his companions to go away from the place, but he climbed up one of the many palm trees, and sat there to watch events. When the shadows of the evening lengthened there was a fiery flush through the skies, and there came with it a monstrous creature with black wings, which gradually let itself down to the earth.

Ashmedai, for he it was, looked long on the seal of the well, and finding it touched, broke it, lifted up the slab, and was about to refresh himself with the contents of the well. When he detected that it contained wine instead of the refreshing liquid which he had husbanded, he turned in disgust from it, exclaiming, 'Wine is a mocker, and every intoxicant confuses the senses. No! your flattering sweetness shall not lead me astray; as well would I suffer the tortures of unquenched thirst as have your exquisite taste upon my palate.' But after a while Ashmedai could not any longer withstand his craving for some liquid, if only to moisten his lips, and he said to himself, 'If I only sip at the accursed stuff it will have no power over me. I will touch of it no more than is sufficient to moisten my burning tongue.' He drank at first very sparingly, but it was very, very sweet, and it seemed to give him a brightness and freshness he had never experienced before. 'Only a little, a very little more,' he said, ( not sufficient to overmaster me.' But this very little was followed by few more 'very littles,' till he became quite intoxicated, and fell asleep. This was quite satisfactory to the concealed young hero, who, climbing down from his biding place, went cautiously forward until he reached the sleeping demon, over whose neck he threw the chain with the name of God engraved on every link.

Ashmedai slept till the early hours of the morning, when he found himself heavily fettered, scarcely able to firm round on his bed. He looked for heavy manacles, but found only a fragile chain round his neck, which he could not credit with such immense power. He tried his utmost to snap the frail thing, but without success.

He roared terribly, so that the very air was filled with the violent noise. 'O set me free; who will set me free from this hellish burden?' 'No one,' came the answer from the hitherto hidden Benaihu; 'all your efforts are fruitless; you are fettered, not indeed with iron manacles, only with a chain of softer metals, but that has the name of God engraved on it, and in the name of God you are my captive.' Ashmedai, on hearing Benaihu's words, became quiet and resigned to his situation. One of Benaihu's men was ordered to take charge of him, and like a tamed lion he was led forth. Ashmedai's concealed courage exhibited itself now and then on the journey towards Jerusalem. As they passed one day a gigantic palm tree, he asked for a rest under its shade, and when this was granted, he rubbed himself so violently against it that it was uprooted. Thereupon he passed a hut, the property of a poor widow, and was about to demolish it, when the woman, seeing the giant about to lean against the frail walls of her home, prevailed upon him to spare her hut.

One day they met a blind man who became entangled amongst some bushes and could not find his way out. Ashmedai took the man by the hand, and led him out of his perplexed situation into the highway. So also they met a man in his cups, who was nearing a precipice into which he was about to fall, when his demoniac majesty hastened to get him out of danger's way and placed him in a safe road.

They passed one day through a town where he heard a man calling out to a shoemaker, 'Heda, friend, can you make me a pair of boots to last me seven years?' Ashmedai burst out laughing at this. They met also a wedding party, with music accompanying them. Ashmedai wept. They saw a wizard sitting on a large stone telling a patronizing client�le their future fate, and again Ashmedai laughed.

Benaihu was curious to know the motives of the demon's conduct, but he could not be persuaded to explain himself, and said he reserved the explanation for King Solomon himself. When they arrived in Jerusalem, Benaihu brought his captive triumphantly before Solomon, who was sitting on his throne surrounded by his counsellors and elders. At the entrance of Ashmedai they rose from their magnificent divans. Ashmedai, however, in great excitement and anger took a long staff, and marking round himself a space of four yards in circumference, and pointing to King Solomon, exclaimed, 'Look at this man, a king of dust and ashes! When he dies, nothing will be his beyond a space of earth the size of which I have just marked out, yet he is not satisfied to have subjected all his neighbours and all the kingdoms as his tributaries, but he must needs try to wrench the sceptre from the king of the spirits. Otherwise, why have you, O great king, brought such contempt and dismay upon me?' 'Be not angry with me,' returned Solomon, 'king of spirits, and be assured that conquest is not the object of your captivity. It is a matter appertaining to the glory of my God, who is also your God. Tell me, then, where I can obtain the marvellous "Shomir," of which I have need to cleave the marble and stones for the House of God.' 'If that is the object,' returned Ashmedai, pacified and reassured by Solomon's reconciling words, 'then I willingly submit to my hard fate, and will also tell you where and how to obtain the much-sought "Shomir." The "Shomir" belongs to the lord over all seas and waters, but he has entrusted it for safe keeping to a mountain-bird in the desert. This bird is to be found in the desert on a very steep, barren hill there in a cliff it has bored out a hole, and keeps the "Shomir," which was created in the evening of the sixth day of creation, before the Sabbath was proclaimed.'

The services of the young hero Benaihu were again called into requisition.

Solomon addressed the youth with his wonted eloquence, referring to the services he had rendered in the past, and entertaining no doubt of the hero's willingness to render this consummate national service of obtaining the 'Shomir,' the reward for which his royal master would not bestow niggardly or grudgingly.

Benaihu replied by a profound bow before his majesty, and left the palace to prepare at once for his hazardous journey. There is no need for details of the hardships the young hero had to encounter on his journey, where there was not a blade of grass, a drop of water, or a shade for shelter from the merciless rays of the scorching sun, nor is it necessary to relate all his adventures, and all the subtle designs adopted to wrest the 'Shomir' from its guard. Suffice it to say that the hardships and adventures of our hero were rewarded by success, and the 'Shomir' was at last in Jerusalem. Needless to say, there was great joy and festivity in the Holy City, and the work (which lasted seven years) now began in earnest, that of erecting, without iron or any other metal, a structure for the worship of the God of Israel�a structure which was the admiration of the world, and which has never been equalled in majesty and splendour.

Ashmedai, the mighty king of demons, was all these years held captive by Solomon in Jerusalem. He was very desirous to be informed by the chief of the demons concerning the mystic spheres, but during the building of the Temple he was too much occupied with the sacred business to be able to spare time for anything else. After the consecration of the holy edifice, Solomon had Ashmedai brought before him, and explained the reason of his prolonged captivity, requesting him at the same time, first of all, to explain to him his inexplicable conduct whilst on the way to Jerusalem. 'What, for instance, prompted you to guide the blind man into safety, when he was entangled in a bush? Surely it could not have been compassion, a virtue to which a demon is a stranger?' Ashmedai replied, 'That blind man is a most pious and righteous man, and I heard it proclaimed in the higher spheres that great reward should be his who should render that man a service.'

'And why did you lead the drunken man into the road away from the precipice into which he was walking?' 'That man,' said Ashmedai, 'is very wicked, and if he deserves any reward for ever having done anything but evil, he should receive it here on earth.' 'And what provoked your laughter when you heard a man inquire for boots to last him seven years?' 'Simply,' said the master of demons, 'that the man had but seven days more on earth.' 'Why did you weep on meeting a bridal party with their music?' 'Mighty King of Israel,' exclaimed Ashmedai, 'this very moment the last shred of flesh is gnawed off the bones of that bridegroom; he died five days after I met the wedding party.' 'Last of all,' demanded Solomon, 'what was the cause of your laughter on seeing the wizard with the people who consulted him?' 'Why should I not laugh when I saw a stupid person who professed to remove the veil of the hidden future, whilst he knew not that under the stone on which he was sitting there was hidden a kingly treasure?' 1

King Solomon now intimated by a gesture that he wished to be left alone with the king of the demons, and all his counsellors, ministers, and high officials surrounding his throne left the palatial room. When the king was alone with Ashmedai he addressed him as follows: 'The fact that I carefully excluded all my advisers from hearing what there is between us will have shown you that I have an important matter upon which I crave information from you. I therefore want you, O Ashmedai, whose power is infinitely above mine, because you know what is going on in the higher as well as in the lower spheres, to tell me my own future.' Ashmedai betrayed a satirical smile and said, 'It is perhaps not to be wondered at that a monarch as wise and mighty on earth as you are, who has acquired almost all the knowledge that it is possible for a mortal man to possess, should long for knowledge of the supernatural from the region of the unseen; but I must advise you to desist from this ambition: it will not be of any use or pleasure to you.' 'No,' insisted Solomon, 'nothing will induce me to abstain from increasing my knowledge, for it is that, and not silver or gold, that I have set my heart upon.' 'If my advice is to no purpose,' said Ashmedai, 'I will proceed to open for you the hidden secrets, but it will be necessary to release me from the chain I had put round me when I was made captive, and you will, instead, have to give me the chain that adorns your majesty's neck, and the ring with the name of God on it, which lies on the table before you.'

Solomon did as suggested, took off his chain and put it on Ashmedai's neck, and placed the ring on his hand. Scarcely had the master of the demons closed his hand on the ring handed him by Solomon when a thunder clap passed through the room which made the whole place vibrate. At the same moment Ashmedai seemed to have grown into a terrible giant, his eyes looked like two great gleaming fires, his arms extended to enormous proportions, and looked as though they would catch hold of the extreme ends of the earth. Solomon trembled at the sight, his heart seemed to stand still from terror, and he was about to call for help; but his whole body was paralysed, his tongue refused its duty, and in the midst of this he was seized by Ashmedai by arm and neck and thrown into the air, and he became senseless. The men who had quitted the throne room at King Solomon's bidding were all the time impatiently awaiting the summons back to their king and master, but they remained in the ante-room longer than they ever had to wait, when at last they received the glad tidings, and the monarch summoned them to his presence. They found, on entering the throne room, King Solomon sitting as usual on his throne. They expressed their surprise at the absence of Ashmedai, whom they had left in the room on retiring, but no answer was vouchsafed to them. The king, however, took up the thread of conversation on the subject upon which he was consulting when they retired from the room. Yet they detected a marked change in the tone of the king's words, which lacked that mildness and gentleness for which the wise Solomon was so renowned.

Some of the ministers ventured to ask his majesty for the reason of this change, but, instead of a reply, they received a sardonic laugh. It occurred to some of the wise men that this might not be King Solomon, but Ashmedai, the king of demons, who usurped their monarch's position; but who could give expression to that dreadful thought?

King Solomon had been thrown by Ashmedai no less a distance than four hundred miles from Jerusalem. For a long time he lay in the open field, unconscious; as consciousness returned and he opened his eyes, he took in the situation, but happily his wisdom had not failed, amongst his other great qualities, to bestow on him the habit of practising abstinence in the midst of his splendour, and he occasionally used to subject himself to actual hunger, and deprive himself of the necessaries of life, so as to cultivate the habit of wanting things and not having them.

He now made up his mind to face his great calamity in the best way possible, and resolved that, if need were, he would be bent, but not broken totally by it. As a beggar he traversed the land over which he had ruled with such splendour and power, and he was often thrown on the mercy of one of his humblest subjects. Yet in the midst of this great sorrow he proclaimed himself, wherever he came, the great 'Koheleth,' King of Jerusalem.

No wonder that he was everywhere looked upon as insane! But he struggled hard to make his way to Jerusalem, which he eventually reached, and on his arrival at his metropolis he asked to be brought before the Sanhedrin. He repeated to the Sanhedrin his assertion that he was King Solomon, and related to them all the events that had happened to him. His statement was received by the Sanhedrin, if not with derision, still, with great mistrust and incredulity, and they were about to declare him insane, when one of the Sanhedrin, wiser and bolder than the others, rose and spoke as follows: 'Friends and worthy colleagues, whom the Lord has graced with wisdom and understanding, it will not be difficult for you to comprehend that any one afflicted with insanity would not be able to make so coherent a statement as we have now heard, but would wander about in his assertions incoherently from one subject to another. Now, this man who asserts himself to be King Solomon, has not spoken one incoherent word, and has given no indication of his insanity, except his assertion in general that he is the great king our master, and that assertion he made coherently enough. Besides this, there is no reason whatever, either in his demeanour, gesture or speech, to condemn him as insane.

Would it be consistent with justice, as shown to us by our Great Lawgiver, to conclude that this man is insane, simply because he claims the throne as his own, without further investigation as to who is the one who now occupies the throne as King Solomon? Moreover, can we overlook the fact that when we left the throne room there were two individuals, and when we returned one had disappeared, without our being able to comprehend how that happened? My advice is, that we request Topos, one of King Solomon's many wives, that when the present king pays her a visit, she may notice his feet, 1 and then on her report on this you can form your judgment in this matter.' The Sanhedrin fell in with this suggestion, and when they appealed to Topos, she reported that the king, her husband, never entered her chamber without a cover over his feet. The Sanhedrin requested her to try and remove the covering from her husband's feet at the next opportunity. Topos did as requested by the Sanhedrin, and reported that, to her amazement and disgust, she found her husband's feet to resemble those of a cock.

The Sanhedrin were now concerned to have Ashmedai stripped of the chain and the ring by which he had subtly obtained the throne from King Solomon. In this they succeeded through a confidential servant of the demon, and these precious and holy things were handed over to the rightful owner, the real King Solomon, who now re-entered upon his glorious throne. The wise king had the chief of the demons brought before him, and exhibited to him the chain and the ring. The demon, amidst a peal of thunder, made his escape from the palace, and was seen no more.

Solomon was again in his former greatness, but was till the end of his days in terror of demons; hence he had sixty of the most valiant men of his army surrounding his bed.�Midr. Rabba Gen. 7 and 36; Exod. 30; Num. 5 and 11; Lament. 3; Ruth, Eccles., and Song of Songs, and Midr.

Tanchuma Emmor and Midr. Psalms, 78.

Footnotes 36:1 Demons resemble man in these respects, they eat and drink, are fruitful and multiply, and die. But they also somewhat resemble angels in so far as they have wings, flying to and fro all the world over like angels, and knowing a little of the secrets of the higher spheres�not quite as much as angels, but generally the fate of men is known to them. Talmud. Chagiga 15/11. Hence Ashmedai knew the late of those he met on his way to Jerusalem. 40:1 The Rabbis say that the feet of demons resemble those of a cock.

THE Spirits of demons were created on the eve of the sixth day, but before their bodies were formed the Sabbath set in, when rest was proclaimed, and their formation was not consummated.�Gen. Rabba 7.

After Cain had killed Abel, Adam separated from his wife for the space of 130 years, during which time Adam emitted male demons and Eve female demons.�Gen.Rabba 20.

Eve, 'as the mother of all living,' was also the mother of demons.�Gen. Rabba 20.

Four things were altered from their former condition in the time of Enos, son of Seth: the mountains became as hard as flint, dead bodies of man commenced to putrefy, which was not the case before; man began to resemble the ape, and demons commenced having power or dominion over man, of which they were deprived before the image of God in man was impaired.�Gen. Rabba 23.

From Adam to Enos man had God's image, then man formed the image of demons.�Gen. Rabba 24.

Noah took demons into the ark and thus preserved their species.�Gen. Rabba 31.

A demon named Shamdon went with Noah to plant the vineyard and made a condition with him (Noah) not to interfere in any way with his work, or he would injure him.�Gen. Rabba 36.

Demons are also known as the 'Hairy ones,' as the prophet describes them (Is. 13.).�Gen. Rabba 65.

The flaming revolving swords were placed at the entrance of the Garden of Eden through the agency of demons. The word ___ means demoniac agency as well as 'flames.' And when we are told that Pharaoh's magicians imitated Moses' performance of miracles {HbrChrs} , it means that they did this through the agency of demons.�Exod. Rabba 9.

As Pharaoh's magicians worked their imitation of Moses' miracles through demons, they were unable to imitate the third plague, since demons cannot bring forth anything smaller than a barleycorn.�Exod. Rabba 10.

With the crow of the cock announcing the approaching dawn of day, the power of demons diminishes, their power being for the most part confined to night only.�Levit. Rabba 5.

Religious men may gain power over demons and subdue them in various ways, as did King Solomon before his fall, before he was led astray by strange women. After his fall, though partly restored to his greatness, he not only had lost his power over demons, but was in terror of them, hence he had need of the sixty mighty men to surround his bed (Songs 3. 7).�Numb. Rabba 11.

The ninety-first psalm was composed by Moses as a sort of talisman or protection against demons whom he feared, when about to ascend Mount Sinai, as putting a stumbling block in his way. Agras, daughter of Machlas, is the name of a female demon who commands a large number of associates or assistants, and there is one great demon whose name is ___ (Kative), in Hebrew 'Arrow.' The Psalmist alludes to this when he says, 'The arrow that flies by day' (Ps. 91.). This terrible demon has exceptional power between the first six and the last nine hours of the twenty-four. His power is greatest neither in the shade, nor in the sun, but in the condition betwixt sun and shade. His physiognomy is described as follows: head similar to that of a calf, one horn rising out of his forehead in the shape of a cruse or a pitcher. No one beholding him, man or beast, can live, but drops down dead at once, and several instances are given of men who on seeing him fell down dead immediately. There was one, however, Judah son of Samuel, who was proof against falling down at the sight of this demon, but he died shortly afterwards. There is a certain period of the year when this demon has special sway, and that is during the three weeks between the 17th day of Tamuz and the 9th day of Ab. So great indeed is his power for evil during the above-mentioned period, that the Rabbis prohibited the schoolmasters chastising naughty scholars during those days, in case 'Arrow' should avail himself of his propitious season and add mischief of his own to the beaten pupils, and the result should prove fatal. It is comforting to know that during the existence of the (Mishkan) Tabernacle, demons were removed from this globe because the Shechinah took up its abode in the Mishkan, which was erected by special command and design of the Lord.�Numb. Rabba 12; Midr. on Psalms, Lamentations, and Song of Songs.

There is not so small a space as a yard of ground upon which there are not thousands of demons ready to injure man, but a sort of mask or thick veil is put before their faces, which tends to dim their sight, so that they cannot look clearly at man, and thus injure him by their very stare. When, however, man incurs retribution for his misdeeds, the image of God on him is reduced (or eliminated), and this has the effect of lessening the dimness of the demon's sight, so that he then has the power of injuring man by merely looking at him.�Deut. Rabba 4.

Arginutin is the name of the demon who has dominion over bathing places.�Gen.Rabba 63.

Demons could not exist on earth while the Mishkan stood.�Numb. Rabba 12.

Man is above everything�even over demons he can have dominion�but when he falls (by sin), dominion is given over him.�Numb. Rabba 11.

The priestly benediction in which occur the words 'and keep you,' refers to security from injury by demons.�Numb. Rabba 11.

A woman once sent her child to fetch her a candle. On his way to do her bidding a demon met him, and was about to inflict injury on him, when lo and behold a cock crowed, announcing the approaching dawn. The demon not only desisted from his pernicious intention, but told the child to inform his mother of the fact that if it were not for the dawn of the day he would not have returned to tell the tale.�Levit. Rabba 5.

Let no man disregard God's behests; they were the wisdom of Solomon, and his safeguard, but as soon as he lost hold of them, terror was his portion, and he was terrified by fear of demons.�Exod. Rabba 30.

The men of the Tower of Babel were divided into three sections in their work and were punished with three different punishments. One section became demons, another had their language confused, and the third were 'cast about.'�Midr.

Psalms 1.

When Esau is styled the 'hairy man,' this indicates that he was a demon. The name of demons is 'hairy ones.' 1�Gen. Rabba 65.

That demons themselves do not enjoy immunity from injury by other demons, the following story will illustrate. Rabbi Abba b. Dowsa passed by a well, when he was addressed by a demon, who solicited his and his pupils' help to ward off the attack of a more fierce demon. The demon suggested that the Rabbi and his disciples need do no more than meet at the place, i.e. the well, and when the attacking demon made his appearance his opponent would say to him, 'See that there is a number of men waiting to take your life,' and he would become so cowed that he would be slain with ease. And so it actually happened.�Midr.

Psalms 20.

The following is an instance where a demon rendered excellent service to the Jewish community. Diokletian, when he was tending a herd of pigs, was invariably persecuted by Jewish children, who never missed an opportunity of throwing missiles at him. When he rose to the dignity of king he was bent on having revenge on the Rabbis, who, he supposed, were those who had persecuted him when he and they were but boys. He sent a letter to them late on a Friday to appear before him on the following morning, well knowing that the message would not reach them in time to allow them to make preparation for their appearance without interference with the evening hymn of the Sabbath. Rabbi Samuel, son of Nachmon, meeting Rabbi Judah Hanasi in the bathing house, saw that he was very sad, and on inquiry, he was told of the sudden summons to the unfriendly king.

Whilst they were conversing, Arginiton, the demon who has dominion over the bathing house, was dancing before them. Rabbi Judah Hanasi, not knowing him, and not being in a mood for dancing, was about to rebuke him, but he was prevented by his colleague (Rabbi Samuel) from doing so. But Rabbi Samuel himself addressed Arginiton, telling him that there was trouble in the community. The demon assured them that all would be well with them and they need not sadden their Sabbath.

When the Sabbath was over Arginiton laid hold of the Rabbis and placed them at the gate of the king's palace. When the latter was informed of their presence he ordered the gates to be fastened, in case the visitors should step inside and afterwards plead that they were there in good time, but had to wait for admission; but as the gate was being fastened the demon placed the Rabbis within. When the king was informed of this amazing fact, he concluded that miracles were performed for them, and when they came before him, his anger was considerably softened.

Instead of dealing hardly with them, he began to converse about olden times, asking how it was that they used to treat him so contemptuously. They answered, Diokletian the swineherd was treated indifferently, but for Diokletian the great king there can be nothing but the utmost respect. The king dismissed them with a mild rebuke.�Gen. Rabba 63.

Demons offered their services to King Solomon in the erection of the Temple.�Song of Songs Rabba 1.

Footnotes 25:1 See Dr. Ludwig Philipsohn's Prophet Jeschajah, cap. 13.

MOSES declared (Exod. 4.) that he was not a man of words, but observe his eloquence in the book of Deuteronomy; an eloquence acquired since he gained possession of the Torah.�Deut. Rabba 1.

The rebukes which the Israelites received from Moses would seem to have been more appropriately given by Balaam, and Balaam's blessings would, it seems, have been more fittingly uttered by Moses. But the admonition, if it had come from Balaam, would have had no effect upon the Israelites, who would naturally have concluded that they were the result of his animosity. If, again, Moses had spoken those blessings and words of praise, others would have belittled them as emanating from the warm friendship of the warm-hearted Moses. But Moses' rebukes could not have failed to be laid to heart by the Israelites, coming from such a tried friend; and Balaam's blessings could by no means be construed by others as arising from partiality to the chosen people.�Deut. Rabba 1.

The proper qualification of a ___ (judge) is the possession of the following virtues: he must be an able man, God-fearing, a man of truth, free from covetousness, a wise man, a man of understanding, and known amongst his people, If no such man can be found for the position, then one not the happy possessor of all the qualities enumerated may be chosen.�Deut. Rabba 1.

God has a seal, and his seal is truth.�Deut. Rabba 1.

A community rejecting the leadership of the great and selecting as its leaders insignificant individuals can only be compared to the serpent which decided to creep along tail foremost, in consequence of which it was hurt by thorns, burnt by fire, and injured by water; a community should not be led by one man only. Moses himself confessed his inability to lead single-handed.�Deut. Rabba 1.

In futurity the righteous will stand on a higher level than angels.�Deut. Rabba 1.

If sorrows overtake you, receive them with fortitude and resignation.�Deut.Rabba 1.

In reply to his disciples who asked how far honouring of parents should go, Rabbi Eliezer the Great related to them that a man named Douma, whose mother's mind was demented so that she took a delight in grossly insulting him in public, had invariably only these words to answer her: 'Enough, mother.' This same man was the possessor of some valuable precious stones, some of which men from Ashkelon came to purchase of him, to replace some which had fallen out and been lost from the priest's breastplate.

When he looked for the box containing the precious stones, he found that his father lying down in sleep had his feet on the little box. He declined to disturb his father's sleep, and would not bring out the jewels to show to the would-be purchasers. They, thinking that a big price would induce him to part with the stones, and knowing them to suit the purpose for which they wanted them, offered him a much larger price than was their value. Whilst they were arguing the father woke up; and when the men wanted to pay the son the increased price spontaneously offered, he refused to accept more than the original price, on the ground that the increase of the money offered was due to their belief that he would not part with the jewels for the figure they first named, whereas in reality he would not show them the stones because by so doing he would have had to disturb his father, and he wanted no payment for filial duty.�Deut. Rabba 1.

There were several incidents which brought about the redemption from Egypt. (1)

There was the Israelites' distress (Exod. 2. 23). (2) They supplicated God, which means repentance on their part. (3) There was the covenant with their fathers, which God remembered. (4) There was God's compassion. (5) The end of their captivity had arrived.

And the same will be the reasons of the last redemption. (1) Because of the sorrow Israel will find himself in; (2) because of repentance; (3) God's mercy; (4) He will remember the covenant of the Patriarchs; etc., etc.�Deut. Rabba 2.

The word 'prayer' is a very wide term, and may mean prayer properly so called, or beseeching, crying, sighing, pleading, supplication, or petition. It can also be applied to adoration, praise and exaltation. It requires discrimination in its use. Thus we find that Job, the most righteous amongst non-Jewish prophets, had not employed the best phrases in its exercise, The words he used are: 'I would order my cause before Him and fill my mouth with argument' (Job 23. 4).

Contrast this with the manner of prayer adopted by Moses and Isaiah. The former tells his people, 'I besought the Lord' (Deut. 3. 23). Isaiah commenced his prayer with the words 'O Lord, be gracious to us; we have waited for You' (Isa. 33. 2).

There is no time fixed when one can say he expects his prayer to be answered; we have indeed no claim on God's mercy, and must leave the answering of our prayers to God's own good time. Moses, for instance, was answered after praying for forty days (Deut. 9. 25). Daniel's prayer was heard after twenty days (Dan. 10. 3). Jonah was answered after the lapse of three days (Jon. 2.), Elijah in one day (1 Kings 18.37). David, on occasions, received answers to his prayers as soon as he prayed (Ps. 69. 14); and there is an answering to prayer even before the petition is sent up heavenwards (Isa. 65. 24).�Deut. Rabba 2.

Moses could not understand why his craving to enter the land of promise, to lay his bones there, should not be satisfied, since Joseph had his wish granted and had his bones taken up and buried in Palestine. He was supplied with a tangible reason. Joseph, he was told, in all his vicissitudes never denied his race or his country, but on the contrary seems to have felt a pride in calling himself a Hebrew; so that it was but fitting that he should have his sepulchre in the land of which he was so proud. With Moses it was different. He posed as an Egyptian�Jethro's daughters mentioned him as an 'Egyptian man,' and thereby he forfeited his right to have his resting-place in a country which he did not acknowledge.�Deut. Rabba 2.

Consider the immeasurable distance from us of what we know as God's dwelling-place, the heavens; yet how near He is to us when we call upon Him.�Deut. Rabba 2.

'What is the meaning,' R. Samuel, son of Nachman, was asked, 'of David praying to God to hear him in an acceptable time?' 'The gates of prayer,' replied the Rabbi, 'may sometimes be closed, in contradistinction of the gates of repentance, which are never closed.�'Deut. Rabba 2.

'There seems to be more than one Creator,' said a sceptic to Rabbi Samuel. 'Is it not written "In the beginning Elohim (the plural) created heaven and earth"?

Further, "Let us make man in our likeness."' 'Do you find it said,' returned the sage, 'they created, or are we told they saw or they said, or that man was formed in their image? In each instance you find the singular, and the 'Elohim' is applied to Him in whom is combined all power and all might.'�Deut. Rabba 2.

People are prone to imitate their superiors and their teachers, hence the great and serious responsibility of religious teachers as to their conduct. There can be no greater injury to religion than that its teachers should disregard its teachings.�Deut. Rabba 2.

'I have created somethings in pairs,' says God, 'such as heaven and earth, the sun and the moon, Adam and Eve, male and female in all animals, this life and the future life; but I am One.' He that proclaims the absolute unity of God proclaims the kingdom of heaven.�Deut. Rabba 2.

In vain have you acquired knowledge if you do not impart knowledge to others.�Deut. Rabba 2.

God fills the world, and the human soul fills the human body. God supports the world, and the soul supports the body. God is unique in the world, the soul is unique in the body. God neither sleeps nor slumbers; the soul neither sleeps nor slumbers. God is pure, the soul is pure. God sees and cannot be seen; the soul sees and cannot be seen. Let the soul, which so far possesses the attributes of the Lord, praise and worship the Lord.�Deut. Rabba 2.

Let no man be deterred from repenting by knowing the great depth of his sin. Let him bear in mind that he does not come to a stranger but to his Heavenly Father.�Deut. Rabba 2.

When the Rabbis Eliazar, Joshua, and Gamaliel lived in Rome, a mandate went forth that no Jew should be suffered to live after the lapse of thirty days after the decree. Amongst the ministers of state was one devotedly attached to the Jews and Judaism (in secret). He informed Rabbi Gamaliel of the decision before it was made public, at the same time telling the Rabbi of his confidence that the great God of Israel would frustrate this evil decree. Returning home from his private interview with Rabbi Gamaliel, he informed his wife (who also was devoted to Jews and Judaism) of the decision arrived at concerning the destruction of the Jews, which was to be carried out in a few days. As there was no other way out of the difficulty she advised her husband to commit suicide by means of poison, which, at that time, it was the practice of the Romans to carry in the hollow of their signet rings for use in case of emergency. This advice was based on the fact that amongst the Romans, when the fixed time for the carrying out of a decree had elapsed, the decree was no longer in force; and as it was also customary to observe thirty days of mourning for the death of any statesman, during which time no steps could be taken for the carrying out of a newly enacted law, the law would through the death of the statesman and the subsequent mourning become, at all events for a time, inoperative if not entirely obsolete.

This advice the statesman followed: he sucked out the poison concealed in the hollow of his ring, thirty days of mourning were proclaimed and observed, the decree lapsed and was not enacted. On further inquiry by the Rabbis it was found that the late statesman had secretly undergone circumcision and had been (in secret) a devout convert to Judaism.�Deut. Rabba 2.

The phrase which we have in our ritual, 'Blessed be his name, whose glorious kingdom is for ever and ever,' Moses brought down from heaven, where he heard these words from the angels when worshipping the Lord. We therefore utter this praise silently, being unworthy to use the praise which angels employ in their worship of God. On the Day of Atonement, however, when we shut the door to the outer world, when we strive after holiness, when indeed it is with us a day on which we are meant to be one with God, then we are like angels, and we are permitted to proclaim these words aloud.�Deut. Rabba 2.

Marriage conventions and agreements are not to be arranged without the consent of both parties to the contract, and the man is to pay the costs.�Deut. Rabba 3.

Sabbath observance outweighs all other commandments.�Deut. Rabba 3.

As patterns of honesty we have Rabbi Pinchas b. Joeer and Rabbi Simeon b. Shotoch. With the former, when he lived in a certain town in the north, two men deposited two bushels of barley and left the place. As they did not return for some time, and he feared that the barley would spoil, he used it for sowing, sold all the crops that grew from it, and put away the proceeds of the sale.

When the men returned, after a considerable time, he handed them quite a little fortune, the proceeds of the grain they had left with him. R. Simeon b. Shotoch bought a camel of an Ishmaelite. It was the custom of the Ishmaelites to hang a strap studded with precious stones round the necks of their camels, and in this instance the Ishmaelite forgot to remove the strap before handing over the camel to the purchaser.

When his pupils saw the trinkets on the camel's neck, they greatly rejoiced at their master's good fortune, of which he did not seem to be aware. They received a deserved rebuke from the good man, who said, 'I bought the camel and not the jewels; they belong to the Ishmaelite, and to him they shall be restored.'�Deut. Rabba 3.

The Torah and righteousness are held in the right hand of the Lord. 'From his right hand went a fiery law for them' (Deut. 33. 2). 'Your right hand is full of righteousness' (Ps. 48. 11).�Deut. Rabba 5.

Having clamoured for a king, the Jews learnt to their cost the great advantage of Theocracy. Saul caused many of them to fall by the sword of the Philistines (1 Saml. 4.). Through David's act many of them perished by the plague (2 Saml. 24.). Ahab caused drought to visit them (1 Kings 17). Zedekiah brought about the destruction of the Temple. When they saw the baneful effects of human administration, they supplicated for God's reign as before (Isa. 33.), and the Lord promised to be again their king (Zech. 14.).�Deut. Rabba 5.

Justice is one of the supports of God's throne.�Deut. Rabba 5.

When no justice is done here below, it will be executed from above.�Deut. Rabba 5.

To do justice and righteousness is more acceptable to God than sacrifices (Prov. 21. 3). Sacrifices were in vogue only whilst the Temple was in existence, but justice and righteousness must exist with and without the Temple. Sacrifices atoned only for sins committed in error, not for presumptuous sin: justice and righteousness atone for all sins.�Deut. Rabba 5.

All men alike, both those who know the living God and those who know Him not, lose their lives, one may say, when they sleep; but God in his goodness restores their lives to all alike.�Deut. Rabba 5.

When Nathan the prophet brought to David the message that he was not to build God's house, he prayed for his own speedy death, so that the building of God's house might be expedited, but God said that he should live out his allotted time (2 Saml. 7.), because righteousness and justice, which David practised, were more acceptable to God than the building of the Temple and the offering of sacrifices.�Deut. Rabba 5.

The great Rabbi Meier, renowned for his learning and eloquence, was in the habit of holding discourses on Friday evenings previous to Divine service. These discourses commanded very large audiences, containing as they did a word in season for all classes of the community. The rich were exhorted to charity and compassion, the poor to hope and courage, employers to mildness and forbearance, and employees to fidelity and obedience. Parents carried away advice as to the training of their children. Teachers were impressed with the necessity of patience and endurance; and pupils were exhorted to obedience and diligence.

Wives-for whose benefit especially the discourses were held�were taught the duties which are essential to make husbands and homes happy.

Amongst the women in the audience was one who had the misfortune to have a jealous husband. As soon as the sermon was over she hastened home, only to find the house in darkness and her husband ablaze with wrath, demanding to know where she had been. 'As you are aware, my dear husband,' the wife replied, 'I, like others, appreciate so much the sermons and advice of the good and wise Rabbi, that, when able to do so, I like to hear him, and always feel that I carry away some useful lesson.' This little speech only intensified the foolish man's anger. 'You shall not step over the threshold of my house,' he cried, 'without going to your beloved Rabbi and passing your hand over his face, or performing some other foolish act.' The poor woman at first looked upon this ridiculous order as a foolish whim which would soon pass. Unfortunately the fool persisted in his folly, and the affair became known in the town, and could hardly have escaped the ears of Rabbi Meier himself. The neighbours prevailed upon the poor woman to comply with her husband's wish. When however she appeared with her neighbour before the Rabbi, her courage failed her, but the sage, pleading weak eyesight, a remedy for which it was alleged would be the passing of a hand over the eyes, induced the woman to do this, and then told her to go home and tell her husband of her compliance with his wish. To his pupils, to whom the Rabbi's conduct seemed strange, he explained that the good end of making peace between man and wife had justified this harmless subterfuge, since otherwise there would have been no peace for the poor woman.�Deut. Rabba 5.

Be not spiteful or revengeful, and do not harbour any wrong which you may have suffered at any one's hands. In spite of all the wrongs and sorrows the Egyptians have inflicted on Israel, God does not allow us to abhor an Egyptian.�Deut. Rabba 5.

Slander no one, whether brother or not your brother, a Jew or non-Jew.�Deut.Rabba 6.

The greater your talent the greater your responsibility.�Deut. Rabba 7-

'You are my sons,' says God, 'when you accept My behests.'�Deut. Rabba 7.

Do not pray in the porch of the synagogue, but in the synagogue itself. The synagogue requires no {HbrChrs} .�Deut. Rabba 7.

Although the study of the Torah is so earnestly demanded, yet it would seem preferable for one to remain in ignorance of it than to acquire knowledge thereof and set its teachings at naught. If a king had two gardeners, one an expert in his craft who raised beautiful trees only to hew them down, and the other less skilled but also less destructive, he would surely punish the former rather than the latter.�Deut. Rabba 7.

God says to Israel, 'You are called my children, but you must take my law as your guide of life.' It is as though a prince should ask his father to make it known throughout his kingdom that he is the king's son. The father tells him:

'Clothe yourself in purple and put on your coronet; then all will know that you are my son.�'Deut. Rabba 7.

Joseph's bones, which were brought up from Egypt, were buried by the children of Israel in Shechem (Jos. 24. 32) because they sold him in Shechem (Gen. 27.).

When thieves have stolen a cask of wine, the owner might well say to them: You have stolen the wine, the least you can do is to take back the empty cask to the place whence you took it.�Deut. Rabba 8.

The Torah is not in heaven, nor with those who occupy their time in studying the heavenly bodies.�Deut. Rabba 8.

Rabbi Samuel was a great astronomer, but devoted only his spare moments to the study of astronomy.�Deut. Rabba 8.

By saying that the Torah is not in heaven, Moses meant to convey that there is no other Torah to come thence to supersede this Torah, and there is no other man to come and bring another Torah from heaven.�Deut. Rabba 8.

If you are anxious not to forget the subject you study, then it is necessary to pass what you read through your lips, not merely to read the subject up. If you do not utter the words you read you will forget them.�Deut. Rabba 8.

Remember that whatever evil it may be possible to avert or delay, there is no such possibility with death. Death is no respecter of persons, against it there is no appeal, and after it there is no remedy, nor can you suggest a substitute such as your slave, nor can you plead for delay, saying that you are not quite ready to meet it, nor can you create anything to protect you from it.�Deut.Rabba 9.

One of the reasons why Moses called upon heaven and earth as witnesses (Deut. 33.) is that by them the Torah was given (Deut. 4.).�Deut. Rabba 10.

Moses had more than one reason for addressing the heavens and the earth and calling them as witnesses. In the first place it should not be forgotten that Moses, whilst only a man, was a heavenly as well as an earthly man. He was no stranger to heaven, and if he had addressed himself to the earth only he would have been like one who, being made governor of a dominion, should address one part of the country under his charge and ignore the other. But there is a weightier reason, inasmuch as the heavens and the earth will not be indifferent spectators at Israel's redemption, but will sing and shout and break forth in singing (Isa. 44. 33). Another important point: they were adjuncts at the giving of the Decalogue. Moreover, Israel had been compared to the stars of heaven and to the dust of the earth.�Deut. Rabba 10.

Moses, probably on account of his anxiety in case after his death the Israelites should go astray (Deut. 31. 29), prayed for everlasting life on earth. God said He could not gratify his wish, since in order to inherit the bliss of the future life he must give up earthly life.�Deut. Rabba 11.

The name of the angel who exercises in heaven the function of the usher of the court is Achazriel; the one who holds the position of secretary is Zagzuel, the chief of the Satanic ones is Smoel, and those fallen ones who became corrupted on seeing the beautiful daughters of man (Gen. 6. 2) are Uzoh and Azael.�Deut.Rabba 11.

Moses was greater than every one. Adam, the first man created in the image of God, one might be inclined to consider above Moses; but one has to remember how he used his dignified position: one could almost apply to him the words of the Psalmist, 'Man that is in honour and understands not is like the beasts that perish' (Ps. 49. 20). Then Noah might perhaps put in a claim, for he was saved by the Lord from the destructive flood. But remember that, though righteous enough to save himself, he could not save his generation of evil-doers; Whereas Moses was able by his prayer to save hundreds of thousands of workers of iniquity from destruction. They might be compared to the captains of two sinking ships, one of whom manages to save himself, while the ship and all on it go to the bottom of the sea; whereas the other saves his ship and all on it. Abraham has, at first sight, a good claim to tower above Moses, at all events in regard to hospitable disposition; but such is not the case in reality: for what Abraham was able to obtain and bestow in a settled place Moses obtained and supplied to the great multitude in the wilderness. Isaac, on account of his submission to be sacrificed, might perhaps be thought greater than Moses, but not if we bear in mind how willingly Moses offered to be annihilated himself rather than the flock he loved.

Even physically Moses was superior, for whilst Isaac became blind in his old age, of Moses, at one hundred and twenty years of age, we are told that his eye was not dim nor his natural forces abated.

But then there is Jacob, who wrestled with an angel and prevailed over him; surely he is greater than Moses. But do not overlook the fact that Jacob contended with the angel where he was a stranger and Jacob was at home, whereas Moses went into the very home of the angels. There was never a man who possessed, like Moses, at one and the same time, such great and good qualities.

He was a wise legislator, a great statesman, a skilful leader, a devout patriot, a tender friend, a pious priest, a most brilliant, and at the same time a very meek, man.

Whether we consider his great meekness, his wisdom, his prudence, his chivalry, his forgiving spirit, his unselfishness, his freedom from envy, his gentleness of disposition, or the sweetness of his nature, he was above every one, and the one man qualified to bless Israel.�Deut. Rabba 11.

Heaven and earth wept at the death of Moses.�Deut. Rabba 11.

KING DAVID was a descendant of Miriam.�Exod. Rabba 1.

Jethro, who was originally a priest of Midianite idolatry, renounced his idols, and with them his priestly position. For this he was boycotted and excommunicated by his former compatriots; no one was to perform any work for him or his; or, indeed, to have any intercourse with them. His daughters, who were therefore compelled to look after their father's flock, were persecuted by the shepherds. Moses, from a sense of chivalry, seeing women do the work which generally was done by the stronger sex, and yet being harassed by them, offered the women his assistance.�Exod. Rabba 1.

It would be a serious error to say that Moses murdered the Egyptian. In slaying him he was the executioner of a man who, even by the laws of the Egyptians�who observed what are known as the seven commandments of the sons of Noah, one of which was prohibition of murder�deserved death. According to a tradition, this Egyptian ravished the wife of an Israelite, and to escape accusation by her husband he killed him, and thus incurred death.�Exod. Rabba 1.

He who lifts up his hand in a threatening manner against a fellow-man, though he may not actually strike him, is designated a wicked man.�Exod. Rabba 1.

When Pharaoh's daughter indicated to her maidens, who accompanied her to the river, her intention of saving the weeping child (Moses), her maidens expressed their disapproval, arguing that it would be bad enough for any of the king's subjects to disregard his decree, but in the king's own daughter such a want of loyalty would be highly reprehensible. Their arguments�lest they should have the effect desired by them�were cut short by the angel Gabriel, who struck them all down except one, so that the dignity of the princess should not be outraged by not having even one maid to attend on her. Hence, at the opening of the narrative we find maidens attending her, but when she rescued the child she sent her maiden, not maidens.�Exod. Rabba.

Moses, before he left Egypt, succeeded in securing for the Israelites the observance of rest on the Sabbath, by pointing out to Pharaoh the necessity�in his own interest�of granting his slaves one day every week freedom from labour, and thereby invigorating them for the renewal of labour after their rest.�Exod.Rabba 1.

In calling his two sons by the names of Gershom and Eliezer, Moses, like Joseph and other righteous men, intended to have the fact of God's help constantly before him. Since his sons would be with him, and he would often address them or call them by name, he would remember his gratitude to God.�Exod. Rabba 1.

Amongst Pharaoh's advisers or counsellors were Balaam, Job, and Jethro. Balaam. advocated the persecution of the Israelites; as a retribution, he fell by the sword. Job was silent, and would not advise either way, and he had his punishment for this act of unfriendliness. Jethro would not countenance any suggestion of persecution, and was rewarded by having his family raised to greatness (1 Chron. 2.).�Exod. Rabba 1.

'The new king' who arose in Egypt is not to be taken literally, for it was the same Pharaoh who had elevated Joseph. But when the Egyptians suggested the enslaving of the Israelites he protested, pointing out that the people were saved from starvation by an Israelite. This so displeased the Egyptians that they dethroned him; and being for three months deprived of his throne, he at last gave in, and 'did not know Joseph,' that is, the benefits conferred by him on the land. Thereupon he was reinstated, Hence the expression, 'a new king who knew not Joseph': when he pretended to know nothing of Joseph and his benefits, then his kingdom was renewed.�Exod. Rabba 1.

There is more than appears on the surface in the words (Exod. 1. 5), 'For Joseph was in Egypt.' It is intended to convey to us the noble character of this pattern of righteousness; to tell us that all the time he was in Egypt, during all his vicissitudes, whether as a slave or as a ruler, there was no change in his character or in his humility and piety.�Exod. Rabba 1.

'He that spares his rod hates his son,' as the wise king tells us (Prov. 13. 24). Yet we are aware that a father would be very indignant with any one who should beat his son. But we have examples before us of the pernicious result of indulging one's son and putting no restraint upon him. The reward of such treatment is not love and affection, but rather estrangement between parent and child, where a timely and judicious chastisement would have averted it. Take the case of Ishmael, of whom it is traditionally said that he did very much in accordance with his own sweet will, that he actually had his own idols brought into Abraham's house when he was but a lad of fifteen years. His father's forbearance had only the effect that Ishmael so indulged in his evil propensities that eventually he was driven out of his father's house, without pro vision being made for his maintenance, a thing which can only be accounted for�with a tender-hearted man like Abraham�by the fact that the lad had, by his evil ways, actually incurred his father's hatred. Other in stances we have, like Isaac and his son Esau, or David and his son Absalom.

Further, King Solomon adds, 'but he that loves him chastens him betimes.'

This may well be applied to God's dealings with his son (Israel). 'I have loved you,' says God to Israel, and this very love brought affliction with it.�Exod. Rabba 1.

There is no place without God's presence. Even in the bush He was present, and this was the lesson of God's omnipresence that Moses learnt when he was called out of the bush.�Exod. Rabba 2.

Moses, when tending Jethro's flock in the wilderness, proved himself a tender shepherd. He was not above carrying a little lamb, becoming footsore in its search for water, on his shoulder back to the flock. God said, 'This tender shepherd of man's flock shall be the shepherd of my own flock.'�Exod. Rabba 2.

Moses, leading Jethro's flock into the wilderness, was typical of his leading God's flock in the wilderness. Sheltering, feeding, and getting drink for the sheep were the forerunners of his obtaining for Israel the sheltering protection of the pillars of fire and cloud, and a supply of manna, quails, and water in the wilderness.�Exod. Rabba 2.

The burning bush was typical of the indestructibility of Israel, just as the bush, though continually burning, was not consumed, so would the fire of Egyptian persecution and oppression of other nations be unable to consume Israel.�Exod. Rabba 2.

Moses wanted to know God's name, and God tells him, 'I am that I am'; that is to say, 'I am called�or to be called-in accordance with my work in this world.'

When I judge mankind I am {HbrChrs} Elohim, that being the title or designation for judgment. When I war with the wicked I am known as {HbrChrs} Zevooth. When I execute judgment for the sins of man I am known as {HbrChrs} El Shadai, and when I am visiting the world with mercy I am {HbrChrs} or {HbrChrs} Adonoi, the Eternal.�Exod.Rabba 3.

Moses' assertion, 'Behold they will not believe me nor hearken to my voice; for they will say, the Lord has not appeared to you' (Exod. 4. 1) was an ungenerous remark on his part, unworthy of him, as it was prejudging the people adversely. This seems to be borne out by what follows. God asked him what he had in his hand, and the answer was 'a rod,' an appropriate instrument with which he deserved to be punished for his harshness. Then the rod turned into a serpent, pointing out to him that he had adopted something of the vices of the reptile, which slandered God himself to Adam and Eve (Gen. 3. 5).�Exod. Rabba 3.

There was no false modesty in Moses' hesitation to accept the most important mission, that of delivering the Israelites from Egyptian bondage. judging from past events he felt that this mission was too vast and too important for him.

When God wanted to save one individual�he reasoned�and that individual Lot, he sent one of his angels for the purpose. Even to save Ishmael angels were employed. Measured by that standard, 'Who am I, to be the deliverer of this great multitude?'�Exod. Rabba 3.

The matron whom we find so often arguing with Rabbi Jos� observed one day to that sage, 'My god is surely greater than yours. When your God appeared to Moses in the bush, Moses merely covered his face, whilst when my god (the serpent) made its appearance he could not stand his ground at all, but had to run away out of fear.' 'Not so, 'returned the Rabbi, 'for in order to be out of the power of your god it sufficed for Moses to step a few paces back, but whither could he have fled from the presence of Him who fills the earth?'�Exod. Rabba 3.

There was a secret sign handed down to the Israelites in Egypt, a legacy left by Jacob, who entrusted it to Joseph, and he again to his brother Asher, who handed it down to his daughter Serach. She was blessed with longevity, and was living when Moses made his appearance before Pharaoh. The tradition was that the one who appeared in Egypt as the messenger of God with the tidings of their redemption would use the word ___ 'visiting,' that God visited them and saw what was done to them in Egypt. Thus they would know and believe that he was really sent by their God. Hence we find that when Moses used the words '___ {HbrChrs} ,' and not until then, the people believed that the Lord looked upon their affliction, they bowed their heads and worshipped. (Exod. 4. 31.)�Exod. Rabba 5.

That one should not be wise above what is written is well demonstrated in the life of King Solomon. The Torah says that the king whom the Israelites should set over them should not multiply horses to himself, nor wives, in order that he might not cause the people to return to Egypt, and that his heart might not turn away (Deut. 17. 16, 17). 'Then,' argued Solomon, 'since the reason for the paucity of wives and horses is given, I am sure that I can stand proof against these; I can multiply horses and wives and shall not turn away and will not cause my people to return to Egypt.' Unfortunately he was not proof against the prohibitions, as it is recorded against him (in 1 Kings 2. 1-7). And one can also see the wisdom of the Torah in withholding any reason for many commandments it enjoins.�Exod. Rabba 6.

How beautiful was that simple life and faith of the Patriarchs and their submission to the Divine will. To Abraham God said, 'Lift up your eyes and look from the place where you art, northwards, southwards, eastwards, and westwards; for all the land which you see, to you I will give it and to your seed for ever.' Yet when he needed a sepulchre for his beloved Sarah he could get none until he bought it from Ephron; but he murmured not. Isaac, too, was told, 'Sojourn in this land, and I will be with you, and will bless you, and to your seed I will give all these countries.' But when he dug for water the herdmen of Gerar disputed with his herdmen for the water which they found, and he was obliged to seek another place, and do over again the work which had been expended in vain in Gerar. Then again Jacob was told the land upon which he lay should be given to him and to his seed for ever, etc. When, however, he wanted to pitch his tent in the city of Shechem in the land of Canaan he had to purchase a 'parcel of the field' upon which his tent was spread for a hundred pieces of money. There was no murmuring on the part of these simple and holy men, who knew well that God would carry out his promises to them in his own good time.�Exod. Rabba 6.

There is not a word in Holy Writ without its purpose. In the statement that 'Aaron took him Elishaba the daughter of Aminadab, sister of Nachshon, to wife,' the addition of the brother's name is apparently superfluous. But in truth its purpose is to caution the would-be Benedick to inquire of the character and disposition of the brothers of her whom he intends to marry, since most sons take after the character and disposition of their mother's brothers.�Exod.Rabba 7.

When Moses was performing the miracles in Egypt to convince the Egyptians that he was the messenger of God, Pharaoh simply ridiculed him and asked him ironically, 'Art you bringing straw to Eprayne (where there was plenty)? Art you not aware that the Egyptians are past masters in magic? People usually take their wares to places where they are scarce. Here children of four or five years of age can work this sort of conjuring.' And he actually had some children brought out of school, and they and Pharaoh's wife performed similar works to those of Moses. 'Is he a wise man,' continued Pharaoh, 'who carries muria (a sort of salt) 1 to Spain or fish to Acco?' Moses refrained from controversy, but merely replied, 'Where there is the market of greenstuff there I take my greenstuff.'�Exod. Rabba 9.

When praying on behalf of Pharaoh to remove the plague of hail from him, Moses went out of the town to do so (Exod. 9. 20), because he would not pray in the midst of the idols and abominations that polluted the place and rendered it unfit for prayer to the throne of mercy. He went into the open, pure air of God to pray to God.�Exod. Rabba 12.

Even from such hardened sinners as Pharaoh and the Egyptians God did not withhold the opportunity of mending their ways. Before a plague visited them Moses was charged to warn them of its coming, to-morrow, if they remained obdurate.�Exod. Rabba 13.

Behold God as a pleader as well as an accuser. Whilst He complains of a sinful nation (Isa. 1. 4) He pleads, 'Open ye the gates that a righteous nation may enter' (Isa. 26. 2). Again, designating Israel as a people laden with iniquity, He yet condescends to say, 'Your people are all righteous' (Isa. 60. 21). Though declaring them to be children that are corrupted, He calls them 'children taught of the Lord' (Isa. 54. 13). 'Whilst they are a seed of evildoers,' He says, 'their seed shall be known amongst the heathen' (Isa. 61. g). Again they are told, 'When you make many prayers I will not hear.' Yet He assures us (Isa. 65. 24) 'Before they call I will answer.' Whilst declaring that our new moons and our feasts his soul hates, He invites us to come and prostrate our selves before Him on new moons and sabbaths.�Exod. Rabba 15.

The rite of proclaiming and sanctifying the month at the appearance of the new moon is traced back to the time of the Exodus, when Nisson was placed at the head of the months. The ceremony was of the same importance as are dates in legal documents and in evidence, and the month only began when it had been proclaimed by the representative of the community.�Exod. Rabba 15.

Water, air, and fire were created before the world the water begat darkness, the fire begat light, the ___ , spirit or air, begat wisdom, and with these the world is always governed, viz. wind, fire, wisdom, light, darkness and water.�Exod. Rabba 15.

For the purpose of effecting Israel's redemption God did not disdain to appear in a place where there were images of idols or other impurities.�Exod. Rabba 15.

The kingdom of Greece was a terror to the world, but Mattathias the priest, with faith and not with weapons, boldly met the terror and defeated it.�Exod. Rabba 15.

'Who is she that looks forth as the morning, fair as the woman?' (Song, 6. 10). She is no other than Esther, who like the morning star was the light brought to Israel in the dark days of Media. 'Clear as the sun and terrible as an army with banners' (Song, 6. 10): these were no other than Mattathias the High Priest and his sons, who like an army with their banners stood up against the evil power of Greece, from which every power fled as one flees from the strength of the mid-day sun. Their army and their banners were faith in their God; they were stimulated by the words of the prophet (Joel 4. 6-10), 'The children of Judah and the children of Jerusalem have ye sold to the Grecians .

. . Beat your ploughshares into swords and your pruning-hooks into spears; let the weak say, I am strong.'�Exod. Rabba 15.

Certain commandments were given to Israelites exclusively; and these are mostly known by the word ___ (to you). The observance of the Passover in the month of Nisson (Exod. 12): Not to make graven images (Levit. 26): To be just in judgment (Hosea 5.): Righteousness and charity (Deut. 24.): To be merciful and compassionate (Deut. 11.): Sabbatical years and jubilees (Levit. 25.): and various others (Deut. 11.), tithes, concerning the Firstborn (Deut. 14.), Sacrifices (Exod. 20.), Fringes (Num. 15.), Festivals (Levit. 23.), Atonement Day, etc. On the other hand there are special gifts, viz.: God's blessings (Levit. 25. and Numb. 6.), Palestine (Levit. 25.), the Torah (Prov. 3.), and Light (Isa. 60.).�Exod. Rabba 15.

The reconstruction of the calendar, as far as the months are concerned, Nisson having taken the place of Tishri, as the head of the months, at the Exodus, was but in proper keeping with things. A king proclaimed the day of the birth of his son as a holiday; the son was taken captive and enslaved, but eventually set free. The day of his freedom was henceforth ordered to be observed as the holiday, instead of the day of his birth. Thus God distinguished the month when his son, Israel, was set free from thraldom, and crowned it as henceforth the first or head of the months.�Exod. Rabba 15.

There is a remedy for every sin, viz. prayer and repentance; but there are three grievous sins for which there seems to be no expiation, and these are murder, idolatry and adultery. If therefore one says to you, 'Let us go and murder, and we shall escape punishment,' beware of what was said even in the early days of the world's existence, before the Torah was given: 'He that sheds man's blood, through man his blood shall be shed.' If you are enticed to commit adultery and are perhaps persuaded that you can atone for it, flee from the very thought. The two laws, the one appertaining to the Nazirite and the one concerning a woman suspected of misconduct, are advisedly placed side by side because of their affinity to each other. The Nazirite, for instance, who takes upon himself to abstain from wine, is told that he is not permitted to partake of the very fruit that produces intoxicants, so that the good resolution may not be frustrated, which would probably be the case were he to indulge in the tasting of the grape.

Remember that a woman also is mentioned as a fruitful vine, so that a woman's and your own conduct should be like that prescribed for the Nazirite. Do not say, I will guard myself against so great an offence as actual adultery, but there can be no harm in say, kissing, embracing, or caressing and fondling my neighbour's wife. Bear in mind that the Nazirite's resolution not to partake of wine was supplemented by the prohibition of partaking of the fruit that produces wine. 'Can a man take fire in his bosom,' says the wise king, 'and his clothes not be burnt? Can one go upon hot coals and his feet not be scorched? So he that goes to his neighbour's wife; whosoever touches her shall not be innocent' (Prov. 6.). If again you are persuaded to commit the very grievous sin of idolatry, let these serious words ever be before you: 'He that sacrifices to any god, save to the Eternal only, he shall be utterly destroyed' (Exod. 22. 20). And not only are we prohibited the worship of a strange god, but all accessories of such worship are forbidden, even for the purpose of medicine, such as using some of the incense for a medicine, or any of the groves for any purpose whatsoever. We are told, 'And there shall cleave nought of the cursed thing to your hand' (Deut. 13. 17); 'Neither will you bring an abomination into your house, in case you be a cursed thing like it' (Deut. 7. 26).�Exod. Rabba 16.

There is in heaven an accuser and a defender of man; the name of the former is Semoel and that of the latter Michael.�Exod. Rabba i18.

Onkeles, who became a convert to Judaism, complained to the Rabbis that God's love for converts only went to the extent of giving them bread and raiment (Deut. 10. 18): 'You have now joined the house of Israel,' replied one rabbi, 'and you should bear in mind that Israel (Jacob) asked the Lord only to give him bread to eat and raiment to put on, and therefore you might be contented with the promise to give you spontaneously what Israel had to petition for.' 'More than this,' added another of the wise men, 'the bread and raiment mentioned are not to be taken in their literal sense only, for since you have entered the folds of God's people you are not precluded from eating the shewbread and having for your raiment the priestly garments.'�Exod.Rabba 19.

God may be regarded as saying to would-be proselytes: 'Perhaps you may hesitate to come within my fold because I have put a stigma on you by enacting, in connexion with the Passover lamb, 'No stranger shall eat thereof.' Inquire then of the Gibeonites who were received within the pale of the Israelites by practising fraud and because they feared earthly evil; yet I punished Saul and his household because they did not deal kindly with the Gibeonites (2 Saml. 21.). If I valued the Gibeonites' conversion, how much more will I be pleased with those who seek to come under the banner of my law, not out of bodily fear but from motives of the higher life.'�Exod. Rabba 19.

When, at the Exodus, Moses was anxious to take up Joseph's bones for interment in Palestine, Serach the daughter of Asher was still living, and she pointed out the spot of Joseph's sepulchre.�Exod. Rabba 20.

Honour the physician so long as you do not require his skill.�Exod. Rabba 21.

David advisedly calls one of his Psalms (Psalm go.) 'A prayer of Moses, the man of God,' and another Psalm (Psalm 102.) he names 'A prayer of the afflicted,' to convey to us the truth that the prayer of the greatest and of the most humble of men, that of the richest and that of the poorest, of the slave and of the master, are equal before God.�Exod. Rabba 21.

Prayers should be said in common, master and man mistress and maid, rich and poor together, for all are equal before God.�Exod. Rabba 21.

By Isaac's blessings Esau became the possessor of the power of the hand, and he made good use of it. When the Israelites intended passing his country he warned them of his handy sword (Num. 20.). Not less does Jacob (i.e. Israel) appreciate his power of the voice, i.e. prayer. There will come a time when each will take the full benefit of the power possessed by him. Esau's is predicted in the thirty-fourth chapter of Isaiah, and that of Israel in the thirty-third chapter of Jeremiah.�Exod. Rabba 21.

The approach of Pharaoh on the shores of the Red Sea was worth a hundred fast days and a hundred formal or ordinary prayers. It caused the Israelites to lift up their hearts and eyes in trust and sincerity to their Heavenly Father, to whom they prayed and to whom they looked for help.�Exod. Rabba 21.

If your hands are stained by dishonesty, your prayers will be polluted and impure, and an offence to Him to whom you direct them. Do not pray at all before you have your hands purified from every dishonest act.�Exod. Rabba 22.

With all their professed faith, in Egypt, there was no real faith in the Israelites until they saw God's wonders on the Red Sea. Prompted by that faith they were enabled to compose and sing the exquisite song of praise.�Exod. Rabba 23.

The song of praise that Israel offered on the Red Sea was pleasing to God as an outburst of real gratitude. There had indeed been no such praise offered to God since creation. Adam, formed out of dust and put above all creation, omitted to praise the Creator for the dignity conferred on him. Even Abraham, rescued from the fiery furnace and made conqueror of the kings he pursued, or Isaac when delivered by the message of God from the knife, or Jacob when he resisted the attacking angel, withstood the enmity of Esau and the men of Shechem, not one was prompted to offer hymns to God for his protecting power and deliverance. It was left to the poor enslaved and oppressed Israelites, rescued from thraldom, to sing that exquisite hymn to the glory of their God.�Exod. Rabba 23.

Through their faith the Israelites on the Red Sea became possessed of the Holy Spirit.�Exod. Rabba 23.

Man is the proudest of God's creatures, the eagle is the haughtiest amongst the birds, the ox amongst the cattle, and the lion amongst the beasts of the field.

Hence it was the image of these four which Ezekiel saw in his vision on the throne of God.�Exod. Rabba 23.

So persistent were the Israelites in their desire to return to Egypt, that Moses had to use force, after persuasive language had failed, to make them continue their journey. Their arguments were that God's object in bringing them out of Egypt was fivefold: (1) to give them the Egyptians' goods, to which they were entitled as wages for their work; (2) to lead them through the Red Sea; (3) to shelter them with his cloud of glory; (4) to avenge them on the Egyptians; (5) to enable them to sing hymns of praise to Him. Now that all these things were accomplished, the Egyptians drowned, and not sufficient left in Egypt to force them again to slavery, their best step would be, they thought, to return to a country where, free from slavery, they could enjoy life infinitely better than in the wilderness that faced them, where there was no bread and no water, not to mention the fish and the onions of Egypt. But Moses pointed out to them that there was a great debt which they had not yet discharged. 'Ye shall serve God upon this mountain' (Exod. 3. 12), which was, in fact, the token beforehand of God's being with Moses and his mission to Pharaoh.�Exod. Rabba 24.

'He made his people go forth like sheep and guided them in the wilderness like a flock' (Ps. 78. 52). 'Like sheep'�like the sheep of Jethro which Moses led to the wilderness; so he led the Israelites through the wilderness, for as sheep are not brought into the dwelling-house, and there is no fixed fund out of which to maintain them, so was it with Israel; they had no buildings wherein to dwell, they had to pick up their food in the open. Not however like sheep destined for slaughter, for they are God's holy flock; he who touches that which is holy to the Lord incurs guilt, and be who touches Israel, God's firstborn, shall offend; evil shall come upon them, says the prophet (Jer. 2.).�Exod. Rabba 24.

That Saturday is the Sabbath proclaimed on Sinai was fully demonstrated to the Israelites in the wilderness. When, contrary to God's ordinance, they went out on that day to gather manna and found none, Moses told them 'See,'�he did not say 'Know' but See�that God has given you the Sabbath, pointing out to them visibly the Sabbath day.�Exod. Rabba 25.

The observance of the Sabbath proclaimed on Sinai by an Israelite outweighs all other commandments. And from the point of view that the Sabbath was established as a token between God and his people (Exod. 31. 13) one is justified in saying that it is not right and proper for a non-Jew to observe that Sabbath; it is the expression of a relation so intimate that the intrusion of a stranger would be resented.�Exod. Rabba 25.

The ways of the Lord are inscrutable; it is vain for mortal man to define how his work is done. If you wish to find out whence punishments or blessings come, you will be confounded in the attempt. The fire and brimstone brought upon Sodom and Gomorrah came from heaven (Gen. 19.). You may perhaps conclude that punishment only comes thence, but you will then find the beneficial dew coming from heaven (Micah 5). The Egyptians received their plagues from heaven, and the retribution of the Ammonites came down from heaven (Joshua 10.); Sisera was fought against from heaven (Judg. 5.). On the other hand goodness and blessings came from heaven (Deut. 28.). Bread seems to come from earth only (Ps. 104.), but it comes from heaven also (Exod. 16.). Water came from earth (Numb. 21.), and you will find water from heaven (Deut. 11.).

The same confusion will meet you if you try to find the position or attitude of angels. You may conclude that they fly (Isa. 6. 6), but behold they stand (Isa. 6. 2). You find them sitting (Judg. 6.), and you find them walking too (Zech. 3). You conclude, in one instance, that they appear in the figure of a woman (Zech. 5.), but they are men (Gen. 18.), and they are also wind and fire (Ps.

I04.�Exod. Rabba 25.

Because of his love, God did not disdain to do the work proper to a servant for the Israelites in the wilderness. He held a light for them through their wanderings there. He washed them, clothed them, and shod them (Ezkl. 16.). He carried them and watched over them when asleep (Ps. 121.).�Exod. Rabba 25.

Every prophecy, afterwards uttered by various prophets, was handed over on Sinai at the time of the giving of the Decalogue, but was to be kept unproclaimed until each prophet had received the charge of proclaiming his respective prophecy.�Exod. Rabba 28.

'I am the first and I am the last, and beside Me there is no God' (Isa. 43. 6) I am the first, I have no father; I am the last, I have no brother. Beside Me there is no God; I have no son.�Exod. Rabba 29.

Nature was silent and at rest when the Decalogue was proclaimed on Sinai. No animal made a sound, no fowl flew, the very angels kept silent, and desisted from praises before God. The billows of the sea became calm and at rest, and no creature uttered a sound whilst the words were uttered by the living God saying, 'I am the Lord your God.'�Exod. Rabba 29.

When Onkeles intimated to his uncle Hadrian his intention of becoming a convert to Judaism, the uncle ridiculed his nephew's taste for attaching himself to a people of such low estate and so despised. He asked Onkeles to tell him what prompted him to such a folly. Onkeles' reply was, 'The Jew, the most insignificant, and may be the most despised amongst men as he now is, knows more about God and the creation than any man amongst the other peoples, and the Torah contains nothing but Truth.' The uncle then permitted his nephew to dive into the study of the Torah, but forbade him circumcision, which however Onkeles underwent.�Exod. Rabba 30.

Poverty is man's greatest affliction.�Exod. Rabba 31-

Moses offered his life for Israel and for the Torah, therefore these were designated as his. In Isaiah (63. 11) we are told, 'Moses and his people,' and in Malachi (3. 4) 'Remember the law of Moses my servant.'�Exod. Rabba 30.

Rabbis Gamaliel, Joshua, Eleazar b. Azaria and Akiba were preachers in Rome.�Exod. Rabba 30.

Repentance makes virtues almost of the very vices of the penitent sinner.�Exod.Rabba 31.

Riches, might, and worldly wisdom are not only not always a blessing to their possessors, but may be the very causes of their destruction. Korah and Haman had their fall brought about by their riches. Goliath paid with his life the penalty of his might, and Balaam's wisdom was his destruction-Exod. Rabba 31.

The poor are styled 'God's own.'�Exod. Rabba 31.

He who lives by usury in this world shall not live in the world to come.�Exod.Rabba 31.

'Behold I send an angel before you, to keep you in the way, and to bring you into the place which I have prepared, etc.' (Exod. 23. 20-22). 'Up to the time of the grievous sin of the people,' says God to Moses, 'I myself was leading them (Exod. 12.). By their making and worshipping the golden calf they have forfeited that high privilege and tender care. I will now send you an angel�or messenger�to lead you in the way. Beware not to rebel against him, for my name is in him; he comes by my authority; what he tells you he says in my name.' A similar expression is used in connexion with Moses himself, when God says (Exod. 19. 9), 'Behold I come to you in a thick cloud that the people may hear when I speak with you, and may believe in you for ever,' which obviously does not mean that they should believe in Moses as a deity, but they should believe that he (Moses) speaks as God's messenger.

Further, regarding the words that the angel shall not forgive their sins if they rebel against him, the meaning is that he has no such power as forgiving sin.

Moreover, the words, {HbrChrs} ___ {HbrChrs} may mean 'You will not change him: not change him for God because he has taken up the leadership in the wilderness, instead of God who led you hitherto, and therefore worship him and pray to him for the forgiveness of sin. I alone forgive iniquity and pass away sin.�Exod. Rabba 32.

When Moses was charged with the erection of the Mishkan he inwardly wondered that God who fills the worlds above and below should require a residence made for Him. But the Lord said to him, 'Israel is my flock (Ezkl. 34.), 'and I am their shepherd' (Ps. 80.): make a hut for the shepherd whither he shall come to tend them.�Exod. Rabba 33.

In giving his Torah to Israel, God is like a king who gives his only daughter in marriage, and makes it a condition with her husband that there shall always be a room kept for him in their house. If we wish to have the Torah, we must have God also. This is the meaning of the words 'Make Me a sanctuary that I may dwell therein.'�Exod. Rabba 33.

My light, the Torah, says God to man, is in your hand; but your light, the soul, is in my hand. Take care of my light, so that I may take care of your light.�Exod. Rabba 37.

Gold is one of the things for the non-existence of which man would probably be all the better. It was originally called into existence for the service of the Mishkan and of the Temple.�Exod. Rabba 37.

God requires but earnest prayer and a penitent heart.

Israel was redeemed from Egypt in answer to prayer. Joshua became a conqueror because of his prayer; in the days of the judges help was obtained by prayer;

Samuel's help for his people was granted in reply to prayer.�Exod. Rabba 38.

It was but proper that Aaron the holy (Ps. 106.) should enter the holy place (Exod. 15.) to make atonement before the Most Holy (Levit. 19.) for a holy people (Levit. 19.).�Exod. Rabba 38.

The poor amongst Israel plead before the Lord, saying, 'If one of our rich transgresses, he can bring a sacrifice for his accidental sin and it is atoned (Levit. 4. 22); but what are we, who have no means to purchase sacrifices, to do in order to expiate our sins?' In reply they are told to have regard to the words of the Psalmist and the prophets.

The Psalmist says (Ps. 26. 6, 7), 'I will wash my hands in innocency,' and in case you should think that he alludes to the bringing of bullocks and goats he hastens to add, 'So will I encompass your altar, that I may cause to be heard the voice of thanksgiving and tell all your wondrous work.'

And the prophet Hosea tells you (Hosea 14. 3), 'Take with you words and return to the Lord.' Words, words of earnest prayer and not sacrifice, do I require.�Exod. Rabba 38.

The tribe of Judah was the �lite of the Israelites, that of Dan the plebeian.

For the erection of the Mishkan God called for Bezaleel from the tribe of Judah, and commanded that Aholiab, from the tribe of Dan, should be placed with him; they jointly should do the work (Exod. 31. 1-6), to demonstrate that all, the one of high estate and the one of low estate, are alike before God.�Exod. Rabba 40.

The Tablets of the commandments were called Tablets of Stones, because the punishment for violating the commandments was death by stoning.�Exod. Rabba 41.

Israel is the most arrogant among nations, like the dog amongst beasts and the cock amongst fowls.�Exod. Rabba 42.

Moses, in pleading for the Israelites against their projected destruction for making the golden calf, had recourse to all sorts of, excuses in order to avert the threatened punishment. 'When appearing on Mount Sinai and proclaiming Yourself as the only God,' he pleaded, You didst say, 'I am the Lord your God,' not in the plural, 'Your God,' so that this ignorant people, just set free from slavery, may perchance have taken this proclamation as strictly applying to me only.' The using of this argument seems to have been a fact because, whilst at the giving of the commandments the singular {HbrChrs} 'thy God,' is used, thereafter the word {HbrChrs} , 'Your God,' is used. 'Moreover,' Moses said, 'this golden calf may be your coadjutor, O God. You causest the sun to shine: the golden calf will take over some of the workings of nature, and may cause the rain to descend.

You will send down the dew, and the golden calf will cause the herb to grow.'

Moses received the merited rebuke from God, who said, 'You also have become an idolater; is there any power in that idol which the people have made themselves as a god? is it anything but inanimate matter?'

'Why then,' Moses said, 'shouldst You be angry with your people who have made this worthless, powerless thing?' Further Moses argued and pleaded 'Why does your anger grow against the people whom You have brought out from Egypt? They have been slaves of the Egyptians, a people who worshipped animals as their gods; and can it be wondered at that they imitated their masters? A man once got for his son a trade which brought him into contact with a set of men of questionable repute, whose habits he soon adopted. The father became incensed to such an extent that he threatened his son's destruction; but a friend pleaded for the son by pointing out to the father that he, by the force of circumstances, had somewhat contributed to the evil habits of his son, by having put him into a trade which brought him into the company of evildoers. The Israelites are but like children prone to adopt the ways and manners of their elders, and if they are now destroyed there will be no chance for them to develop the better and higher life, to redeem the evil they have done, and to live by the law which You have proclaimed.' Moses prevailed with his prayer. And yet we see distinctly that not until Moses made mention of the Patriarchs was the reply 'And the Lord repented of the evil which He thought to do to His people' given. Just as a vine, to which Israel is likened (Ps. 80. 9), requires dead branches to support and prop the living ones, so Israel requires his departed ancestors' merits for his support. Thus Solomon says (Eccl. 9.) 'And I praise the dead which died long ago'; and so Moses, perceiving that his pleadings and prayers of forty days' duration (Deut. 9, 18-2,5) were left unanswered, made mention of the Patriarchs, and then his prayer was answered. There was yet another reason for Moses' mention of the three Patriarchs in his intercession for the Israelites. 'If death,' he said, 'is total annihilation, and there is now nothing of Abraham, Isaac, and Jacob, I have no plea for the sinning people; but if they�the Patriarchs�live in another, better and higher sphere, what of the promise made to them to multiply their offspring like the stars of the heavens?' Finally Moses mentioned that God was prepared to spare Sodom and Gomorrah if there could be found ten righteous men; and he agreed to produce the number demanded to save a sinning community, i.e. Aaron, Eliezer, Ithamar, Phineas, Joshua, Caleb and himself, but there were still three lacking to make up the Ten. Then Moses inquired of God again whether the righteous who depart from this world live in another world, and he received a reply in the affirmative. 'Remember then,' he prayed, 'the Patriarchs, Abraham, Isaac, and Jacob, who with the seven names mentioned will make up the ten righteous; for whose sake vouchsafe to save your people.'�Exod. Rabba 43 and 44.

If you have done any meritorious act, do not ask at once for the reward thereof; if you receive it not, your offspring after you will receive it. What would have become of us if our Patriarchs had asked for and received the reward of their merits whilst they lived?�Exod. Rabba 44.

Moses considered the breaking of the Tablets preferable to delivering them to the people, after they had made the golden calf. He was like a man commissioned by a king to convey the marriage contract to his future bride, who learns on his way that the would-be bride has rendered herself guilty of a serious indiscretion. He decides�in the woman's own interest�not to proceed further with the nuptial contract, but to tear it up, as she will thus still be unmarried and her guilt less serious than if she were guilty of her misdeed after she had received her marriage lines.�Exod. Rabba 43 and 46.

When God first called Moses, not being then an expert prophet, he was addressed in a voice similar to that of his own father, and he thought that his father had come to him from Egypt. God then told him that it was not his earthly father who called him, but the God of his father. Then, we find, Moses hid his face, which he did not do when first called by his name; not in fact until he heard the words, 'I am the God of your fathers.'�Exod. Rabba 45.

It is prohibited to preach out of manuscript. Sermons are to be delivered without the help of any writing before the preacher.�Exod. Rabba 47.

If you want a vine to flourish it should be replanted on another soil. God replanted his vine�Israel�from Egypt to Palestine, and it became famous.�Exod. Rabba 44.

There were two ships: the one left the harbour, and the other entered it. The spectators expressed their joy over the ship that was leaving, but took hardly any notice of the incoming one. Amongst the spectators was a man of sound sense, who pointed out to the crowd that their joy was misplaced, inasmuch as there should be more joy at a ship safely returned from its voyage than for the ship whose fate no one could foretell. This is what King Solomon meant when he said that the day of death is better than the day of one's birth, since no one can foretell the career of the newly-born child, whilst if a man goes hence with a good record behind him such death is better than a new birth.�Exod. Rabba 48.

'And they brought earrings, rings, tablets and jewels of gold' (Exod. 35. 22).

We have here five different articles of gold, in accordance with the law laid down (Exod. 21.): if one defrauds with a bullock, he shall pay five-fold. They had committed a sin with the gold in making the golden calf, and they brought to the sanctuary the five-fold penalty.�Exod. Rabba 48.

Why was the Mishkan called 'the Tabernacle of Testimony' (Exod. 38. 23)? Because it testified to the fact that Israel gained forgiveness and was received again into God's favour. A king had a beloved wife, but she had forfeited his love by her conduct and was sent away; and the public concluded that the couple had parted for ever. After a lapse of time the king reinstated his first love, but the populace were still dubious about the reconciliation. When however she was seen in the king's palace adorned with all the charms befitting a queen, the happy relations between the king and his consort could no longer be doubted. So when the Shechinah vouchsafed to dwell in the Mishkan, it was a glorious demonstration that the Lord was reconciled with his people.�Exod. Rabba 51.

A pupil of Rabbi Simeon b. Joshua went abroad and returned with wealth. When the other pupils came to know of it, they too clamoured to go abroad. The Rabbi bade them follow him, and he brought them to a valley where he pulled out a quantity of gold coins, saying, 'If it is gold you want, here it is; take it. Remember, however, that not every one can have a double reward. Perchance if you have this gold, which may procure you pleasures on earth, you are likely to have no reward hereafter, where the righteous can rely on receiving it.'�Exod. Rabba 52.

Footnotes 94:1 See Dr. Sach's Beitr�ge zur Sprach und Alterthumsforschung aus j�dischen Quellen, 2nd vol., page 3, for the word Muria.

IT is forbidden to inquire what existed before creation, as Moses distinctly tells us (Deut. 4. 32): 'Ask now of the days that are past which were before you, since the day God created man upon earth.' Thus the scope of inquiry is limited to the time since the Creation.�Gen. Rabba 1.

The unity of God is at once set before us in the history of creation, where we are told He, not they, created.�Gen. Rabba 1.

The Torah was to God, when He created the world, what the plan is to an architect when he erects a building.�Gen. Rabba 1.

The '_ ', being the first letter of the Hebrew Alphabet, demurred at her place being usurped by the letter _ , which is second to her, at the creation; the history of which commences with the latter instead of with the former. She was, however, quite satisfied when told that in the history of giving the Decalogue, she would be placed at the beginning in the word {HbrChrs} , for the world has only been created on account of the Torah, which, indeed, existed anterior to creation; and had the Creator not foreseen that Israel would consent to receive and diffuse the Torah, creation would not have taken place.�Gen. Rabba 1.

There is a difference of opinion as to the day on which angels were created; one authority decides for the second day, on the ground that they are mentioned in connexion with water (Ps. 104. 3, 4), which was created on that day; while another, arguing from the fact that they are said to fly (Isa. 6.), assigns their creation to the fifth day, on which all other flying things were created. But all authorities are agreed that they did not exist on the first day of creation, so that sceptics cannot say that they were helpers in the work of creation.�Gen. Rabba 1.

The title of an earthly king precedes his name, for instance, Emperor Augustus, etc. Not so was the will of the King of kings; He is only known as God after creating heaven and earth. Thus it is not said ___ {HbrChrs} (God created), but ___

____ . 'In the beginning created God heavens and earth'; He is not mentioned as God before He created.�Gen. Rabba 1.

Even the new heavens and earth, spoken of by the Prophet Isaiah (65. 17), were created in the six days of creation.�Gen. Rabba 1.

When any divergence is found in the Scriptures, it must not be thought that it is by mere accident, for it is done advisedly. Thus, for instance, we invariably find Abraham, Isaac and Jacob; but once, as an exception, Jacob is mentioned before the other Patriarchs (Levit. 26. 42). Again, whilst Moses has always precedence over Aaron, in one instance we find Aaron's name placed before that of Moses (Exod. 6. 26). This is also the case with Joshua and Caleb; whilst the former normally precedes the name of Caleb, there is one exception (Numb. 14. 30).

This is to show us that these men were equally beloved by God. The same is the case with the love and honour due to parents; whilst the father is as a rule mentioned first in this connexion, once (in Levit. 19. 3) the mother is mentioned before the father. This is also intended to indicate that children owe the same love and honour to the mother as to the father.�Gen. Rabba 1.

The man that gloats over another man's disgrace and thinks himself raised in dignity by it, is unworthy of future bliss.�Gen. Rabba 1.

Light is mentioned five times in the opening chapter of the Bible. This points to the five books of Moses. 'God said let there be light' refers to the book of Genesis, which enlightens us as to how creation was carried out. The words 'And there was light' bear reference to the book of Exodus, which contains the history of the transition of Israel from darkness to light. 'And God saw the light that it was good': this alludes to the book of Leviticus, which contains numerous statutes. 'And God divided between the light and between the darkness': this refers to the book of Numbers, divided as that book is between the history of those who came out of Egypt and that of those who were on their way to possess the promised land. 'And God called the light day': this bears reference to the book of Deuteronomy, which is not only a rehearsal of the four earlier books, but contains Moses' eloquent dying charge to Israel and many laws not mentioned in the preceding books.�Gen. Rabba 3.

'And the earth was without form and void.' There seems to be some reason for the earth's despondency, as though she was aware of her lot beforehand. This may be illustrated by the following parable: A king acquired two servants on precisely the same conditions, but made a distinction in their treatment. Regarding the one, he decreed that she should be fed and maintained at the expense of the king. For the other, he decided that she must maintain herself by her own labour. In the same way, the earth was sad because she saw that the heavens and the earth were equally and at the same time called into being by the same 'let there be' or will of God, and yet the heavenly bodies feast on and are maintained by Divine Glory; whilst earthly bodies, unless they labour and produce their own sustenance, are not sustained. Or, again, it is as though the king decreed that the one servant should be a constant dweller in his palace, whilst the other should be a fugitive and a wanderer; or gave to the one perpetuity or eternity, and to the other, death.

Thus, the earth knowing�as though by inspiration�God's words spoken afterwards to Adam (Gen. 3. 17): 'Cursed is the ground for your sake,' put on mourning, and thus was 'without form and void.'�Gen. Rabba 2.

In the words 'and there was evening and there was morning one day,' the 'one day' referred to is the Day of Atonement�the day of expiation.�Gen. Rabba 2.

There seems to be a covenant made with the waters that whenever the heat is excessive and there is scarcely a breath of air moving on land, there is always some breeze, however slight, on the waters.�Gen. Rabba 2.

God knew beforehand that the world would contain both righteous and wicked men, and there is an allusion to this in the story of creation. 'The earth without form,' means the wicked, and the words 'and there was light' refers to the righteous.�Gen. Rabba 3.

Other worlds were created and destroyed ere this present one was decided on as a permanent one.�Gen. Rabba 3.

Rain is produced by the condensed effusion of the upper firmament.�Gen. Rabba 4.

'How is it,' asked an inquisitive matron of Rabbi Jos�, 'that your Scriptures crown every day of creation with the words: "And God saw that it was good," but the second day is deprived of this phrase?' The Rabbi sought to satisfy her by pointing out that at the end of the creation it is said: 'And God saw all that He had made, and it was exceedingly good,' so that the second day shares in this commendation. 'But,' insisted the matron, 'there is still an unequal division, since every day has an additional sixth part of the praise, whilst the second day has only the sixth part without the whole one, which the others have. for themselves.' The sage then mentioned the opinion of Rabbi Samuel, that the reason for the omission is to be found in the fact that the work begun on the second day was not finished before the following (the third) day; hence we find the expression 'it was good' twice on that day.�Gen. Rabba 4.

Three were accused Adam, Eve and the Serpent but four were sentenced, viz., the earth, as well as those three. The earth received her sentence as the element out of which rebellious and fallen man was formed.�Gen. Rabba 5.

The waters of the various seas are apparently the same, but the different taste of the fish coming from the various seas seems to contradict this.�Gen. Rabba 5.

God made a condition with Nature at the Creation, that the sea should divide to let the Israelites pass through it at the Exodus, and that Nature should alter her course when emergency should arise.�Gen. Rabba 5.

When iron was found, the trees began to tremble, but the iron reassured them:

'Let no handle made from you enter into anything made from me, and I shall be powerless to injure you.'�Gen. Rabba 5.

The following are God's presents, or free gifts, to the world: The Torah (Exod. 31. 18), Light (Gen. 1. 17), Rain (Levit. 26. 4), Peace (Levit. 26. 6), Salvation (Ps. 18. 36), Mercy (Ps. 106. 46). Some add also the knowledge of navigation.�Gen. Rabba 6.

When creation was all but ended, the world with all its grandeur and splendour stood out in its glorious beauty. There was but one thing wanting to consummate the marvellous work called into existence by the mere 'let there be,' and that was a creature with thought and understanding able to behold, reflect and marvel on this great handiwork of God, who now sat on His Divine Throne surrounded by hosts of angels and seraphim singing hymns before Him.

Then God said, 'Let us make man in our likeness, and let there be a creature not only the product of earth, but also gifted with heavenly, spiritual elements, which will bestow on him reason, intellect and understanding.' Truth then appeared, falling before God's throne, and in all humility exclaimed: 'Deign, O

God, to refrain from calling into being a creature who is beset with the vice of lying, who will tread truth under his feet.' Peace came forth to support this petition. 'Wherefore, O Lord, shall this creature appear on earth, a creature so full of strife and contention, to disturb the peace and harmony of Your creation?

He will carry the flame of quarrel and ill-will in his trail; he will bring about war and destruction in his eagerness for gain and conquest.'

Whilst they were pleading against the creation of man, there was heard, arising from another part of the heavens, the soft voice of Charity: 'Sovereign of the Universe,' the voice exclaimed, in all its mildness, 'vouchsafe You to create a being in Your likeness, for it will be a noble creature striving to imitate Your attributes by its actions. I see man now in Spirit, that being with God's breath in his nostrils, seeking to perform his great mission, to do his noble work. I see him now in spirit, approaching the humble hut, seeking out those who are distressed and wretched to comfort them, drying the tears of the afflicted and despondent, raising up them that are bowed down in spirit, reaching his helping hand to those who are in need of help, speaking peace to the heart of the widow, and giving shelter to the fatherless. Such a creature cannot fail to be a glory to His Maker.' The Creator approved of the pleadings of Charity, called man into being, and cast Truth down to the earth to flourish there; as the Psalmist says (Ps. 85. 12): 'Truth shall spring out of the earth; and righteousness shall look down from heaven to abide with man'; and He dignified Truth by making her His own seal.�Gen. Rabba 8.

The sun alone without the moon would have sufficed for all his purpose, but if he were alone, the primitive people might have had some plausible excuse for worshipping him. So the moon was added, and there is less reason for deifying either.�Gen. Rabba 6.

The progeny of man is reckoned from his father's and not from his mother's family.�Gen. Rabba 7.

'Let us make man.' God may be said to address the spiritual and the material elements thus: 'Till now all creatures have been of matter only; now I will create a being who shall consist of both matter and spirit.'�Gen. Rabba 8.

'In our form, in our likeness.' 'Hitherto there was but one such creature; I have now added to him another who was taken from him. They shall both be in our form and likeness; there shall be no man without a woman and no woman without a man, and no man and woman together without God.' Thus in the words ___ {HbrChrs} ('man and woman') there is the word, {HbrChrs} , (God).�Gen. Rabba 8.

If they are unworthy the _ from the word ___ and the, _ from ___ is taken away, and thus {HbrChrs} God, departs and there are left the words {HbrChrs} ___ = "fire and fire."

Adam was created with two bodies, one of which was cut away from him and formed Eve.�Gen. Rabba 8.

If man had been created out of spiritual elements only there could be no death for him, in the event of his fall. If, on the other hand, he had been created out of matter only, there could be no future bliss for him. Hence he was formed out of matter and spirit. If he lives the earthly, i.e. the animal life only, he dies like all matter; if he lives a spiritual life, he obtains the spiritual future bliss.�Gen. Rabba 8.

Michael and Gabriel acted as 'best men' at the nuptials of Adam and Eve. God joined them in wedlock, and pronounced the marriage benediction on them.�Gen.Rabba 8.

Rabbi Meier wrote a ___ {HbrChrs} (scroll) for his own use, on the margin of which he wrote, in connexion with the words: 'And God saw that it was good,' 'This means death, which is the passing from life transitory to life everlasting.'�Gen.Rabba 9.

God knows our thoughts before they are formed.�Gen. Rabba 9.

There is a limit to everything except to the greatness and depth of the Torah.�Gen. Rabba 10.

After destroying Jerusalem and the Temple, plundering all its valuables and doing much what he liked, Titus became intoxicated with his success and indulged in gross blasphemy. 'It is all very well,' he said, 'for the God of the Jews to conquer kings of the desert, but I attacked Him in His very palace and prevailed against Him.' When he was on his return voyage to Rome, with the booty robbed from the Temple, a great tempest arose on the sea and threatened him with shipwreck. He again had recourse to blasphemy: 'The God of the Jews,' said he, 'seems to have dominion over the waters; the generation of Noah He destroyed by water, Pharaoh and the Egyptians He drowned in the waters, and over me He had no power until I gave Him the chance by using the elements over which He possesses this subtle power.' Suddenly a perfect calm set in, the sea became quite smooth, and Titus prosecuted his voyage without let or hindrance. Arrived in Rome with the golden vessels of the Temple, he was given a great reception, and a large number of distinguished men went to meet him.

After resting from his fatigue, he appeared again before a distinguished assembly, and was offered wine; but whilst he was partaking of it a microbe, so minute that it was imperceptible, found its way into his glass, and soon began to cause him intense pain in the head. In the course of a short time the insect grew, and with it grew the pain in Titus' head, till it was decided to have recourse to an operation, to open his skull, in order�as the Romans said�to see what the God of the Jews employed as punishment for Titus. An insect of the size of a pigeon and of the weight of nearly two pounds was found in Titus' brain. Rabbi Eleazer, son of Rabbi Jos�, who was then in Rome, saw with his own eyes the insect when taken out of Titus' skull.�Gen. Rabba 10.

Even flies, parasites and microbes have their purpose to fulfil, and there is nothing superfluous in creation.�Gen. Rabba 10.

The river Sambation casts up stones all the days of the week, but desists from doing so on Sabbath�indeed, on Friday after midday, when it becomes quite calm, as a proof of the day which is really the Sabbath.�Gen. Rabba 11.

Rabbi Judah Hanasa invited his friend Antoninus to dine with him on the Sabbath day, when all the viands were served cold. After a time the Rabbi again had the pleasure of his friend's company at dinner on a week-day, when warm food was served. Antoninus, however, expressed his preference for the food he had enjoyed at his friend's table on the Sabbath, though it was cold. 'Ah,' said the sage, 'there is something missing to-day which we cannot procure.' 'But,' replied Antoninus, 'surely my means can procure anything?' 'No,' answered the Rabbi, ' your means cannot procure the Sabbath; it is the Sabbath that gives the zest to the food.'�Gen. Rabba 11.

The merciful Creator did not overlook the wild goat or the coney, but provided for them a refuge and a protecting shelter. It follows that he created all that is necessary for man.�Gen. Rabba 12.

The light, when first created, would have enabled man to see from one comer of the earth to the other; but the wicked men of the generation of Enos, the flood, and the Tower caused that light to be withdrawn from this world, and it is preserved for the righteous in a higher sphere.�Gen.Rabba 12.

The nose is the most important feature in man's face, so much so, that there is no legal identification of man, in Jewish law, without the identification of the nose.�Gen. Rabba 12.

All the rivers go into the sea and the sea is not full, because the waters of the sea are again absorbed, and this causes the mist which rises from the earth.

When the clouds have absorbed the mist, the moisture becomes condensed, and loses its salty substance before it comes down again on earth in the shape of rain.�Gen. Rabba 13.

The Hebrew word for 'forming' is, in connexion with the formation of man, spelled exceptionally {HbrChrs} with two '_ ', which is not its proper spelling. This is to be taken as a hint that man was formed out of two elements�spirit and matter. This is also manifested in man's life. His material part has need of matter to sustain him, and of the other laws of nature; he grows, flourishes, decays and dies. But, on the other hand, he resembles spiritual beings by walking upright, by his power of speech and thought, and by being able in some degree to see behind him without need of turning his head round; which facility is given to man alone and not to the lower animals.�Gen. Rabba 14.

The appearance of Adam and Eve, when just formed, was like that of persons of twenty years of age.�Gen. Rabba 14.

Rabbi Jos� b. Chlafta paid a visit of condolence to a man who had lost a dearly beloved son. He met there a man of sceptical ideas, who, observing the Rabbi's silence, asked him whether he had nothing to say to the mourner. 'We,' said the good man, 'believe in a meeting again hereafter.' 'Has our friend not sorrow enough,' observed the sceptic, 'that you must needs add to it by offering him foolish words as comfort? Can a broken pitcher be made whole?' he argued. 'Your own Psalmist does not seem to think so when he says (Ps. 2. 8): "You will dash them to pieces like a potter's vessel."' 'And yet,' answered the Rabbi, 'there is even a vessel made by human hands, or rather by blowing, viz. a vessel made from glass, which, when broken, can be made whole again by the same process, by blowing. And if such is the case with anything made by human skill, shall we doubt it where the Great Master blew into the nostrils His own breath?'�Gen. Rabba 14.

The builder mixes a thick sand with a thinner one in the mortar, by which contrivance the latter becomes very strong and the building more substantial. In creating the first pair, something of this method was adopted. Adam was the strong and Eve the weaker. This mixture of the weak with the strong is beneficial to the human race.�Gen. Rabba 14.

Man was originally formed with a tail like the lower animals, but this was afterwards taken from him out of consideration for him.�Gen. Rabba 14.

God designed man for work�work for his own sustenance; he who does not work shall not eat.�Gen. Rabba 14.

Perhaps in the proper order of things, Abraham should have been the first man created, not Adam. God, however, foresaw the fall of the first man, and if Abraham had been the first man and had fallen, there would have been no one after him to restore righteousness to the world; whereas after Adam's fall came Abraham, who established in the world the knowledge of God. As a builder puts the strongest beam in the centre of the building, so as to support the structure at both ends, so Abraham was the strong beam carrying the burden of the generations that existed before him and that came after him.�Gen. Rabba 14.

Here in this life we have the Spirit = the soul, blown into our nostrils; hence it goes from us at death.

In futurity the soul, when restored, will be given to us, as it is said in Ezek. 37. 14: a complete gift never to be returned.�Gen. Rabba 14.

The river Euphrates (___ ) is the chief and choicest of all rivers.�Gen. Rabba 16.

The Greeks, amongst other insults which they heaped on Jews, had a satirical saying. The Jews should write on the horn of an ox�alluding to the making of the golden calf�that they are not the portion of the God of Israel.�Gen. Rabba 16.

'Why,' asked a matron of Rabbi Jos�, 'did God steal a rib from Adam?' 'Steal, did you say?' replied the Sage. 'If one were to take away from your house an ounce of silver, and give you in return a pound of gold, that would not be stealing from you.' 'But,' Persisted his friend, 'what need was there for secrecy?' 'It was surely better,' replied R. Jos�, 'to present Eve to Adam when she was quite presentable, and when no traces of the effects of the operation were visible.'�Gen. Rabba 17.

That woman exercises more influence over man than he possesses over woman was illustrated by a couple who were famous for their piety, but who were eventually divorced. The man married a woman of questionable habits, and soon copied her conduct and became like his new wife, conspicuous for his evil deeds; whilst the divorced woman married a notorious sinner, and converted him into a pious man.�Gen. Rabba 17.

Woman is formed out of bone. Touch a bone and it emits sound; hence woman's voice is thinner than man's. Again, man is formed from earth, which is comparatively soft and melts when water comes over it; whilst woman, being formed from hard substance, is more stubborn and unbending.�Gen. Rabba 17.

Sleep is a sixtieth portion of death; a dream is the same proportion of prophecy and the Sabbath of the Future bliss.�Gen. Rabba 17.

Dreams, something like prophecy, are the offspring of imaginations and comparisons which we may form whilst awake.�Gen. Rabba 17.

Sleepiness and laziness in a man are the beginning of his misfortune.�Gen.Rabba 17.

Man in celibacy is in sublime ignorance of what is meant by the words good, hell), joy, blessing, peace and expiation of sin. He is, in fact, not entitled to the dignified name of man-Gen. Rabba 17.

Rabbi Jos�, the Galilean, married his niece�his sister's daughter-who proved an exceedingly bad wife, and took a delight in abusing him in the presence of his pupils, who urged him to divorce her. This he refused to do, pleading that he was not in position to make provision for her maintenance, without which it would not be just to cast her adrift. One day he brought home with him Rabbi Eleazar b. Azaria, to whom, as well as to her husband, she offered a frown as her greeting. Upon inquiry as to what repast there was to place before his guest, R. Jos� received the reply that there was nothing but lentils. His sense of smell, however, told him that there was something more savoury, and looking into the simmering pot on the hob, he found its contents to be stuffed chickens.

After a deal of persuasion the good woman was prevailed upon to place the tempting morsels before her husband and his guest, Rabbi Eleazar, who, having overheard the answer which the woman first gave her husband, that there was nothing better than lentils, expressed his surprise that chickens were served.

In order to screen his wife, Rabbi Jos� made the remark that perhaps a miracle had happened in honour of so distinguished a guest. The true character of the woman, however, reached the ears of Rabbi Eleazar, and he also learnt that it was owing to his friend's inability to provide for her maintenance that he was not divorced from her. The means to make provision for her were then soon found, and she was duly divorced from her husband.

Rabbi Jos� had the good fortune to find a very much more desirable helpmate in his second wife, but no such good luck followed his divorced wife. She married the town watchman, who, after a lingering illness, was struck with total blindness, and he employed his wife to guide him through the streets for the purpose of begging. When they arrived at the street in which Rabbi Jos� lived, the woman retraced her steps, but the man, though blind, knew every street, owing to his having been watchman of the town, and demanded his wife's motive for so persistently avoiding a certain street. She eventually had to divulge her reason, and this led to quarrels between the couple; the man saying that his wife deprived him of a source of income by avoiding the very street where he expected to find a decent revenue. The quarrels soon culminated in blows bestowed by the blind man upon his unhappy wife. This scandal made quite a stir in the small town, and did not escape the ears of Rabbi Jos�, whose worldly affairs had vastly improved, and who, in fact, was now a man of affluence, possessing property in the little town. When he became aware of the sad plight his former wife was in, he placed one of his houses at the disposal of herself and her husband, and made them, in addition, a monetary allowance which placed them beyond the reach of want till the last day of their lives.�Gen. Rabba 17.

Woman attains discretion at an earlier age than man.�Gen. Rabba 18.

Woman was not formed from Adam's head, so that she might not be haughty; nor from his eye, so that she might not be too eager to look at everything; nor from his ear, so that she might not hear too keenly and be an eavesdropper; nor from his mouth, so that she might not be a chatterer; nor from his heart, in case she should become jealous; nor yet not from his hand, so that she might not be afflicted with kleptomania; nor from his foot, in case she should have a tendency to run about. She was made from Adam's rib, a hidden, modest part of his body, so that she too might be modest, not fond of show, but rather of seclusion. But woman baffles God's design and purpose. She is haughty and walks with outstretched neck (Isa. 3. 16), and wanton eyes (Isa. 3. 6). She is given to eavesdropping (Gen. 18. 10). She chatters slander (Numb. 12. 11), and is of a jealous disposition (Gen. 30- 1), She is afflicted with kleptomania (Gen. 31. 19), and is fond of running about (Gen. 34. 1). In addition to these vices women are gluttonous (Gen. 3. 6), lazy (Gen. 18. 6) and bad tempered (Gen. 16. 5).�Gen. Rabba 18.

When the Jews returned from Babylon, their wives had become brown, and almost black, during the years of captivity, and a large number of men divorced their wives. The divorced women probably married black men, which would, to some extent, account for the existence of black Jews.�Gen. Rabba 18.

The higher the position the greater is the fall, and this applies to the serpent, who not only was the chief of all animals, but walked upright like man, and when it fell it sank into the reptile species.�Gen. Rabba 19.

The delight of the Shechinah is to dwell here amongst men. Adam's fall caused it to retire from earth to the first heaven. Cain drove it, by his misdeeds, further into the second, the generation of Enos further still, and the generation of the flood again to the fourth. The generation of the Tower, the Sodomites and the Egyptians of Abraham's time finally drove the Shechinah into the seventh heaven.

Then arose Abraham, who induced the Divine Glory to descend one degree nearer.

So also did Isaac, Jacob, Levi, Kehos, Amram and Moses, so that the Shechinah was once more brought down to dwell with man.�Gen. Rabba 19.

Like the desire of a woman for her husband is the desire of Satan for men of Cain's stamp.�Gen. Rabba 20.

'Dust you are and to dust will you return.' The grave is the only thing which every man has honestly acquired and can honestly claim.�Gen. Rabba 20.

To protect Cain from being killed, a dog was given him, who accompanied him and protected him against all comers.�Gen. Rabba 22.

When Cain went abroad, after killing Abel, he met his father Adam, who expressed his surprise at Cain's life being spared. The son explained that he owed his life to the act of repentance, and to his pleading that his sin was greater than he could bear. Adam thus received a hint of his error in not having fallen back upon repentance instead of putting the blame on Eve. He there and then composed a hymn, now known as the Ninety-second Psalm, which, in the course of time, became lost or forgotten. Moses, however, found it and used it, and it became known as the prayer of Moses, the man of God.�Gen. Rabba 22.

Do not befriend an evil man and no evil will overtake you.�Gen. Rabba 22.

The ___ ___ , evil inclination, at first behaves like a guest, but eventually becomes master. He makes not only the open streets, but the palace also, the centre of his traffic; wherever he observes a vain or proud person, or any traces of vice in a man, he says, 'He is mine.'�Gen. Rabba 22.

The evil enticer (or ___ ___ ) is as cunning as the famous dogs of Rome, who feign sleep when they see the baker with the basket of bread approaching the palace, and are thus able to snatch the loaves from the incautious carrier. He pretends at first great mildness, the gentleness of a woman, but soon shows the boldness of a strong man; he begs admittance like an outcast, but eventually becomes master of the situation.�Gen. Rabba 22.

'Sin lies at the door' (Gen. 4. 7). Happy is the man who can rise above the sin that lies in waiting for him.�Gen. Rabba 22.

Cain was a twin, for with him was born a girl; and Abel was one of three, for with him came two girls.�Gen. Rabba 22.

Three men craved for things of earth, and none of them made a success of his occupation. Cain was a tiller of the ground; we know his sad history. Noah attempted to become a husbandman, and he became a drunkard. Uzziah became a leper (2 Chron. 26. 10-20).�Gen. Rabba 22.

In the early time of creation, in the time of Lemech, a medicine was known, the taking of which prevented a woman's conception.�Gen. Rabba 23.

The deluge in the time of Noah was by no means the only flood with which this earth was visited. The first flood did its work of destruction as far as Jaff�, and the one of Noah's days extended to Barbary.�Gen. Rabba 23.

Naamah, daughter of Lemech and sister to Tubalcain, was Noah's wife.�Gen. Rabba 23.

It is an error to think that Cain was stronger than Abel, for the contrary was the case, and in the quarrel that arose Cain would have fared worse had he not appealed to Abel for compassion and then attacked him unawares and killed him.�Gen. Rabba 26.

Man should look upon the birth of a daughter as a blessing from the Lord.�Gen.Rabba 26.

For seven days the Lord mourned (or deplored) the necessity of destroying His creatures by the deluge.�Gen. Rabba 27.

God will wipe away tears from off all faces (Isa. 25. 8). This means from the faces of non-Jews as well as Jews.�Gen. Rabba 26.

Rabbi Judah Hanasa was an exceedingly meek man, who always tried to put the virtues of others above his own. He used to say: I am prepared to do anything reasonable that any man may ask me to do. Though the chief of the Rabbis of his time he rose when he saw Rav Hunna�-much his inferior in learning, piety and position�explaining that he�Rav Hunna�was a scion of the tribe of Judah on his father's side, whereas be himself was only from that of Benjamin, and that only on his mother's side.�Gen. Rabba 33.

Mercy and compassion are the great virtues which bring with them their own rewards, for they are recompensed with mercy and lovingkindness from the Mercy-seat of God. There was once a great drought in Palestine which afflicted its inhabitants long and severely. Rabbi Tanchuma proclaimed a fast day once, twice and thrice without propitiating the heavens to send down the much needed rain. He then assembled the people for prayer.

Before the congregation engaged in prayer, the good man intended to address his flock; but a report was brought to him that a certain man had been seen giving a woman some money within the precincts of the House of Assembly, an act which, under all the circumstances, could not but excite suspicion. The Rabbi had the man brought before him and asked him in what relationship he stood with the person to whom he was seen to have given money outside. 'She is my divorced wife,' answered the man simply. 'And how is it,' insisted the Rabbi, 'that you are on cordial terms with her and continue to give her money?' 'I am on no friendly footing with her; as for giving her money, she is in want, and that is a sufficient reason for my relieving her distress,' replied the man. 'Her want obscured all other considerations and the peculiarity of our relationship.' The Rabbi was much affected by the man's generous nature and kindliness, and preached his sermon on charity and brotherly love, a sermon worthy of the distinguished sage, showing that those virtues stand on an eminently higher level and are more efficacious than fasting and chastising of the body, and asking his audience to imitate 'the man in the street,' who set them such a good example. The good man then lifted up his heart in prayer, in which the congregation joined, and invoked the Throne of Mercy on behalf of a people imbued with mercy and compassion. The service was barely brought to a close when copious showers came down to refresh the parched ground and replenish the empty water tanks, and the people were once more happy.�Gen. Rabba 33.

The very punishments with which God visits His erring children are often turned into blessings. When the deluge was sent on a sinning world all the fountains of the great deep were opened (Gen. 7. 11), but when the deluge ceased not all the fountains were stopped (Gen. 8. 2). Those containing the mineral waters with their healing properties were left open for the great benefit of man.�Gen.Rabba 33.

The difference between the solar and the lunar year is that the former is eleven days longer than the latter.�Gen. Rabba 33.

The period covering the second half of Tishri, the whole of Cheshvon and the first half of Kislev is the season for sowing. The second half of Kislev, the whole of Tebeth and first half of Shvat is winter. The second half of Shvat, the whole of Adar and first half of Nisson is spring. The second half of Nisson, the whole of Iyar and first half of Sivon is harvest time, according to climate. The second half of Sivon, the whole of Tammuz and first half of Ab is summer, and the second half of Ab, the whole of Ellul and first half of Tishri is autumn.�Gen. Rabba 34.

The wicked make no resistance, but abandon themselves to their evil inclination.�Gen. Rabba 34.

Noah began by being righteous in his generation, but fell back and became a man of earth (Gen. 9. 20). Moses, on the other hand, began his career as ail Egyptian (Exod. 2. 19), but developed into a man of God.�Gen. Rabba 36.

By Japhet, Gomer and Magog Africa is meant, and by Tiros Persia.�Gen. Rabba 37.

The sexes of both man and the lower animals were meant to be separated in the ark during the deluge. This is clear from the way in which they entered the ark: first Noah and his three sons went in, and then their wives separately (Gen. 7. 7). But when they came out of the ark after the flood, God commanded Noah, 'Go out of the ark, you and your wife, your sons and their wives' (Gen. 8. 16), thus putting the sexes together again. Ham among the human beings, and the dog among the lower animals, disregarded this injunction and did not separate from the opposite sex in the ark. The dog received a certain punishment, and Ham became a black man; just as when a man has the audacity to coin the king's currency in the king's own palace his face is blackened as a punishment and his issue is declared counterfeit �Gen. Rabba 37-

Artaban 1 sent Rabbi Judah Hanasa as a present a pearl of great value, and when be asked the Rabbi a present of equal value in return, the sage sent him a parchment (Ephesian letters). Artaban thought it unworthy, since his own gift was of such priceless value. Rabbi Judah replied that not only was his present precious above all the possessions of both, but it had immeasurable advantage over the valuable pearl, as care must be taken of the pearl, whilst his amulet would take care of its possessor.�Gen. Rabba 35.

We are not allowed to say any portion of Holy Writ by heart, but must always read it from the Scroll. Thus when Rabbi Meier was once in Asia on Purim, and was unable to find a copy of the book of Esther, he wrote the book out from memory (as he knew it by heart), and then made another copy from which he read to the congregation.�Gen. Rabba 36.

If a man has entertained you only with lentils, do you entertain him with flesh.

If one shows you small favours, bestow on him great ones when an opportunity occurs.�Gen. Rabba 38.

There is not an evil which fails to bring benefit to some one.�Gen. Rabba A

Terah, the father of Abraham and Haran, was a dealer in images as well as a worshipper of them. Once when he was away he gave Abraham his stock of graven images to sell in his absence. In the course of the day an elderly man came to make a purchase. Abraham asked him his age, and the man gave it as between fifty and sixty years. Abraham taunted him with want of sound sense in calling the work of another man's hand, produced perhaps in a few hours, his god; the man laid the words of Abraham to heart and gave up idol worship. Again a woman came with a handful of fine flour to offer to Terah's idols, which were now in charge of Abraham. He took a stick and broke all the images except the largest one, in the hand of which he placed the stick which had worked this wholesale destruction. When his father returned and saw the havoc committed on his 'gods' and property he demanded an explanation from his son whom he had left in charge.

Abraham mockingly explained that when an offering of fine flour was brought to these divinities they quarrelled with each other as to who should be the recipient, when at last the biggest of them, being angry at the altercation, took up a stick to chastise the offenders, and in so doing broke them all up.

Terah, so far from being satisfied with this explanation, understood it as a piece of mockery, and when he learnt also of the customers whom Abraham had lost him during his management he became very incensed, and drove Abraham out of his house and handed him over to Nimrod. Nimrod suggested to Abraham that since he had refused to worship his father's idols because of their want of power, he should worship fire, which is very powerful: Abraham pointed out that water has power over fire. 'Well,' said Nimrod, 'let us declare water god.' 'But,' replied Abraham,' the clouds absorb the water and even they are dispersed by the wind.'

'Then let us declare the wind our god.' 'Bear in mind,' continued Abraham, 'that man is stronger than wind, and can resist it and stand against it.'

Nimrod, becoming weary of arguing with Abraham, decided to cast him before his god�fire�and challenged Abraham's deliverance by the God of Abraham, but God saved him out of the fiery furnace. Haran too was challenged to declare his god, but halted between two opinions, and delayed his answer until he saw the result of Abraham's fate. When he saw the latter saved he declared himself on the side of Abraham's God, thinking that he too, having now become an adherent of that God, would be saved by the same miracle. But since his faith was not real, but depended on a miracle, he perished in the fire, into which like Abraham he was cast by Nimrod. This is hinted in the words (Gen. 11. 28): 'And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees.'�Gen. Rabba 38.

Abraham, Joshua, David and Mordecai issued their own coinage. The coins of Abraham had the figure of an old man and an old woman on the face of the coin, and those of a youth and a maiden on the obverse, signifying that after Abraham and Sarah had grown old their youth was renewed and they begat a son.

Those which Joshua issued bore the figure of an ox, and on the obverse that of a unicorn, alluding to the words (Deut. 33. 17) 'His glory is like the firstling of his bullock, and his horns are like the horns of unicorns'; for Joshua was descended from Joseph, concerning whom those words were uttered. The coins which David issued had a shepherd's staff and satchel on the face, and a tower on the obverse, in allusion to his having been raised to the throne from the sheepcote.

Mordecai's coins bore sackcloth and ashes on the face, and a crown of gold on the obverse, these symbols being a 'multum in parvo' of his career.�Gen. Rabba 39.

What has now become a popular expression, viz. 'The man in the street,' is a phrase used in the Midrash.�Gen. Rabba 41

The pure of heart are God's friends.�Gen. Rabba 41.

Lot enjoyed four great benefits in accompanying Abraham. He became rich, became the possessor of property, was rescued from 36 kings who pursued him, and was saved with his family at the destruction of Sodom and Gomorrah. Yet Ammon and Moab (Lot's descendants) inflicted four great sorrows upon Abraham's descendants, to whom they owed their very existence. They hired Balaam to curse.

Eglon king of Moab gathered the children of Ammon and subjected the Israelites to his yoke 18 years. The war which Ammon and Moab waged against Israel, as recorded in 2nd Chronicles, and the destruction of Jerusalem and the Temple, and all its attending sorrows, are lamented by Jeremiah in the Book of Lamentations.

Therefore there came four prophets to prophesy the downfall of these two ungrateful nations, viz., Isaiah (see the 15th chapter of his book), Jeremiah (in his 49th chapter), Ezekiel, who prophesies against Ammon in the 25th chapter of his book, and Zephaniah, who prophesies that the fate of Ammon and Moab will be like that of Sodom and Gomorrah.�Gen. Rabba V.

Once a man, twice a child.�Gen. Rabba 42.