a falsehood" (Exod. xxiii. 7).
Here is a companion picture from Yoma, fol. 84, col. 1.—"Rabbi Yochanan was suffering from scurvy, and he applied to a Gentile woman, who prepared a remedy for the fifth and then the sixth day of the week. 'But what shall I do to-morrow?' said he; 'I must not walk so far on the Sabbath.' 'Thou wilt not require any more,' she answered. 'But suppose I do,' he replied. 'Take an oath,' she answered, 'that thou wilt not reveal it, and I will tell thee how to compound the remedy.' This he did in the following words: 'By the God of Israel, I swear I will not divulge it.' Nevertheless, when he learned the secret, he went and revealed it. 'But was not that profaning the name of God?' asks one. 'No,' pleads another Rabbi, 'for, as he told her afterward, that what he meant was that he would not tell it to the God of Israel.' The remedy was yeast, water, oil, and salt."
The anecdote that follows is from Sanhedrin, fol. 97, col 1:—"In reference to the remark of Ravina, who said, 'I used to think that there was no truth in the world,' one of the Rabbis, Toviah (or Tavyoomah, as some say), would protest and say, 'If all the riches of the world were offered me, I would not tell a falsehood.' And he used to clench his protestation with the following apologue: 'I once went to a place called Kushta, where the people never swerve from the truth, and where (as a reward for their integrity) they do not die until old age; and there I married and settled down, and had two sons born unto me. One day as my wife was sitting and combing her hair, a woman who dwelt close by came to the door and asked to see her. Thinking that it was a breach of etiquette (that any one should see her at her toilet), I said she was not in. Soon after this my two children died, and the people came to inquire into the cause of their premature decease. When I told them of my evasive reply to the woman, they asked me to leave the town, lest by my misconduct I might involve the whole community in a like calamity, and death might be enticed to their place."
Food remains for three days in the stomach of the dog, because God knew that his food would be scanty.
He who is born on the third day of the week will be rich and amorous.
Rabbi Abba, in the name of Shemuel, says, "The schools of Shammai and Hillel were at variance three years, the one party contending and saying, 'The Halacha is according to us;' and the other, 'The Halacha is according to us.' Then came a voice from the Lord and said, 'Both these and those are the words of the living God, but yet the Halacha is according to the school of Hillel.' What was the merit of the school of Hillel that the Halacha should be pronounced to be according to it? Its disciples were gentle and forbearing, for while they stood by their own decisions, they also stated those maintained by the school of Shammai, and often even mentioned the tenets of the school of Shammai first and their own afterward. This teaches us that him who humbles himself, God will exalt; and him who exalts himself, God will abase. Whoso pursueth greatness, greatness will flee from him; and whoso fleeth from greatness, greatness will pursue him."
There are three entrances to hell:—One in the desert, one in the sea, and one in Jerusalem.
These three will never see hell:—He who is purified by poverty; he who is purged by a painful flux; and he who is harassed by importunate creditors; and some say, he also who is plagued with a termagant wife.
Three effects are ascribed to Babylonian broth (which was made of moldy bread, sour milk, and salt):—It retards the action of the heart, it affects the eyesight, and emaciates the body.
These three are not permitted to come between two men, nor is a man allowed to pass between any two of these three:—A dog, a palm tree, or a woman; to which some add the pig, and others the serpent as well.
One part of this regulation is rather hard and should surely be abolished; that, viz, which ordains a woman shall not come between two men or a man pass between two women. The compiler of this Miscellany was once witness to a case which illustrates its inconvenience: it occurred at Tiberias. A pious young Jew who had to traverse a narrow road to pass from the lake to the town was kept standing for a very considerable time under a broiling sun, simply because two young women, to tease him, guarded the entrance, and dared him to pass between them. Of course he dared not accept the challenge, otherwise he would have incurred the penalty of death, according to the judgment of the Talmud; for "Whosoever transgresses any of the words of the Scribes is guilty of death." (Eiruvin, fol. 21, col. 2.)
These three will inherit the world to come:—He who dwells in the land of Israel; he who brings up his sons to the study of the law; and he who repeats the ritual blessing over the appointed cup of wine at the close of the Sabbath.
There are three whom the Holy One—blessed be He!—Himself proclaims virtuous:—The unmarried man who lives in a city and does not sin; the poor man who restores a lost thing which he has found to its owner; and the rich man who pays the tithes of his increase unostentatiously. Rav Saphra was a bachelor, and he dwelt in a large city. A disciple of the wise once descanted upon the merits of a celibate life in the presence of Rava and this Rav Saphra, and the face of the latter beamed with delight. Remarking which, Rava said to him, "This does not refer to such a bachelor as thou art, but to such as Rabbi Chanena and Rabbi Oshaia." They were single men, who followed the trade of shoemakers, and dwelt in a street mostly occupied by meretrices, for whom they made shoes; but when they fitted these on, they never raised their eyes to look at their faces. For this the women conceived such a respect for them, that when they swore, they swore by the life of the holy Rabbis of the land of Israel.
There are three whom the Holy One—blessed be He!—abhorreth: He who says one thing but thinks another; he who might bear witness in favor of his neighbor but refrains from doing so; and he who, having seen his neighbor act disgracefully, goes and appears singly as a witness against him (thus only condemning, but not convicting, him, as the law requires two witnesses). As, for example, when Toviah transgressed and Zigud appeared against him singly before Rav Pappa, and Rav Pappa ordered this witness to receive forty stripes save one in return. "What!" said he, "Toviah has sinned, and should Zigud be flogged?" "Yes," replied the Rabbi, "for by testifying singly against him thou bringest him only into bad repute." (See Deut. xix. 15.)
"Toviah has sinned and Zigud is flogged," has long been a proverb among Jews.
There are three whose life is no life:—The sympathetic, the irascible, and the melancholy.
There are three which despise their fellows:—Dogs, cocks, and sorcerers. Some say strange women also, and some the disciples of the Babylonian Rabbis.
These three love their fellows:—Proselytes, slaves, and ravens.
These three are apt to strut:—Israel among the nations, the dog among animals, the cock among birds. Some say also the goat among small cattle, and some the caper shrub among trees.
There are three whose life is no life:—He who lives at another's table; he whose wife domineers over him; and he who suffers bodily affliction. Some say also he who has only a single shirt in his wardrobe.
Three things are said respecting the finger-nails:—He who trims his nails and buries the parings is a pious man; he who burns these is a righteous man; but he who throws them away is a wicked man, for mischance might follow, should a female step over them.
The orthodox Jews in Poland are to this day careful to bury away or burn their nail parings.
Three classes appear