please Me to cause My mercy to subdue My anger, to let My mercy be revealed above My other attributes, in dealing with My children according to the quality of mercy, and not according to strict judicial procedure. Berachoth, fol. 7, col. 1.

T. N. Surely, there is far less incongruity in Jesus praying to God, though He is Himself Divine, than in an absolute Unity praying to Itself. Be it observed, that this is not an ephemeral notion, advanced by an isolated Rabbi. Rabbi Yochanan flourished about a hundred years after Rabbi Yosi, who was a contemporary of the Apostles; and Rav Zutra lived some centuries later still. Mark also, that even Rabbi Yosi does not volunteer a novel statement, but a proof for one that was currently believed at his time.

7. The Holy One, blessed be He! said: Whoever engages in the study of the Law, and in acts of loving-kindness, and prays with the congregation, I consider him as if he has redeemed Me and My children from among the nations of the world. (See page 20, Note 31.) Berachoth, fol. 8, col. 1.

8. Let not a man, when praying, stand on an elevated, but in a low place; for it is said (Ps. cxxx. 1): "Out of the depths have I cried unto thee, O Lord." Whoever eats and drinks before he prays, of him Scripture says (1 Ki. xiv. 9): "Thou hast cast me behind thy back; "read not, thy back, but 78, enlargement. The Holy One, blessed be He! says: After that man has enlarged himself, he took upon himself the yoke of the kingdom of heaven. Berachoth, fol. 10, col. 2.

9. Whoever can pray for his neighbour, and fails to do so, is a sinner; for it is said (1 Sa. xii. 23): "God forbid that I should sin against the Lord, in ceasing to pray for you." Berachoth, fol. 12, col. 2.

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10. Whoever salutes his neighbour before prayer, makes him, as it were, a high place; for it is said (Is. ii. 22): Cease ye from man, for wherein is he to be accounted for." Read not 2, wherein, but , a high place. Berachoth, fol. 14, col. 1.

11. A man may not perform his business before prayers; for it is said (Ps. lxxxv. 13): "Righteousness shall go before him, and (then) shall he set his steps in the way." Berachoth, fol. 14, col. 1.

12. Rav Saphra, after his prayers, used to conclude: May it please Thee, Oh Lord our God, to maintain peace in the family above, as well as in the family below, and also among the disciples, who occupy themselves in the study of the Law, whether they study it for its own sake or not. And may all those, who do not study it for its own sake, be led to do so in future. Berachoth, fol. 17, col. 1.

T. N. Rashi adds: The family above, refers to the guardian angels of the Gentile nations; for when there are quarrels between them, there is also contention among the Gentile nations; as it is written (Da. x. 20): "And now will I return to fight with the prince of Persia." The family below, are the Rabbis, who were occasionally so quarrelsome as to tear in pieces the sacred Roll of the Law itself! See page 263, Notes 6, 8, 10.

13. If it be doubtful whether prayer has been performed, the man has the benefit of the doubt. But Rabbi Yochanan said: Would that man prayed the whole day. Berachoth, fol. 21, col. 1.

15. When Rabbi Eliezer was sick (see page 151, Note 15), his disciples came to see him. Rabbi, said they, teach us the ways of life, that, walking in them, we may be counted worthy of the life of the world to come. He said: Be careful of the honour of your associates, restrain your children from the study of the Scriptures, place them between the knees of the disciples of the wise, and when you pray, know before whom you stand, and if you will do so, you will be counted worthy of the life of the world to come. Berachoth,

fol. 28, col. 2.

16. He that travels in places infested with bandits, performs a short prayer. And what is a short prayer? Rabbi Eliezer said: Accomplish Thy will in heaven above, and give tranquillity of spirit to them that fear Thee below, and do that which is good in Thy eyes. Blessed art Thou, Oh God, who hearest prayer. Others say: The necessities of Thy people Israel are many, and their knowledge is limited. May it please Thee to supply every one according to his wants, and everybody according to his needs. Blessed art Thou, Oh God, who hearest prayer. Berachoth, fol. 29, col. 2.

17. A man should always examine himself; if he can collect his thoughts, let him pray; if not, let him not pray. Berachoth, fol. 30, col. 2.

18. People should only get up to pray, when in a depressed frame of mind. The primitive saints used to wait an hour (at the house of prayer) before they prayed, in order to direct their hearts towards their Father, which was in heaven. One is not to reply even to the salutation of a king; nor stop even when a reptile is coiled round his heel. Berachoth, fol. 30, col. 2; Maimonides, Hilchoth Tephilah, Sec. 4.

19. A saint (chassid) was once saluted on the highway, whilst engaged in prayer, by a man of exalted position. Not receiving any reply, the latter waited till he had completed his devotions, and then said: Raca, is it not written in your Law (De. iv. 9): "Only take heed to thyself, and preserve thy life;" and again (De. iv. 15): "Take ye, therefore, good heed unto your lives?" Why hast thou not returned my salutation? Had I cut off thy head with a sword, who would have demanded thy blood at my hands? Wait, replied the saint, till I appease thee with words. Had thy friend saluted thee in the presence of a king of flesh and blood, wouldest thou have noticed him? and if thou hadst done so, wouldest thou not have lost thy head? How then could I notice thy salutation, when in the presence of the Supreme King of kings, the Holy One, blessed be He! who lives and abides for ever, and throughout the ages of ages? The man was satisfied, and the saint departed in peace. Berachoth, fol. 32, col. 2.

21. If a man sees, that his prayer has not been answered, let him pray again; for it is said (Ps. xxvii. 14): "Wait on the Lord; be strong, and he shall strengthen thine heart: wait, I say, on the Lord." Berachoth, fol. 32, col. 2.

22. To make a mistake in one's prayer, is an evil omen; and if this happens to the congregational reader, it is an evil omen to the whole congregation, for a delegate represents those that send him. Rabbi Chanena ben Dosa, when praying for sick people, used to say: This

one will live, and that one will die. He was asked, how he knew it; and he replied: If my prayer is fluent in my mouth, I know that the object of my intercession is accepted; if not, I know that he is not accepted.

The Post-Mishnic Rabbis have related: When Rabbon Gamliel's son was sick, he sent two disciples of the wise to Rabbi Chanena ben Dosa, to ask him to pray for mercy on his behalf. When he saw them, he went up into an upper chamber, where he prayed for him. On his coming down, he said to the disciples: Go your way, for the fever has left him. They said unto him: Art thou a prophet? He said unto them: I am not a prophet, nor the son of a prophet; but I know it by tradition, that if my prayer is fluent in my mouth, it is accepted, and if not, it is not accepted. The disciples sat down, and noted exactly that hour; and when they came to Rabbon Gamliel, he said unto them: By our worship! (Mat. v. 34) you have stated neither less nor more; for at that same hour the fever left him, and he asked us for water to drink. (John iv. 52.)

Again it happened, that Rabbi Chanena ben Dosa went to study the Law under Rabbon Yochanan ben Zachai. (He was a disciple of Hillel, and is supposed to be the John mentioned in Ac. iv. 6. He must have often seen, if he had not conversed with Jesus.) And when his son was sick, he said unto him: Chanena, my son, pray for him, that he may live. He laid his head between his knees (1 Ki. xviii. 42), and prayed for him, and he lived. Rabbon Yochanan ben Zachai said: Had the son of Zachai laid his head between his knees, even the whole day, they (plural) would not have regarded him. His wife said unto him: Is then Chanena greater than thou? He said unto her: No; but he is like the King's slave (who enters into the Royal Presence unasked, and whenever he pleases) and I am like a prince before the King (and, therefore, enjoy no such privilege). Berachoth, fol. 34, col. 2.

T. N. These passages are rendered literally, because of their striking resemblance to an incident recorded in St. John's Gospel, both as regards the matter, and almost the very words, in which it is related. With the exception of the criterion, by which the acceptance of the Rabbi's prayer is ascertained, and the names of the persons, who figure in the story, it reads almost like a portion of the Gospel. These persons were undoubtedly the contemporaries of the Evangelists, and the similarity in their modes of expression and of viewing things, furnishes additional evidence to the composition of the Gospels by the immediate disciples of our Lord.

25. To pray in a dream is a good omen, provided only the prayer is not finished. Berachoth, fol. 57, col. 1.

26. He that retires for the relief of nature, says (to his guardian angels. Ps. xci. 11): Be honoured you honoured and holy ministers of the Most High. Give glory to the God of Israel. Keep away from me, till I enter and accomplish my pleasure, and return to you. Berachoth, fol. 60, col. 2.

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27. Let a man's words always be few in the presence of the Holy One, blessed be He! for it is said (Ecc. v. 2): Be not voluble with thy mouth." Berachoth, fol. 61, col. 1.

29. He that has returned from a journey, should not pray for three

days; for it is said (Ezr. viii. 15): "And I gathered them together to the river that runneth to Ahava; and there abode we in tents three days and (then) I understood" (i.e., could collect my thoughts for prayer). The father of Shemuel did not pray for three days, on his return from a journey. Shemuel himself never prayed in a house, where there was strong drink. Eiruvin, fol. 65, col. 1.

31. A certain high priest once prolonged his prayers in the Holy of Holies, and his brother priests began to feel anxious about him. As they entered in, he came out. Why, asked they, hast thou prolonged thy prayers? Are you displeased, said he, that I prayed for you, and that the Temple should not be destroyed? Don't do it a second time, said they; for we are taught, that he (the high priest) is not to prolong his prayers, in order not to alarm Israel. Yoma, fol. 53, col. 2.

32. Transcribers of (holy) books, phylacteries, and doorpost amulets, as well as those who purchase them, wholsale or retail, and all who are engaged in heavenly occupations, including vendors of purple (for fringes), are exempt, 15, from reciting the Shema, from prayer, from wearing the phylacteries, and from all the commandments contained in the Law. This (adds the compiler) corroborates Rabbi Yosi the Galilæan, who was in the habit of saying: He that is engaged in the observance of one precept is exempt from that of another. Sucah, fol. 26, col. 1.

34. Rav Ada bar Mathna said: A man, who confesses his sin without renouncing it, is like one holding a creeping thing in his hand, and to whom defilement will continue to cling, even though he washes himself in all the waters in the world. But once he has thrown it away, immersion in forty measures of water (the lowest quantity prescribed by Law) will effect his purification.

When they rise to pray, even if there be present an aged and wise man, none but a suitable man may descend (see supra Note 8) to the desk (to lead the prayers). Who is suitable? Rabbi Yehudah said: One who has a large family, and a limited income, who depends upon field produce for his maintenance, whose house is ill supplied, who has had a good reputation in his youth, is of a humble disposition, has winning manners, a pleasant voice, and can read fluently the Law, the Prophets, and the Hagiographa, and understands the Midrash, Halachahs, and Haggadah. Taanith, fol. 16, col. 1.

35. Choni the Maagol (the circling charmer) was once asked to pray for rain. Go, said he, and bring in the Paschal stoves (in which the lambs were roasted) that they may not be damaged by the water. He then prayed for rain, but none came. He next described a circle, and posting himself in the middle, he said: Lord of the universe! I swear by Thy great name, that I shall not leave this circle, until Thou shalt show compassion to Thy children. Upon this, drops began to fall. I have not asked for this, said he, but for such abundance as to fill wells, ditches, and caves. A tempest of rain was the result. No, said he, that is not what I ask, but rain of pleasantness, blessing, and freewill. The rain moderated, but continued to fall, till Israel had to leave Jerusalem for the Temple Mount, on account of the swelling torrents. Pray now, they cried, for its

discontinuance. Go and see, said he, whether the water has covered the Inquiry Stone (whither lost property was brought, and restored to its lawful claimants. See chap. xxviii. verse 11, Note 9). Shimon ben Shatach (who flourished as president of the Sanhedrin, 100 B.C.) sent him the following message: Were it any other man but Choni, I would decree his excommunication; but what can I do unto thee, whose presumption, like that of a son against his father, is met by God with the fulfilment of thy desires. Taanith, fol. 19, col. 1.

41. At that hour Moses was offering up a long prayer. But the Holy One, blessed be He! said to him: My beloved are sinking in the sea, and thou art making long prayers! Moses said: What shall I do? "The Lord said unto Moses: Speak unto the children of Israel, that they go forward." (Ex. xiv. 15.) Soteh, fol. 37, col. 1.

44. He that prays should appear as if the Shechinah is before him; for it is said (Ps. xvi. 8): "I have set the Lord always before me. Sanhedrin, fol. 22, col. 2.

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46. What is it that is written (2 Ch. xxxiii. 13): "And he prayed unto God and he digged unto him." It should be, "And he was entreated of him." (So it is; but probably the reading before the Rabbi was .) It teaches, that the Holy One, blessed be He! made for Manasseh, as it were, a secret opening in heaven, in order to receive him as a penitent, in opposition to His attribute of judicial justice. Sanhedrin, fol. 103, col. 1.

48. The Post-Mishnic Rabbis have taught: Milt is good for the teeth, but indigestible; leeks are injurious to the teeth, but good for digestion; all vegetables eaten raw mar the complexion; all unripe or insufficiently prepared edibles are injurious. All animal food strengthens, and so do those parts that are near the seat of life. Cabbage is for food, and mangold for healing; and woe to the stomach into which turnip enters. Berachoth, fol. 44, col. 2.

49. Pepper, as a remedy for offensive breath, and a piece of salt, as a remedy for toothache, may be kept by a woman in the mouth, on the Sabbath day, provided she put it in the day before. Shabbath, fol. 64, col. 2.

50. People may go out on the Sabbath, carrying the egg of a locust, the tooth of a fox, and the nail of a crucified person, by way of a remedy. Such are the words of Rabbi Meir; but the wise men forbid the use of them even on week days; because it is the way of the Amorites. (See Le. xviii. 3.) Shabbath, fol. 67, col. 1.

52. Whoever insults disciples of the wise, has no remedy for his wound. Shabbath, fol. 119, col. 2.

54. If one suffers from headache, from a sore throat, or from bad digestion, let him study the Law; for it is said (Pr. i. 9): "For they (the words of the Law) shall be an ornament of grace unto thy head, and chains about thy neck," etc. . . . Come and see how different the ways of the Holy One, blessed be He! are from those of flesh and blood. A man gives medicine to his neighbour, which benefits him in one way, and injures him in another; but the Holy One, blessed be He has given the Law to Israel, which is a medicine of life to the whole body; for it is said (Pr. iv. 22): " And health to all his flesh." Eiruvin, fol. 54, col. 1.

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