flourishing, believe him not; Cæsarea is destroyed, and Jerusalem flourishes, or vice versa, believe him; for it is said (with reference to Tyre; Eze. xxvi. 2): "I shall be replenished now she (Jerusalem) is laid waste;" when one is laid waste, the other is replenished, and vice versâ; or, “The one people shall be stronger than the other people." Meguillah, fol. 6, col. 1.

VERSE 24.

And when her days to be delivered were fulfilled, behold, there were twins in her womb.

Whoever places his bed north and south, will have male children; for it is said (Ps. xvii. 14): "And as to thy northwards,

, thou shalt fill their belly, they shall be gratified with sons." Rav Nachman bar Yitzchak said: His wife will have no abortions; for it is there said: "Thou shalt fill their belly;" and here : "When her days were fulfilled." (The identical verb occurs in both passages.) Berachoth, fol. 5, col. 2.

SYNOPTICAL NOTES.

TWINS.

1. Two Judaised, or manumitted, twin brothers (who are, therefore, unquestionably begotten by the same father) do not perform the ceremony of loosing the shoe; nor is either of them bound to marry the widow of the other, if he has died childless (De. xxv. 5-10); nor can either of them be guilty of incest as with his brother's wife. If they were conceived outside the pale of Judaism, and born within it, they do not perform the ceremony of loosing the shoe; nor do they marry each other's widow in case of childless decease, for, says Rashi, this law requires fraternity on the father's side; whereas these brothers have no father, for the seed of an alien is like that of a brute (see below); but they can be guilty of incest as with the brother's wife (for this prohibition extends to fraternity on the mother's side, and in this case she is a proselyte). If conceived and born within the pale of Judaism, they are Israelites in every respect. . . . . The compiler of the Guemara, quoting the clause, "Neither can either of them be guilty," etc., asks: Does that mean only, that they incur no punishment; but that it is nevertheless prohibited? No (is the reply), it is

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the phrase, Neither can ; אפילו איסורא נמי ליכא,not even prohibited

they be guilty," etc., is retained, because it is indispensable in the following affirmative clause.

Rava said: The ruling of the Rabbis that aliens have no father, (even in cases, adds Rashi, where the rule laid down with reference to baptismal regeneration does not apply-see page 72, Note 14-as, for instance, when conceived outside and born within the pale of Judaism,

they have a recognised relationship on the mother's, though not on the father's side), is not due to the impossibility of ascertaining who their fathers are, owing to the reckless and indiscriminate unchastity of Gentiles; but it holds good even where the paternity is well known. For even twin brothers (whose mother embraced Judaism shortly before their birth and), who are one divided seed, neither perform the ceremony of loosing the shoe, nor marry each other's widow in the case of either of them dying without children. It follows from this (adds the compiler) that the All-merciful (!) has thoroughly eliminated

; אפקורי אפקריה רחמנא לזרעיה,all holiness from his (the Gentile's) seed

for it is written (Eze. xxiii. 20): "Whose flesh is as the flesh of asses, and whose issue is like the issue of horses." (See page 342, ver. 5.) Yevamoth, fol. 97, col. 2; fol. 98, col. 1; Maimonides, Hilchoth Yibum, Sec. 1, Halachah 1; Hilchoth Issurey-beah, Sec. 14, Halachah 13; Tur Shulchan Aruch, Sec. 269, Par. 3, 4.

T. N. a. On the same page, it is recorded by way of illustration and confirmation, that Rabbi Yosi had once related as follows: Niphtais the proselyte had married his brother's wife, and when this fact was reported to the wise men, they said: A proselyte can have no conjugal relations. What (it is asked), not even if he married after he had embraced Judaism? The reply is: What the wise men meant was, that he cannot be guilty of incest, as with his brother's wife. What (it is asked again), even if the first brother had married her after he had become a proselyte? No (is the reply), if he had married her when an alien (in which case the second brother would not even be guilty of adultery).

b. Ben Yasyan (it is there further recorded) related: When I came to the coast cities, I met a proselyte who had married the wife of his brother by the same mother. Son, I asked him, who has permitted thee to marry her? Here, he replied, is the woman and her seven children, whom Rabbi Akiva, whilst sitting on this very stool, had permitted to marry her husband's brother.

c. Such is the system which is held up to our admiration by bombastic and long-winded declamation. With inconceivable presumption, and without a particle of proof, we are asked to admit, that Christianity is indebted to it for the sublimity of its conceptions, and its freedom from that narrowness of view, which is circumscribed by the limits of a single nation, and which, for the exaltation of a tribe, debases the whole human race. If it be true, that the Apostles were but poor imitators of the Rabbis, in the name of all that is manly, frank, and straightforward, let there be an end of hollow and high-sounding verbosity. Let the advocates of the Talmud adduce passages from it, which clearly establish that position, or let them show that our citations are wrong, or distorted, and the question will be finally decided.

VERSE 29.

And Jacob sod pottage: and Esau came from the field, and he was faint.

Tradition records: That day Abraham our father died, and Jacob our father made a dish of peas, whereby to condole with his father Isaac. For peas having no opening, are symbolic of the mourner, who sits still and opens not his mouth; or, as peas are round, so mourning makes the round of all that come into the world. But what (asks the compiler) does it matter

whether they symbolise the former or the latter fact? (Answer) If the latter, eggs would not answer the purpose. Bava-bathra, fol. 16, col. 2.

VERSE 34.

And he did eat and drink, and rose up and went his way. Thus Esau despised his birthright.

SYNOPTICAL NOTES.

EATING AND DRINKING, AND PRIMOGENITURE.

1. Ravah bar bar Channah related: When we used to follow Rabbi Yochanan to enjoy the fruits of Guineser (the country round the sea of Chinnereth), if the company numbered a hundred, each took ten of the fruits; if ten, each took a hundred, which filled a basket of three measures. Rabbi Yochanan, however, used to consume them all, and then swear that he had not eaten anything worth mentioning. Rabbi Abuhu used to eat them with such avidity, that a fly could not maintain its footing on his forehead. Rav Ammi and Rav Assi ate them until their hair fell out. Rabbi Shimon ben Lakish ate so much of them, that he went out of his mind. Rabbi Yochanan reported this misfortune at the house of Rabbi the Prince, who sent men to bring him home. Berachoth, fol. 44, col. 1.

3.

Bar Kapara used to sell the following sayings for a denar: Eat whilst thou art hungry; drink whilst thou art thirsty; whilst thy pot boils pour it away (relieve thyself when pressed); the horn blows in Rome, thou son of a fig-dealer, sell thy father's figs. (Seize opportunities when they present themselves.) Berachoth, fol. 62, col. 2.

4. If one eats and does not drink, his food turns to blood, and this is the cause of derangement of the bowels. If one has eaten, and does not walk four cubits before falling asleep, his food is not digested, and is the cause of offensive breath. Whoever is pressed by nature, and eats, is like a stove heated upon its ashes; and this is productive of offensive perspiration. To take a hot bath, and not to drink of the water, is like a stove heated outside, but not within. To take a hot bath, and not to finish with a splashing of cold water, is like iron made red hot, and not suddenly cooled. To bathe, and not to anoint the body, is like water poured on the outside of a cask (which remains dry within). Shabbath, fol. 41, col. 1.

7. Shemuel said to Rav Yehudah: Seize and eat, seize and drink; for the world in which we live, is like a wedding feast (which is soon over. 1 Co. xv. 32). Rav said to Rav Hamnuna: My son, if thou hast the means, enjoy thyself; for there is no pleasure in Sheol, and death does not wait. If thou thinkest to provide for thy son, who will tell thee in Sheol, that he has been benefited by it? The children of men are like the herbs of the field, some flourish whilst others fade away. Eiruvin, fol. 54, col. 1.

9. Commenting upon the Mishnic Law, that a man may not drink less than four cups of wine on Easter-eve, the question is asked: How could the Rabbis ordain anything that is fraught with danger, since tradition teaches, that a man may not eat, drink, wipe himself, or do anything in even numbers? (See page 297.) Rav Nachman replied Scripture says (Ex. xii. 42), "A night of preserved ones; i.e., from malignant spirits. Psachim, fol. 109, col. 2.

15. The Post-Mishnic Rabbis have taught: A man may no more wash a part of his body (on the Day of Atonement), than he may his whole body; but he may wash his hands as usually, and without scruple, if they happen to be soiled with mud. Rabbon Shimon ben Gamliel says: A woman may wash one hand, in order to give a piece of bread to a child. It is said of Shamai the Elder, that he would not give a piece of bread to a child with one hand even, and they decreed that he should do it with both. But why could not the bread be given to the child without washing the hand? Abaii replied: For fear of Shibtha. (An evil spirit resting upon the bread that had been touched with hands not washed in the morning.) Yoma, fol. 77, col. 2.

17. The Post-Mishnic Rabbis have taught: Whatever is forbidden to a mourner, is also prohibited on the ninth day of Ab (the anniversary of the destruction of the Temple). Eating, drinking, anointing, wearing sandals, and marriage duty. It is also not allowed to read the Law, the Prophets, and the Hagiographa; to study the Mishnah, the six divisions of the Guemara, the Midrash, halachahs, and haggadahs; but one may read the book of Lamentations, Job, and the melancholy portions of Jeremiah. Taanith, fol. 30, col. 1. 21. He that eats in the street is like a dog. Some say, he is inadmissible as a witness. Kiddushin, fol. 40, col. 1.

22. Rabbi Yochanan (unable to extract any sense from a preceding Mishnah) exclaimed: Here is a table, meat, and a knife, and yet there is nothing to eat! Kiddushin, fol, 46, col. 2.

24. It is unlawful for a man to eat anything before giving food to his beast; for it is said (De. ii. 15): "And I will give grass in thy fields for thy cattle; " and after this, "thou mayest eat and be full." Guittin, fol. 62, col. 1.

25. Rav used to say to his son Cheyah, and so used Rav Hunah to say to his son Ravah: If they invite thee to a dish of thick porridge, walk for it a mile (it will not supply strength for a longer walk); if for beef, walk three miles. They also used each to tell his son: After having partaken of any other (medem, undeμia) meal, spit not before thy Rabbi (which is a capital offence), except after having eaten melons and porridge; for they are very indigestible. . . . . Rabbi Yosi and Rabbi Yehudah were eating thick porridge out of the same dish, the one with his fingers, and the other with a spoon. The former exclaimed: How long wilt thou feed me with thy saliva (by putting the spoon alternately in his mouth and in the dish)? The other retorted: How long wilt thou feed me with the impurities of thy nails? Nedarim, fol. 49, col. 2.

....

26. He that vows not to eat flesh meat may eat the head, the legs, the windpipe, the liver, the heart, and poultry, to say nothing of fish

and locusts. (All these are not flesh meat.) Rabbon Shimon ben Gamliel used to say: The entrails are not flesh meat, and those that eat them are not human. Nedarim, fol. 54, col. 2.

32. "And the cloud covered him (Moses. A. V., " it," the mount) six days." (Ex. xxiv. 16.) Rabbi Nathan (second century) said: Why was Moses detained all those six days without a word having been spoken to him? In order to purge his bowels of all food and drink, before he was sanctified and made like the ministering angels. (See Chap. XLVIII., Verse 1, Note 26.) Avoth of Rabbi Nathan, chap. i. Our father Abraham had the stature, required the food, and had the strength of seventy-four men. What did he do? He built a city of iron for the seventeen sons of Keturah; and so high were its walls, that the sun could never shine into it. He gave them vessels made of precious stones and pearls, which will supply them with light, when the Holy One, blessed be He! will "confound the moon and make the sun to be ashamed." Sophrim, chap. xxi. Mishnah 9.

34.

35. A man should not bite a piece off a morsel, and put back the remainder into the dish, or offer it to his fellow; for people are not equally disposed in such matters. Nor should he drink of a cup, and offer the remainder to his fellow; for life is endangered thereby. Deyrech-ayretz, chap. ix.

36.

What is it that is written (Ps. cxii. 5): "A good man sheweth favour, and lendeth: he will guide his affairs with discretion"? A man should always eat and drink less than he can afford; dress and cover himself according to his means; and honour his wife and children beyond his means. For they depend upon him, whilst he depends upon Him, by whose fiat the world came into existence. Chulin, fol. 84, col. 2.

37. Rabbon Shimon ben Gamliel used to say: The detention of digested food induces dropsy (hadroken, vôepikos), and that of consumed drink induces jaundice. Rav used to say to his son Cheyah, and Rav Hunah to his son Ravah: Relieve thyself morning and evening; settle down first, and then uncover; cover first, and then rise. Rinse the drinking cup, and then drink, and rinse it again afterwards. When the beverage is water (to which considerations of waste do not apply), drink, pour away a little, and then hand it to thy disciple to drink. That (says the compiler) is according to tradition, which teaches: A man should not drink water, and give the rest to his disciple, unless he has previously poured away a little. Once a man had neglected to do so before he gave it to his disciple. The latter being squeamish (astenis, aoJevns) and afraid to act disrespectfully towards his Rabbi, declined the water, and died of thirst. At that time they enacted, that a man should not drink water, and offer the rest to his disciple, unless he has first poured away a little. Tamid, fol. 27, col. 2.

38. Tradition records: Abba Shaul says: My occupation being to bury the dead, I am in the habit of observing their bones and I find that, if one indulged in strong wine, his bones appear as if under the influence of fire; if taken in excess, they are marrowless; but if moderately, they are full of marrow.

He also said: I once pursued a stag along the hip bone of a dead