Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala

Sophrim, chap. 15, hal. 10.

On the Sabbath one may carry a grasshopper's egg as a charm against earache, the tooth of a living fox to promote sleep, the tooth of a dead fox to prevent sleep, and the nail of one crucified (as a remedy) for inflammation or swelling. For cutaneous disorders he is to repeat Baz Baziah, Mass Massiah, Cass Cassiah, Sharlaii, and Amarlaii (names of angels), etc.... As the mules do not increase and multiply, so may the skin disease not increase and spread upon the body of N., the son of the woman N., etc.

Shabbath, fol. 67, col. 1.

"For night-blindness, let a man take a hair-rope and bind one end of it to his own leg and the other to a dog's, then let children clatter a potsherd after him, and call out, 'Old man! dog! fool! cock!' Let him now collect seven pieces of meat from seven (different) houses; let him set them on the cross-bar of the threshold, then let him eat them on the town middens; and after that let him undo the hair-rope, then let him say thus: 'Blindness of So-and-so, son of Mrs. So-and-so, leave So-and-so, son of Mrs. So-and-so, and be brushed into the pupil of the eye of the dog.'" (Quoted from "The Fragment," by Rev. W.H. Lowe of Cambridge.)

Gittin, fol. 69, col. 1.

According to the Rabbis, a man should not drink water by night, for thus he exposes himself to the power of Shavriri, the demon of blindness. What then should he do if he is thirsty? If there be another man with him, let him rouse him up and say, "I am thirsty;" but if he be alone, let him tap upon the lid of the jug (to make the demon fancy there's some one with him), and addressing himself by his own name and the name of his mother, let him say, "Thy mother has bid thee beware of Shavriri, vriri, riri, iri, ri," in a white cup. Rashi says by this incantation the demon gradually contracts and vanishes as the sounds of the word Shavriri decrease.

Avodah Zarah, fol. 12, col. 2.

A python is a familiar spirit who speaks from his armpits; a wizard is one who speaks with the mouth. As the Rabbis have taught, a familiar spirit is one who speaks from his joints and his wrists; a wizard is one who, putting a certain bone into his mouth, causes it to speak.

Sanhedrin, fol. 65, cols, 1, 2.

He who says to a raven "Croak," and to a hen raven, "Droop thy tail and turn it this way as a lucky sign," is an imitator of the ways of the Amorites (Lev. xviii. 3).

Shabbath, fol. 67, col. 2.

Women going out on the Sabbath-day are allowed, as the Rabbis teach, to carry with them a certain stone believed to counteract abortion.

Abaii interrupts his exposition of this Halachah in order to enumerate certain antidotes to chronic fever which, he says, he had learned from his mother. Take a new zouz and then procure its weight in sea-salt; hang this round the neck, suspended by a papyrus fibre, so that it may rest just in the hollow in front. If this does not answer, go where two or more roads meet and watch for the first big ant that is going home loaded; lay hold of it and place it in a brass tube; stop up the end of the tube with lead, putting as many seals upon it as possible; then shake it, saying the while, "My load be upon thee, and thine upon me." To this Rav Acha, the son of Rav Hunna, objected to Rav Ashi, and asked, "Might not the ant have been already laden with another man's fever?" "True," observed the other; "nevertheless let him say, 'My load be upon thee as well as thine own.'" If this be not effective, then take a new earthenware pot, and going to the nearest stream, say, "Stream, stream, lend me a pot full of water for one who is on a visit to me." Wave it seven times round thy head and then throw the water back again, saying, "Stream, stream, take back thy borrowed water for my guest came and went the same day."

Rav Hunna then adds a prescription for a tertian fever, and Rabbi Yochanan gives the following as effective against a burning fever:—Take an iron knife, and having fastened a papyrus fibre to the nearest bramble, cut off a piece and say, "And the Angel of the Lord appeared to him in a flame of fire," etc., as in Exod. iii. 2. On the morrow cut off another piece and say, "The Lord saw that he (the fever) turned aside;" then upon the third day say, "Draw not hither," and stooping down, pray, "Bush, bush! the Holy One—blessed be He!—caused His Shechinah to lodge upon thee, not because thou art the loftiest, for thou art the lowest of all trees; and as when thou didst see the fire of Hananiah, Mishael, and Azariah, thou didst flee therefrom, so see the fire (fever) of this sufferer and flee from it."

Shabbath, fol. 66, col. 2, etc.

Rabba once created a man (out of dust) and sent him to Rabbi Zira, who having addressed the figure and received no answer, said, "Thou art (made) by witchcraft; return to thy native dust." Rav Chaneanah and Rav Oshayah sat together every Sabbath-eve studying the book Yetzirah (i.e., the book of Creation), until they were able to create for themselves a calf (as large as a) three-year old, and they did eat thereof.

Sanhedrin, fol. 65, col, 2.

Yannai once turned in to a certain inn, and asked for water to drink, when they gave him (Shethitha, i.e., water mixed with flour). He noticed that the lips of the woman who brought it moved (and so suspecting that something was wrong), he poured out a little of it and it became scorpions. He then said, "I have drunk of thine, now thou shalt drink of mine." The woman drank and was transformed into an ass, which he mounted and rode to the market-place. One of her companions having come up, broke the spell, and the ass he had ridden was on the spot transformed back again into a woman. In reference to the above, Rashi naïvely remarks that "we are not to suppose that Yannai was a Rabbi, for he was not held in esteem, because he practiced witchcraft." But Rashi is mistaken; see Sophrim, chap. 16, hal. 6.

Sanhedrin, fol. 67, col. 2.

Ten measures of witchcraft came into the world; Egypt received nine measures, and the rest of the world one.

Kiddushin, fol. 49, col. 2.

The Rabbis say that on the Sabbath serpents and scorpions may be tamed by charming; that a metal ring, such as may be carried on the Sabbath, may be applied as a remedy to a sore eye; but that demons may not be consulted on that day about lost property. Rabbi Yossi has said, "This ought not to be done even on week-days." Rav Hunna says, "The Halachah does not enjoin as Rabbi Yossi says, and even he prohibits it only because of the risk there is in consulting demons. For instance, Rav Yitzchak bar Yoseph was once desperately delivered from the attacks of a vicious demon by a cedar-tree opening of its own accord and enclosing him in its trunk."

Sanhedrin, fol. 101, col. 1.

Rabbi Yochanan ben Zachai acquired a knowledge of the language of angels and demons for purposes of incantation.

Bava Bathira, fol. 134, col. 1.

"Neither shall ye use enchantments" … (Lev. xix. 26). Such, for instance, as those practiced with cats, fowls, and fishes.

Sanhedrin, fol. 66, col. 1.

Rav Ketina happened once, in his travels, to hear the noise of an earthquake just as he came opposite to the abode of one who was wont to conjure with human bones. Happening to mutter aloud to himself as he passed, "Does the conjurer really know what that noise is?" a voice answered, "Ketina, Ketina, why shouldn't I know? When the Holy One—blessed be He!—thinks of His children who dwell in sorrowful circumstances among the nations of the earth, He lets fall two tears into the great sea, and His voice is heard from one end of the world to the other, and that is the rumbling noise we hear." Upon which Rav Ketina protested, "The conjurer is a liar, his words are not true; they might have been true, had there been two rumbling noises." The fact was, two such noises were heard, but Rav Ketina would not acknowledge it, lest, by so doing, he should increase the popularity of the conjurer. Rav Ketina is of the opinion that the rumbling noise is caused by God clapping His hands together, as it is said (Ezek. xxi, 22; A.V., ver. 17), "I will also smite My hands together, and I will cause My fury to rest."

Berachoth, fol. 59, col. 1.

Rabbi Elazar ben Azariah proclaimed this anathema with the blast of three hundred trumpets:—"Whoever shall take drink from the hand of a bride, no matter whether she be the daughter of a disciple of the wise or the daughter of an Amhaaretz, it is all one as if he drunk it from the hand of a harlot." Again, it is said, "He who receives a cup from the hands of a bride and drinks it therefrom, has no portion whatever in the world to come."

Tract Calah.

There was a place for collecting the ashes in the middle of the altar, and there were at times in it nearly as much as three hundred cors (equal to about 2830 bushels) of ashes. On Rava remarking that this must be an exaggeration, Rav Ammi said the law, the prophets, and the sages are wont to use hyperbolical language. Thus the law speaks of "Cities great and walled up to heaven" (Deut. i. 28); the prophets speak of "the earth rent with the sound of them" (1 Kings i. 40); the sages speak as above and also as follows. There was a golden vine at the entrance of the Temple, trailing on crystals, on which devotees who could used to suspend offerings of fruit and grape clusters. "It happened once," said Rabbi Elazer ben Rabbi Zadoc, "that three hundred priests were counted off to clear the vine of the offerings."

Chullin, fol. 90, col. 2.

Three hundred priests were told off to draw the veil (of the Temple) aside; for it is taught that Rabbi Shimon ben Gamliel declared in the name of Rabbi Shimon the Sagan (or high priest's substitute), that the thickness of the veil was a handbreadth. It was woven of seventy-two cords, and each cord consisted of twenty-four strands. It was forty cubits long and twenty wide. Eighty-two myriads of damsels worked at it, and two such veils were made every year. When it became soiled, it took three hundred priests to immerse and cleanse it.

Chullin.

When Moses was about to enter Paradise he turned to Joshua and said, "If any doubtful matters remain, ask me now and I will explain them." To this Joshua replied, "Have I ever left thy side for an hour and gone away to any other? Hast thou not thyself written concerning me (Exod. xxxiii. 11), 'His servant Joshua, the son of Nun, a young man, departed not out of the Tabernacle?'" As a punishment for this pert reply, which must have distressed and confounded his master, Joshua's power of brain was immediately weakened, so that he forgot three hundred Halachahs, and seven hundred doubts sprang up to perplex him. All Israel then rose up to murder him, but the Holy One—blessed be He!—said unto him, "To teach thee the Halachahs and their explanation is impossible, but go and trouble them with work; as it is said (Josh. i. 1), 'Now after the death of Moses, the servant of the Lord, it came to pass that the Lord spake unto Joshua,'" etc.

Temurah, fol. 16, col. 1.

In the future God will assign to each righteous man three hundred and ten worlds as an inheritance; for it is said (Prov. viii. 21), "That I may cause those that love me to inherit substance, and I will fill their treasures." By Gematria equals three hundred and ten.

Sanhedrin, fol. 100, col. 1, and Okitzin, chap. 3, mish. 12.

An old woman once complained before Rav Nachman that the Head of the Captivity and certain Rabbis with him were enjoying themselves in her booth, which they had surreptitiously taken possession of and would not surrender, but Rav Nachman gave no heed to her remonstrance. Then she raised her voice and cried aloud, "A woman whose father had three hundred and eighteen slaves is now pleading before you, and you paying no heed to her!" Upon which Rav Nachman turned to his associates and said, "She is a bawling woman, but she has no right to claim the booth, only the value of its timber."

Succah, fol. 31, col. 1.

Elijah the Tishbite once said to Rav Yehudah, the brother of Rav Salla the Holy, "You ask why the Messiah does not come, even though it is just now the Day of Atonement." "And what," asked the Rabbi, "does the Holy One—blessed be He!—say to that?" "He says, 'Sin lieth at the door'" (Gen. iv. 7). "And what has Satan to say?" "He has no permission to accuse any one on the Day of Atonement." "How do we know this?" Ramma bar Chamma replied, "Satan by Gematria equals three hundred and sixty-four, therefore on that number of days only has he permission to accuse; but on the Day of Atonement (i.e., the 365th day) he cannot accuse."

Yoma, fol. 20, col. 1.

Rav Yitzchak said, "What is the meaning of that which is written (Ps. cxl. 8), 'Grant not, O Lord, the desires of the wicked; further not his wicked device, lest they exalt themselves. Selah?'" It is the prayer of Jacob to the Lord of the universe that He would not grant to Esau, "the wicked, the desires of his heart." "Further not his wicked device," this refers to Germamia of Edom (i.e., Rome), for if they (the Romans) were suffered to go forward they would destroy the whole world! Rav Chama bar Chanena said, "There are three hundred crowned heads in Germamia of Edom, and there are three hundred and sixty-five dukes in Babylon. These encounter each other daily, and one of them commits murder, and they strive to set up a king."

Meggillah, fol. 6, col. 2.

In the great city (of Rome) there were three hundred and sixty-five streets, and in each street there were three hundred and sixty-five palaces, and in every one of these there were three hundred and sixty-five steps, each of which palaces contained sufficient store to maintain the whole world.

P'sachim, fol. 118, col. 2.

There are three hundred and sixty-five negative precepts.

There were three hundred and ninety-four courts of law in Jerusalem, and as many synagogues; also the same number of high schools, colleges, and academies, and as many offices for public notaries.

Kethuboth, fol. 105, col. 1.

Rav Hunna had four hundred casks of wine which had turned into vinegar. On hearing of his misfortune, Rav Yehudah, the brother of Rav Salla the Holy, or, as some say, Rav Adda bar Ahavah, came and visited him, accompanied by the Rabbis. "Let the master," said they, "examine himself carefully." "What!" said he, "do you suppose me to have been guilty of wrong-doing?" "Shall we then," said they, "suspect the Holy One—blessed be He!—of executing judgment without justice?" "Well," said Rav Hunna, "if you have heard anything against me, don't conceal it." "It has been reported to us," said they, "that the master has withheld the gardener's share of the prunings." "What else, pray, did he leave me?" retorted Rav Hunna; "he has stolen all the produce of my vineyard." They replied, "There is a saying that whoever steals from a thief smells of theft." "Then," said he, "I hereby promise to give him his share." Thereupon, according to some, the vinegar turned to wine again; and, according to others, the price of vinegar rose to the price of wine.

Berachoth, fol. 5, col. 2.

Rav Adda bar Ahavah once saw a Gentile woman in the market-place wearing a red head-dress, and supposing that she was a daughter of Israel, he impatiently tore it off her head. For this outrage he was fined a fine of four hundred zouzim. He asked the woman what her name was, and she replied, "My name is Mathan." "Methun, Methun," he wittily rejoined, "is worth four hundred zouzim."

Ibid., fol. 20, col. 1.

Methun means patience and Mathan two hundred. The point lies either in the application of the term Methun, which means patience, as if to say, had he been so patient as to have first ascertained what the woman was, he would have saved his four hundred zouzim; or in the identity of the sound Mathan, i.e., two hundred, which doubled, equals four hundred. This has long since passed into a proverb, and expresses the value of patience.

From the foregoing extract it would seem that it was not the fashion among Jewish females to wear head-dresses of a red color, as it was presumed to indicate a certain lightness on the part of the wearer; so Rav Adda in his pious zeal thought he was doing a good work in tearing it off from the head of the supposed Jewess. "Patience, patience is worth four hundred zouzim."

Custom among the Jews had then, as now, the force of religion. The Talmud says, "A man should never deviate from a settled custom. Moses ascended on high and did not eat bread (for there it is not the custom); angels came down to earth and did eat bread (for here it is the custom so to do)." Bava Metzia, fol. 86, col. 2.

In the olden time it was not the fashion for a Jew to wear black shoes (Taanith, fol. 22, col. 1). Even now, in Poland, a pious Jew, or a Chasid, would on no account wear polished boots or a short coat, or neglect to wear a girdle. He would at once lose caste and be subjected to persecution, direct or indirect, were he to depart from a custom. Custom is law, is an oft-quoted Jewish proverb, one among the most familiar of their household words, as "Custom is a tyrant," is among ours. Another saying we have is, "Custom is the plague of wise men, but is the idol of fools."

The following anecdotes are related by way of practically illustrating Ps. ii. 11, "Rejoice with trembling." Mar, the son of Ravina, made a grand marriage-feast for his son, and when the Rabbis were at the height of their merriment on the occasion, he brought in a very costly cup, worth four hundred zouzim, and broke it before them, and this occasioned them sorrow and trembling. Rav Ashi made a grand marriage-feast for his son, and when he noticed the Rabbis in high jubilation, he brought in a costly cup of white glass and broke it before them, and this made them sorrowful. The Rabbis challenged Rav Hamnunah on the wedding of his son Ravina, saying, "Give us a song, sir," and he sung, "Woe be to us, for we must die! Woe be to us, for we must die!" "And what shall we sing?" they asked in chorus by way of response. He replied, "Sing ye, 'Alas! where is the law we have studied? where the good works we have done? that they may protect us from the punishment of hell!'" Rabbi Yochanan, in the name of Rabbi Shimon ben Yochai, says, "It is unlawful for a man to fill his mouth with laughter in this world, for it is said in Ps. cxxvi., 'Then (but not now) will our mouth be filled with laughter,'" etc. It is related of Resh Lakish that he never once laughed again all the rest of his life from the time that he heard this from Rabbi Yochanan, his teacher.

Berachoth, fol. 30, col. 2, and fol. 31, col. 1.

A man once laid a wager with another that he would put Hillel out of temper. If he succeeded he was to receive, but if he failed he was to forfeit, four hundred zouzim. It was close upon Sabbath-eve, and Hillel was washing himself, when the man passed by his door, shouting, "Where is Hillel? where is Hillel?" Hillel wrapped his mantle round him and sallied forth to see what the man wanted. "I want to ask thee a question," was the reply. "Ask on, my son," said Hillel. Whereupon the man said, "I want to know why the Babylonians have such round heads?" "A very important question, my son," said Hillel; "the reason is because their midwives are not clever." The man went away, but after an hour he returned, calling out as before, "Where is Hillel? where is Hillel?" Hillel again threw on his mantle and went out, meekly asking, "What now, my son?" "I want to know," said he, "why the people of Tadmor are weak-eyed?" Hillel replied, "This is an important question, my son, and the reason is this, they live in a sandy country." Away went the man, but in another hour's time he returned as before, crying out, "Where is Hillel? where is Hillel?" Out came Hillel again, as gentle as ever, blandly requesting to know what more he wanted. "I have a question to ask," said the man. "Ask on, my son," said Hillel. "Well, why have the Africans such broad feet?" said he. "Because they live in a marshy land," said Hillel. "I have many more questions to ask," said the man, "but I am afraid that I shall only try thy patience and make thee angry." Hillel, drawing his mantle around him, sat down and bade the man ask all the questions he wished. "Art thou Hillel," said he, "whom they call a prince in Israel?" "Yes," was the reply. "Well," said the other, "I pray there may not be many more in Israel like thee!" "Why," said Hillel, "how is that?" "Because," said the man, "I have betted four hundred zouzim that I could put thee out of temper, and I have lost them all through thee." "Be warned for the future," said Hillel; "better it is that thou shouldst lose four hundred zouzim, and four hundred more after them, than it should be said of Hillel he lost his temper!"

Shabbath, fol. 31, col. 1.

Rabbi Perida had a pupil to whom he had to rehearse a lesson four hundred times before the latter comprehended it. One day the Rabbi was hurriedly called away to perform some charitable act, but before he went he repeated the lesson in hand the usual four hundred times, but this time his pupil failed to learn it. "What is the reason, my son," said he to his dull pupil, "that this time my repetitions have been thrown away?" "Because, master," naively replied the youth, "my mind was so pre-occupied with the summons you received to discharge another duty." "Well, then," said the Rabbi to his pupil, "let us begin again." And he repeated the lesson a second four hundred times.

Eiruvin, fol. 54, col. 2.

Between Azel and Azel (1 Chron. viii. 38 and ix. 44), there are four hundred camel-loads of critical researches due to the presence of manifold contradictions.

Psachim. fol. 62, col. 2.

Egypt has an area of four hundred square miles.

Ibid., fol. 94, col. 1.

The Targum of the Pentateuch was executed by Onkelos the proselyte at the dictation of Rabbi Eliezer and Rabbi Yehoshua, and the Targum of the prophets was executed by Jonathan ben Uzziel at the dictation of Haggai, Zachariah, and Malachi (!), at which time the land of Israel was convulsed over an area of four hundred square miles.

Meggillah, fol. 3, col. 1.

Mar Ukva was in the habit of sending on the Day of Atonement four hundred zouzim to a poor neighbor of his. Once he sent the money by his own son, who returned bringing it back with him, remarking, "There is no need to bestow charity upon a man who, as I myself have seen, is able to indulge himself in expensive old wine." "Well," said his father, "since he is so dainty in his taste, he must have seen better days. I will therefore double the amount for the future." And this accordingly he at once remitted to him.

Kethuboth, fol. 67, col. 2.

"And Joseph took an oath of the children of Israel, … ye shall carry up my bones from hence" (Gen. l. 25). Rabbi Chanena said, "There is a reason for this oath. As Joseph knew that he was perfectly righteous, why then, if the dead are to rise in other countries as well as in the land of Israel, did he trouble his brethren to carry his bones four hundred miles?" The reply is, "He feared lest, if buried in Egypt, he might have to worm his way through subterranean passages from his grave into the land of Israel."

Ibid., fol. 11, col. 1.

To this day among the Polish Jews the dead are provided for their long subterranean journey with little wooden forks, with which, at the sound of the great trumpet, they are to dig and burrow their way from where they happen to be buried till they arrive in Palestine. To avoid this inconvenience there are some among them who, on the approach of old age, migrate to the Holy Land, that their bones may rest there against the morning of the resurrection.

Rav Cahana was once selling ladies' baskets when he was exposed to the trial of a sinful temptation. He pleaded with his tempter to let him off and he promised to return, but instead of doing so he went up to the roof of the house and threw himself down headlong. Before he reached the ground, however, Elijah came and caught him, and reproached him, as he caught him up, with having brought him a distance of four hundred miles to save him from an act of willful self-destruction. The Rabbi told him that it was his poverty which had given to the temptation the power of seduction. Thereupon Elijah gave him a vessel full of gold denarii and departed.

Kiddushin, fol. 40, col. 1.

"Pashur, the son of Immer the priest" (Jer. xx. 1) had four hundred servants, and every one of them rose to the rank of the priesthood. One consequence was that an insolent priest hardly ever appeared in Israel but his genealogy could be traced to this base-born, low-bred ancestry. Rabbi Elazar said, "If thou seest an impudent priest, do not think evil of him, for it is said (Hos, iv. 4), 'Thy people are as they that strive with the priest.'"

Ibid., fol. 70, col. 2.

David had four hundred young men, handsome in appearance and with their hair cut close upon their foreheads, but with long flowing curls behind, who used to ride in chariots of gold at the head of the army. These were men of power (men of the fist, in the original), the mighty men of the house of David, who went about to strike terror into the world.

Kiddushin, fol. 76, col. 2.

Four hundred boys and as many girls were once kidnapped and torn from their relations. When they learned the purpose of their capture, they all exclaimed, "Better drown ourselves in the sea; then shall we have an inheritance in the world to come." The eldest then explained to them the text (Ps. lxviii. 22), "The Lord said, I will bring again from Bashan; I will bring again from the depths of the sea." "From Bashan," i.e., from the teeth of the lion; "from the depths of the sea," i.e., those that drown themselves in the sea. When the girls heard this explanation they at once jumped all together into the sea, and the boys with alacrity followed their example. It is with reference to these that Scripture says (Ps. xliv. 22), "For thy sake we are killed all the day long; we are counted as sheep for the slaughter."

Gittin, fol. 57, col. 2.

There were four hundred synagogues in the city of Byther, in each there were four hundred elementary teachers, and each had four hundred pupils. When the enemy entered the city they pierced him with their pointers; but when at last the enemy overpowered them, he wrapped them in their books and then set fire to them; and this is what is written (Lam. iii. 51), "Mine eye affecteth my heart because of all the daughters of my city."

Ibid., fol. 58, col 1.

The total population of Byther must have been something enormous when the children in it amounted to 64,000,000! The elementary teachers alone came to 160,000.

Once when the Hasmonean kings were engaged in civil war it happened that Hyrcanus was outside Jerusalem and Aristobulus within. Every day the besieged let down a box containing gold denarii, and received in return lambs for the daily sacrifices. There chanced to be an old man in the city who was familiar with the wisdom of the Greeks, and he hinted to the besiegers in the Greek language that so long as the Temple services were kept up the city could not be taken. The next day accordingly, when the money had been let down, they sent back a pig in return. When about half-way up the animal pushed with its feet against the stones of the wall, and thereupon an earthquake was felt throughout the land of Israel to the extent of four hundred miles. At that time it was the saying arose, "Cursed be he that rears swine, and he who shall teach his son the wisdom of the Greeks." (See Matt. viii. 30.)

Soteh, fol. 49, col. 2.

If one strikes his neighbor with his fist, he must pay him one sela; if he slaps his face, he is to pay two hundred zouzim; but for a back-handed slap the assailant is to pay four hundred zouzim. If he pulls the ear of another, or plucks his hair, or spits upon him, or pulls off his mantle, or tears a woman's head-dress off in the street, in each of these cases he is fined four hundred zouzim.

Bava Kama, fol. 90, col. 1.

There was once a dispute between Rabbi Eliezer and the Mishnic sages as to whether a baking-oven, constructed from certain materials and of a particular shape, was clean or unclean. The former decided that it was clean, but the latter were of a contrary opinion. Having replied to all the objections the sages had brought against his decision, and finding that they still refused to acquiesce, the Rabbi turned to them and said, "If the Halacha (the law) is according to my decision, let this carob-tree attest." Whereupon the carob-tree rooted itself up and transplanted itself to a distance of one hundred, some say four hundred, yards from the spot. But the sages demurred and said, "We cannot admit the evidence of a carob-tree." "Well, then," said Rabbi Eliezer, "let this running brook be a proof;" and the brook at once reversed its natural course and flowed back. The sages refused to admit this proof also. "Then let the walls of the college bear witness that the law is according to my decision;" upon which the walls began to bend, and were about to fall, when Rabbi Joshuah interposed and rebuked them, saying, "If the disciples of the sages wrangle with each other in the Halacha, what is that to you? Be ye quiet!" Therefore, out of respect to Rabbi Joshuah, they did not fall, and out of respect to Rabbi Eliezer they did not resume their former upright position, but remained toppling, which they continue to do to this day. Then said Rabbi Eliezer to the sages, "Let Heaven itself testify that the Halacha is according to my judgment." And a Bath Kol or voice from heaven was heard, saying, "What have ye to do with Rabbi Eliezer? for the Halacha is on every point according to his decision!" Rabbi Joshuah then stood up and proved from Scripture that even a voice from heaven was not to be regarded, "For Thou, O God, didst long ago write down in the law which Thou gavest on Sinai (Exod. xxiii. 2), 'Thou shalt follow the multitude.'" (See context.) We have it on the testimony of Elijah the prophet, given to Rabbi Nathan, on an oath, that it was with reference to this dispute about the oven God himself confessed and said, "My children have vanquished me! My children have vanquished me!"