The Rabbis have taught us who they are that are to be accounted rich. "Every one," says Rabbi Meir, "who enjoys his riches." But Rabbi Tarphon says, "Every one who has a hundred vineyards and a hundred fields, with a hundred slaves to labor in them." Rabbi Akiva pronounces him well off who has a wife that is becoming in all her ways.
Shabbath, fol. 25, col. 2.
A light for one is a light for a hundred.
Ibid., fol. 122, col. 1.
When a Gentile lights a candle or a lamp on the Sabbath-eve for his own use, an Israelite is permitted to avail himself of its light,
as a light for one is a light for a hundred; but it is unlawful for an Israelite to order a Gentile to kindle a light for his use.
A hundred Rav Papas and not one (like) Ravina!
A hundred zouzim employed in commerce will allow the merchant meat and wine at his table daily, but a hundred zouzim employed in farming will allow their owner only salt and vegetables.
Yevamoth, fol. 63, col. 1.
A hundred women are equal to only one witness (compare Deut. xvii. 6 and xix. 15).
Ibid., fol. 88, col. 2.
If song should cease, a hundred geese or a hundred measures of wheat might be offered for one zouz, and even then the buyer would refuse paying such a sum for them.
Soteh, fol. 48, col. 1.
Rav says, "The ear that often listens to song shall be rooted out." Music, according to the idea here, raises the price of provisions. Do away with music and provisions will be so abundant that a goose would be considered dear at a penny. Theatres and music-halls are abominations to orthodox Jews, and the Talmud considers the voice of a woman to be immoral.
When Rabbi Zira returned to the land of Israel he fasted a hundred times in order that he might forget the Babylonian Talmud.
Bava Metzia, fol. 85, col. 1.
This passage, as also that on another page, will appear surprising to many a reader, as we confess it does to ourselves. We must, however, give the Talmud great credit for recording such passages, and also the custodians of the Talmud for not having expunged them from its pages.
"Ye shall hear the small as well as the great" (Deut. i. 17). Resh Lakish said, "A lawsuit about a prutah (the smallest coin there is) should be esteemed of as much account as a suit of a hundred manahs."
Sanhedrin, fol. 8, col. 1.
Rav Yitzchak asks, "Why was Obadiah accounted worthy to be a prophet?" Because, he answers, he concealed a hundred prophets in a cave; as it is said (1 Kings xviii. 4), "When Jezebel cut off the prophets of the Lord, Obadiah took a hundred prophets and hid them by fifty in a cave." Why by fifties? Rabbi Eliezer explains, "He copied the plan from Jacob, who said, 'If Esau come to
one company and smite it, then the other company which is left may escape.'" Rabbi Abuhu says, 'It was because the caves would not hold any more."
Sanhedrin, fol. 39, col. 2.
"And it came to pass after these things that God did test Abraham" (Gen. xxii. i). After what things? Rabbi Yochanan, in the name of Rabbi Yossi ben Zimra, replies, "After the words of Satan, who said, 'Lord of the Universe! Thou didst bestow a son upon that old man when he was a hundred years of age, and yet he spared not a single dove from the festival to sacrifice to Thee.' God replied, 'Did he not make this festival for the sake of his son? and yet I know he would not refuse to sacrifice that son at my command.' To prove this, God did put Abraham to the test, saying unto him, 'Take now thy son;' just as an earthly king might say to a veteran warrior who had conquered in many a hard-fought battle, 'Fight, I pray thee, this severest battle of all, lest it should be said that thy previous encounters were mere haphazard skirmishes.' Thus did the Holy One--blessed be He!--address Abraham, 'I have tried thee in various ways, and not in vain either stand this test also, for fear it should be insinuated that the former trials were trivial and therefore easily overcome. Take thy son.' Abraham replied, 'I have two sons.' 'Take thine only son.' Abraham answered, 'Each is the only son of his mother.' 'Take him whom thou lovest.' 'I love both of them,' said Abraham. 'Take Isaac.' Thus Abraham's mind was gradually prepared for this trial. While on the way to carry out this Divine command Satan met him, and (parodying Job iv. 2-5) said, 'Why ought grievous trials to be inflicted upon thee? Behold thou hast instructed many, and thou hast strengthened the weak hands. Thy words have supported him that was falling, and now this sore burden is laid upon thee.' Abraham answered (anticipating Ps. xxvi. 11), 'I will walk in my integrity.' Then said Satan (see Job iv. 6), 'Is not the fear (of God) thy folly? Remember, I pray thee, who ever perished being innocent?' Then finding that he could not persuade him, he said (perverting Job iv. 12), 'Now a word came to me by stealth. I overheard it behind the
veil (in the Holy of Holies above). A lamb will be the sacrifice, and not Isaac.' Abraham said, 'It is the just desert of a liar not to be believed even when he speaks the truth.'"
Sanhedrin, fol. 89, col. 2.
It is better to have ten inches to stand upon than a hundred yards to fall.
Avoth d'Rab. Nathan, chap. 1.
When Israel went up to Jerusalem to worship their Father who is in heaven, they sat so close together that no one could insert a finger between them, yet when they had to kneel and to prostrate themselves there was room enough for them all to do so. The greatest wonder of all was that even when a hundred prostrated themselves at the same time there was no need for the governor of the synagogue to request one to make room for another.
Ibid., chap. 35.
A man is bound to repeat a hundred blessings every day.
Menachoth, fol. 43, col. 2.
This duty, as Rashi tells us, is based upon Deut. x. 12, altering the word what into a hundred, by the addition of a letter.
This is what the so-called Pagan Goethe, intent on self-culture as the first if not the final duty of man, makes Serlo in his "Meister" lay down as a rule which one should observe daily. "One," he says, "ought every day to hear a little song, read a good poem, see a fine picture, and, if possible, speak a few reasonable words." The contrast between this advice and that of the Talmud here and elsewhere is suggestive of reflections.
He who possesses one manah may buy, in addition to his bread, a litra of vegetables; the owner of ten manahs may add to his bread a litra of fish; he that has fifty manahs may add a litra of meat; while the possessor of a hundred may have pottage every day.
Chullin, fol. 84, Col.
Ben Hey-Hey said to Hillel, "What does this mean that is written in Mal. iii. 18, 'Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth Him not'? Does the righteous here mean him that serveth God, and the wicked him that serveth Him not? Why this repetition?" To this Hillel replied, "The expressions, 'he that serveth God, and he that serveth Him not,' are both to be understood
as denoting 'perfectly righteous,' but he who repeats his lesson a hundred times is not to be compared with one who repeats it a hundred and one times." Then said Ben Hey-Hey, "What! because he has repeated what he has learned only one time less than the other, is he to be con considered as 'one who serveth Him not I?" "Yes!" was the reply; "go and learn a lesson from the published tariff of the donkey-drivers--ten miles for one zouz, eleven for two."
Chaggigah, fol. 9, col. 2.
Hillel was great and good and clever, but his exposition of Scripture, as we see from the above, is not always to be depended upon. if, indeed, he was the teacher of Jesus, as some suppose him to have been, then Jesus must, even from a Rabbinical stand-point, be regarded as greater than Hillel the Great, for He never handled the Scriptures with such irreverence.