declined, and offered payment of the duty. The officers said, "Thou carriest garments;" and he offered duty for garments. "Nay, it is gold thou carriest;" and he offered the impost laid on gold. Then they said, "It is costly silks, belike pearls, thou concealest;" and he offered the custom on such articles. At length the Egyptian officers insisted, and he opened the box. And when he did so, all the land of Egypt was illumined by her beauty.
Bereshith Rabba, chap. 40.
The question may naturally be asked why Abraham hid his wife from the gaze of others first then and not before. The reply is to be deduced from the following double rendering of Gen. xii. 11:—"Behold now I know that thou art a fair woman." As if to say, "Usually people lose their good looks on a long journey, but thou art as beautiful as ever." The second explanation is this:—Abraham was so piously modest that in all his life he never once looked a female in the face, his own wife not excepted. As he approached Egypt and was crossing some water, he saw in it the reflection of her face, and it was then that he exclaimed, "Behold now I know that thou art a fair woman." As the Egyptians are swarthy, Abraham at once perceived the magnitude of the danger, and hence his precaution to hide her beauty in a chest.
Zeenah Ureenah (1877 in Russia), fol. 28, col. 1.
When Abraham came to the cave of Machpelah to bury Sarah, Adam and Eve rose from their grave and protested against his committing her to the dust in that receptacle. "For," said they, "we are ever ashamed in the presence of the Holy One—blessed be He!—on account of the sin which we committed, and now comest thou to add to our shame by the contrast therewith of the good works which ye two have done." On Abraham's assurance that he would intercede with God on their behalf that they should not bear the shame any longer, Adam immediately retired to his sepulchre, but Eve being still unwilling to do so, Abraham took her by the hand and led her back to the side of Adam; and then he buried Sarah.
Yalkut Chadash, fol. 14, col. 3, sec. 68.
Abraham's father, Terah, was both an idolater, a manufacturer of idols, and a dealer in them. Once when Terah had some engagement elsewhere he left his son Abraham to attend to his business. When a customer came to purchase an idol, Abraham asked him, "How old art thou?" "Lo! so many years," was the ready reply. "What," exclaimed Abraham, "is it possible that a man of so many years should desire to worship a thing only a day old?" The customer, being ashamed of himself, went his way; and so did all other customers, who underwent a similar inquisition. Once an old woman brought a measure of fine flour and wished to present it as an offering to the gods. This so enraged Abraham that he took a staff and broke all the images, excepting the largest, into whose hands he fixed the staff. When his father came and questioned him about the destruction of the gods, he replied, "An old woman placed an offering of flour before them, which immediately set them all by the ears, for every one was hungrier than another, but the biggest god killed all the rest with this staff which thou now seest he still holds in his hands." Superstition, especially when combined with mercenary motives, knows neither reason nor human affection, therefore the father handed over his son Abraham to the inquisition of Nimrod, who threw him into the fiery furnace, as recorded elsewhere in this Miscellany. This is an historical fact, to the truth of which the whole orthodox Jewish world will bear testimony, and is solemnly recorded in Shalsheleth Hakkabalah fol. 2, col 1.
There are three graces:—The grace of a place in the eyes of its inhabitants; the grace of a woman in the eyes of her husband; the grace of a purchase in the eyes of the buyer.
Soteh, fol. 47, col. 1.
A man should divide his capital into three parts, and invest one-third in land, employ one-third in merchandise, and reserve one-third in ready money.
Bava Metzia, fol. 42, col. 1.
All who go down to hell shall come up again, except these three:—He who commits adultery; he who shames another in public; and he who gives another a bad name.
Ibid., fol. 58, col. 2.
These three complain, but no one sympathizes with them:—He who lends money without witnesses; he who buys to himself a master; and he who is lorded over by his wife.
Ibid., fol. 75, col. 2.
There are three things on which the world stands:—The law, the temple service, and benevolence.
Avoth, chap. 1.
If three eat at one table and do not converse together on the law of the Lord, it is as if they ate from the sacrifices for the dead; but they, on the contrary, are as if they partook from a table of the Lord's own furnishing who, while they sit down to meat, season their talk with its holy precepts.
Avoth, chap. 3.
There are three crowns:—The crown of the law, the crown of the priesthood, and the crown of royalty; but the crown of a good name surpasses them all.
Ibid., chap. 4.
He who possesses these three virtues is a disciple of Abraham our father, and he who possesses the three contrary vices is a son of Balaam the wicked. The disciples of our father Abraham have a kindly eye, a loyal spirit, and a lowly mind. The disciples of Balaam the wicked have an evil eye, a proud spirit, and a grasping soul.
Ibid., chap. 5.
Three things are said respecting the children of men:—He who gives alms brings a blessing on himself; he who lends does better; he who gives away half of what he hath to spare does best of all.
Avoth d'Rab. Nathan, chap. 41.
There are three classes of disciples, and among them three grades of worth:—He ranks first who asks and answers when asked; he who asks but does not answer ranks next; but he who neither asks nor answers ranks lowest of all.
Ibid.
Over these three does God weep every day:—Over him who is able to study the law but neglects it; over him who studies it amid difficulties hard to overcome; and over the ruler who behaves arrogantly toward the community he should protect.
Chaggigah, fol. 5, col. 2.
Rabbi Yochanan says there are three keys in the hands of the Holy One!—blessed be He!—which He never intrusts to the disposal of a messenger, and they are these:—(1.) The key of rain, (2.) the key of life, and (3.) the key of reviving the dead. The key of rain, for it is written (Deut. xxviii. 12), "The Lord shall open unto thee His good treasure, the heaven to give the rain unto thy land in season;" the key of life, as it is written (Gen. xxx. 22), "God hearkened unto her, and opened her womb;" the key of reviving the dead, for it is written (Ezek. xxxvii. 13), "When I have opened your graves, and brought you up out of your graves, and shall put my spirit in you, and ye shall live," etc.
Taanith, fol. 2, cols, 1, 2.
A disciple of the wise who makes light of the washing of hands is contemptible; but more contemptible is he who begins to eat before his guest; more contemptible is that guest who invites another guest; and still more contemptible is he who begins to eat before a disciple of the wise; but contemptible before all these three put together is that guest which troubles another guest.
Derech Eretz Zuta, chap. viii.
A roll of the law which has two mistakes to a column should be corrected; but if there be three, it should be stowed away altogether.
Menachoth, fol. 29, col. 2.
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