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Ptolemy, the king (of Egypt), assembled seventy-two elders of Israel and lodged them in seventy-two separate chambers, but did not tell them why he did so. Then he visited each one in turn and said, "Write out for me the law of Moses your Rabbi." The Holy One—blessed be He!—went and counseled the minds of every one of them, so that they all agreed, and wrote, "God created in the beginning," etc.
Megillah, fol. 9, col. 1.
Note: The Talmudic story of the origin of the Septuagint agrees in the main with the account of Aristeas and Josephus, but Philo gives the different version. Many of the Christian fathers believed it to be the work of inspiration.
Abraham was as tall as seventy-four people; what he ate and drank was enough to satisfy seventy-four ordinary men, and his strength was proportionate.
Sophrim, chap. 21, 9.
The venerable Hillel had eighty disciples, thirty of whom were worthy that the Shechinah should rest upon them, as it rested upon Moses our Rabbi; and thirty of them were worthy that the sun should stand still (for them), as it did for Joshua the son of Nun; and twenty of them stood midway in worth. The greatest of all of them was Jonathan ben Uzziel, and the least of all was Rabbi Yochanan ben Zacchai. It is said of Rabbi Yochanan ben Zacchai that he did not leave unstudied the Bible, the Mishna, the Gemara, the constitutions, the legends, the minutiae of the law, the niceties of the scribes, the arguments à fortìori and from similar premises, the theory of the change of the moon, the Gematria, the parable of the unripe grapes and the foxes, the language of demons, of palm-trees, and of ministering angels.
Bava Bathra, fol. 134, col. 1.
A male criminal is to be hanged with his face toward the people, but a female with her face toward the gibbet. So says Rabbi Eliezer; but the sages say the man only is hanged, not the woman. Rabbi Eliezer retorted, "Did not Simeon the son of Shetach hang women in Askelon?" To this they replied, "He indeed caused eighty women to be hanged, though two criminals are not to be condemned in one day."
Sanhedrin, fol. 45, col. 2.
Note: We may here repeat the story of the execution of the eighty women here alluded to, as that is told by Rashi on the preceding page of the Talmud. Once a publican, an Israelite but a sinner, and a great and good man of the same place, having died on the same day, were about to be buried. While the citizens were engaged with the funeral of the latter, the relations of the other crossed their path, bearing the corpse to the sepulchre. Of a sudden a troop of enemies came upon the scene and caused them all to take to flight, one faithful disciple alone remaining by the bier of his Rabbi. After a while the citizens returned to inter the remains they had so unceremoniously left, but by some mistake they took the wrong bier and buried the publican with honor, in spite of the remonstrance of the disciple, while the relatives of the publican buried the Rabbi ignominiously. The poor disciple felt inconsolably distressed, and was anxious to know for what sin the great man had been buried with contempt, and for what merit the wicked man had been buried with such honor. His Rabbi then appeared to him in a dream, and said, "Comfort thou thy heart, and come I will show thee the honor I hold in Paradise, and I will also show thee that man in Gehenna, the hinge of the door of which even now creaks in his ears. (Which were formed into sockets for the gates of hell to turn in.) But because once on a time I listened to contemptuous talk about the Rabbis and did not check it, I have suffered an ignoble burial, while the publican enjoyed the honor that was intended for me because he once distributed gratuitously among the poor of the city a banquet he had prepared for the governor, but of which the governor did not come to partake." The disciple having asked the Rabbi how long this publican was to be thus severely treated, he replied, "Until the death of Simeon the son of Shetach, who is to take the publican's place in Gehenna." "Why so?" "Because, though he knows there are several Jewish witches in Askelon, he idly suffers them to ply their infernal trade and does not take any steps to extirpate them." On the morrow the disciple reported this speech to Simeon the son of Shetach, who at once proceeded to take action against the obnoxious witches. He engaged eighty stalwart young men, and choosing a rainy day, supplied each with an extra garment folded up and stowed away in an earthern vessel. Thus provided, they were each at a given signal to snatch up one of the eighty witches and carry her away, a task they would find of easy execution, as, except in contact with the earth, these creatures were powerless. Then Simeon the son of Shetach, leaving his men in ambush, entered the rendezvous of the witches, who, accosting him, asked, "Who art thou?" He replied, "I am a wizard, and am come to experiment in magic." "What trick have you to show?" they said. He answered, "Even though the day is wet, I can produce eighty young men all in dry clothes." They smiled incredulously and said, "Let us see!" He went to the door, and at the signal the young men took the dry clothes out of the jars and put them on, then starting from their ambush, they rushed into the witches' den, and each seizing one, lifted her up and carried her off as directed. Thus overpowered, they were brought before the court, convicted of malpractices and led forth to execution. (Sanhedrin, fol. 44, col. 2.)
(Exod. xxiii. 35), "And I will take away sickness from the midst of thee." It is taught that sickness (Machlah) means the bile. But why is it termed Machlah? Because eighty-three diseases are in it. Machlah by Gematria equals eighty-three; and all may be avoided by an early breakfast of bread and salt and a bottle of water.
Bava Kama, fol. 92, col. 2.
If in a book of the law the writing is obliterated all but eighty-five letters—as, for instance, in Num. x. 35, 36, "And it came to pass when the ark set forward," etc.,—it may be rescued on the Sabbath from a fire, but not otherwise.
Shabbath, fol. 116, col. 1.
Elijah said to Rabbi Judah the brother of Rav Salla the Pious, "The world will not last less than eighty-five jubilees, and in the last jubilee the son of David will come."
Sanhedrin, fol. 97, col 2.
There was not a single individual in Israel who had not ninety Lybian donkeys laden with the gold and silver of Egypt.
Bechoroth, fol. 5, col. 2.
(2 Sam. xix. 35), "Can thy servant taste what I eat or what I drink?" From this we learn that in the aged the sense of taste is destroyed.... Rav says, "Barzillai the Gileadite reports falsely, for the cook at the house of Rabbi (the Holy) was ninety-two years old, and yet could judge by taste of what was cooking in the pot."
Shabbath, fol. 152, col. 1.
Rava said, "Life, children, and competency do not depend on one's merit, but on luck; for instance, Rabbah and Rav Chasda were both righteous Rabbis; the one prayed for rain and it came, and the other did so likewise with the like result; yet Rav Chasda lived ninety-two years and Rabbah only forty. Rav Chasda, moreover, had sixty weddings in his family during his lifetime, whereas Rabbah had sixty serious illnesses in his during the short period of his life. At the house of the former even the dogs refused to eat bread made of the finest wheat flour, whereas the family of the latter were content to eat rough bread of barley and could not always obtain it." Rava also added, "For these three things I prayed to Heaven, two of which were and one was not granted unto me. I prayed for the wisdom of Rav Hunna and for the riches of Rav Chasda, and both these were granted unto me; but the humility and meekness of Rabbah, the son of Rav Hunna, for which I also prayed, was not granted."
Moed Katon, fol. 28, col. 1.
The judges who issued decrees at Jerusalem received for salary ninety-nine manahs from the contributions of the chamber.
Kethuboth, fol. 105, col. 1.
Ninety-nine die from an evil eye for one who dies in the usual manner.
Bava Metzia, fol. 107, col. 2.
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.
Note: 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.
Note: 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. 1). 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.
Note: 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.
Note: 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. 1.
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 considered as 'one who serveth Him not'?" "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.
Note: 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.
One hundred and three chapters (or psalms) were uttered by David, and he did not pronounce the word Hallelujah until he came to contemplate the downfall of the wicked; as it is written (Ps. civ. 35), "Let the sinners be consumed out of the earth, and let the wicked be no more. Bless the Lord, O my soul, Hallelujah!" Instead of one hundred and three we ought to say a hundred and four, but we infer from this that "Blessed is the man," etc., and "Why do the heathen rage?" etc., are but one psalm.
Berachoth, fol. 9, col. 2.
Note: One of the most charming women that we find figuring in the Talmud was the wife of Rabbi Meir, Beruriah by name; and as we meet with her in the immediate context of the above quotation, it may be well to introduce her here to the attention of the reader. The context speaks of a set of ignorant fellows (probably Greeks) who sorely vexed the soul of Rabbi Meir, her husband, and he ardently prayed God to take them away. Then Beruriah reasoned with her husband thus:—"Is it, pray, because it is written (Ps. civ. 35), 'Let the sinners be consumed'? It is not written 'sinners,' but 'sins.' Besides, a little farther on in the text it is said, 'And the wicked will be no more;' that is to say, 'Let sins cease, and the wicked will cease too.' Pray, therefore, on their behalf that they may be led to repentance, and these wicked will be no more." This he therefore did, and they repented and ceased to vex him. Of this excellent and humane woman it may well be said, "She openeth her mouth with wisdom, and in her tongue is the law of kindness" (Prov. xxxi. 26). Her end was tragic. She was entrapped by a disciple of her husband, and out of shame she committed suicide. See particulars by Rashi in Avodah Zarah, fol. 18, col. 2.
The Hasmoneans ruled over Israel during the time of the second Temple a hundred and three years; and for a hundred and three the government was in the hands of the family of Herod.
Avodah Zarah, fol. 9, col. 1.
Rabbi Yochanan the son of Zacchai lived a hundred and twenty years; forty he devoted to commerce, forty to study, and forty to teaching.
Rosh Hashanah, fol. 30, col. 2.
One hundred and twenty elders, and among them several prophets, bore a part in composing the Eighteen Blessings (the Shemonah Esreh).
Meggillah, fol. 17, col. 2.
Note: A similar tradition was current among the early Christians, with reference to the composition of the Creed. Its different sentences were ascribed to different apostles. However fitly this tradition may represent the community of faith with which the prophets on the one hand and the apostles on the other were inspired, it is not recommended by the critic as a proceeding calculated to ensure unity in a work of art.
Rabbi Shemuel says advantage may be taken of the mistakes of a Gentile. He once bought a gold plate as a copper one of a Gentile for four zouzim, and then cheated him out of one zouz into the bargain. Rav Cahana purchased a hundred and twenty vessels of wine from a Gentile for a hundred zouzim, and swindled him in the payment out of one of the hundred, and that while the Gentile assured him that he confidently trusted to his honesty. Rava once went shares with a Gentile and bought a tree, which was cut up into logs. This done, he bade his servant go to pick him out the largest logs, but to be sure to take no more than the proper number, because the Gentile knew how many there were. As Rav Ashi was walking abroad one day he saw some grapes growing in a roadside vineyard, and sent his servant to see whom they belonged to. "If they belong to a Gentile," he said, "bring some here to me; but if they belong to an Israelite, do not meddle with them." The owner, who happened to be in the vineyard, overheard the Rabbi's order and called out, "What! is it lawful to rob a Gentile?" "Oh, no," said the Rabbi evasively; "a Gentile might sell, but an Israelite would not."
Bava Kama, fol. 113, col. 2.
Note: This is given simply as a sample of the teaching of the Talmud on the subject both by precept and example. There is no intention to cast a slight on general Jewish integrity, or suggest distrust in regard to their ethical creed.
Rabbon Gamliel, Rabbi Eliezer ben Azaryah, Rabbi Yehoshua, and Rabbi Akiva once went on a journey to Rome, and at Puteoli they already heard the noisy din of the city, though at a distance of a hundred and twenty miles. At the sound all shed tears except Akiva, who began to laugh. "Why laughest thou?" they asked. "Why do you cry?" he retorted. They answered, "These Romans, who worship idols of wood and stone and offer incense to stars and planets, abide in peace and quietness, while our Temple, which was the footstool of our God, is consumed by fire; how can we help weeping?" "That is just the very reason," said he, "why I rejoice; for if such be the lot of those who transgress His laws, what shall the lot of those be who observe and do them?"
Maccoth, fol. 24, col. 2.
When Adam observed that his sin was the cause of the decree which made death universal he fasted one hundred and thirty years, abstained all that space from intercourse with his wife, and wore girdles of fig-leaves round his loins. All these years he lived under divine displeasure, and begat devils, demons, and spectres; as it is said (Gen. v. 3), "And Adam lived a hundred and thirty years, and begat in his own likeness, after his image," which implies that, until the close of those years, his offspring were not after his own image.
Eiruvin, fol. 18, col. 2.
There is a tradition that there was once a disciple in Yabneh who gave a hundred and fifty reasons to prove a reptile to be clean (which the Scripture regards as unclean.—Compare Lev. xi. 29).
Ibid., fol 13, col 2.
The ablutionary tank made by Solomon was as large as a hundred and fifty lavatories.
Ibid., fol. 14, col. 1.
A hundred and eighty years before the destruction of the Temple, the empire of idolatry (Rome) began the conquest of Israel.
Shabbath, fol. 15, col. 1.
Note: The empire of Rome was, some think, so designated, because it strove with all its might to drag down the worship of God to the worship of man, and resolve the cause of God into the cause of the Empire.
During the time of the second Temple Persia domineered over Israel for thirty-four years and the Greeks held sway a hundred and eighty.
Avodah Zarah, fol. 9, col. 1.
Foolish saints, crafty villains, sanctimonious women, and self-afflicting Pharisees are the destroyers of the world. What is it to be a foolish saint? To see a woman drowning in the river and refrain from trying to save her because of the look of the thing. Who is to be regarded as a crafty villain? Rabbi Yochanan says, "He who prejudices the magistrates by prepossessing them in favor of his cause before his opponent has had time to make his appearance." Rabbi Abhu says, "He who gives a denarius to a poor man to make up for him the sum total of two hundred zouzim; for it is enacted that he who possesses two hundred zouzim is not entitled to receive any gleanings, neither what is forgotten in the field, nor what is left in the corner of it (see Lev. xxiii. 22), nor poor relief either. But if he is only one short of the two hundred zouzim, and a thousand people give anything to him, he is still entitled to the poor man's perquisites."
Soteh, fol. 21, col. 2.
The cup of David in the world to come will contain two hundred and twenty-one logs; as it is said (Ps. xxiii. 5), "My cup runneth over," the numerical value of the Hebrew word, "runneth over," being two hundred and twenty-one.
Yoma, fol. 76, col. 2.
Note: In the world to come the Holy One will make a grand banquet for the righteous from the flesh of the leviathan. Bava Bathra, fol. 75, col. 1. (See the Morning Service for the middle days of the Feast of Tabernacles.) God will make a banquet for the righteous on the day when He shows His mercy to the posterity of Isaac. After the meal the cup of blessing will be handed to Abraham, in order that he may pronounce the blessing, but he will plead excuse because he begat Ishmael. Then Isaac will be told to take the cup and speak the benediction of grace, but he also will plead his unworthiness because he begat Esau. Next Jacob also will refuse because he married two sisters. Then Moses, on the ground that he was unworthy to enter the land of promise, or even to be buried in it; and finally Joshua will plead unworthiness because he had no son. David will then be called upon to take the cup and bless, and he will respond, "Yea, I will bless, for I am worthy to bless, as it is said (Ps. cxvi. 13), 'I will take the cup of salvation, and call upon the name of the Lord.'" P'sachim, fol. 119, col. 2. This cup, as we are told above, will contain two hundred and twenty-one logs (which the Rabbis tell us, is the twenty-fourth part of a seah, therefore this cup will hold rather more than one-third of a hogshead of wine).
Beruriah once found a certain disciple who studied in silence. As soon as she saw him she spurned him and said, "Is it not thus written (2 Sam. xxiii. 5), 'Ordered in all and sure'? If ordered with all the two hundred and forty-eight members of thy body, it will be sure; if not, it will not be sure." It is recorded that Rabbi Eliezer had a disciple who also studied in silence, but that after three years he forgot all that he had learned.
Eiruvin, fol. 53, col. 2, and fol. 54, col. 1.
Note: In continuation of the above we read that Shemuel said to Rav Yehudah, "Shrewd fellow, open thy mouth when thou readest, etc., so that thy reading may remain and thy life may be lengthened; as it is written in Prov. iv. 22, 'For they are life unto those that find them;' read not, 'that find them,' but read, 'that bring them forth by the mouth,' i.e., that read them aloud." It was and is still a common custom in the East to study aloud.
As an anathema enters all the two hundred and forty-eight members of the body, so does it issue from them all. Of the entering-in of the anathema it is written (Josh. vi. 17), "And the city shall be accursed;" by Gematria amounting to two hundred and forty-eight. Of the coming-out of the anathema it is written (Hab. iii. 2), "In wrath remember mercy;" a transposition of the letters of the word for accursed, also amounting by Gematria to two hundred and forty-eight. Rabbi Joseph says, "Hang an anathema on the tail of a dog and he will still go on doing mischief."
Moed Katon, fol. 17, col. 1.
The human body has two hundred and forty-eight members:—Thirty in the foot—that is, six in each toe—ten in the ankle, two in the thigh, five in the knee, one in the hip, three in the hip-ball, eleven ribs, thirty in the hand—that is, six in each finger—two in the fore-arm, two in the elbow, one in the upper arm, four in the shoulder. Thus we have one hundred and one on each side; to this add eighteen vertebrae in the spine, nine in the head, eight in the neck, six in the chest, and five in the loins.
Oholoth, chap. I, mish. 8.
Note: See also Eiruvin, fol. 53, col. 2, and the Musaph for the second day of Pentecost. In the Musaph for the New Year there is a prayer that runs thus, "Oh, deign to hear the voice of those who glorify Thee with all their members, according to the number of the two hundred and forty-eight affirmative precepts. In this month they blow thirty sounds, according to the thirty members of the soles of their feet; the additional offerings of the day are ten, according to the ten in their ankles; they approach the altar twice, according to their two legs; five are called to the law, according to the five joints in their knees; they observe the appointed time to sound the cornet on the first day of the month, according to the one in their thigh; they sound the horn thrice, according to the three in their hips; lo! with the additional offering of the new moon they are eleven, according to their eleven ribs; they pour out the supplication with nine blessings, according to the muscles in their arms, and which contain thirty verses, according to the thirty in the palms of their hands; they daily repeat the prayer of eighteen blessings, according to the eighteen vertebrae in the spine; at the offering of the continual sacrifice they sound nine times, according to the nine muscles in their head," etc., etc.
It is related of Rabbi Ishmael's disciples that they dissected a low woman who had been condemned by the Government to be burned, and upon examination they found that her body contained two hundred and fifty-two members.
Bechoroth, fol. 45, col. 1.
The regular period of gestation is either two hundred and seventy-one, two hundred and seventy-two, or two hundred and seventy-three days.
Niddah, fol. 38, col. 1.
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