Avoth d’Rab.  Nathan, chap. 37.

Both Talmuds as a rule enumerate only seven sorts of Pharisees (T.  Yerush, Berachoth, fol. 13, Soteh, fol. 20, T. Babli, fol. 22, col. 2, and elsewhere); but Rabbi Nathan, as above, adds a new species to the genus.  The freehand sketches of Pharisees given in the Talmud are the reverse of complimentary.  In the words of the late E. Deutsch, who was a Talmudist of no mean repute, “the Talmud inveighs even more bitterly and caustically than the New Testament against what it calls the plague of Pharisaism, ‘the dyed ones,’ ’who do evil deeds like Zimri, and require a goodly reward like Phinehas,’ ’they who preach beautifully, but do not act beautifully.’  Parodying their exaggerated logical arrangements, their scrupulous divisions and subdivisions, the Talmud distinguishes seven classes of Pharisees, one of whom only is worthy of that name.  The real and only Pharisee is he ’who does the will of his Father which is in heaven because he loves Him.’”

He who neglects to wear phylacteries transgresseth eight commandments.

Menachoth, fol. 44, col. 1.

The following extract states the occasion when the wearing of phylacteries was prescribed as an equivalent that would be accepted instead of the observance of the law:—­“Rabbi Eliezer said the Israelites complained before God one day, ’We are anxious to be occupied day and night in the law, but we have not the necessary leisure.’  Then the Holy One—­blessed be He!—­said to them, ’Perform the commandment of the phylacteries, and I will count it as if you were occupied day and night in the law.’” (Yalhut Shimeoni).  Phylacteries, fringes, and Mezuzah, these three preserve one from sin; as it is said (Eccl. iv. 2), “A threefold cord is not quickly broken;” as also in Ps. xxxiv. 7, “The angel of the Lord encampeth about them that fear Him, and delivereth them.”

Ibid., fol. 43, col. 2.

The harp in the time of the Messiah will have eight strings; as it is written (Ps. xii. 1), “The chief musician upon eight,” etc.

Eirchin, fol. 13, col. 2.

On the ninth day of the month Ab (about August) both the first Temple and the second were destroyed.

Rosh Hashanah, fol. 18, col. 2.

In 2 Kings xxv. 8, the seventh of Ab is the date given for the first of these events, whereas Jeremiah (lii. 12) mentions the tenth as the fatal day.  Josephus (Wars of the Jews, Book vi. chap. 4, sec. 15) coincides with the latter.

On the ninth of Ab one must abstain from eating and drinking, and anointing one’s self, and wearing shoes, and matrimonial intercourse.  He may not read the Bible, the Talmud, the Midrash, the Halachoth, or the Haggadoth, excepting such portions as he is not in the habit of reading, such he may then read.  The lamentations, Job, and the hard words of Jeremiah should engage his study.  Children should not go to school on this day, because it is said (Ps. xix. 8), “The statutes of the Lord are right, rejoicing the heart.”