Another argument to the same effect is, that there is no distinct command in the law of Moses inculcating the duty; for in Deut. xi. 19 it is merely said, “And ye shall teach them to your children,” a command which, as it passes refracted through the Rabbinic medium, becomes your sons, but not your daughters.

Ibid., fol. 29, col. 2.

As the immediately preceding command, so interpreted, cannot be carried out by any one not favored with male children, the well-known Talmudic dictum acquires force and point, “Blessed is the man whose children are sons, but luckless is he whose children are daughters.”

Bava Bathra, fol. 16, col. 2.

A man prefers one measure obtained by his own earning to nine measures collected by the exertion of his neighbor.

Bava Metzia, fol. 38, col. 1.

Nine have entered alive into paradise, and these are they:—­Enoch, the son of Jared; Elijah; the Messiah; Eliezer, the servant of Abraham; Hiram, king of Tyre; Ebed Melech, the Ethiopian; Jabez, the son of Rabbi Yehuda the prince; Bathia, the daughter of Pharaoh; and Sarah, the daughter of Asher.  Some say also Rabbi Yoshua, the son of Levi.

Derech Eretz Zuta, chap. 1.

As the last-mentioned personage, Rabbi Yoshua, entered paradise “not by the door,” but some “other way,” it may be interesting to not a few to know how he succeeded, and here accordingly we append the story of the feat.  As Rabbi Yoshua’s earthly career drew to a close, the angel of death was instructed to wait upon him, and at the same time show all respect for his wishes.  The Rabbi, remarking the courteous demeanor of his visitant, requested him, before he despatched him, to favor him with a glimpse of the place he was to occupy in paradise above, and meantime commit to him his sword, as a gage that he would grant his petition and not take advantage of him on the journey.  This request being granted and the sword delivered up, the Rabbi and his attendant took the road, pacing along till they halted together just outside the gates of the celestial city.  Here the angel assisted the Rabbi to climb the wall, and proceeded to point out the place he would occupy some day in the future, when deftly throwing himself over, he left the angel standing outside and holding him fast by the skirt of his garment.  When pressed to return, he swore he would not go back, protesting that, as he had never sought to be relieved of the obligation of his oath on earth, he would not be cajoled or coerced into an act of perjury within the precincts of heaven.  He declined at first to give up the sword of the angel, and would have stood to his point but for the echo of a voice which peremptorily ordered its immediate restoration. (See Kethuboth fol. 77, col. 2.)

Where is it taught that when ten join together in prayer the Shechinah is with them?  In Ps. lxxxii. 4, where it is said, “God standeth in the congregation of the mighty.”