He is said to have created the evil as well as the good passions in man.

Berachoth, fol. 61, col. 1.

God weeps every day.

Chaggigah, fol. 3, col. 2.

He dresses Himself in a veil and shows Moses the Jewish Liturgy, saying unto him, “When the Israelites sin against me, let them copy this example, and I will pardon their sins.”

Rosh Hashanah, fol. 17, col. 2.

God is said to have regretted creating certain things.

Succah, fol. 52, col, 2.

God is represented as irrigating the land of Israel, but leaving the rest of the earth to be watered by an angel.

Taanith, fol. 10, col. 1.

It is said that He will make a dance for the righteous, and as He places Himself in the centre, they will point at Him with their fingers, and say (Isa. xxv. 9), “Behold, this is our God; we have waited for him;... we will be glad and rejoice in His salvation.”

Ibid., fol. 31, col. 1.

God is said to have prevaricated in making peace between Abraham and Sarah, which is not so surprising; for while one Rabbi teaches that prevarication is under certain circumstances allowable, another asserts it absolutely as a duty; for it is written (1 Sam. xvi. 2), “And Samuel said, How can I go? if Saul hear it, he will kill me.  And the Lord said, Take a heifer with thee, and say, I am come to sacrifice unto the Lord.”

Yevamoth, fol. 65, col. 2.

This teaching may be easily matched by parallels from heathen literature, but we have room only for two or three examples:—­Maximus Tyrius says, “There is nothing (essentially) decorous in truth, yea, truth is sometimes hurtful and lying profitable.”  Darius is represented by Herodotus (Book iii., p. 191) as saying, “When telling falsehood is profitable, let it be told.”  Menander says, “A lie is better than an annoying truth.”

God utters a curse against those who remain single after they are twenty years of age; and those who marry at sixteen please him, and those who do so at fourteen still more.

Kiddushin, fol. 29, col. 2.

Elijah binds and God flogs the man who marries an unsuitable wife.

Ibid., fol. 70, col. 1.

God acknowledges His weakness in argument, “My children have vanquished me! my children have vanquished me!” He exclaims.  “They have defeated me in argument.”

Bava Metzia, fol. 59, col. 2.

God’s decision was controverted by the Academy in heaven, and the matter in debate was finally settled by a Rabbi, who had to be summoned from earth to heaven expressly to adjudicate in the case.

Bava Metzia, fol. 86, col. 1.

The classical student will recognize in this a parallel to the Greek myth in which the Olympian divinities refer their debate in the matter of the apple of discord to the judgment of Paris.  May there not in both fables lie a dim forefeeling of the time when Justice shall transfer her seat from the skies, so that whatever her ministers bind on earth may be bound in heaven?

God will bear testimony before all the nations of the earth that His people Israel have kept the whole of the law.