The tithes from the herds of Elazer ben Azaryah amounted to twelve thousand calves annually.
Shabbath, fol. 54, col. 2.
It is said that Rabbi Akiva had twelve thousand pairs of disciples dispersed about between Gabbath and Antipatris, and all of them died within a short period because they paid no honor to one another. The land was then desolate until Rabbi Akiva came among our Rabbis of the south and taught the law to Rabbis Meir, Yehudah, Yossi, Shimon, and Elazer ben Shamua, who re-established its authority.
Yevamoth, fol. 26, col. 2.
After a lapse of twelve years, he returned accompanied by twelve thousand disciples, etc.
Ravah bar Nachmaini was impeached for depriving the revenue of the poll-tax on twelve thousand Jews, by detaining them annually at his academy for one month in the spring, and for another month in the autumn; for great multitudes from various parts of the country were wont, at the two seasons of the Passover and the Feast of Tabernacles, to come to hear him preach, so that when the king’s officers came to collect the taxes they found none of them at home. A royal messenger was accordingly despatched to apprehend him, but he failed to find him, for the Rabbi fled to Pumbeditha, and from thence to Akra, to Agmi, Sichin, Zeripha, Ein d’Maya, and back again to Pumbeditha. Arrived at this place, both the royal messenger and the fugitive Rabbi happened to put up at the same inn. Two cups were placed before the former on a table, when, strange to say, after he had drunk and the table was removed, his face was forcibly turned round to his back. (This was done by evil spirits because he drank even numbers—against which we are earnestly warned in P’sachim, fol. 110, col. 1.) The inn-keeper, fearing the consequences of such a misfortune happening to so high an official at his inn, sought advice of the lurking Rabbi, when the latter suggested that the table be placed again [ p. 220 ] before him with one cup only on it, and thus the even number would become odd, and his face would return to its natural position. They did so, and it was as the Rabbi had said. The official then remarked to his host, “I know the man I want is here,” and he hastened and found him. “If I knew for certain,” he said to the Rabbi, “that thy escape would cost my life only, I would let thee go, but I fear bodily torture, and therefore I must secure thee.” And thereupon he locked him up. Upon this the Rabbi prayed, till the prison walls miraculously giving way he made his escape to Agma, where he seated himself at the root of a tree and gave himself up to meditation. While thus engaged he all at once heard a discussion in the academy of heaven on the subject of the hair mentioned in Lev. Xiii. 25. The Holy One—blessed be He!—declared the case to be “clean,” but the whole academy were of a different opinion, and declared the case to be “unclean.” The question then arose, “Who shall decide?” “Ravah bar Nachmaini shall decide,” was the unanimous reply,“ for he said, ‘I am one in matters of leprosy; I am one in questions about tents; and there is none to equal me.’” Then the angel of death was sent for to bring him up, but he was unable to approach him, because the Rabbi’s lips never ceased repeating the law of the Lord. The angel of death thereupon assumed the appearance of a troop of cavalry, and the Rabbi, apprehensive of being seized and carried off, exclaimed, “I would rather die through that one (meaning the angel of death) than be delivered into the hands of the Government!” At that very instant he was asked to decide the question in dispute, and just as the verdict ‘clean’ issued from his lips his soul departed from his body, and a voice was heard from heaven proclaiming, “Blessed art thou, Ravah bar Nachmaini, for thy body is clean. ‘Clean’ was the word on thy lips when thy spirit departed.” Then a scroll fell down from heaven into Pumbeditha announcing that Ravah bar Nachmaini was admitted into the academy of heaven. Apprised of this, Abaii, in company with many other Rabbis, went in search of the body to inter it, but not knowing the spot where he lay, they went to Agma, where they noticed a [ p. 221 ] great number of birds hovering in the air, and concluded that the shadow of their wings shielded the body of the departed. There, accordingly, they found and buried him; and after mourning three days and three nights over his grave, they arose to depart, when another scroll descended threatening them with excommunication if they did so. They therefore continued mourning for seven days and seven nights, when, at the end of these, a third scroll descended and bade them go home in peace. On the day of the death of this Rabbi there arose, it is said, such a mighty tempest in the air that an Arab merchant and the camel on which he was riding were blown bodily over from one side of the river Pappa to the other. “What meaneth such a storm as this?” cried the merchant, as he lay on the ground. A voice from heaven answered, “Ravah bar Nachmaini is dead.” Then he prayed and fled, “Lord of the universe, the whole world is Thine, and Ravah bar Nachmaini is Thine! Thou art Ravah’s and Ravah is Thine; but wherefore wilt Thou destroy the world?” On this the storm immediately abated, and there was a perfect calm.
Bava Metzia, fol. 86, col. 1.
The above seems to be a Rabbinical satire on the Talmud itself although the orthodox Jews believe that every word in it is historically true. Well, perhaps it is so; and we outsiders are ignorant, and without the means of judging.
Now we know what God does during the day, but how does He occupy Himself in the night-time? We may say He does the same as at day-time; or that during the night He rides on a swift cherub over eighteen thousand worlds; as it is said (Ps. lxviii. 17), “The chariots of God are twenty thousand,” less two thousand Shinan; read not Shinan but She-einan, i. e., two thousand less than twenty thousand, therefore eighteen thousand.
Avodah Zarah, fol. 3. col. 2.
Prince Contrukos asked Rabbon Yochanan ben Zacchai how, when the detailed enumeration of the Levites amounted to twenty-two thousand three hundred (the Gershonites, 7500; the Kohathites, 8600; the Merarites, 6200, making in all 22,300), the sum total given is only twenty-two [ p. 222 ] thousand, omitting the three hundred. “Was Moses, your Rabbi,” he asked, “a cheat or a bad calculator?” He answered, “They were first-borns, and therefore could not be substitutes for the first-born of Israel.”
Bechoroth, fol. 5, col. 1.
“And the inhabitants of Jerusalem did him honor at his death” (2 Chron. xxxii. 33). This is Hezekiah, king of Judah, at whose funeral thirty-six thousand people attended bare-shouldered, . . . and upon his bier was laid a roll of the law, and it was said, “This man has fulfilled what is written in this book.”
Bava Kama, fol. 17, col. 1.
Sennacherib the wicked invaded Jewry with forty-five thousand princes in golden coronets, and they had with them their wives and odalisques; also eighty thousand mighty men clad in mail and sixty thousand swordsmen ran before him, and the rest were cavalry. With a similar army they came against Abraham, and a like force is to come up with Gog and Magog. A tradition teaches that the extent of his camp was four hundred parsaes or leagues, the extent of the horses’ necks were forty parsaes. The total muster of his army was two hundred and sixty myriads of thousands, less one. Abaii asked, “Less one myriad, or one thousand, or one hundred? or more literally less one?”
Sanhedrin, fol. 95, col. 2.
In the immediate context of the above extract we have the following legend concerning Sennacherib:—As Rabbi Abhu. has said, “Were it not for this Scripture text it would be impossible to repeat what is written (Isa. vii. 20), ‘In the same day shall the Lord shave with a razor that is hired, by them beyond the river, by the king of Assyria, the head and the hair of the feet; and it shall also consume the beard.’” The story is this:—The Holy One—blessed be He!—once disguised Himself as an elderly man and came to Sennacherib, and said, “When thou comest to the kings of the East and of the West, to force their sons into thine army, what wilt thou say unto them?” He replied, “On that very account I am in fear. What shall I do?” God answered him, “Go and disguise thyself.” “How can I disguise myself?” said he. God replied, "Go and fetch me a pair [ p. 223 ] of scissors and I will cut thy hair.“ Sennacherib asked, ”Whence shall I fetch them?“ ”Go to yonder house and bring them.“ He went accordingly and observed a pair, but there he met the ministering angels disguised as men, grinding date-stones. He asked them for the scissors, but they said ”Grind thou first a measure of date-stones, and then thou shalt have the scissors.“ He did as he was told and so obtained the scissors. It was dark before he returned, and God said unto him, ”Go and fetch some fire.“ This also he did, but while blowing the embers his beard was singed. Upon which God came and shaved his head and his beard, and said, ”This is it which is written (Isa. vii. 20), “It shall also consume the beard.” Rav Pappa says this is the proverb current among the people, “Singe the face of a Syrian, and, if it pleases him, also set his beard in fire, and thou wilt not be able to laugh enough.”
Sanhedrin, fol. 95, col. 2, and fol. 96, col. 1.
“He hath cut off in His fierce anger all the horn of Israel,” etc. (Lam. ii. 3). These are the eighty thousand war-horns or battering-rams that entered the city of Byther, in which he massacred so many men, women, and children, that their blood ran like a river and flowed into the Mediterranean Sea, which was a mile away from the place.
Gittin, fol. 57, col. 1.
That mule had a label attached to his neck on which it was stated that its breeding cost a hundred thousand zouzim.
Bechoroth, fol. 8, col. 2.
Rabbi Yossi said, “I have seen Sepphoris (Cyprus) in the days of its prosperity, and there were in it a hundred and eighty thousand marts for sauces.”
Bava Bathra, fol. 75, col. 2.
Rav Assi said three hundred thousand swordsmen went up to the Royal Mount and there slaughtered the people for three days and three nights, and yet while on the one side of the mount they were mourning, on the other they were merry; those on the one side did not know the affairs of those on the other.
Gittin, fol. 57, col. 1.
A certain disciple prayed before Rabbi Chanina, and said, "O God! who art great, mighty, formidable, magnificent, [ p. 224 ] strong, terrible, valiant, powerful, real and honored!“ He waited until he had finished, and then said to him, ”Hast thou ended all the praises of thy God? Need we enumerate so many? As for us, even the three terms of praise which we usually repeat, we should not dare to utter had not Moses, our master, pronounced them in the law (Deut. x. 17), and had not the men of the Great Synagogue ordained them for prayer; and yet thou hast repeated so many and still seemest inclined to go on. It is as if one were to compliment a king because of his silver, who is master of a thousand thousands of gold denarii. Wouldst thou think that becoming?”
Berachoth, fol. 33, col. 2.
Rabbi Yossi ben Kisma relates, “I once met a man in my travels and we saluted one another. In reply to a question of his I said, ‘I am from a great city of sages and scribes.’ Upon this he offered me a thousand thousand golden denarii, and precious stones and pearls, if I would agree to go and dwell in his native place. But I replied, saying, ‘If thou wert to give me all the gold and silver, all the precious stones and pearls in the world, I would not reside anywhere else than in the place where the law is studied.’”
Avoth, chap. 6.
Thousands on thousands in Israel were named after Aaron; for had it not been for Aaron these thousands of thousands would not have been born. Aaron went about making peace between quarreling couples, and those who were born after the reconciliation were regularly named after him.
Avoth d’Rab. Nathan, chap. 12.