Be this as it may, when Jesus followed the Ruler to his house, the multitude thronging Him' in eager curiosity, another approached Him from out that crowd, whose inner history was far different from that of Jairus. The disease from which this woman had suffered for twelve years would render her Levitically unclean.' It must have been not unfrequent in Palestine, and proved as intractable as modern science has found it, to judge by the number and variety of remedies prescribed, and by their character. On one leaf of the Talmud [2931] not less than eleven different remedies are proposed, of which at most only six can possibly be regarded as astringents or tonics, while the rest are merely the outcome of superstition, to which resort is had in the absence of knowledge. [2932] But what possesses real interest is, that, in all cases where astringents or tonics are prescribed, it is ordered, that, while the woman takes the remedy, she is to be addressed in the words: Arise (Qum) from thy flux.' It is not only that psychical means are apparently to accompany the therapeutical in this disease, but the coincidence in the command, Arise (Qum), with the words used by Christ in raising Jairus' daughter is striking. But here also we mark only contrast to the magical cures of the Rabbis. For Jesus neither used remedies, nor spoke the word Qum to her who had come in the press behind' to touch for her healing the fringe of His outer garment.'
As this is almost the only occasion on which we can obtain a glimpse of Christ's outward appearance and garb, it may be well to form such accurate conception of it, as is afforded by a knowledge of the dress of the ancient Hebrews. The Rabbis laid it down as a rule, that the learned ought to be most careful in their dress. It was a disgrace if a scholar walked abroad with clouted shoes; [2933] to wear dirty clothes deserved death; [2934] for the glory of God was man, and the glory of man was his dress.' [2935] This held specially true of the Rabbi, whose appearance might otherwise reflect on the theological profession. It was the general rule to eat and drink below (or else according to) a man's means, but to dress and lodge above them. [2936] [2937] For, in these four things a man's character might be learned; at his cups, in many matters, when he was angry and by his ragged dress. [2938] Nay, The clothing of the wife of a Chabher (learned associate) is of greater importance than the life of the ignorant (rustic), for the sake of the dignity of the learned' [2939] Accordingly, the Rabbis were wont to wear such dress by which they might be distinguished. At a latter period they seem at their ordination to have been occasionally arrayed in a mantle of gold-stuff. [2940] Perhaps a distinctive garment, most likely a head-gear, was worn, even by rulers' (the elder,'{hebrew}), at their ordination. [2941] The Palestinian Nasi, or President of the Sanhedrin, also had a distinctive dress, [2942] and the head of the Jewish community in Babylon a distinctive girdle. [2943] [2944]
In referring to the dress which may on a Sabbath be saved from a burning house - not, indeed, by carrying it, but by successively putting it on, no fewer than eighteen articles are mentioned. [2945] If the meaning of all the terms could be accurately ascertained, we should know precisely what the Jews in the second century, and presumably earlier, wore, from the shoes and stockings on their feet to the gloves [2946] on the hands. Unfortunately, many of these designations are in dispute. Nor must it be thought that, because there are eighteen names, the dress of an Israelite consisted of so many separate pieces. Several of them apply to different shapes or kinds of the same under or upper garments, while the list indicates their extreme number and variety rather than the ordinary dress worn. The latter consisted, to judge by the directions given for undressing and dressing in the bathroom, of six, or perhaps more generally, of five articles: the shoes, the head-covering, the Tallith or upper cloak, the girdle, the Chaluq or under-dress, and the Aphqarsin or innermost covering. [2947] As regarded shoes, a man should sell his very roof-tree for them, [2948] although he might have to part with them for food if he were in a weak condition through blood-letting. [2949] But it was not the practice to provide more than one pair of shoes, [2950] and to this may have referred the injunction [2951] of Christ to the Apostle not to provide shoes for their journey, or else to the well-known distinction between shoes (Manalim) and sandals (Sandalim). The former, which were sometimes made of very coarse material, covered the whole foot, and were specially intended for winter or rainy weather; while the sandals, which only protected the soles and sides of the feet, were specially far summer use. [2952]