This is not the place to furnish what may be termed a list of menus at Jewish tables. In earlier times the meal was, no doubt, very simple. It became otherwise when intercourse with Rome, Greece, and the East made the people familiar with foreign luxury, while commerce supplied its requirements. Indeed, it would scarcely be possible to enumerate the various articles which seem to have been imported from different, and even distant, countries.
To begin with: the wine was mixed with water, and, indeed, some thought that the benediction should not be pronounced till the water had been added to the wine. [4274] According to one statement, two parts, [4275] according to another, three parts, of water were to be added to the wine. [4276] Various vintages are mentioned: among them a red wine of Saron, and a black wine. Spiced wine was made with honey and pepper. Another mixture, chiefly used for invalids, consisted of old wine, water, and balsam; yet another was wine of myrrh;' [4277] we also read of a wine in which capers had been soaked. To these we should add wine spiced, either with pepper, or with absinthe; and what is described as vinegar, a cooling drink made either of grapes that had not ripened, or of the lees. Besides these, palm-wine was also in use. Of foreign drinks, we read of wine from Ammon, and from the province Asia, the latter a kind of must' boiled down. Wine in ice came from the Lebanon; a certain kind of vinegar from Idumaea; beer from Media and Babylon; a barley-wine (zythos) from Egypt. Finally, we ought to mention Palestinian apple-cider, [4278] and the juice of other fruits. If we adopt the rendering of some, even liqueurs were known and used.
Long as this catalogue is, that of the various articles of food, whether native or imported, would occupy a much larger space. Suffice it that, as regarded the various kinds of grain, meat, fish, and fruits. either in their natural state or preserved, it embraced almost everything known to the ancient world. At feasts there was an introductory course, consisting of appetising salted meat, or of some light dish. This was followed by the dinner itself, which finished with dessert (Aphiqomon or terugima) consisting of pickled olives, radishes and lettuce, and fruits, among which even preserved ginger from India is mentioned. [4279] The most diverse and even strange statements are made as to the healthiness, or the reverse, of certain articles of diet, especially vegetables. Fish was a favorite dish, and never wanting at a Sabbath-meal. It was a saying, that both salt and water should be used at every meal, if health was to be preserved. Condiments, such as mustard or pepper, were to be sparingly used. Very different were the meals of the poor. Locusts - fried in flour or honey, or preserved - required, according to the Talmud, no blessing, since the animal was really among the curses of the land. Eggs were a common article of food, and sold in the shops. Then there was a milk-dish into which people dipped their bread. Others, who were better off, had a soup made of vegetables, especially onions, and meat, while the very poor would satisfy the cravings of hunger with bread and cheese, or bread and fruit, or some vegetables, such as cucumbers, lentils, beans, peas, or onions.
At meals the rules of etiquette were strictly observed, especially as regarded the sages. Indeed, two tractates are added to the Talmud, of which the one describes the general etiquette, the other that of sages,' and the title of which may be translated by The Way of the World' (Derekh Erets), being a sort of code of good manners. According to some, it was not good breeding to speak while eating. The learned and most honored occupied not only the chief places, but were sometimes distinguished by a double portion. According to Jewish etiquette, a guest should conform in everything to his host, even though it were unpleasant. Although hospitality was the greatest and most prized social virtue, which, to use a Rabbinic expression, might make every home a sanctuary and every table an altar, an unbidden guest, or a guest who brought another guest, was proverbially an unwelcome apparition. Sometimes, by way of self-righteousness, the poor were brought in, and the best part of the meal ostentatiously given to them. At ordinary entertainments, people were to help themselves. It was not considered good manners to drink as soon as you were asked, but you ought to hold the cup for a little in your hand. But it would be the height of rudeness, either to wipe the plates, to scrape together the bread, as though you had not had enough to eat, or to drop it, to the inconvenience of your neighbour. If a piece were taken out of a dish, it must of course not be put back; still less must you offer from your cup or plate to your neighbour. From the almost religious value attaching to bread, we scarcely wonder that these rules were laid down: not to steady a cup or plate upon bread, nor to throw away bread, and that after dinner the bread was to be carefully swept together. Otherwise, it was thought, demons would sit upon it. The Way of the World' for Sages, [4280] lays down these as the marks of a Rabbi: that he does not eat standing; that he does not lick his fingers; that he sits down only beside his equals - in fact, many regarded it as wrong to eat with the unlearned; that he begins cutting the bread where it is best baked, nor ever breaks off a bit with his hand; and that, when drinking, he turns away his face from the company. Another saying was that the sage was known by four things: at his cups, in money matters, when angry, and in his jokes. [4281] After dinner, the formalities concerning handwashing and prayer, already described, were gone through, and then frequently aromatic spices burnt, over which a special benediction was pronounced. We have only to add, that on Sabbaths it was deemed a religious duty to have three meals, and to procure the best that money could obtain, even though one were to save and fast for it all the week. Lastly, it was regarded as a special obligation and honor to entertain sages.