[5167] St. Matt. xvi. 1.
[5168] There seems some reference to this question put to Christ in what we regard as covert references to Christianity in that mysterious passage in the Talmud (Yoma 66 b) previously referred to (see pp. 193, 194). Comp. the interesting dissertation of Töttermann on R. Eliezer ben Hyrcanos (pp. 16-18).
[5169] In regard to the denial of the Resurrection by the Sadducees, and to their views generally, we refer to the sketch of the three sects in Book III. ch. ii.
[5170] Hamburger (Real Encykl. vol. i. p. 125) has given the Rabbinic argumentation, and Wünsche (ad St. Matt. xxii. 23) has reproduced it - unfortunately, with the not unnatural exaggerations of Hamburger.
[5171] Deut. xxxi. 16.
[5172] Cant. vii. 9.
[5173] See Sanh. 90 b, about the middle.
[5174] Ber. R. 20.
[5175] Sanh. 90 b lines 9 &c. from bottom.
[5176] Sanh. 91 b.
[5177] It is well known that the Hebrew has no future tense in the strict sense.
[5178] Sanh, 90 b lines 10 and 9 from bottom.
[5179] Sanh. 92 a.
[5180] Hence called the os sacrum (see again in the sequel).
[5181] Sanh. 90 b.
[5182] Sanh. 90 b.
[5183] Jer. Keth. 35 a.
[5184] This was illustrated by a very apt Parable, see Sanh. 91 a and b.
[5185] 1 Sam. xxviii. 14.
[5186] Ber. R. 95, beginning.
[5187] Is. xlii. 5.
[5188] Ber. R. 96 towards the close.
[5189] Ber. 60 b.
[5190] It forms the second of the eighteen Eulogies.
[5191] It is expressly stated in Ber. ix. 5, that the formula was introduced for that purpose.
[5192] Sanh. 90 a line 4 from bottom.
[5193] Deut. xxv. 5 &c.
[5194] The Talmud has it that the woman must have no child at all - not merely no son.
[5195] Bekhor. i. 7.
[5196] Yebam. 39 b.
[5197] Jer. Yebam. i.6. This seems also to have been the view of the School of Shammai.
[5198] Jer. Yebam. 6 b, relates what I regard as a legendary story of a man who was thus induced to wed the twelve widows of his twelve brothers, each widow promising to pay for the expenses of one month, and the directing Rabbi for those of the 13th (intercalatory) month. But to his horror, after three years the women returned, laden with thirty-six children, to claim the fulfilment of the Rabbi's promise! On the other hand it was, however, also laid down that, if a woman had lost two husbands, she should not marry a third - according to others, if she had married three, not a fourth, as there might be some fate ({hebrew}) connected with her (Yeb. 64 b). On the question of the Levirate, from the modern Jewish standpoint, see an interesting article by Gutmann in Geiger's Wiss. Zeitschr. f. Jüd. Theol. vol. iv. (1839), pp. 61-87.
[5199] The reproach Ye err, not knowing the Scriptures,' occurs in almost the same form in the discussions on the Resurrection between the Pharisees and the Sadducees which are recorded in the Talmud.
[5200] St. Matt. xxii. 29, 30, and parallels.
[5201] Through the Resurrection of Christ resurrection has become the gift of universal humanity. But, beyond this general gift to humanity, we believe that we receive in Baptism, as becoming connected with Christ, the inner germ of the glorious Resurrection-body. Its nourishment (or otherwise) depends on our personal relationship to Christ by faith, and is carried on through the Sacrament of His Body and Blood.
[5202] Ber. 17 a, towards the end.
[5203] Deut. xi. 9.
[5204] The similar reference to Exod. vi. 4 by a later Rabbi seems but an adaptation of the argument of Gamaliel II. (See both in Sanh. 90 b.)
[5205] We also recall that Gamaliel II. was the brother-in-law of that Eliezer b. Hyrcanos, who was rightly suspected of leanings towards Christinaity (see pp. 193, 194). This might open up a most interesting field of inquiry.