hoth_, fol. 19, col. 1.

There are three degrees of excommunication, i.e., separation,
exclusion, and execration. That mentioned in the above extract
is of the lowest degree, and lasts never less than thirty days.
The second degree of excommunication is a prolongation of the
first by thirty days more. The third or highest degree lasts for
an indefinite time. See Moed Katon, fol. 17, col. 1; Shevuoth,
fol. 36, col. 1; and consult Index II. appended.

A certain matron once said to Rabbi Yehuda ben Elaei, "Thy face is like
that of one who breeds pigs and lends money on usury." He replied,
"These offices are forbidden me by the rules of my religion, but between
my residence and the academy there are twenty-four latrinae; these I
regularly visit as I need."

_Berachoth_, fol. 55, col. 1.

The Rabbi meant to say that paying attention to the regular
action of his excretory organs was the secret of his healthy
looks, and to imply that a disordered stomach is the root of
most diseases,--a physiological opinion well worthy of regard by
us moderns.

Rav Birim says that the venerable Rav Benaah once went to all the
interpreters of dreams in Jerusalem, twenty-four in number. Every one of
them gave a different interpretation, and each was fulfilled; which
substantiates the saying that it is the interpretation and not the dream
that comes true.

Ibid., fol. 55, col. 2.

Twenty-four fasts were observed by the men of the Great Synagogue, in
order that the writers of the books, phylacteries, and Mezuzahs might
not grow rich, lest in becoming rich they might be tempted not to write
any more.

_P'sachim_, fol. 50, col. 2.

When Solomon was desirous of conveying the Ark into the Temple, the
doors shut themselves of their own accord against him. He recited
twenty-four psalms, yet they opened not. In vain he cried, "Lift up your
heads, O ye gates" (Ps. xxiv. 9). But when he prayed, "O Lord God, turn
not Thy face away from Thine anointed; remember the mercies of David,
Thy servant" (2 Chron. vi. 42), then the gates flew open at once. Then
the enemies of David turned black in the face, for all knew by this that
God had pardoned David's transgression with Bathseheba.

_Moed Katon_, fol. 9, col. 1.

In the Midrash Rabbah (Devarim, chap. 15) the same story is
told, with this additional circumstance among others, that a
sacred respect was paid to the gates when the Temple wa