s, says to the upper, "disperse thy
waters," and to the lower, "let thy waters flow up."

Many may ask after thy peace, but tell thy secret only to one of a
thousand.

_Yevamoth_, fol. 63, col. 2.

The Rabbis have taught that if the value of stolen property is a
thousand, and the thief is only worth, say, five hundred, he is to be
sold into slavery twice. But if the reverse, he is not to be sold at
all.

_Kiddushin_, fol. 18, col. 2.

The Behemoth upon a thousand hills (Ps. l. 10), God created them male
and female, but had they been allowed to propagate they would have
destroyed the whole world. What did He do? He castrated the male and
spayed the female, and then preserved them that they might serve for the
righteous at the Messianic banquet; as it is said (Job xl. 16), "His
strength is in his loins (i.e., the male), and his force in the navel of
his belly" (i.e., the female).

_Bava Bathra_, fol. 74, col. 2.

This provision for the coming Messianic banquet is considered of
sufficient importance to be mentioned year after year in the
service for the Day of Atonement and also at the Feast of
Tabernacles. The remark of D. Levi, that the feast here referred
to is to be understood allegorically, involves rather sweeping
consequences, as it is open to any one to annihilate many other
expectations on the same principle.

The Holy One--blessed be He!--will add to Jerusalem gardens extending to
a thousand times their numerical value, which equals one hundred and
sixty-nine, etc.

Ibid., fol. 75, col. 2.

"Moreover Manasseh shed innocent blood very much" (2 Kings xxi. 16).
Here (in Babylon) it is interpreted to mean that he murdered Isaiah, but
in the West (i.e., in Palestine) they say that he made an image of the
weight of a thousand men, which was the number he massacred every day
(as Rashi says, by the heaviness of its weight).

_Sanhedrin_, fol. 103, col. 2.

See Josephus, Antiq., Book X. chap, iii., sec. 1, for
corroborative evidence. Tradition says that Manasseh caused
Isaiah to be sawn asunder with a wooden saw. (See also Yevamoth,
fol. 49, col. 2; Sanhedrin, fol. 103, col. 2.)

Nowhere in the Talmud do we find the name of the great image
here referred to. What if we christen it the "Juggernaut of the
Talmud"? May the tradition not be a prelusion or a reflex of
that man-crushing monster? Anyhow, scholars are aware of a
community of no