Medieval rabbis dubbed Germany Ashkenaz, after a passage in Jeremiah (51:27), and decided that after the Flood, one of Noah’s great-grandsons, named … - Leo Rosten

The shnorrer was no fool, please note, no simpleton. He often had read a good deal, could quote from the Talmud, and was quick on the verbal draw. Shnorrers were “regulars” in the synagogue and, between prayers, took part in long discussions of theology with their benefactors. The status points involved here are too delicate for Newtonian physics, or Parsonian sociology,* to handle. (Certain Hindu and Oriental groups recognize the beggar in the same way.)

At the end of a pier in Tel Aviv, a man was about to jump into the sea when a policeman came running up to him. “No, no!” he cried. “How can a man like you, in the prime of life, think of jumping into that water?” “Because I can’t stand it anymore! I don’t want to live!” “But listen, mister, please. If you jump in the water, I’ll have to jump in after you, to save you. Right? Well, it so happens I can’t swim. Do you know what that means? I have a wife and four children, and in the line of duty I would drown! Would you want to have such a terrible thing on your conscience? No, I’m sure. So be a good Jew, and do a real mitzva. Go home. And in the privacy and comfort of your own home, hang yourself.

To be sure, the cheder curriculum was narrowly limited, the pedagogical methods primitive: drill, repetition, and cracks across the knuckles with a pointer or ruler. But at a time when the overwhelming majority of humanity was illiterate, there was hardly a Jewish male over the age of five who could not read and write. The cultural impact and importance of this are for historians, sociologists, and educators to appraise.