Ten things are said about Jerusalem:--(1.) No mortgaged house was eventually alienated from its original owner (which was the case elsewhere in Jewry). (2.) Jerusalem never had occasion to behead a heifer by way of expiation for an unproved murder (see Deut. xxi. 1-9). (3.) She never could be regarded as a repudiated city (Deut. xiii. 12, etc.). (4.) No appearance of plagues in any house at Jerusalem rendered the house unclean, because the words of Lev. xiv. 34, are "your possession," an expression which could not apply to Jerusalem, as it had never been portioned among the ten tribes. (5.) Projecting cornices and balconies were not to be built in the city. (6.) Limekilns were not to be erected there. (7.) No refuse heaps were allowed in any quarter. (8.) No orchards or gardens were permitted, excepting certain flower-gardens, which had been there from the times of the earlier prophets. (9.) No cocks were reared in Jerusalem. (10.) No corpse ever remained over night within its walls; the funeral had to take place on the day of the decease. Ibid., fol. 82, col. 2. In the Book of Psalms David included those which were composed by ten elders:--Adam (Ps. cxxxix.); Melchizedek (Ps. cx.); Abraham (Ps. lxxxix.); Moses (Ps. xc.); the others alluded to were by Heman, Jeduthun, Asaph, and the three sons of Korah. _Bava Bathra_, fol. 14, col. 2. A man once overheard his wife telling her daughter that, though she had ten sons, only one of them could fairly claim her husband as his father. After the father's death it was found that he had bequeathed all his property to one son, but that the testament did not mention his name. The question therefore, arose, which of the ten was intended? So they came one and all to Rabbi Benaah and asked him to arbitrate between them. "Go," said he to them, "and beat at your father's grave, until he rises to tell you to which of you it was that he left the property." All except one did so; and he, because by so doing he showed most respect for his father's memory, was presumed to be the one on whom the father had fixed his affections; he accordingly was supposed to be the one intended, and the others were therefore excluded from the patrimony. The disappointed ones went straight to the government and denounced the Rabbi. "Here is a man," said they, "who arbitrarily deprives people of their rights, without proof or witnesses." The consequence was that the Rabbi was sent to prison, but he gave the authorities such evidence of his shrewdness and sense of justice, that he was soon restored to freedom. _Bava Bathra_, fol. 58, col. 1. Till ten generations have passed speak thou not contemptuously of the Gentiles in the hearing of a proselyte. _Sanhedrin_, fol. 94, col. 1.