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 was sacked at the time of the Captivity.  When the glorious vessels and furniture of the Temple were being carried away into Babylon, the gates, which were so zealous for the glory of God, were buried on the spot (see Lam. ii. 9), there to await the restoration of Israel.  This romantic episode is alluded to in the closing service for the Day of Atonement.

There are twenty-four species of unclean birds, but the clean birds are innumerable.

Chullin, fol. 63, col. 2.

In twenty-four places priests are called Levites, and this is one of them (Ezek. xliv. 15), “But the priests, the Levites, the sons of Zadok.”

Tamid, fol. 27, col. 1.

There are twenty-four extremities of members in the human body which do not suffer defilement in the case of diseased flesh (see Lev. xiii. 10, 24).  The tip-ends of the fingers and toes, the edges of the ears, the tip of the nose, etc.

Negaim, chap. 6, mish. 7.

Twenty-five children is the highest number there should be in a class for elementary instruction.  There should be an assistant appointed, if there be forty in number; and if fifty, there should be two competent teachers.  Rava says, “If there be two teachers in a place, one teaching the children more than the other, the one that teaches less is not to be dismissed, because if so, the other is liable to lapse into negligence also.”  Rav Deimi of Nehardaa, on the other hand, thinks the dismissal of the former will make the latter all the more eager to teach more, both out of fear lest he also be dismissed, and out of gratitude that he has been preferred to the other.  Mar says, “The emulation of the scribes (or teachers) increaseth wisdom.”  Rava also says, “When there are two teachers, one teaching much but superficially, and one teaching thoroughly but not so much, the former