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diff --git a/28369-8.txt b/28369-8.txt new file mode 100644 index 0000000..321c59e --- /dev/null +++ b/28369-8.txt @@ -0,0 +1,18050 @@ +The Project Gutenberg EBook of Hebrew Literature + + + +This eBook is for the use of anyone anywhere at no cost and with almost no +restrictions whatsoever. You may copy it, give it away or re-use it under +the terms of the Project Gutenberg License included with this eBook or +online at http://www.gutenberg.org/license + + + +Title: Hebrew Literature + + + +Release Date: March 20, 2009 [Ebook #28369] + +Language: English + +Character set encoding: ISO 8859-1 + + +***START OF THE PROJECT GUTENBERG EBOOK HEBREW LITERATURE*** + + + + + + Hebrew Literature + + Comprising + + Talmudic Treatises, Hebrew + + Melodies, And The + + Kabbalah Unveiled + + Edited And With A Special Introduction By + + Epiphanius Wilson, A.M. + + Revised Edition + + New York + + P. F. Collier & Son + + Copyright 1901 + + By The Colonial Press + + + + + +CONTENTS + + +Special Introduction +Selections From The Talmud + Translator's Introduction + On Blessings + On The Sabbatical Year + On The Sabbath + On The Passover + On The Day Of Atonement + On Tabernacles + The New Year + On Fasting + The Feast-Offering + The Sanhedrin + On Idolatry + The Fathers + The Daily Sacrifice + On Measurements + The Tabernacle + The Heifer + Hands +The Kabbalah Unveiled: The Lesser Holy Assembly + Chapter I: Which Containeth the Introduction + Chapter II: Concerning the Skull of the Ancient One, and Concerning His + Brain; and Concerning the Three Heads, and the Hair, and the + Discriminatory Paths + Chapter III: Concerning the Forehead of the Most Holy Ancient One + Chapter IV: Concerning the Eyes of the Most Holy Ancient One + Chapter V: Concerning the Nose of the Most Holy Ancient One + Chapter VI: Concerning the Beard of the Most Holy Ancient One + Chapter VII: Concerning the Brain and the Wisdom in General + Chapter VIII: Concerning the Father and the Mother in Special + Chapter IX: Concerning Microprosopus and His Bride in General + Chapter X: Concerning Microprosopus in Especial, with Certain + Digressions; and Concerning the Edomite Kings + Chapter XI: Concerning the Brain of Microprosopus and Its Connections + Chapter XII: Concerning the Hair of Microprosopus + Chapter XIII: Concerning the Forehead of Microprosopus + Chapter XIV: Concerning the Eyes of Microprosopus + Chapter XV: Concerning the Nose of Microprosopus + Chapter XVI: Concerning the Ears of Microprosopus + Chapter XVII: Concerning the Countenance of Microprosopus + Chapter XVIII: Concerning the Beard of Microprosopus + Chapter XIX: Concerning the Lips and Mouth of Microprosopus + Chapter XX: Concerning the Body of Microprosopus + Chapter XXI: Concerning the Bride of Microprosopus +Hebrew Melodies + Ode To Zion + God, Whom Shall I Compare To Thee? + Servant Of God + My King + To The Soul + Sabbath Hymn + O Sleeper! Wake, Arise! + The Land Of Peace + The Heart's Desire + O Soul, With Storms Beset! + Sanctification + Hymn Of Praise + Passover Hymn + Morning Prayer + Judgment And Mercy + Grace After Meals + Lord Of The Universe + Hymn For The Conclusion Of The Sabbath + God And Man + Hymn For Tabernacles + Hymn For Pentecost + Hymn Of Glory + Hymn Of Unity For The Seven Days Of The Week + Penitential Prayer + The Living God We Praise +Footnotes + + + + + + +SPECIAL INTRODUCTION + + +Hebrew literature contains some of the most profound and most influential +productions of the human spirit. It constitutes a potent factor in modern +civilization, and possesses merits which place it far above most other +literatures of the world. The common salutation of the Hebrew is "Peace," +while that of the Greeks is "Grace," and that of the Romans, "Safety." The +Greek sought after grace, or intellectual and bodily perfection, and the +power of artistic accomplishment. The Roman's ideal was strength and +security of life and property. The Hebrew sought after peace, peace in the +heart, as founded on a sense of Jehovah's good providence, and a moral +conformity in conduct to His revealed will. While the Greek in art, +literature, and even in morals, made beauty his standard, the Roman stood +for power, domination and law, and the Hebrew for religion. The Hebrew, +indeed, introduced into Europe the first clear conception of religion, as +implied in monotheism, and a rigidly defined moral law, founded upon the +will of Jehovah. The basis of morals among the Latins was political, among +the Greeks æsthetic, and among the Hebrews it was the revealed will of +Jehovah. + +While the most important remains of Hebrew literature are comprised in the +Scriptures known to us as the Bible, there exists also a voluminous mass +of Hebrew writings which are not included in the sacred canon. These +writings are of supreme importance and value, and the selections which we +have made from them in the present volume give a good idea of their +interest, beauty, and subtlety of thought. + +From the very beginning of their history the Hebrews were a deeply poetic +race. They were fully alive to the beauties of external nature, and no +national poetry contains more vivid descriptions of the sea, sky, and the +panorama of forest, stream and mountain, peopled by the varied activities +of animated nature. The songs of Zion glow with poetic enthusiasm, but +their principal characteristic is their intense earnestness. They are no +idle lays of love and wine or warlike triumph. They depict the joy of +existence as dependent upon the smile and favor of Jehovah, and all the +happiness, plenty, victory and success of life are attributed, without +hesitation, to nothing else but "the loving-kindness of the Lord." Yet +this religious fervor becomes the basis of sublimity, pathos, and +picturesqueness, such as can seldom be approached even by the finest +productions of the Attic muse. + +But the Hebrews were also philosophers, and if they never attained to what +we may call the _netteté et clarté_ of the Greek metaphysician, they +excelled all other thinkers in the boldness and profound spirituality of +their philosophical mysticism. In proof of this assertion we may point to +that body of writings known as the Kabbalah. + +The word "Kabbalah" means "doctrine received by oral tradition," and is +applied to these remains to distinguish them from the canonical Hebrew +Scriptures, which were written by "the Finger of Jehovah." Hebrew +speculation attempts in the Kabbalah to give a philosophical or +theosophistic basis to Hebrew belief, while at the same time it +supplements the doctrines of the Old Testament. For instance, it is a +disputed point whether the immortality of the soul is taught in the Hebrew +canon, but in the Kabbalah it is taken for granted, and a complete and +consistent psychology is propounded, in which is included the Oriental +theory of metempsychosis. This account of the human soul, as distinct from +the human body, treats of the origin and eternal destiny of man's immortal +part. On the other hand God and Nature, and the connection between the +Creator and the creation, are most exactly treated of in detail. God is +the _En-Soph_, the boundless One, as in modern philosophy God is the +Absolute. He manifests Himself in the ten _Sephiroth_, or intelligences. +It would be easy on this point to show Dante's indebtedness to the +Kabbalah in his description of the various heavens of his Paradise. These +intelligences control, in groups of three, the three worlds of intellect, +of soul, and of matter. The tenth of the _Sephiroth_ is called Kingdom, +_i.e._, the personal Deity, as seen in the workings of Providence, with +which conception we may compare Dante's description of Fortune, in the +seventh book of the "Inferno." This last of the _Sephiroth_ is manifested +visibly in the Shekinah. This is the barest and baldest outline of the +main features in this famous system. + +The rise of Kabbalism is not very clearly known as regards authorship and +date; it is in turn, by different Jewish writers, ascribed to Adam, +Abraham, Moses and Ezra; but doubtless the work is an aggregation of +successive writings, and some critics believe that it was not compiled +before the Middle Ages, _i.e._, in the centuries between the conquest of +Gaul by the Franks and the period following the death of Dante. + +There can be no doubt that the Kabbalah contains the ripest fruit of +spiritual and mystical speculation which the Jewish world produced on +subjects which had hitherto been obscured by the gross anthropomorphism of +such men as Maimonides and his school. We can understand the revolt of the +devout Hebrew mind from traditions like those which represented Jehovah as +wearing a phylactery, and as descending to earth for the purpose of taking +a razor and shaving the head and beard of Sennacherib. The theory of the +_Sephiroth_ was at least a noble and truly reverent guess at the mode of +God's immanence in nature. This conception won the favor of Christian +philosophers in the Middle Ages, and, indeed, was adopted or adapted by +the angelic Doctor Aquinas himself, the foremost of ecclesiastical and +scholastic metaphysicians. The psychology of the Kabbalah, even its +treatment of the soul's preëxistence before union with the body, found +many advocates among Gentile and even Christian philosophers. + +We are therefore led to the conclusion that the Kabbalah is by far the +most exalted, the most profound and the most interesting of all that mass +of traditional literature which comprises, among other writings, such +remains as the Targums and the Talmud. + +A study of Hebrew literature would indeed be incomplete unless it included +the Talmud. + +"Talmud" in Hebrew means "Doctrine," and this strange work must be looked +upon as a practical handbook, intended for the Jews who, after the +downfall of Jerusalem and the Dispersion, found that most of the Law had +to be adjusted to new circumstances, in which the institution of +sacrifices and propitiatory offerings had been practically abolished. The +Talmud contains the decisions of Jewish doctors of many generations on +almost every single question which might puzzle the conscience of a +punctilious Jew in keeping the Law under the altered conditions of the +nation. The basis of the Talmud is the Mishna, _i.e._, an explanation of +the text of the Mosaic laws, and their application to new cases and +circumstances. The Mishna has been well described by the illustrious +Spanish Jew, Maimonides, who in the twelfth century published it at +Cordova, with a preface, in which he says: "From Moses, our teacher, to +our holy rabbi, no one has united in a single body of doctrine what was +publicly taught as the oral law; but in every generation, the chief of the +tribunal, or the prophet of his day, made memoranda of what he had heard +from his predecessors and instructors, and communicated it orally to the +people. In like manner each individual committed to writing, for his own +use and according to the degree of his ability, the oral laws and the +information he had received respecting the interpretation of the Bible, +with the various decisions that had been pronounced in every age and +sanctified by the authority of the great tribunal. Such was the form of +proceeding until the coming of our Rabbi the Holy, who first collected all +the traditions, the judgments, the sentences, and the expositions of the +law, heard by Moses, our master, and taught in each generation." + +The Mishna itself in turn became the subject of a series of comments and +elucidations, which formed what was called the Gemara. The text of the +original Hebrew scripture was abandoned, and a new crop of casuistical +quibbles, opinions and decisions rose like mushrooms upon the text of the +Mishna, and from the combination of text and Gemaraic commentary was +formed that odd, rambling, and sometimes perplexing work, "wonderful +monument of human industry, human wisdom and human folly," which we know +as the Talmud. The book is compounded of all materials, an encyclopædia of +history, antiquities and chronology, a story book, a code of laws and +conduct, a manual of ethics, a treatise on astronomy, and a medical +handbook; sometimes indelicate, sometimes irreverent, but always +completely and persistently in earnest. Its trifling frivolity, its +curious prying into topics which were better left alone, the occasional +beauty of its spiritual and imaginative fancies, make it one of the most +remarkable books that human wit and human industry have ever compiled. + +The selections which we print in this volume are from the Mishna, and form +part of the Sedarim, or orders; in them are given minute directions as to +the ceremonial practice of the Jewish religion. + +The treatise on "Blessings" speaks of daily prayers and thanksgiving. It +is most minute in prescribing the position of the body, and how the voice +is to be used in prayer. It specifies the prayers to be said on seeing +signs and wonders, on building a house, on entering or leaving a city; and +how to speak the name of God in social salutations. That on the +"Sabbatical Year" is a discourse on agriculture from a religious point of +view. The Sabbatical year among the Hebrews was every seventh year, in +which the land was to be left fallow and uncultivated, and all debts were +to be remitted or outlawed. Provision is made in this section for doing +certain necessary work, such as picking and using fruits which may have +grown without cultivation during the Sabbatical year, with some notes on +manuring the fields, pruning trees and pulling down walls. Very +interesting is the section which deals with "The Sabbath Day." The most +minute and exhaustive account is given of what may and what may not be +done on the seventh day. + +The treatise on "The Day of Atonement" deals with the preparation and +deportment of the high-priest on that day. That on "The Passover" treats +of the Lamb to be sacrificed, of the search for leaven, so that none be +found in the house, and of all the details of the festival. "Measurements" +is an interesting and valuable account of the dimensions of the Temple at +Jerusalem. "The Tabernacle" deals with the ritual worship of the Jews +under the new conditions of their exile from Palestine. + +All of these treatises show the vitality of Jewish religion in Europe, +under the most adverse circumstances, and illustrate the place which the +Talmud must have occupied in Jewish history, as supplying a religious +literature and a code of ritual and worship which kept Judaism united, +even when it had become banished and dissociated from Palestine, +Jerusalem, and the Temple. + + + + + +SELECTIONS FROM THE TALMUD + + + Translated by Joseph Barclay, LL.D. + + + + +Translator's Introduction + + +The Talmud (teaching) comprises the Mishna and the Gemara. The Mishna +("learning" or "second law") was, according to Jewish tradition, delivered +to Moses on Mount Sinai. "Rabbi Levi, the son of Chama, says, Rabbi Simon, +the son of Lakish, says, what is that which is written, 'I will give thee +tables of stone, and a law and commandments which I have written, that +thou mayest teach them'?(1) The Tables are the ten commandments; the Law +is the written law; and the commandment is the Mishna; 'which I have +written' means the prophets and sacred writings; 'that thou mayest teach +them' means the Gemara. It teaches us that they were all given to Moses +from Mount Sinai." From Moses the Mishna was transmitted by oral tradition +through forty "Receivers," until the time of Rabbi Judah the Holy. These +Receivers were qualified by ordination to hand it on from generation to +generation. Abarbanel and Maimonides disagree as to the names of these +Receivers. While the Temple still stood as a centre of unity to the +nation, it was considered unlawful to reduce these traditions to writing. +But when the Temple was burned, and the Jews were dispersed among other +peoples, it was considered politic to form them into a written code, which +should serve as a bond of union, and keep alive the spirit of patriotism. +The Jewish leaders saw the effect of Constitutions and Pandects in +consolidating nations--the advantage of written laws over arbitrary +decisions. Numberless precedents of case law, answering to our common law, +were already recorded: and the teachings of the Hebrew jurisconsults, or +"_Responsa prudentium_" which were held to be binding on the people, had +been preserved from former ages. + +All these traditions Rabbi Judah the Holy undertook to reduce into one +digest. And this laborious work he completed about A.D. 190, or more than +a century after the destruction of Jerusalem by Titus. Rabbi Judah was +born on the day that Rabbi Akibah died. Solomon is said to have foretold +the event: "One sun ariseth, and one sun goeth down." Akibah was the +setting and Judah the rising sun. The Mishna of Rabbi Judah, afterward +revised by Abba Areka in Sura, is the text of the Babylon Talmud. The +commentaries written on this text by various Rabbis in the neighborhood of +Babylon, until the close of the fifth century, are called the Gemara +(completion), and are published in twelve folio volumes, called the +Babylon Talmud--the Talmud most esteemed by the Jews. The Jerusalem Talmud +contains commentaries written partly by Rabbis in Jamnia and partly in +Tiberias, where they were completed by Rabbi Jochanan in the beginning of +the fourth century. As now published it has only four out of the six +orders or books of the Mishna, with the treatise Niddah from the sixth. In +the time of Maimonides it contained five orders. On twenty-six treatises +it has no Gemara, though in the treatise on shekels the Gemara of +Jerusalem is used for the Babylon Talmud. The six books of the Mishna are +subdivided into sixty-three treatises, in the following manner: + +Book I + +This book, called Order of Seeds, contains the following treatises: + +1. "Blessings," together with prayers and thanksgivings, with the times +and places in which they are to be used. + +2. "A Corner of a Field" (Lev. xxiii. 22; Deut. xxiv. 19) treats of the +corners of the field to be left for the poor to glean them--the forgotten +sheaves, olives, and grapes--and of giving alms, etc. + +3. "Doubtful" treats of the doubt about the tithes being paid, as the Jews +were not allowed to use anything without its being first tithed. + +4. "Diversities" (Lev. xix. 19; Deut. xxii. 9-11) treats of the unlawful +mixing or joining together things of a different nature or kind--of sowing +seeds of a different species in one bed--grafting a scion on a stock of a +different kind, suffering cattle of different kinds to come together. + +5. "The Sabbatical Year" (Exod. xxiii. 11; Lev. xxv. 4) treats of the laws +which regulated the land as it lay fallow and rested. + +6. "Heave Offerings" (Num. xviii. 8) treats of separating the heave +offering--who may eat it, and who may not eat of it--of its pollutions, etc. + +7. "The First Tithes" (Lev. xxvii. 30; Num. xviii. 28) treats of the law +of tithes for the priests. + +8. "The Second Tithes" (Deut. xiv. 22; xxvi. 14) treats of those which +were to be carried to Jerusalem and there eaten, or to be redeemed and the +money spent in Jerusalem in peace offerings. + +9. "Cake of Dough" (Num. xv. 20) treats of setting apart a cake of dough +for the priests; also, from what kind of dough the cake must be separated. + +10. "Uncircumcised Fruit" (Lev. xix. 23) treats of the unlawfulness of +eating the fruit of any tree till the fifth year. The first three years it +is uncircumcised; the fourth year it is holy to the Lord; the fifth year +it may be eaten. + +11. "First Fruits" (Exod. xxiii. 19; Deut. xxvi. 1) treats of what fruits +were to be offered in the Temple, and in what manner; also of the baskets +in which they were to be carried. + +Book II + +The Order Of The Festivals: + +1. "Sabbath" treats of the laws relating to the seventh day. + +2. "Mixtures," or combinations, treats of the extension of boundaries, +whereby all the inhabitants of the court, or entry, where the mixture is +made, are counted as one family inhabiting one domicile; and are therefore +allowed to carry victuals from one house to another. It also treats of the +mixtures for a Sabbath day's journey, whereby the distance may be extended +for an additional 2,000 cubits. + +3. "Passovers" treats of all rites and ceremonies relating to the Paschal +Lamb. + +4. "Shekels" (Exod. xxx. 13) treats of the half shekel, which every Jew, +rich or poor, was obliged to pay every year to the daily sacrifice. + +5. "Day of Atonement" treats of the solemnities peculiar to it. + +6. "Tabernacles" teaches how they are to be built, and how to be used. + +7. "The Egg Laid on a Festival" treats of the works which may or may not +be done on any of the festivals, which are called days of holy +convocation, on which no servile work may be done. + +8. "New Year" treats of the laws and solemnities of the feast of the New +Year, as also of the feasts of the New Moons. + +9. "Fasts" treats of the various fasts throughout the year. + +10. "The Roll" treats of the feast of Purim, and gives instructions how +and in what manner the Book of Esther and other Lessons are to be read. +The Gemara directs Jews to get so drunk on this feast, that they cannot +discern the difference between "Blessed be Mordecai and cursed be Haman," +and "Cursed be Mordecai and blessed be Haman." + +11. "Minor Feasts" treats of the works that may and that may not be +lawfully done on the 2d, 3d, 4th, 5th, and 6th days, when the first and +seventh are holy; these intermediate days being lesser festivals. + +12. "Sacrifices on Festivals" treats of the three great festivals, when +all the males were obliged to appear before the Lord, and of the +sacrifices which they were to bring. It also lays down rules for the +dissolution of vows, which it says "are like mountains hanging on a hair, +for the text is slender and the constitutions many." + +Book III + +On Women: + +1. "Brother's Widow" (Deut. xxv. 5-11) treats of the law obliging a +brother to marry the relict of his deceased brother; also, when the +obligation is to take place, and the ceremonies to be used at its +performance. + +2. "Marriage Settlements" treats of dowries and women who happen to obtain +estates, either real or personal. From this tract the baptism of infant +proselytes can be proved. + +3. "Vows" (Num. xxx. 4-16) shows when vows are binding and when null and +void. When a married woman makes a vow the husband can confirm or annul +it. This tract points out what vows fall under his cognizance and what do +not. + +4. "The Nazarite" (Num. vi. 21) treats of the laws relating to the +different sorts of Nazarites. + +5. "Trial of Jealousy" (Num. v. 11-31) treats of the mode of trial and +punishment of criminals. Men may go home to their wives from voluntary +wars, but not from wars of command. This tract shows the miserable state +of the Jews at the destruction of the second Temple, and at the future +advent of the Messiah. + +6. "Divorces" treats of the laws relating to divorces, also the +formalities to be observed both before and after they are given. A man may +divorce his wife if she spoil his broth, or if he find another more +handsome. + +7. "Betrothing" treats of the laws of espousals and some other previous +rites of marriage. It commands sons to be taught suitable trades. It +states that all ass-drivers are wicked, camel-drivers are honest, sailors +are pious, physicians are destined for hell, and butchers are company for +Amalek. + +Book IV + +On Damages: + +1. "First Gate," so called because in the East law is often administered +in the gateway of a city. It treats of all such damages as may be received +from man or beast. It assesses damages done by a beast according to the +benefit which the beast receives. If it eat a peck of dates its owner +would be fined for a peck of barley, as dates are not more nourishing for +a beast than barley. + +2. "The Middle Gate" treats of laws of usury and trusts, of letting out on +hire, of landlord and tenant, etc. + +3. "Last Gate" treats of the laws of commerce and co-partnership, of +buying and selling, of the laws of inheritance and the right of +succession. + +4. "Sanhedrin" treats of the great national senate. + +5. "Stripes" treats of false witnesses, of the law of the forty stripes +save one, of those who were bound to fly to the cities of refuge. + +6. "Oaths" explains the laws for administering oaths; when an oath is to +be admitted between contending parties who are qualified to take them. In +Hilchoth Eduth. ix. 1 it is taught that ten sorts of persons are +disqualified--women, slaves, children, idiots, deaf persons, the blind, the +wicked, the despised, relations, and those interested in their evidence. + +7. "Evidences" are a collection of many important decisions gathered from +the testimonies of distinguished Rabbis. It is observable that the +decisions of the School of Shammai are more rigorous than those of the +School of Hillel, from whence it is inferred that the former adhered more +closely to Scripture, the latter to tradition. The former were the +Scribes, and are now represented by the Karaites, who reject the Talmud. + +8. "Idolatry," or the worship of stars and meteors, treats of the way to +avoid this grievous sin. + +9. "The Fathers" contains a history of those who handed down the Oral Law, +also many maxims and proverbs. + +10. "Punishment" treats of the punishment of those disobedient to the +Sanhedrin (Deut. xvii. 8-11). + +Book V + +On Holy Things: + +1. "Sacrifices" treats of the nature and quality of the offerings; the +time, the place, and the persons, by whom they ought to be killed, +prepared, and offered. + +2. "Meat Offerings" treats of the flour, oil, and wine, and the wave +loaves. + +3. "Unconsecrated Things" treats of what is clean and unclean, of not +eating the sinew that shrank, and not killing the dam and her young in one +day (Deut. xxii. 6). + +4. "First Born" treats of their redemption by money, and their being +offered in sacrifice; also of the tithes of all manner of cattle. + +5. "Estimations" (Lev. xxvii. 2) treats of the way in which things devoted +to the Lord are to be valued in order to be redeemed for ordinary use; +also, how a priest is to value a field which a person has sanctified. + +6. "Cutting Off" treats of offenders being cut off from the Lord. + +7. "Exchanges" (Lev. xxvii. 10, 33) treats of the way exchanges are to be +effected between sacred things. + +8. "Trespass" (Num. v. 6, 8) treats of things partaking of the nature of +sacrilege. It asserts that if a man take away a consecrated stone or beam +he commits no trespass. If he give it to his companion he commits a +trespass, but his companion commits none. If he build it into his house he +commits no trespass till he lives in the house long enough to gain the +value of a half-farthing. If he take away a consecrated half-farthing he +commits no trespass. If he give it to his companion he commits a trespass, +but his companion commits none. If he give it to a bath-keeper he commits +a trespass though he does not bathe, because the bath-keeper says to him, +"See, the bath is open, go in and bathe." + +9. "The Daily Sacrifice" treats of the morning and evening offerings. + +10. "The Measurements" treats of the measurements of the Temple. + +11. "Birds' Nests" treats of the mistakes about doves and beasts brought +into the Temple for sacrifice. + +Book VI + +On Purifications: + +1. "Vessels" treats of those which convey uncleanness (Lev. xi. 33). + +2. "Tents" (Num. xix. 14) treats of tents and houses retaining +uncleanness, how persons who enter them become unclean, and how they are +to be cleansed. + +3. "Plagues of Leprosy" treats of leprosy of men, garments, or dwellings, +how their pollution is conveyed, and how they are to be purified. + +4. "The Red Heifer" directs how she is to be burned, and how her ashes are +to be used in purifying. + +5. "Purifications" teaches how purifications are to be effected. + +6. "Pools of Water" (Num. xxxi. 23) treats of their construction, and the +quantity of water necessary for cleansing. + +7. "Separation" of women. + +8. "Liquors" that dispose seeds and fruits to receive pollution (Lev. xi. +38). + +9. "Issues" that cause pollution. + +10. "Baptism" on the day of uncleanness (Lev. xxii. 6). + +11. "Hands" treats of the washing of hands before eating bread, though dry +fruits are allowed to be eaten without such washing. + +12. "Stalks of Fruit which convey Uncleanness" treats of fruits growing +out of the earth, which have a stalk and no husk. They can be polluted and +can pollute, but may not be compounded with anything that was unclean +before. If they have neither stalks nor husks they neither can be polluted +nor can they pollute. It also treats of the hair and wool that grows on +some fruits, and the beards of barley, etc. + +From the six books or "Orders" the Jews call the Babylon Talmud by the pet +name of "_Shas_" (six). The language in which it is written is Hebrew +intermingled with Aramaic, Chaldee, Syriac, Arabic, Greek, and Latin +words. The Gemara was first begun by Rabban Judah's two sons, Rabbi +Gamaliel and Rabbi Simeon. It was vigorously carried on by Rabbi Ashé in +Sura, a town on the Euphrates, from 365 A.D. to 425. He divided the Mishna +into its sixty-three treatises, and every half-year summoned his disciples +and assigned to them two fresh portions of the Law and two of the Mishna. +At each meeting their remarks on these portions were discussed, and if +approved were incorporated into the Gemara. Rabbis Zabid, Gebhia Rychuma, +and Semo of Pumbedaitha;(2) and Rabbis Marimer, Adda bar Abbin, Nachman +bar Huno, and Touspho, presidents of the schools of Sura, labored for its +advancement; and it was finally completed by Rabbi Abino (Rabbina), and +sealed by Rabbi José about 498 A.D. He was the last of the "Dictators." +Those who lived after him were called "Opinionists," as they did not +dictate any doctrines; but only deduced opinions from what had already +been settled in the canon of the Talmud. The Opinionists were succeeded by +the Sublime Doctors, who were in turn replaced by the ordinary Rabbis. In +addition to the Talmud there has been handed down a vast amount of Jewish +learning, such as the Bereitha, the Tosephtoth or appendices, the Mechilta +or traditions unknown to Rabbi Judah the Holy, and the commentaries Sifra +and Sifre. Of these the Jews regard the Bereitha as second to the Mishna. +"The mark of Bereitha is 'the sages learned,' or 'it is once learned,' or +'it is learned in another one.' And everything which is not disputed of +all these things is an established decision. And whatever is disputed goes +according to the concluded decision. What is disputed in the Bereitha, +which is not questioned in the Mishna, the decision is according to the +Mishna. What is disputed in the Mishna, and not questioned in the +Bereitha, is not to be decided according to the Bereitha. And thus it is +said, 'If Rabbi Judah the Holy did not teach it, whence could Rabbi Chayya +know it?' The exception is, that when the decision of Rabbi Eliezer, the +son of Jacob, is given, it is regarded as equal to the Mishna. In 102 +questions the decision is always with him." + +The period during which both the Jerusalem and Babylon Talmuds were +compiled was a season of comparative peace for the Jews. From the death of +Rabbi Judah the Holy until Constantine ascended the throne the schools in +Tiberias were unmolested. Judah was succeeded in the Patriarchate by +Gamaliel; and he in turn gave way to Judah the second. Being inferior in +learning to some of his own Rabbis, the splendor of his Patriarchate was +eclipsed by the superior talents of Simon Ben Laches and Rabbi Jochanan. +From that time the Patriarchate gradually sank in estimation, till the +struggles for unlimited power, and the rapacity of the Rabbis, brought the +office into contempt, and caused the Emperor Honorius in one of his laws +to brand them as "Devastators." Still, with a loyal affection to the race +of Israel, the Jews, wherever scattered in the West, looked to Tiberias as +their Zion, and willingly taxed themselves for the support of its +Rabbinical schools. The Jews in the East regarded the Prince of the +Captivity or Patriarch of Babylon as their centre and chief. He rose to +power between the abandonment of the Mesopotamian provinces by Hadrian and +the rise of the Persian kingdom. He presided over his subjects with +viceregal power and a splendid court. Rabbis were his satraps, and the +wise and learned his officers and councillors. Wealth flowed in upon his +people, who were engaged in every kind of commerce. One of his merchants +in Babylon was said to have had 1,000 vessels on sea and 1,000 cities on +shore. There was for a time a spirit of rivalry between the spiritual +courts of Tiberias and Babylon. + +On one occasion there was an open schism about the calculation of the +Paschal feast. The struggle for supremacy took place when Simon, son of +Gamaliel, who claimed descent from Aaron, was Patriarch of Tiberias, and +Ahia, who claimed descent from King David, was Prince of the Captivity. +His two most learned men were Hananiah, the rector of Nahar-pakod, and +Judah, son of Bethuriah. To humble these men was the aim of Simon. +Accordingly he sent two legates with three letters to Babylon. The first +letter was given to Hananiah. It was addressed, "To your holiness." +Flattered by the title, he politely asked the reason of their visit. "To +learn your system of instruction." Still more gratified, he paid them +every attention. Availing themselves of their advantage, the legates used +every effort to undermine his teaching and lessen his authority. Hananiah, +enraged by their conduct, summoned an assembly, and denounced their +treachery. The people cried out, "That which thou hast built, thou canst +not so soon pull down; the hedge which thou hast planted, thou canst not +pluck up without injury to thyself." Hananiah demanded their objections to +his teaching. They answered, "Thou hast dared to fix intercalations and +new moons, by which nonconformity has arisen between Babylon and +Palestine." "So did Rabbi Akiba," said Hananiah, "when in Babylon." +"Akiba," they replied, "left not his like in Palestine." "Neither," cried +Hananiah, "have I left my equal in Palestine." The legates then produced +their second letter, in which it was written, "That which thou hast left a +kid is grown up a strong horned goat." Hananiah was struck dumb. Rabbi +Isaac, one of the legates, ran, and mounted the reading desk. "These," +said he, calling them out aloud, "are the holy days of God, and these the +holy days of Hananiah." + +The people began to murmur. Rabbi Nathan, the second legate, arose, and +read the verse of Isaiah, "Out of Zion shall go forth the Law, and the +word of the Lord from Jerusalem." Then in a mocking voice, "Out of Babylon +shall go forth the Law, and the Word of the Lord from Nahor-pakod." The +congregation was in an uproar. "Alter not the word of God" was the +universal shout. The legates then produced the third letter, threatening +excommunication to all who would not obey their decrees. They further +said, "The learned have sent us, and commanded us to say, if he will +submit, well; if not, utter at once the Cherem.(3) Also set the choice +before our brethren in foreign parts. If they will stand by us, well; if +not, let them ascend their high places. Let Ahia build them an altar, and +Hananiah (a Levite) sing at the sacrifice, and let them at once set +themselves apart, and say, 'We have no portion in the God of Israel.' " +From every side the cry arose, "Heaven preserve us from heresy; we have +still a portion in the Israel of God." The authority of Tiberias was then +recognized as supreme. But when Babylon was afterward politically severed +from the Roman power in the West, and fell to the Persians, the Prince of +the Captivity represented the Jews of the East as their independent head. + +The canon of the Talmud was closed in a season of opulence and repose. +This scene, however, speedily changed. Gloomy and dark days were followed +by a storm of persecution from the Persian kings, Yesdigird and Firuz "the +tyrant." When their schools were closed, the Jews clung more closely to +the Talmud than before. Although never formally adopted by any general +council, all orthodox Jews embraced it as supplying a want which they +felt. And they have adhered to it through long and dreary centuries, +despite the rack and fire of the Inquisitor, and the contempt and scorn of +a hostile world. The Talmud has been periodically banned, and often +publicly burned, from the age of the Emperor Justinian till the time of +Pope Clement VIII. In the year 1569 the famous Jewish library in Cremona +was plundered, and 12,000 copies of the Talmud and other Jewish writings +were committed to the flames. The first to demand for it toleration and +free inquiry was Reuchlin. He declared that he must oppose the destruction +of "a book written by Christ's nearest relations." Before him, Haschim II, +Caliph of Cordova in the close of the tenth century, had ordered it to be +translated into Arabic. This was done by Rabbi Joseph, the son of Rabbi +Moses, surnamed "clad in a sack," because he was thus meanly clad when his +great talents were discovered. + +The study of the Talmud has the most fascinating influence over the Jewish +mind, and if the latter is to be comprehended, the teaching which moulds +it must be clearly understood. "Everyone," say the Jews, "is bound to +divide the time of his study into three parts--one-third is to be devoted +to the written law, one-third to the Mishna, and one-third to Gemara." To +understand it in accordance with the thirteen rules of interpretation, it +takes a study of seven hours a day for seven years. They also say that it +is lawful to rend a man ignorant of the Talmud "like a fish." Israelites +are forbidden to marry the daughter of such a one, as "she is no better +than a beast." + +To obviate arguments furnished by its own statements against itself, its +adherents make a distinction between its decisions, its directions, and +its legendary or romance part,--a distinction fatal to its claim of +equality with Holy Scripture. For this legendary part some of the ancient +Rabbis had but little respect. Rabbi Joshua, son of Levi, says, "He who +writes it down will have no part in the world to come; he who explains it +will be scorched." Maimonides also says, "If one of the many foolish +rabbis reads these histories and proverbs, he will find an explanation +unnecessary, for to a fool everything is right, and he finds no difficulty +anywhere. And if a really wise man reads them, there will be but two ways +in which he will consider them. If he takes them in their literal sense +and thinks them bad, he will say, This is foolishness, and in so doing he +says nothing at all against the foundation of the faith." The School of +Shammai, who lived before Christ, and the School of Hillel, who lived till +eight(4) years after His birth, are brought forward as contradictory in +their decisions. Like Christian leaders in later times, they strove to +exceed each other in learning and pride. Hillel, called also the second +Ezra, was born in Babylon. His thirst for learning drove him to Jerusalem. +He was so poor he could not fee the porter of the college. So he used to +listen at the window. One bitter winter's night he became insensible from +cold, and the snow falling fast covered him up. The darkened window called +the attention of those inside to his form without. He was then brought in, +and soon restored to life. It is said that afterward "he had eighty +scholars: thirty of them were fit that the divine glory should rest upon +them, as it did upon Moses--thirty others were worthy that the sun should +stand still for them, as it did for Joshua--and twenty were of a form +between." + +By a sort of legal fiction both schools are supposed to be of equal +authority. A Bath Kol(5) or holy echo, supplying the place of departed +Urim and Thummim, and of oracles long since silent, is related to have +established it. "There came forth a divine voice at Jabneh and said, The +words of the one and of the other are the words of the living God, but the +certain determination of the thing is according to the School of Hillel, +and whosoever transgresseth against the words of the School of Hillel +deserves death." Both schools were Pharisees, but the School of Shammai +was the straiter sect. Seven different shades of character have been +attributed to the Pharisees of that age: there were those who served God +from selfishness--those who did it gradually--those who avoided the sight of +women--saints in office--those who asked you to name some duty which they +ought to perform--those who were pious from fear of God--and those who were +pious from love of Him. Popular opinion differed with regard to them. Some +said, "If only two men be saved, one must be a Pharisee"; while others +defined a Pharisee to be "one who wished to play the part of Zimri, and to +claim the reward of Phinehas." The great opponents of the Pharisees were +the Sadducees, who arose B.C. 300, and were followers of Baithos and +Sadok. Their rivals on the other side were the Mehestanites, who returned +from the Captivity versed in the doctrines of Zoroaster--in astrology, and +in the influences of good and bad spirits. To these might be added the +Misraimites, who studied the Kabbala, specially in reference to the forms +of letters. The letter Koph, for example, has its curved part severed from +its stem, and thus teaches that "the door of mercy is always open to the +penitent." The numerical value of the letters of Messiah and Nachash +(serpent) is the same, and this teaches that "the Messiah will overcome +the Serpent." + +The Kabbalists believed nothing but what they "received." Their teachers +received from the prophets--the prophets received from angels--David from +the Angel Michael, Moses from Metatron, Isaac from Raphael, Shem from +Yophiel--and the angels themselves from God. The Metatron is the connecting +link between the Divine Spirit and the world of matter. It resembles the +Demiurgos of the Gnostics. It is the mystical expression for the Being +that forms a union between God and nature, or, as the Zohar puts it, +between the "King and the Queen." There were also the Essenes, who +allegorized the Law; the Hellenists, who mixed it up with Greek +philosophy; the Therapeutists, who thought supreme happiness to be +meditation; the political Herodians; the Zealots; and other petty sects +who formed the great mass of the people, and held either with or against +the two great schools. The decisions of both schools are remarkable for +their concise brevity. A phrase suggests many thoughts--a single word +awakes a whole train of reasoning. A German writer has said of the Mishna, +that "it is a firmament of telescopic stars, containing many a cluster of +light, which no unaided eye has ever resolved." Some of its sayings are of +touching beauty. Such are the words of Rabbi Tarphon, "The day is +short--the labor vast;--but the laborers are slothful, though the reward is +great, and the Master of the house presseth for despatch." Some of its +sayings are extravagant--some are loathsome--and some are blasphemous. But +mixed up as they are together, they form an extraordinary monument of +"human industry, human wisdom, and human folly." + +The Talmud contains a system of casuistry in reference to the doctrines of +intention and legal uncleanness. It proportions responsibility to the +amount of intention, and thereby hands over tender consciences to the +control of the Rabbis. It proportions legal uncleanness to every degree of +approach to the source, or, as it is called, "the father" of uncleanness; +and this again renders necessary continual appeals to the decision of the +Rabbis. + +Predestination and free will are both taught. "Everything is in the hands +of heaven, except the fear of heaven." "All things are ordained of God, +but men's actions are their own." When men wish to sin they are enjoined +to go to a place where they are unknown, and to clothe themselves in black +so as not to dishonor God openly. Hereditary sin was denied by the early +Kabbalists, but the later ones allow it. They believe that all souls were +created in Adam, and therefore partake of his fall. Every kind of +philosophy known at the time of its compilation is more or less introduced +into the Talmud, and all more or less tinged with Magian superstition. +From this superstition grew the mysticism of the Jewish schools. All the +arts and sciences, under some form or other, are alluded to, and +references to historical events abound in its pages. When it is dangerous +to speak of them openly they are veiled under some figure known only to +the initiated. Some observations seem to anticipate future discoveries. +The Antipodes are hinted at. And the Jerusalem Gemara says that Alexander +the Great was represented as carrying a ball in his hand because he +believed the figure of the earth to be a sphere. Astronomy is fully +discussed. The planets are "moving stars." Mercury is "the star"; Venus, +"splendor"; Mars, "redness"; Jupiter, "rightness"; Saturn, "the Sabbath +star." The signs of the Zodiac have the same names as are now used. The +Galaxy is "the river of light." Comets are "burning arrows." And it is +said that when a comet passes through Orion it will destroy the world. A +certain Ishmaelite merchant is related to have invited Rabba to come and +see where the heavens and the earth touched. Rabba took his bread basket +and placed it on the window while he prayed. He afterward looked for it, +but it was gone. He asked the Ishmaelite, "Are there thieves here?" "No," +he replied, "but your basket has gone up in the revolving of the +firmament. It will return if you wait till morning when the revolving of +the firmament returns where it was before." + +Astrology is treated as a science which governs the life of man. The stars +make men wise. The stars make them rich. "A man born on the first day of +the week will excel in only one quality. He that is born on the second day +will be an angry man, because on that day the waters were divided. He that +is born on the third day of the week will be rich and licentious, because +on it the herbs were created. He that is born on the fourth day will be +wise and of good memory, because on that day the lights were hung up. He +that is born on the fifth day will be charitable, because on that day the +fishes and fowls were created. He that is born on the Sabbath, on the +Sabbath he also shall die, because on his account they profaned the great +Sabbath day." Rabba bar Shila says, "He shall be eminently holy." Rabbi +Chanina says, "The influence of the stars makes wise, the influence of the +stars makes rich, and Israel is under the influence of the stars." Rabbi +Jochanan says, "Israel is not under the influence of the stars. Whence is +it proved? 'Thus saith the Lord, Learn not the way of the heathen, and be +not dismayed at the signs of heaven, for the heathen are dismayed at them' +(Jer. x. 2). The heathen, but not Israel." "An eclipse of the sun is an +evil sign to the nations of the world; an eclipse of the moon is an evil +sign to Israel, for Israel reckons by the moon, the nations of the world +by the sun." It is also said that Saturn and Mars are the baleful stars, +and whosoever begins a work, or walks in the way, when either of these two +is in the ascendant, will come to sorrow. Astrology naturally leads to +amulets and charms. Amulets are divided into two classes, approved and +disapproved. An approved amulet is "one that has cured three persons, or +has been made by a man who has cured three persons with other amulets." + +Charms are abundantly provided against accidents. "For bleeding of the +nose let a man be brought to a priest named Levi, and let the name Levi be +written backward. If there be not a priest, get a layman, who is to write +backward 'Ana pipi Shila bar Sumki,' or 'Taam dli bemi ceseph, taam dli +bemi pagam'; or let him take a root of grass, and the cord of an old bed, +and paper, and saffron, and the red part of the inside of a palm tree, and +let him burn them together, and let him take some wool, and twist two +threads, and dip them in vinegar, and roll them in ashes, and put them +into his nose; or let him look out for a stream of water which flows from +east to west, and let him go and stand with one leg on each side of it, +and let him take with his right hand some mud from under his left foot, +and with his left hand from under his right foot, and let him twist two +threads of wool, and dip them in the mud, and put them into his nose." If +a man be bitten by a mad dog he must die, unless some remedy be found for +him. "Abai says he must take the skin of a male adder, and write upon it, +'I, M, the son of the woman N, upon the skin of a male adder, write +against thee, Kanti Kanti Klirus, but some say, Kandi Kandi Klurus, Lord +of Hosts. Amen. Selah.' Let him also cast off his clothes, and bury them +in a graveyard for twelve months of a year; then let him take them up, and +burn them in a furnace, and let him strew the ashes at the parting of the +roads. And during these twelve months let him only drink out of a brass +tube, lest he see the phantom form of the demon, and he be endangered. +This was done by Abba, the son of Martha--he is Abba, the son of Manjumi. +His mother made him a tube of gold." + +Magic naturally follows from such teaching. Abba Benjamin says, "If leave +had been given to see the hurtful demons, no creature could stand before +them." Abbai says, "They are more than we are, and stand against us, like +the trench round a garden bed." Rav Huni says, "Everyone has a thousand on +his left hand, and ten thousand on his right hand." Rabba says, "The want +of room at the sermon is from them, the wearing out of the Rabbis' clothes +is from their rubbing against them, bruised legs are from them." +"Whosoever wishes to know their existence, let him take ashes passed +through a sieve, and strew them in his bed, and in the morning he will see +the marks of a cock's claws. Whosoever wishes to see them, let him take +the inner covering of a black cat, the kitten of a first-born black cat, +which is also the kitten of a first-born, and let him burn it in the fire, +and powder it, and fill his eyes with it, and he will see them. And let +him pour the powder into an iron tube, and seal it with an iron signet, +lest they steal any of it, and let him seal the mouth of it, lest any harm +ensue. Rav Bibi bar Abbai did thus, and he was harmed, but the Rabbis +prayed for mercy, and he was healed." Arts of sorcery are attributed to +the Rabbis. They are represented as having the power to create both men +and melons. One of them is said to have changed a woman into an ass, and +ridden the ass to market, when another sorcerer changed the ass again into +a woman. + +This sorcery is traced to Abraham, who is said (Gen. xxv. 6) to have given +his sons gifts. These gifts are stated to have been the arts of sorcery. +Legends abound everywhere throughout the Talmud. Rabbi Judah said, Rav +said, "Everything that God created in the world, He created male and +female. And thus he did with leviathan, the piercing serpent, and +leviathan the crooked serpent. He created them male and female; but if +they had been joined together they would have desolated the whole world. +What then did the Holy One do? He enervated the male leviathan, and slew +the female, and salted her for the righteous in the time to come, for it +is said, 'And He shall slay the dragon that is in the sea' (Isa. xxvii. +1). Likewise, with regard to behemoth upon a thousand mountains, He +created them male and female; but if they had been joined together they +would have desolated the whole world. What then did the Holy One do? He +enervated the male behemoth, and made the female barren, and preserved her +for the righteous in the time to come. That period is to be a season of +great feasting. The liquor to be drunk will be apple-wine of more than +seventy years old. The cup of David alone will hold one hundred and +twenty-one logs. It is related that a Rabbi once saw in a desert a flock +of geese so fat that their feathers fell off, and the rivers flowed in +fat. He said to them, 'Shall we have part of you in the world to come?' +One of them lifted up a wing and another a leg, to signify the parts we +shall have. We should otherwise have had all parts of these geese, but +that their sufferings are owing to us. It is our iniquities that have +delayed the coming of the Messiah, and these geese suffer greatly by +reason of their excessive fat, which daily increases, and will increase +till the Messiah comes." + +Rabba bar Chama says that he once saw "a bird so tall, that its head +reached to the sky and its legs to the bottom of the ocean." The water in +which it stood was so deep that a carpenter's axe which had fallen in +seven years before had not then reached the bottom. He also saw "a frog as +large as a village containing sixty houses." This frog was swallowed up by +a serpent, and this serpent in turn by a crow; this crow flew, and perched +upon a cedar, and this cedar was as broad as sixteen wagons abreast. There +is also an account of a fish which was killed by a worm. This fish, when +driven ashore, destroyed sixty cities, and sixty cities ate of it, and +sixty cities salted it, and with its bones the ruined cities were rebuilt. +Stories are also told of fishes with eyes like the moon, and of horned +fishes three hundred miles in length. These stories are intended to +confirm the text, "They that go down to the sea in ships, that do business +in great waters; these see the works of the Lord and his wonders in the +deep" (Ps. cvii. 23, 24). To illustrate the statement of Amos (iii. 8), a +story is told of a lion which one of the Cæsars wished to see. At 400 +miles distance he roared, and the walls of Rome fell. At 300 miles he +again roared, and all the people fell on their backs, and their teeth fell +out, and Cæsar fell off his throne. Cæsar then prayed for his removal to a +safer distance. + +The Talmud informs us that "a young unicorn, one day old, is as large as +Mount Tabor." Consequently Noah had great difficulty in saving an old one +alive. He could not get it into the ark, so he bound it by its horn to the +side of the ark. At the same time Og, King of Bashan (being one of the +antediluvians), was saved by riding on its back. We are further informed +that he was one of the giants who came from the intermarriage of angels +with the daughters of men. His footsteps were forty miles long, and one of +his teeth served to make a couch for Abraham. When the Israelites came +against him under the command of Moses, he inquired the size of their +camp, and hearing that it was three miles in extent he tore up a mountain +of that size, to hurl it upon them. Grasshoppers were, however, sent to +bore holes in it, so that it fell over his head on to his neck. His teeth +also grew and were entangled in the rocks, as the Psalmist says, "Thou +hast broken the teeth of the ungodly" (Ps. iii. 7). He is also said to be +identical with Eliezer the servant of Abraham, and to have been, like +Enoch, translated to Paradise. This account, however, differs widely from +the statements of the Jerusalem Targum on the Book of Numbers (xxi. 34). + +The Talmud affirms that Adam was made from dust of all parts of the earth; +and that he was created with two faces, as it is written, "Thou hast beset +me behind and before" (Ps. cxxxix. 5). The Rabbis further state that he +was formed in two parts, one male and one female. His height before his +fall reached to the firmament, but after his fall God put his hand upon +him, and compressed him small. In the tenth hour after he was made, he +sinned; and in the twelfth he was driven out of Paradise. Abraham is said +to have put Sarah into a box when he brought her into Egypt, that none +should see her beauty. At the custom-house toll was demanded. Abraham said +he was ready to pay. The custom-house officers said, "Thou bringest +clothes." He said, "I will pay for clothes." They said, "Thou bringest +gold." He said, "I will pay for gold." They said, "Thou bringest silk." He +said, "I will pay for silk." They said, "Thou bringest pearls." He said, +"I will pay for pearls." They said, "Thou must open the box," whereupon +her splendor shone over the whole land of Egypt. + +Abraham, it is also said, had a precious stone hung around his throat, on +which when the sick looked they were healed. Some of the laws of Sodom are +also recorded: "Whosoever cut off the ears of another's ass received the +ass till his ears grew again." "Whosoever wounded another, the man wounded +was obliged to pay him for letting his blood." When the judges of Sodom +attempted to fine Eliezer, the servant of Abraham, because another man had +wounded him, he took up a stone and flung it at the judge. He then bid the +judge to pay the fine, which was now due to him for letting his blood, to +the man who had first wounded him. There was a public bed in Sodom, and +every stranger was obliged to lie in it. If his legs were too long for it, +they were cut off; and if too short, they were racked out to the proper +length. When a traveller came, each citizen, to show his hospitality, was +obliged to give him a coin with his name written upon it. The traveller +was then deprived of bread; and when he had died of starvation, the +citizens came, and each one took back his own money. The Sodomites thus +kept up their character for liberality. + +At the giving of the Law the Israelites stood at the lower part of the +mount (Exod. xix. 17). Rabbi Avidmi says, "these words teach us that the +Holy One, blessed be He, turned the mountain over them like a tub, and +said to them, 'If ye will receive the Law, well; but if not, there shall +be your grave.' " Rabbi Joshua says, "As each commandment proceeded from +the mouth of the Holy One, Israel retreated twelve miles, and the +ministering angels led them back, as it is said, 'The angels of the host +did flee apace'(6) (Ps. lxviii. 13). Do not read 'they fled' but 'they +led.' " Rabbi Eliezer, the Modite, says, that Jethro "heard the giving of +the Law; for when the Law was given to Israel His voice went from one end +of the world to the other, and all the nations of the world were seized +with trembling in their temples, and they repeated a hymn, as it is said, +'In His temple doth everyone speak of His glory' " (Ps. xxix. 9). The +question is asked, "Why are the Gentiles defiled?" "Because they did not +stand on Mount Sinai, for in the hour the serpent came to Eve he +communicated defilement, which was removed from Israel when they stood on +Mount Sinai." Rav Acha, the son of Rabbi, said to Rav Ashai, "How then is +it with proselytes?" He answered, "Although they went not there, their +lucky star was there, as it is written, 'With _him_ that standeth here +with us this day before the Lord our God, and also with _him_ that _is_ +not here with us this day' " (Deut. xxix. 15). + +In the hour that Moses ascended up on high the ministering angels said +before God, "O Lord of the world, what business has he that is born of +woman amongst us?" He answered, "He is come to receive the Law." They +replied, "This desirable treasure, which has been treasured up from the +six days of creation, six hundred and seventy-four generations before the +world was created, dost Thou now wish to give it to flesh and blood? what +is man that Thou art mindful of him? and the son of man that Thou visitest +him? O Lord, our Lord, how excellent is Thy name in all the earth, Who +hast set Thy glory above the heavens." The Holy One said to Moses, "Return +them an answer." He said, "O Lord of the world, I fear, lest they burn me +with the breath of their mouth." God said, "Lay hold on the throne of my +glory, and return them an answer; for it is said, 'He that holdeth the +face of His throne, He spreadeth His cloud over him' " (Job xxvi. 9). +Rabbi Nahum says, "This means that the Almighty spread some of the glory +of the Shechinah and His cloud over him." He then said, "Lord of the +world, what is written in the Law that Thou art about to give me?" "I am +the Lord thy God, that brought thee out of Egypt." He then said, "Did ye +(angels) ever go down into Egypt and serve Pharaoh? why then should ye +have the Law?" Again, "What is written therein?" "Thou shalt have none +other God." He then asked them, "Do ye then dwell among the uncircumcised, +that ye should commit idolatry?" Again, "What is written?" "Remember the +Sabbath day to sanctify it." "Do ye then do any work so as to need rest?" +Again, "What is written?" "Thou shalt not take the name of the Lord in +vain." "Have ye then any work that would lead to this sin?" Again, "What +is written?" "Honor thy father and mother." "Have ye then got any father +or mother?" Again, "What is written?" "Thou shalt do no murder." "Thou +shalt not commit adultery." "Thou shalt not steal." "Have ye then envy or +the principle of evil amongst you?" Immediately they praised the Holy One, +"Blessed be He." + +Wonderful stories are told of the manna. The manna is said to have fallen +from heaven, accompanied by showers of pearls and precious stones. It +tasted to everyone according to his desire. If one wished for fat fowl, so +it tasted. If another other wished for honey, so it tasted, as it is +written, "Thou hast lacked nothing" (Deut. xi. 7). The Targum of Jonathan +goes on to inform us, "At the fourth hour, when the sun had waxed hot upon +it, it melted and became streams of water, which flowed away into the +great sea, and wild animals that were clean, and cattle, came to drink of +it, and the children of Israel hunted and ate them" (Exod. xvi. 21). It is +further related that the Queen of Sheba (whom the Rabbis labor to prove to +have been the King of Sheba) wished to test the knowledge of Solomon who +had written on botany "from the cedar to the hyssop." She once stood at a +distance from him with two exquisite wreaths of flowers--one artificial, +one natural. They were so much alike that the King looked perplexed, and +the courtiers looked melancholy. Observing a swarm of bees on the window, +he commanded it to be opened. All the bees lighted on the natural and not +one on the artificial wreath. Solomon is also said to have sent Benaiah, +the son of Jehoiada, to bind Aschmedai, the king of the devils. After +deceiving the devil with wine he made him reveal the secret of the +Schamir, or little worm, which can cleave the hardest stone. And by the +aid of this worm Solomon built the Temple. The devil afterward asked +Solomon for his signet ring, and when he had given it to him the devil +stretched one wing up to the firmament and the other to the earth, and +jerked Solomon four hundred miles away. Then assuming the aspect of +Solomon, he seated himself on his throne. After Solomon had again obtained +it, he wrote, "What profit hath a man of all his labor which he taketh +under the sun?" (Eccles. i. 3). + +A story is told of Nebuzaradan, that he saw the blood of Zecharias +bubbling in the court of the priests. When he asked what it meant, he was +informed that it was the blood of bullocks and lambs. When he had ordered +bullocks and lambs to be slain, the blood of Zecharias still bubbled and +reeked above theirs. The priests then confessed that it was the blood of a +priest and prophet and judge, whom they had slain. He then commanded +eighty thousand priests to be put to death. The blood, however, still +continued to bubble. God then said, "Is this man, who is but flesh and +blood, filled with pity toward my children, and shall not I be much more?" +So he gave a sign to the blood, and it was swallowed up in the place. Of +the eighty thousand priests slain none was left but Joshua the son of +Jozedek, of whom it is written, "Is not this a brand plucked out of the +fire?" (Zech. iii. 2). Of Titus it is said that he was unclean in the +Temple, and with a blow of his sword rent the veil, which flowed with +blood. To punish him a gnat was sent into his brain, which grew as large +as a dove. When his skull was opened, the gnat was found to have a mouth +of copper, and claws of iron. + +The Talmud teaches that evil spirits, devils, and goblins are the +offspring of Adam. They are said to fly about in all directions. They know +from eavesdropping what is to come in the future. Like men, they eat, +drink, and multiply. They are represented as playing men awkward tricks. +One is stated to have broken a vessel of wine, and to have spilled it on +the ground. The Rabbis, however, afterward compelled him to pay for it. +People are forbidden to ride oxen fresh from the stall, as Satan dances +between their horns. Men are forbidden to salute their companions by +night, lest they may turn out to be devils. It is also commanded to shake +out, before drinking, some water from the vessel, to get rid of what is +sipped by the evil spirits. It is, however, permitted to consult Satan on +week-days. He is considered identical with the Angel of Death. But he is +described as having no power over those engaged in reading the law. Many +of his devices are related in the Talmud, whereby he made learned men +leave off reading, and then he snatched away their souls. A story is told +of the attempt of Rabbi Joshua, the son of Levi, and Satan to deceive each +other about the Rabbi's place in paradise. Finally, however, Satan managed +to take away his life, whereupon the voice of Elijah is heard shouting in +heaven, "Make room for the son of Levi,"--"Make room for the son of Levi." +The Angel of Death is represented as standing at the head of the dying +man. He has a drawn sword in his hand, on which is a drop of gall. When +the dying man sees it, he shudders and opens his mouth. The Angel of Death +then lets it fall into his mouth. The sick man dies, corrupts, and becomes +pale. Three days the soul flies about the body, thinking to return to it, +but after it sees the appearance of the face changed, it leaves it and +goes away. + +Rabbi Isaac moreover asserts, that a worm in a dead body is as painful as +a needle in a living one. The Talmud still further states that there are +three voices continually heard--the voice of the sun as he rolls in his +orbit--the voice of the multitudes of Rome--and the voice of the soul as it +leaves the body. The Rabbis, however, prayed for mercy on the soul, and +this voice has ceased. Instances are also given of men overhearing the +conversations of the dead, and receiving profit from them. A man is said +to have heard one girl tell another in the grave, that those who sowed +their crops at a particular time would find their harvests fail. So he +took care to sow at another time, and he had an abundant yield. It is also +said that every Friday evening a second soul enters into the bodies of +men, and that it remains to the end of the Sabbath, when it departs. The +evidence of this second soul is shown by an increased appetite for eating +and drinking. + +Good angels are stated to be daily created out of the stream of glory +which flows from the throne of God, and they sing a new song, and vanish; +as it is said, "They are new every morning: great is thy faithfulness" +(Lam. iii. 23). The Rabbis also say that angels are created out of every +word which proceeds from the mouth of God; as it is said, "By the word of +the LORD were the heavens made; and all the host of them by the breath of +His mouth" (Ps. xxxiii. 6). The following story is also told: In the hour +when Nimrod, the impious, cast Abraham into the midst of the fiery +furnace, Gabriel said before the blessed God, "Lord of the world, I will +go down and cool the flame, and deliver the righteous One from the furnace +of fire." The blessed God said to him, "I am the ONE in this world, and he +is the one in his world. It becomes the ONE to deliver the one." But as +the blessed God deprives no one of his reward, He said, "Thou shalt be +deemed worthy to deliver three of his posterity." Rabbi Simon, the +Shilonite, taught, "In the hour that Nebuchadnezzar, the impious, cast +Hananiah, Mishael, and Azariah into the midst of the fiery furnace, +Jorkemo, the prince of hail, stood up before the blessed God, and said, 'I +will go down and cool the flame, and deliver the righteous ones from the +furnace of fire.' To him said Gabriel, 'The power of the blessed One is +not so, since thou art the prince of hail, and everyone knows that waters +quench fire; but I, the prince of fire, will go down and cool inwardly, +and heat outwardly, and I will make a wonder within a wonder.' " To him +said the blessed God, "Go down." In the same hour Gabriel began and said, +"And the truth of the Lord _endureth_ for ever" (Ps. cxvii. 2). + +Israelites are forbidden to pray in the Syriac language, as the angels do +not understand it, and consequently cannot carry their petitions to God. +Gabriel, however, is acquainted with it, as he taught Joseph the seventy +languages. The chief of all the angels is said to be the Metatron, who +once received fiery blows from another angel called Ampiel. With regard to +heaven, the Rabbis teach that Egypt is four hundred miles long and broad, +the Morians' land is sixty times larger than Egypt, and the world is sixty +times larger than the Morians' land; heaven is sixty times larger than the +world, and hell is sixty times larger than heaven. It follows that the +"whole world is but a pot-lid to hell." Yet some say that hell is +immeasurable, and some say heaven is immeasurable. It was a pearl amongst +the sayings of a Rabbi. "Heaven is not like this world, for in it there is +neither eating, nor drinking, nor marriage, nor increasing, nor +trafficking, nor hate, nor envy, nor heart-burnings; but the just shall +sit with their crowns on their heads, and enjoy the splendors of the +Shechinah." + +Hell is said to have three doors,--one in the wilderness, one in the sea, +and one in Jerusalem. In the wilderness, as it is written, "They, and all +that appertained to them, went down alive into the pit" (Num. xvi. 33). In +the sea, as it is written, "Out of the belly of hell cried I, and thou +heardest my voice" (Jonah ii. 3). In Jerusalem, as it is written, "Saith +the Lord whose fire is in Zion, and His furnace in Jerusalem" (Is. xxxi. +9). The school of Rabbi Ishmael teaches that the "fire in Zion" is hell +and "His furnace in Jerusalem" is the gate of hell. It is also taught that +the fire of hell has no power over the sinners in Israel, and that the +fire of hell has no power over the disciples of the wise. It is again, +however, stated that the Israelites who sin with their bodies, and the +Gentiles who sin with their bodies, go to hell, and are punished there +twelve months. After their body is wasted, and their soul is burned, the +wind scatters them beneath the soles of the righteous, as it is said, "And +ye shall tread down the wicked: for they shall be ashes under the soles of +your feet" (Mal. iv. 3). Heretics--deniers of the resurrection--Epicureans, +and other sinners, shall be perpetually tormented "where their worm dieth +not and their fire is not quenched." + +The doctrine of the resurrection is clearly taught in the Talmud. As for +the last judgment, the following story is told: "Said Antoninus to Rabbi, +The body and soul can free themselves from judgment. How? The body can +say, The soul sinned from the time it separated from me, while I lay as a +stone in the grave. And the soul can say, The body sinned from the time it +separated from me, while I flew in the air as a bird." He replied, "I will +give you an example to which it is like. It is like a king of flesh and +blood, who has a beautiful garden, and in which are pleasant fruits, and +he placed two watchmen therein, of whom one was lame and the other was +blind. Said the lame to the blind, 'I see pleasant fruits in the garden; +come, and let me sit upon thee, and let us go and eat.' " The lame sat +upon the blind, and they went and ate. After some days the lord of the +garden came, and said, "Where are my pleasant fruits?" The lame said, "I +have no legs to go to them." The blind said, "I have no eyes to see them." +What did he do? He set the lame upon the blind, and judged them as one. So +the blessed God will return the soul into the body, and judge them as one, +as it is said, "He shall call to the heavens from above and to the earth, +that he may judge his people" (Ps. iv. 4). He shall call to the heavens +from above, that is the soul; and to the earth that he may judge his +people, that is, the body. After the resurrection men will live without +work or weariness of body, their houses shall be of precious stones, and +their beds of silk, and the rivers shall run with wine and perfumed oil. + +The Talmud often contradicts Holy Scripture. It says that they are in +error who believe the Bible account of the sons of Reuben, of the sons of +Eli, and of the sons of Samuel. It allows usury, and the passing of +children through the fire to Moloch. It permits deceit, and supports it +with the text, "With the pure thou wilt show thyself pure, and with the +froward thou wilt show thyself unsavory" (2 Sam. xxii. 27). The Rabbis +teach hatred of Christians and Gentiles. Instead of saying, "In the +presence of the king," they are taught to say, "In the presence of the +dog." A Jew who bears witness against another Jew before a Gentile is +publicly cursed. A Jew is also released from any oath he may swear to a +Gentile. It is only permitted a Jewish physician to heal Gentiles for the +sake of the fee, or for the practice of medicine, but it is not allowed to +save their lives in seasons of danger. Their marriage is no marriage; and +their butchers' meat is only carrion. It is wrong to invite them into a +Jewish house; and it is not needful to restore what they have lost. When +the ox of a Jew gores the ox of a Gentile, the Jew is free; but if the ox +of a Gentile gores the ox of a Jew, the Gentile must pay the full cost. A +story is told of a Rabbi who sold a number of palm-trees to a Gentile, and +afterward ordered his servant to cut off some pieces from them. "For," he +said, "the Gentile knows their number, but he does not know whether they +be thick or thin." + +The precepts binding on the sons of Noah are stated to be seven: to do +justice; to bless the name of God; to avoid idolatry; to flee from +fornication and adultery; to abstain from blood-shedding; not to rob; and +not to eat a member of a living animal. An account is given of the river +Sambation, which flows with stones all the six days of the week, but rests +on the Sabbath day. Examples are also furnished of gluttony and +drunkenness. The paunches of some Rabbis grew so big, that, when put +together, a pair of oxen might go between them. A story is also related of +one Rabbi killing another in a drunken fit, and then working a miracle +which restored him to life. In the following year he again invited the +Rabbi to drink with him, but he declined, on the ground that "miracles are +not wrought every day." Instances are also given of the anguish of Rabbis +in the prospect of death. They express themselves as being without hope of +salvation, and as having the fear of hell before them. + +Proverbs everywhere abound in the Talmud, and they are generally replete +with shrewd observation. "The world subsists through the breath of school +children. Whosoever transgresses the words of the Scribes is guilty of +death. Whosoever teaches a statute before his teachers ought to be bitten +by a serpent. There is no likeness between him who has bread in his basket +and him who has none. Rather be the head of foxes than the tail of lions." +This, however, again appears as "Rather be the tail of lions than the head +of foxes." "The righteous in the city is its splendor, its profit, its +glory: when he is departed, there is also departed the splendor, the +profit, and the glory." "Licentiousness in a house is as a worm in a +pumpkin." This reappears as "Violence in a house is as a worm in a +pumpkin." "Thy friend has an acquaintance, and the acquaintance of thy +friend has also an acquaintance; be discreet." The unworthy child of a +good father is called "vinegar, the son of wine." "If the opportunity +fails the thief, he deems himself honest. The cock and owl await together +the morning dawn. Says the cock to the owl, 'Light profits me, but how +does it profit thee?' Youth is a crown of roses, old age a crown of +thorns. Many preach well, but do not practise well. It is the punishment +of liars, that men don't listen to them when they speak truth. Every man +who is proud is an idolater. To slander is to murder. Whosoever humbles +himself, God exalts him; whosoever exalts himself, God humbles him. Men +see every leprosy except their own. He who daily looks after his property +finds a coin. The post does not honor the man; but the man the post. Every +man is not so lucky as to have two tables. Not what thou sayest about +thyself, but what thy companions say. The whole and broken tables of the +Law lie in the ark. The salt of money is almsgiving. He who walks four +cubits in the land of Israel is sure of being a child of the world to +come. The plague lasted seven years, and no man died before his time. Let +the drunkard only go, he will fall of himself. Be rather the one cursed +than the one cursing. The world is like an inn, but the world to come is +the real home. The child loves its mother more than its father: it fears +its father more than its mother. Repent one day before thy death. If your +God is a friend of the poor, why does He not support them? A wise man +answered, 'Their case is left in our hands, that we may thereby acquire +merits and forgiveness of sin.' The house that does not open to the poor +shall open to the physician. He who visits the sick takes away +one-sixtieth part of their pain. Descend a step in choosing a wife; mount +a step in choosing a friend. An old woman in a house is a treasure. +Whosoever does not persecute them that persecute him, whosoever takes an +offence in silence, whosoever does good from love, whosoever is cheerful +under his sufferings, they are friends of God, and of them says the +Scripture, 'they shall shine forth as the sun at noonday.' " R. Phineas, +son of Jair, said, "Industry brings purity--purity, cleanness--cleanness, +holiness--holiness, humbleness--humbleness, fear of sin--and fear of sin, +partaking of the Holy Ghost." + +Ideas of God are gathered from the occupations which the authors of the +Talmud assign to him. "The day contains twelve hours. The first three +hours the Holy One, blessed be He, sits and studies the Law. The second +three hours He sits and judges the whole world. When He sees that the +world deserves destruction, He stands up from the throne of judgment, and +sits on the throne of mercy. The third three hours He sits and feeds all +the world, from the horns of the unicorns to the eggs of the vermin. In +the fourth three hours He sits and plays with leviathan, for it is said, +'The leviathan, whom thou hast formed to play therein' " (Ps. civ. 26). +Rabbi Eliezer says, "The night has three watches, and at every watch the +Holy One, blessed be He, sits and roars like a lion; for it is said, 'The +Lord shall roar from on high and utter His voice from His holy habitation; +He shall mightily roar upon His habitation' " (Jer. xxv. 30). Rabbi Isaac, +the son of Samuel, says in the name of Rav, "The night has three watches, +and at every watch the Holy One, blessed be He, sits and roars like a +lion, and says, 'Woe is me, that I have laid desolate my house, and burned +my sanctuary, and sent my children into captivity among the nations of the +world!' " He is described as praying, and wearing phylacteries, and as +having a special place for weeping. "Before the destruction of the Temple +the Holy One played with leviathan, but since the destruction of the +Temple, He plays with it no more. In the hour that the Holy One remembers +His children who are dwelling with suffering among the nations, He lets +two tears fall into the Great Ocean, the noise of which is heard from one +end of the world to the other, and this is an earthquake." It is further +said that He "braided the hair of Eve," and "shaved the head of +Sennacherib." He is represented as keeping school, and teaching the sages. +To this school the devils come, especially Aschmedai, the king of the +devils. In the discussions that take place, God is said to be sometimes +overcome by the wiser Rabbis. + +The question of the Messiah is often brought forward. "The tradition of +the school of Elijah is, that the world is to stand six thousand years, +two thousand years confusion, two thousand years the Law, and two thousand +years the days of the Messiah." It is further said that the time for the +coming of the Messiah is expired. "Rav says the appointed times are long +since past." The Jerusalem Talmud relates that "it happened once to a Jew, +who was standing ploughing, that his ox lowed before him. An Arab was +passing, and heard its voice. He said 'O Jew! O Jew! unyoke thine ox, and +loose thy ploughshare, for the Temple is desolate.' It lowed a second +time, and he said, 'O Jew! O Jew! yoke thine ox and bind thy ploughshare, +for King Messiah is born.' The Jew said, 'What is His name?' He answered +'Menachem.' He asked again, 'What is His father's name?' He said, +'Hezekiah.' He asked, 'From whence is He?' He replied, 'From the royal +palace of Bethlehem Judah.' The Jew then went and saw him; but when he +went again, the mother told him 'that the winds had borne the child +away.' " The Babylon Talmud further states that "Rabbi Joshua, the son of +Levi, found Elijah standing at the door of the cave of Rabbi Simeon ben +Yochai, and said to him, 'Shall I reach the world to come?' He answered, +'If the Lord will.' Rabbi Joshua, the son of Levi, said, 'I see two, but I +hear the voice of three.' He also asked, 'When will Messiah come?' Elijah +answered, 'Go and ask Himself.' Rabbi Joshua then said, 'Where does he +sit?' 'At the gate of Rome.' 'And how is he known?' 'He is sitting among +the poor and sick, and they open their wounds, and bind them up again all +at once: but he opens only one, and then he opens another, for he thinks, +Perhaps I may be wanted, and then I must not be delayed.' Rabbi Joshua +went to him, and said, 'Peace be upon thee, my Master, and my Lord.' He +answered, 'Peace be upon thee, son of Levi.' The Rabbi then asked him, +'When will my Lord come?' He answered, 'To-day' " (Ps. xcv. 7). It is said +that "the bones of those who reckon the appointed time of the Messiah must +burst asunder." Again, however, it is said that "Elias told Rabbi Judah, +the brother of the pious Rabbi Salah, that the world would not stand less +than eighty-five years of Jubilee, and in the last year of Jubilee the son +of David will come." It is further stated that there are first to be the +wars of the Dragon, and of Gog and Magog; and that God will not renew the +earth until seven thousand years are completed. The Rabbis also say that +when the Messiah comes to fulfil the prophecy of riding upon an ass (Zech. +ix. 9), the ass shall be one of "an hundred colors." As for the return of +the ten tribes to their own land, the Talmud in some places asserts it, +and in some places denies it. But it is said that in the days of the +Messiah all the Gentiles shall become proselytes to the Jewish faith. The +Rabbis are divided as to the continuance of the Messiah; some say forty +years, some seventy years, some three generations, and some say that He +will continue as long as from the creation of the world or the time of +Noah "up to the present time." Others say that the kingdom of the Messiah +will endure for thousands of years, as "when there is a good government it +is not quickly dissolved." It is also said that He shall die, and His +kingdom descend to His son and grandson. In proof of this opinion Isaiah +xlii. 4 is quoted: "He shall not fail, nor be discouraged, till He have +set judgment in the earth." The lives of men will be prolonged for +centuries: "He will swallow up death in victory" (Is. xxv. 8); and "the +child shall die an hundred years old" (Is. lxv. 20). The Talmud applies +the former verse to Israel, the latter verse to the Gentiles. The men of +that time will be two hundred ells high. This is said to be proved by the +word "upright" (Lev. xxvi. 13), "upright" being applied to the supposed +height of man before the fall. "Moreover the light of the moon shall be as +the light of the sun; and the light of the sun shall be sevenfold, as the +light of seven days" (Is. xxx. 26). The land of Israel will produce cakes +and clothes of the finest wool. The wheat will grow on Lebanon as high as +palm-trees; and a wind will be sent from God to reduce it to fine flour +for the support of those who gather it; as it is said "with the fat of +kidneys of wheat" (Deut. xxxii. 14). Each kidney will be as large as "the +kidneys of the fattest oxen." To prove that this is nothing wonderful, an +account is given of a rape seed in which a fox once brought forth young. +These young ones were weighed, and found to be as heavy as sixty pounds of +Cyprus weight. Lest these statements should be thought a contradiction of +the verse "_There_ is no new _thing_ under the sun" (Eccles. i. 9), the +Rabbis say that it is just like the growth of mushrooms, toadstools, and +the delicate mosses on the branches of trees. Grapes will also grow most +luxuriantly; and in every cluster there will be thirty jars of wine. +Jerusalem will be built three miles high; as it is written, "It shall be +lifted up" (Zech. xiv. 10). The gates of the city will be made of pearls +and precious stones, thirty ells high and thirty ells broad. A disciple of +the Rabbis once doubted whether precious stones could be found so large; +and shortly afterward, he saw an angel with similar stones, as he was out +at sea. On his return to land he related what he had seen to Rabbi +Jochanan. Whereupon the Rabbi said, "Thou fool, if thou hadst not seen, +thou hadst not believed; thou mockest the words of the wise." He then +"lifted up his eyes upon him, and he was made an heap of bones." + +Said R. Samuel, the son of Nachman, R. Jochanan said, "Three shall be +called by the name of the Holy One; blessed be He." And these are the +Righteous, the Messiah, and Jerusalem. The Righteous, as is said (Is. +xliii. 7). The Messiah, as it is written (Jer. xxiii. 6): "And this is His +name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS." Jerusalem, +as it is written (Ezek. xlviii. 35): "It was round about eighteen thousand +measures: and the name of the city from that day shall be The LORD is +THERE." + +In the later editions of the Talmud the allusions to Christ and +Christianity are few and cautious, compared with the earlier or +unexpurgated copies. The last of these was published at Amsterdam in 1645. +In them our Lord and Saviour is "that one," "such an one," "a fool," "the +leper," "the deceiver of Israel," etc. Efforts are made to prove that He +is the son of Joseph Pandira before his marriage with Mary. His miracles +are attributed to sorcery, the secret of which He brought in a slit in His +flesh out of Egypt. His teacher is said to have been Joshua, the son of +Perachiah. This Joshua is said to have afterward excommunicated him to the +blast of 400 rams' horns, though he must have lived seventy years before +His time. Forty days before the death of Jesus a witness was summoned by +public proclamation to attest His innocence, but none appeared. He is said +to have been first stoned, and then hanged on the eve of the Passover. His +disciples are called heretics, and opprobrious names. They are accused of +immoral practices; and the New Testament is called a sinful book. The +references to these subjects manifest the most bitter aversion and hatred. + +The Rabbis have laid down thirteen rules for the interpretation of the +Talmud. These rules form their system of logic. They are as follows: + +(1.) "Light and heavy," an argument from the less to the greater. An +example is furnished in the case of Miriam (Num. xii. 14). "If her father +had but spit in her face, should she not be ashamed seven days? let her be +shut out from the camp seven days, and after that let her be received in +again." The argument is here drawn from the conduct of man, the less, to +that of God, the greater. The owner of an ox is also fined more for his +beast if it gores his neighbor's beast than if it eats his neighbor's +corn; since the tooth only means sustenance for the stomach, but the horn +means mischief. + +(2.) "Equality," an argument from the similarity or identity of words and +impressions. An example is furnished in Deut. xv. 12: "If thy brother, an +Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six +years, then in the seventh year thou shalt let him free from thee." In the +18th verse, when this law is again referred to, the man only is mentioned; +but as the woman was mentioned in the former verse, it is concluded that +the law applies equally to both. + +(3.) "The building of the father," an argument from the statements in (a) +one place in the Law to other passages, which are similar. An example is +furnished in Exod. xii. 16, where servile work is forbidden during the +feast of unleavened bread, and the conclusion is drawn that servile work +is equally forbidden in all festivals of the same nature. This mode of +argument is also applied to (b) two places in the Law, where one place +refers to the general proposition, and another to particulars arising out +of it. An example is furnished in Lev. xv. 1, where a man with an issue is +unclean, but in the 4th verse this uncleanness is limited to his bed and +his seat. + +(4.) "Universal and particular." Where there is a general and a special +statement, the special binds the general. An example is furnished in Lev. +i. 2: "If any man of you bring an offering unto the Lord, ye shall bring +your offering of the cattle, even of the herd and of the flock." Cattle +(in the Hebrew Behemah) includes both wild and tame. The special terms +"herd" and "flock" limit the offering to domesticated animals. + +(5.) "Particular and universal," or argument from the special to the +general. An example is furnished in Deut. xxii. 1: "Thou shalt not see thy +brother's ox or his sheep go astray: thou shalt in any case bring them +again unto thy brother." In the 3d verse, it is further commanded to +restore "all lost things of thy brother's." Hence it is concluded, not +only his ox or his sheep, but that everything, which he has lost is to be +restored to him. + +(6.) "Universal, particular and universal." Where there are two universal +statements with a particular statement between, the particular limits the +universals. An example is furnished in Deut. xiv. 26, where, speaking of +the application of the second tithe, it is said, "Thou shalt bestow that +money for whatsoever thy soul lusteth after; for oxen, or for sheep, or +for wine, or for strong drink, or for whatsoever thy soul desireth." The +special limitation, between the two universal permissions, is to +productions of the land of Canaan. + +(7.) "The general that requires the special, and the special that requires +the general." An example is furnished in Lev. xvii. 13: "Whatsoever man +... hunteth and catcheth any beast or fowl that may be eaten, he shall +even pour out the blood thereof, and cover it with dust." The word "cover" +or "hide" is again used in Gen. xviii. 17: "Shall I hide from Abraham that +thing which I shall do?" The conclusion is drawn, that cover is restricted +to the blood being hidden under dust, and not put in any vessel. Again +(Exod. xiii. 2): "Sanctify unto me all the first-born; whatever openeth +the womb among the children of Israel, both of man and beast, it is mine." +From this verse females might be included with males. Reference is made to +Deut. xv. 19, where it is found "All the firstling males." Still it is +obscure, when there are firstling females, about the males born afterward. +Reference is made to Exod. xxxiv. 19: "All that openeth the matrix is +mine." Here all first-born are allowed. This, however, is too general, and +it is again restricted by the word males. And as this is too general, it +is again restricted by "all that openeth the matrix." + +(8.) "Whatsoever is taught in general and something special is +mentioned--it is mentioned to strengthen the general rule." An example is +furnished in Lev. xx. 2, where the worship of Moloch is forbidden, and the +penalty for the sin is death. The conclusion drawn is, that such mention +of a special form of idolatry confirms the prohibition of all idolatry. + +(9.) "When there is a general rule and also an exception--the exception +lightens and does not aggravate." An example is furnished in the command +(Exod. xxi. 12), "He that smiteth a man so that he die, he shall surely be +put to death." The exception is, "Whoso killeth his neighbor ignorantly" +(Deut. xix. 4, 5), "he can flee to one of the cities of refuge." + +(10.) "When there is a general rule, and an exception not agreeing with +the general rule, the exception both lightens and aggravates." An example +is furnished from the plague of leprosy (Lev. xiii. 3) when the hair is +turned white. The head and beard are excepted (29th verse) lest there be +gray hairs--this lightens. But if on the head and beard there be "yellow +thin hair," it is a dry scall--this aggravates. + +(11.) "When there is an exception from a general rule to establish a new +matter--the new matter cannot be brought under the general rule again, +unless it be mentioned in the text." An example is furnished from the +eating of holy things (Lev. xxii. 10-13). The priest, any soul bought with +his money, and he that is born in his house, may eat of it. This is the +general rule. If the priest's daughter be married to a stranger, she may +not eat of them. This is the exception. This exception would have remained +if she continued married to a stranger, or had a child, or had not +returned to her father's house. Therefore a new law is provided, that in +the event of none of these things happening, she may again eat of the holy +things. + +(12.) "Things that teach from the subject, and things that teach from the +end." An example is furnished from the eighth commandment, "Thou shalt not +steal." This law, if applied to man-stealing or kidnapping, implies +capital punishment. The reason given is from its following "Thou shalt do +no murder," and "Thou shalt not commit adultery"--two laws which, if +violated, entailed death. The second part of this rule applies to things +that teach from the end. What is meant by the end is a matter of dispute. +Some say it means the final cause of logicians. Others say it means +something in the end or conclusion of the law itself. If it be the latter, +an example is furnished from the case of the leprous house (Lev. xiv. 45): +"And he shall break down the house, the stones of it, and the timber +thereof, and all the mortar of the house." These directions teach that +houses made of mud are excepted. + +(13.) "When two texts contradict each other, until a third be found to +decide between them." An example is furnished in Gen. i. 1: "In the +beginning God created the heaven and the earth." It is again written, Gen. +ii. 4, "In the day that the Lord made the earth and the heavens." The +question now arises, Which did He make first? The answer is found in +Isaiah xlviii. 13: "Mine hand also hath laid the foundation of the earth, +and My right hand hath spanned the heavens." The conclusion is drawn that +He made both at once. Another instance is the discrepancy in the census of +Israel. In 2 Sam. xxiv. 9, the number stated is eight hundred thousand. In +1 Chron. xxi. 5, the number is said to have been "eleven hundred +thousand." The difference of three hundred thousand is accounted for by +referring to 1 Chron. xxvii. 1, where it is said that twenty-four thousand +served the king every month. These men, when multiplied by the months, +make two hundred and eighty-eight thousand. And the twelve thousand which +waited upon the twelve captains raise the number to three hundred +thousand, the amount required to reconcile the two statements. + +In reading the following tracts it should be borne in mind that the +meaning in many places is more implied than expressed.(7) Often an idea is +taken for granted, which patient continuance in reading can alone bring to +light. The subjects to which these tracts refer should first be studied in +the Bible; because after such study the restless subtlety of the Rabbis in +"binding heavy burdens on men's shoulders" can be more fully discerned. It +is desirable to look on these writings from this point of observation; +just as on some mountain top one looks not only at the gold which the +morning sun pours on grass and flower, but also on the deep valley where +the shadows still rest, that one may the more sensibly feel how glorious +the sun is. The whole theory of this second, or Oral Law, has arisen from +inattention to the express statement of Moses: "These words (the ten +commandments) the Lord spake unto all your assembly in the mount out of +the midst of the fire, of the cloud, and of the thick darkness, with a +great voice: AND HE ADDED NO MORE" (Deut. v. 22). And it tends to nullify +the declaration of the Targum of Jonathan Ben Uzziel, "For unto us a child +is born, unto us a son is given; and he has taken the law upon himself to +keep it" (Isaiah ix. 6). + +In concluding this introduction it is perhaps well to glance briefly at +the age in which the Talmud grew to its present state. It was a period of +great activity and thought. Old systems of debasing superstition were +breaking up and passing away. A new faith had arisen to regenerate man. +The five centuries which followed the appearing of our Saviour in this +world were filled with religious and political events which still make +their vibrations felt. From the destruction of Jerusalem and the overthrow +of the Jewish polity, an impulse was given to those political changes +which have since gone on without intermission among the nations of the +earth. From the overthrow of the Jewish Temple an impulse was given to +religious earnestness which, often from wrong, often from right motives, +has increased, and will increase, as the great consummation draws nigh. + +While the Rabbis were laboring at their gigantic mental structure, while +generation after generation of their wisest and most patriotic men were +accumulating materials to build the tower which became a beacon to their +countrymen for all time, the Christian Church was not idle. By their +writings and eloquence the Fathers were gathering the treasures of +patristic lore which have descended to us. While Rabbis were discoursing +in the synagogues of Tiberias and Babylon, Christian orators were +preaching in the basilicas of Constantinople and Rome. They have all gone +from this mortal scene. But their thoughts are handed down, so that we may +converse with them, though they are no longer on earth. We can hear their +wisdom--we can see their errors--we can almost fancy we behold their +forms--so that, being dead, they yet speak. Since they ceased from their +labors empires have risen and fallen, countless millions of our race have +vanished into eternity, and left their bodies to moulder into dust. But +their teachings still live on, to influence immortal souls for weal or +woe. Doubtless their departures from the Word of God prepared a way and +furnished matter for the numerous heresies and lawless deeds which form a +great portion of the history of mankind. From their errors sprang at least +in part the Koran. This and kindred themes, however, open up an +interminable vista, leading us away from the Talmud itself. It is better +now to conclude this introduction. And with what more suitable words can I +close than with those drawn from the wisdom of the Fathers? "It is not +incumbent upon thee to complete the work: neither art thou free to cease +from it. If thou hast studied the law, great shall be thy reward; for the +Master of thy work is faithful to pay the reward of thy labor: but know +that the reward of the righteous is in the world to come." + +[Transcriber's Note: What follows is actually only extracts from the +Mishna, and not the Gemara; as explained above, what is considered the +Talmud is the Mishna and the Gemara together.] + + + + +On Blessings + + + Recitation of the Shemah--Blessings--Rabbi Gamaliel--Exemptions from + the Recitation--Prayers--Differences Between the Schools of Shammai + and Hillel--Reverence for the Temple. + + + +Chapter I + + +1. "From what time do we recite the Shemah(8) in the evening?" "From the +hour the priests(9) enter (the temple) to eat their heave offerings, until +the end of the first watch."(10) The words of R. Eleazar; but the Sages +say "until midnight." Rabban Gamaliel says, "until the pillar of the morn +ascend." It happened that his sons came from a banquet. They said to him, +"we have not yet said the Shemah." He said to them, "if the pillar of the +morn be not yet ascended, you are bound to say it; and not only this, but +all that the Sages say, 'till midnight,' they command till the pillar of +the morn ascend." The burning of the fat and members they command "till +the pillar of the morn ascend." And all offerings, which must be eaten the +same day, they command "till the pillar of the morn ascend." If so, why do +the Sages say "until midnight"? "To withhold man from transgression." + +2. "From what time do we recite the Shemah in the morning?" When one can +discern betwixt "blue and white." R. Eleazar says "betwixt blue and leek +green." And it may be finished "until the sun shine forth." R. Joshua says +"until the third hour."(11) For such is the way of royal princes to rise +at the third hour. He who recites Shemah afterward loses nothing. He is +like a man reading the Law. + +3. The school of Shammai say that in the evening all men are to recline +when they recite the Shemah; and in the morning they are to stand up; for +it is said, "when thou liest down and when thou risest up."(12) But the +school of Hillel say, that every man is to recite it in his own way; for +it is said, "when thou walkest by the way."(13) If so, why is it said, +"when thou liest down and when thou risest up"? "When mankind usually lie +down, and when mankind usually rise up." R. Tarphon said, "I came on the +road, and reclined to recite the Shemah according to the words of the +school of Shammai, and I was in danger of robbers." The Sages said to him, +"thou wast guilty against thyself, because thou didst transgress the words +of the school of Hillel." + +4. In the morning two blessings are said before (the Shemah), and one +after it; and in the evening two blessings before and two after it, one +long and one short.(14) Where the (Sages) have said to lengthen, none is +allowed to shorten; and to shorten none is allowed to lengthen: to close, +none is allowed not to close; not to close, none is allowed to close. + +5. We commemorate the departure from Egypt at night; said R. Eleazar, son +of Azariah, "truly I am a son of seventy years, and was not clear that +thou shouldst say the departure from Egypt at night until the son of Zoma +expounded, 'that thou mayest remember the day when thou camest forth out +of the land of Egypt all the days of thy life;'(15) the days of thy life +(are) days; all the days of thy life (include) the nights." But the Sages +say, "the days of thy life (are) this world; all the days of thy life +(include) the days of the Messiah." + + + +Chapter II + + +1. "If one who is reading in the Law when the time comes for praying +intends it in his heart?" "He is free." "But if not?" "He is not free." +"At the end of the sections one salutes out of respect, and responds; but +in the middle of a section he salutes from fear, and responds." Such are +the words of R. Mair. R. Judah says, "in the middle he salutes from fear, +and responds out of respect; at the end he salutes out of respect, and +repeats peace to every man." + +2. The intervals of the sections are between the first blessing and the +second--between the second and "Hear, O Israel;" between "Hear" and "it +shall come to pass;"(16) between "and it shall come to pass" and "and he +said;"(17) between "and he said" and "it is true and certain."(18) Said R. +Judah, "between 'and he said' and 'it is true and certain,' none is to +pause." R. Joshua, the son of Korcha, said, "Why does the (section) +'Hear,' etc., precede 'and it shall come to pass'? 'That one may take on +himself the kingdom of heaven, before he take on himself the yoke of the +commandments.' Why does (the section) 'and it shall come to pass' precede +'and he said'? Because 'and it shall come to pass' may be practised by day +and by night;(19) but 'and he said,' etc., only by day."(20) + +3. He who recites the Shemah so as not to be audible to his own ears, is +legally free.(21) R. José says "he is not legally free." "If he has said +it without grammar and pronunciation?" R. José says "he is legally free." +R. Judah says "he is not legally free." "If he said it irregularly?" "He +is not legally free." "In recitation he mistook?" "He must recommence from +the place where he mistook." + +4. Laborers may recite the Shemah on the top of a tree, or of a wall, but +they are not allowed to do so with the prayer.(22) + +5. A bridegroom is exempted from reciting the Shemah on the first night of +marriage, and, even until the expiration of the Sabbath if the marriage be +not complete. It happened that Rabban Gamaliel recited on the first night. +His disciples said to him, "hast thou not taught us, our master, that a +bridegroom is exempted from reciting Shemah on the first night?" He said +to them, "I will not hear you, to deprive myself of the yoke of the +kingdom of heaven even one hour." + +6. He (R. Gamaliel) bathed on the first night of his wife's death. His +disciples said to him, "hast thou not taught us, our master, that a +mourner is forbidden to bathe?" He said to them, "I am not like all other +men; I am infirm." + +7. When his slave Tabbi died, he received visits of condolence. His +disciples said to him, "hast thou not taught us, our master, that visits +of condolence are not to be received for slaves?" He said to them, "my +slave Tabbi was not like all other slaves, he was upright." + +8. The bridegroom who wishes to recite the Shemah on the first night may +recite it. R. Simeon, the son of Gamaliel, said, "not every one who wishes +to affect the pious reputation can affect it." + + + +Chapter III + + +1. He whose dead lies before him is exempted from reciting the +Shemah,--from the prayer,--and from the phylacteries.(23) Those who carry +the bier, and those who relieve them, and those who relieve the +relief,--those who go before the bier, and those who follow it, who are +required for the bier, are exempted from reciting the Shemah. But those +not required for the bier are bound to recite it. Both (parties) are +exempted from the prayer. + +2. When they have buried the dead, and return, if they have time to begin +and end (the Shemah) before they reach the rows (of mourners), they must +begin: if not, they must not begin. Of those standing in the rows the +inner (mourners) are exempt, but the outer ones are bound to recite the +Shemah. + +3. Women, slaves, and children, are exempt from reciting the Shemah, and +also from the phylacteries; but they are bound in the prayer, the sign on +the door-post, and the blessing after food. + +4. A man in his legal uncleanness is to meditate in his heart on the +(Shemah), but he is not to bless before, or after it. After his food he +blesses, but not before it. R. Judah says "he blesses both before and +after it." + +5. If one stand in prayer, and recollect that he is in his uncleanness, he +is not to pause, but to shorten (the prayer). If he has gone down into the +water (to bathe),(24) and can go up, dress, and recite the Shemah before +the sun shines forth, he is to go up, dress, and recite it. But he is not +to cover himself with foul water or with water holding matter in solution +unless he has poured clean water to it. "How far is he to keep from foul +water, or excrement?" "Four cubits." + +6. A man in his uncleanness with a running issue, a woman in her +uncleanness, during separation, and she who perceives the need of +separation, require the bath. But R. Judah "exempts them." + + + +Chapter IV + + +1. The morning prayer may be said till noon. R. Judah says "until the +fourth hour." The afternoon prayer until the evening. R. Judah says "until +half the afternoon." The evening prayer has no limit, and the additional +prayers may be said all day. R. Judah says "until the seventh hour." + +2. R. Nechooniah, son of Hakanah, used to pray when he entered the +lecture-room, and when he went out he said a short prayer. The (Sages) +said to him, "what occasion is there for this prayer?" He said to them, +"when I enter I pray that no cause of offence may arise through me; and +when I go out I give thanks for my lot." + +3. Rabban Gamaliel said, "one must daily say the eighteen prayers." R. +Joshua said "a summary of the eighteen." R. Akivah said, "if his prayer be +fluent in his mouth, he says the eighteen; if not, a summary of the +eighteen." + +4. R. Eleazar said, "if one make his prayer fixed, his prayer is not +supplications." R. Joshua said, "if a man travel in dangerous places, let +him use this short prayer: 'Save, O Lord, thy people, the remnant of +Israel; at every stage of their journey(25) let their wants be before +thee. Blessed art thou, O Lord, who hearest prayers.' " + +5. If one ride on an ass, he must dismount: if he cannot dismount, he must +turn his face; and if he cannot turn his face, he must direct his heart +toward the Holy of Holies. + +6. If one be seated in a ship, or in a carriage, or on a raft, he must +direct his mind toward the Holy of Holies. + +7. R. Eleazar, the son of Azariah, said "the additional(26) prayers are +only to be said in a public congregation." But the Sages say, "if there be +a public congregation, or no public congregation." R. Judah said in his +name, "in every place, where there is a public congregation, individuals +are exempted from additional prayers." + + + +Chapter V + + +1. Men should not stand up to pray, except with reverential head. The +pious of ancient days used to pause one hour before they began to pray, +that they might direct their hearts to God. Though the king salute, one +must not respond; and though a serpent wind itself round his heel, one +must not pause. + +2. Men should mention the heavy rain in praying for the resurrection of +the dead; and entreat for rain in the blessing for the year, and "the +distinction between the Sabbath and weekday"(27) is to be said in the +prayer "who graciously bestows knowledge."(28) R. Akivah said, "the +distinction between the Sabbath and week-day is to be said in a fourth +prayer by itself." R. Eleazar said, "in the thanksgivings." + +3. He who says, "Thy mercies extend to a bird's nest," or, "for goodness +be Thy name remembered," or he who says, "we give thanks, we give +thanks,"(29) is to be silenced. If a man pass up to the ark (where the +rolls of the Law are kept) and make a mistake, another must pass up in his +stead; nor may he in such a moment refuse. "Where does he begin?" "From +the beginning of the prayer in which the other made the mistake." + +4. He who passes up to the ark is not to answer "Amen" after the priests, +lest his attention be distracted. If no other priest be present but +himself, he is not to lift up his hands (to bless the congregation). But +if he be confident that he can lift up his hands, and then resume, he is +at liberty. + +5. If a man pray, and make a mistake, it is a bad sign for him. If he be a +representative of a congregation, it is a bad sign for his constituents, +for a man's representative is like himself. They say of R. Hanina, son of +Dosa, that when he prayed for the sick, he used to say, "this one will +live," or "this one will die." The (Sages) said to him, "how do you know?" +He said to them, "if my prayer be fluent in my mouth, I know that he is +accepted; but if not, I know that he is lost." + + + +Chapter VI + + +1. "How do we bless for fruit?" "For fruit of a tree say, 'Who createst +the fruit of the wood,' excepting the wine. For wine say, 'Who createst +the fruit of the vine.' For fruits of the earth say, 'Who createst the +fruit of the ground,' excepting the morsel. For the morsel say, 'Who +bringest forth bread from the earth.' For vegetables say, 'Who createst +the fruit of the ground.' R. Judah says, 'Who createst various kinds of +herbs.' " + +2. He who blessed the fruits of the tree (thus), "Who createst the fruits +of the ground?" "He is free." And for the fruits of ground (said), "Who +createst the fruits of the wood?" "He is not free." But, in general, if +one say, "(Who createst) everything?" "He is free." + +3. For the thing which groweth not from the earth, say, "(Who createst) +everything." For vinegar, unripe fruit, and locusts, say "everything." For +milk, cheese, and eggs, say "everything." R. Judah says, "whatever it be, +which had its origin in a curse, is not to be blessed." + +4. If a man have before him many kinds of fruits? R. Judah says, "if there +be among them of the seven(30) kinds, he is to bless them." But the Sages +say "he may bless whichever of them he pleases." + +5. "If one blessed the wine before food?" "The blessing frees the wine +after food." "If he blessed the titbit before food?" "It frees the titbit +after food." "If he blessed the bread?" "It frees the titbit." But the +blessing on the titbit does not free the bread. The school of Shammai say, +"neither does it free the cookery." + +6. "If several persons sit down to eat?" "Each blesses for himself." "But +if they recline together?" "One blesses for all." "If wine come to them +during food?" "Each blesses for himself." "But if after food?" "One +blesses for all." He also blesses for the incense, even though they have +not brought it till after the repast. + +7. "If they first set salt food before a man and bread with it?" "He +blesses the salt food, which frees the bread, as the bread is only an +appendage." The rule is, whenever there is principal and with it +appendage,--the blessing on the principal frees the appendage. + +8. "If one have eaten figs, grapes, and pomegranates?" "He must say after +them three blessings." The words of Rabban Gamaliel. But the Sages say, +"one blessing--a summary of the three." R. Akivah says, "if one have eaten +boiled (pulse); and it is his meal, he must say after it three blessings." +Whoever drinks water for his thirst, says, "By whose word everything is," +etc. R. Tarphon says, "Who createst many souls," etc. + + + +Chapter VII + + +1. Three men who have eaten together are bound to bless after food. "If a +person have eaten of that which is doubtful, whether it has paid tithe or +not; or of first tithe from which the heave offering has been taken; or of +second tithe or consecrated things, which have been redeemed; also, if the +waiter have eaten the size of an olive; or a Samaritan be of the party?" +"The blessing must be said." "But if one have eaten the untithed--or first +tithes from which the heave offering has not been taken--or consecrated +things which are unredeemed; or if the waiter have eaten less than the +size of an olive, or a stranger be of the party?" "The blessing is not to +be said." + +2. There is no blessing at food for women, slaves, and children. What +quantity is required for the blessing at food? The size of an olive. R. +Judah says "the size of an egg." + +3. "How do we bless at food?" "If there be three, one says, 'Let us +bless,' etc.; if three and himself, he says, 'Bless ye,' etc.: if ten, he +says, 'Let us bless our God,' etc.; if ten and himself, he says, 'Bless +ye,' etc.; (so) if there be ten or ten myriads. If there be an hundred, he +says, 'Let us bless the Lord our God,' etc.; if there be an hundred and +himself, he says, 'Bless ye,' etc.: if there be a thousand, he says, 'Let +us bless the Lord our God, the God of Israel;' if there be a thousand and +himself, he says, 'Bless ye,' etc.: if there be a myriad, he says, 'Let us +bless the Lord our God, the God of Israel, the God of Hosts, who sitteth +between the Cherubim,' etc.; if there be a myriad and himself, he says, +'Bless ye,' etc. As he pronounces the blessing, so they respond after him, +'Blessed be the Lord our God, the God of Israel, the God of Hosts, who +sitteth between the Cherubim, for the food we have eaten.' " R. José the +Galilean says they should bless according to the number of the assembly; +for it is written, "Bless ye God in the congregations; (even) the Lord +from the fountain of Israel."(31) Said R. Akivah, "What do we find in the +synagogue? whether many or few the minister says, 'Bless ye the Lord,' " +etc. R. Ishmael says, "Bless ye the Lord, who is ever blessed." + +4. When three have eaten together, they are not permitted to separate +without blessing; nor four or five. But six may divide into two parties, +and so may any number up to ten. But ten may not separate without +blessing, nor any number less than twenty (who can divide into two +parties). + +5. If two companies have eaten in one house, and some of each company be +able to see some of the other company, they may join in the blessing; but +if not, each company blesses for itself. "They should not bless the wine +till it has been mixed with water." The words of R. Eleazar. But the Sages +say "they may bless it unmixed." + + + +Chapter VIII + + +1. These are the controversies relating to meals between the schools of +Shammai and Hillel. The school of Shammai say, "one must say the blessing +of the day, and then bless the wine;" but the school of Hillel say, "one +must say the blessing on the wine, and then bless the day." + +2. The school of Shammai say, "men must pour water on the hands, and then +mix the goblet;" but the school of Hillel say, "the goblet must be mixed, +and then water poured on the hands." + +3. The school of Shammai say, "one is to wipe his hands on the napkin, and +lay it on the table;" but the school of Hillel say, "on the cushion." + +4. The school of Shammai bless "the light, the food, the spices, and the +distinction of the day;" but the school of Hillel bless "the light, the +spices, the food, and the distinction of the day." The school of Shammai +say, "who created the light of fire;" but the school of Hillel say, +"Creator of the lights of fire." + +6. Men must not bless light and spices of idolatrous Gentiles, nor light +and spices of corpses, nor light and spices before an idol. They must not +bless the light until they have enjoyed the light. + +7. "If one have eaten, and forgotten, and not blessed?" The school of +Shammai say, "he must return to his place and bless." But the school of +Hillel say, "he may bless in the place where he recollects." "How long is +one obliged to bless?" "Until the food in his stomach be digested." + +8. "If wine came to the company, and there is but one goblet?" The school +of Shammai say "that one must bless the wine and then bless the food." But +the school of Hillel say "that one must bless the food and then bless the +wine." Men must answer "Amen" when an Israelite blesses; but they must not +answer "Amen" when a Samaritan blesses, until the whole(32) blessing be +heard. + + + +Chapter IX + + +1. He who sees a place where signs were wrought for Israel, says, "Blessed +be He who wrought signs for our fathers in this place;" a place where +idolatry has been rooted out,--says, "Blessed be He who hath rooted +idolatry out of our land." + +2. On comets, earthquakes, lightnings, thunder, and tempests, say, +"Blessed be He whose strength and might fill the world." On mountains, +hills, seas, rivers, and deserts, say, "Blessed be He who made the +creation." R. Judah says, when a man sees the great sea he is to say, +"Blessed be He who made the great sea,"--when he sees it at intervals. On +rains, and on good news say, "Blessed be He who is good and beneficent." +On bad news say, "Blessed be the true Judge." + +3. He who has built a new house, or bought new furniture, says, "Blessed +be He who has kept us alive," etc. One must bless for evil the source of +good; and for good the source of evil. "He who supplicates for what is +past?" "Such prayer is vain." "How?" His wife is pregnant, and he says, +"God grant that my wife may bring forth a male child." Such prayer is +vain. Or if one on the road hear the voice of lamentation in the city, and +say, "God grant that it may not be my son, my house," etc., such prayer is +vain. + +4. Whoever enters a fortified town must say two prayers, one at his +entrance, and one at his departure. Ben Azai says, "four, two at his +entrance, and two at his departure; he returns thanks for the past, and +supplicates for the future." + +5. Man is bound to bless God for evil, as he is bound to bless Him for +good. For it is said, "And thou shalt love the Lord thy God with all thy +heart, and with all thy soul, and with all thy might."(33) "With all thy +heart" means, with both thy inclinations, the evil as well as the good. +"With all thy soul" means, even should He deprive thee of life; and "with +all thy might" means with all thy wealth. Another opinion is, that "with +all thy might" means whatever measure He metes out unto thee, do thou +thank Him with thy entire might. No man is to be irreverent opposite the +eastern gate of the Temple, for it is opposite the Holy of Holies. No man +is to go on the mountain of the house with his staff, shoes, or purse, nor +with dust on his feet, nor is he to make it a short cut, nor is he to spit +at all. All the seals of the blessings in the sanctuary used to say, "from +eternity." But since the Epicureans perversely taught there is but one +world, it was directed that man should say, "from eternity to eternity." +It was also directed that every man should greet his friend in THE NAME, +as it is said, "And behold Boaz came from Bethlehem, and said unto the +reapers, The Lord (be) with you: and they answered him, The Lord bless +thee."(34) And it is also said, "The Lord _is_ with thee, thou mighty man +of valor."(35) And it is said, "Despise not thy mother when she is +old."(36) And it is also said, "(It is) time for (thee), Lord, to work, +for they have made void thy law."(37) R. Nathan says, "They have made void +thy law because (it is) time for (thee), Lord, to work." + + + + +On The Sabbatical Year + + + Ploughing--Gardening--Dunging--Removing Stones--Sowing--Cutting Down + Trees--Fruits--Buying and Selling--Territory Included in the + Sabbatical Year--Produce Governed by Its Laws--Debts and Payments. + + + +Chapter I + + +1. "How long do men plough in a field with trees on the eve of the +Sabbatical year?"(38) The school of Shammai say, "so long as it is useful +for the fruit;" but the school of Hillel say, "till Pentecost," and the +words of the one are near to the words of the other. + +2. "What is a field with trees?" "Three trees to every fifty cubits +square, if they be fit to produce a heap of figs worth sixty Italian +minas;(39) on their account men can legally plough the earth for the whole +fifty cubits square around them. Less than for these they may not legally +plough, save the extent of the gatherer of fruit with his basket outward." + +3. "Whether they be fruitless or fruitful?" "Men may regard them as though +they were fig-trees." "If they be fit to produce a heap of figs worth +sixty Italian minas?" "On their account they may legally plough the whole +fifty cubits square around them. Less than for these they may not plough, +save what is absolutely needful." + +4. "One tree produced a heap of figs, and two trees did not produce it; or +two trees produced it, and one did not produce it?" "Men may not plough +save what is absolutely needful for them, till they be from three to nine +in number." "If they be ten?" "On their account men may legally plough +around them the whole fifty cubits square; and also from ten trees and +upward, whether they produce or do not produce it." As is said, "in +earing-time and in harvest thou shalt rest."(40) There is no need to say +earing-time and harvest in the Sabbatical year, but earing-time on the eve +of the Sabbatical year, when it is just entering on the Sabbatical year; +and harvest of the Sabbatical year, which is proceeding toward the close +of the Sabbatical year. Rabbi Ishmael said, "as the earing-time (mentioned +Exod. xxxiv. 21) is voluntary, so the harvest is voluntary, except the +harvest of the (omer) sheaf."(41) + +5. "If the three trees belong to three owners?" "They are reckoned as one, +and on their account they may legally plough the whole fifty cubits square +around them." "And how much space must be between them?" Rabban Simon, the +son of Gamaliel, said, "that a bullock with his ploughing instruments may +pass." + +6. "If there be ten saplings dispersed in the fifty cubits square?" "On +their account men may plough the whole fifty cubits square around them +till new year's day." "If they be placed in a row, or rounded like a +crown?" "Men may not plough save what is absolutely needful for them." + +7. The saplings and the gourds are reckoned alike in the fifty cubits +square. Rabban Simon, the son of Gamaliel, said, "for every ten cucumbers +in the fifty cubits square, men may plough the fifty cubits square around +them till new year's day." + +8. "How long are they called saplings?" Rabbi Eleazar, the son of Azariah, +said,(42) "till they can be used." R. Joshua said, "till the age of seven +years." R. Akiba said, "a sapling, as commonly named." "A tree decays and +sprouts afresh; when less than a handbreadth, it is a sapling; when more +than a handbreadth, it is a tree." The words of Rabbi Simon. + + + +Chapter II + + +1. "How long may men plough in a white(43) field on the eve of the +Sabbatical year?" "Till the productiveness ceases; so long as men usually +plough to plant cucumbers and gourds." Said R. Simon, "thou hast put the +law in every man's hand. But men may plough in a grain field till the +Passover, and in a field of trees till Pentecost." + +2. Men may dung and dig among cucumbers and gourds till new year's day, +and they may also do so in a parched-up field. They may prune them, remove +their leaves, cover them with earth, and fumigate them, till new year's +day. R. Simon said, "one may even remove the leaf from the bunch of grapes +in the Sabbatical year." + +3. Men may remove stones till new year's day. They may gather the ears, +they may break off branches, they may cut off the withered part till new +year's day. R. Joshua said, "as they may break off branches and cut off +the withered part of the fifth year, so also they may do it in the sixth +year." Rabbi Simon said, "every time I am permitted to work among the +trees, I am permitted to cut off the withered part." + +4. Men may smear the saplings, and bind them, and cut them down, and make +sheds for them, and water them, till new year's day. R. Eleazar, the son +of Zadok, said, "one may even water the top of the branch in the +Sabbatical year, but not the root." + +5. Men may anoint unripe fruits, and puncture(44) them, till new year's +day. Unripe fruit of the eve of the Sabbatical year which is just entering +on the Sabbatical year, and unripe fruit of the Sabbatical year which is +proceeding to the close of the Sabbatical year, they may neither anoint +nor puncture. Rabbi Jehudah said, "the place where it is customary to +anoint them, they may not anoint them, because that is work. The place +where it is not customary to anoint them, they may anoint them." R. Simon +"permitted it in trees because it is allowable in the usual culture of the +trees." + +6. Men may not plant trees, make layers, or engraft them, on the eve of +the Sabbatical year, less than thirty days before new year's day. And if +one plant them, or make layers, or engraft them, they must be rooted out. +Rabbi Judah said, "every graft which does not cohere in three days has no +more cohesion." Rabbi José and R. Simon said "in two weeks." + +7. Rice, and millet, and poppy, and simsim,(45) which have taken root +before new year's day, must be tithed for the past year, and are allowed +for use in the Sabbatical year; otherwise they are forbidden in the +Sabbatical year, and must pay tithes for the following year. + +8. R. Simon of Shezur said, "Egyptian beans which are sown at first for +seed are reckoned like them." R. Simon said, "the large lentils are +reckoned like them." R. Eliezer said, "the large lentils which put forth +pods before new year's day are also reckoned like them." + +9. "Onions, not for seed, and Egyptian beans, from which water is withheld +thirty days before new year's day, must pay tithes for the past year, and +they are allowed for use in the Sabbatical year. Otherwise they are +forbidden in the Sabbatical year, and must be tithed for the coming year, +and so also (the produce) of a rain-field(46) from which the water of +irrigation is withheld on two occasions." The words of R. Maier. But the +Sages say "three." + +10. "The gourds which stand over for seed?" "If they dry up before new +year's day and are unfit for human food, it is lawful to let them remain +on the Sabbatical year. Otherwise it is forbidden to let them stand over +on the Sabbatical year. Their buds are forbidden in the Sabbatical year. +But they may be sprinkled with white dust."(47) The words of R. Simon. +Rabbi Eliezer, the son of Jacob, "forbade them." Men may irrigate rice in +the Sabbatical year. Rabbi Simon said, "but they must not cut its leaves." + + + +Chapter III + + +1. "How long may men bring out dung to the heap?" "Till the time comes for +stopping work." The words of R. Maier. R. Judah said, "till its +fertility(48) dry out." R. José said, "till it hardens into a lump." + +2. "How much may men manure?" "As much as three times three heaps for +fifty cubits square of ten times ten ass panniers, each containing a +letech.(49) They may increase the panniers, but they must not increase the +heaps." Rabbi Simon said, "also the heaps." + +3. A man may make for his field three times three heaps to the fifty +cubits square. "For more than these he must excavate the earth." The words +of R. Simon. But the Sages "forbid it, till he sink the heaps three +handbreadths, or till he raise them three above the earth." A man may keep +his manure in store. Rabbi Maier "forbade it till he sink it three +handbreadths, or till he raise it three." If he have only a little, he may +increase it and proceed in his work. Rabbi Eleazar, the son of Azariah, +"forbade it till he sink the manure three handbreadths, or raise it three, +or till he place it on a rock." + +4. "He who stables his cattle in his field?" "He may make a pen twice +fifty cubits square. He may remove three sides and leave the middle one. +It follows that he has a stable four times fifty cubits square." Rabbi +Simon, the son of Gamaliel, said "eight times fifty cubits square." "If +his whole field were four times fifty square cubits?" "He should leave a +little space because of the observant eye, and he may remove the manure of +his cattle from the pen and put it into the middle of his field, as men +usually manure." + +5. A man may not open a quarry in the beginning of the Sabbatical year in +his field, unless there be already in it three heaps of stones measuring +three cubits by three cubits, and in height three cubits, counting +twenty-seven stones in each heap. + +6. A fence composed of ten stones each, of weight sufficient for two men, +may be removed. "If the fence measure ten handbreadths?" "Less than this +he may clear off, but he must leave it a handbreadth high over the +ground." These words only speak of his own field. But from his neighbor's +field he may take away what he pleases. These words speak of the time when +one did not begin the work on the eve of the Sabbatical year. "But if one +begin on the eve of the Sabbatical year?" "He may take away what he +pleases." + +7. Stones shaken by the plough, or those covered and afterward exposed, if +there be among them two of a burden for two men, may be removed. He who +removes stones from his field may remove the upper (ones),(50) but he must +leave those touching the earth. And so also from a heap of rubbish, or a +heap of stones, one may take away the upper part, but must leave that +which touches(51) the earth. If there be beneath them a rock, or stubble, +they may be removed. + +8. Men must not build terraces on the face of the hills on the eve of the +Sabbatical year, when the rains have ceased, because that is preparation +for the Sabbatical year. But one may build them in the Sabbatical year, +when the rains have ceased, because that is preparation for the close of +the Sabbatical year. And men must not strengthen them with mortar, but +they may make a slight wall. Every stone which they can reach(52) with +their hands and remove, they may remove. + +9. "Shoulder stones may come from every place, and the contractor may +bring them from every place. And these are shoulder stones, every one +which cannot be carried in one hand." The words of R. Maier. Rabbi José +said, "shoulder stones, commonly so named, all that can be carried, two, +three, upon the shoulder." + +10. He who builds a fence between his own and public property may sink it +down to the rock. "What shall he do with the dust?" "He may heap it up on +the public property, and benefit it." The words of R. Joshua. R. Akiba +said, "as we have no right to injure public property, so we have no right +to benefit it." "What shall he do with the dust?" "He may heap it up in +his own field like manure, and so also when he digs a well, or a cistern, +or a cave." + + + +Chapter IV + + +1. In olden times they used to say a man may gather wood, stones, and +grass in his own (field), just as he may gather that which is greater out +of his neighbor's field. When transgressors increased, a rule was made +that this one should gather from that one, and that one from this one, +without benefit; and it is unnecessary to say that one could not promise +victuals to those who gathered. + +2. A field cleared of thorns may be sown in the close of the Sabbatical +year. If it be tilled or manured by cattle, it must not be sown in the +close of the Sabbatical year. "If a field be twice ploughed?"(53) The +school of Shammai say, "its fruit must not be eaten in the Sabbatical +year." But the school of Hillel say, "it may be eaten." The school of +Shammai say, "they must not eat its fruit on the Sabbatical year, if (the +owner of it have) benefit therefrom." But the school of Hillel say, "men +may eat it whether there be or be not benefit." R. Judah said, "the words +are contrary; that which is permitted by the school of Shammai is +restricted by the school of Hillel." + +3. Men may contract for cultivated fields from Gentiles on the Sabbatical +year, but not from Israelites. And they may strengthen the hands of the +Gentiles on the Sabbatical year, but not the hands of Israelites. And in +saluting Gentiles they may ask after their peace for the sake of +peace.(54) + +4. "If one thins olive trees?" The school of Shammai say, "only cut them +down," and the school of Hillel say, "one may root them out"; but they +both agree that for smoothing the earth the trees must be cut down. "What +is meant by thinning?" "Removing one or two." "What is meant by smoothing +the earth?" "Removing three trees each by the side of the other." "How is +this understood?" "That one may root them out not only of his own field, +but also when smoothing down the field of his neighbor." + +5. "He who cleaves olive trees must not fill in the vacuum with earth; but +he may cover it over with stones or stubble. He who cuts down trunks of +sycamore must not fill in the vacuum with earth, but he may cover it over +with stones or stubble. Men must not cut down a young sycamore in the +Sabbatical year, because that is labor." R. Judah said, "if as it is +usually done it is forbidden: but one may allow it to be ten handbreadths +high, or cut it just above the ground." "He who lops off vine tendrils, +and cuts reeds?" R. José the Galilean said, "he must leave them an +handbreadth high." Rabbi Akiba said, "he may cut them as it is usual with +an axe, or sickle, or saw, or with whatever he pleases." "A tree that is +split?" "Men may bind it round in the Sabbatical year, not that it may +cohere, but that its fissure may not extend." + +7. "From what time may the fruits of trees in the Sabbatical year be +eaten?" "Unripe fruits, when they are becoming transparent, may be eaten +with a piece of bread in the field. When they are mellow, they may be +gathered into the house; and so also with all like them." During the +remainder of the seven years their tithes must be paid. + +8. The sour grapes in which there is juice may be eaten with a piece of +bread in the field. Before they rot they may be gathered into the house, +and so also with all like them. During the remainder of the seven years +their tithes must be paid. + +9. "Olives from which men have collected the fourth of a log(55) of oil to +the seah?"(56) "They may be crushed and eaten in the field." When men can +collect from them half a log, they may be pounded and used for anointing +in the field. When those have been collected which have attained a third +of their size they may be pounded in the field, and gathered into the +house, and so also with all like them. During the remainder of the seven +years their tithes must be paid. But for the rest of all fruits of trees, +as are their seasons for the laws of tithes, so are their seasons for the +laws of the Sabbatical year. + +10. "From what time may men not cut trees in the Sabbatical year?" The +school of Shammai say, "every tree when it shoots forth." The school of +Hillel say, "the locust trees when they put forth their curling tendrils, +and the vines when they form berries, and the olives when they flower. And +the rest of the trees when they shoot forth." But it is permitted to cut +all trees, when they come to the season, for tithes. "How much fruit +should be in the olive tree to prevent its being cut down?" "A quarter +cab." Rabban Gamaliel said, "the whole depends on the size." + + + +Chapter V + + +1. The Sabbatical year of white figs(57) is the second after the +Sabbatical year, because they produce in three years. Rabbi Judah said, +"The Sabbatical year of the Persian figs is the close of the Sabbatical +year, because they produce in two years." The Sages replied to him, "they +only said white figs." + +2. "If one store eschalots in the Sabbatical year?" R. Maier said, "there +must be not less than two seahs,(58) in height three handbreadths, and +over them an handbreadth of dust." But the Sages say, "not less than four +cabs, in height an handbreadth, and an handbreadth of dust over them, and +they must be stored in a place where men tread."(59) + +3. "Eschalots over which the Sabbatical year has passed?" Rabbi Eleazar +said, "if the poor have gathered the leaves they are theirs; but if not, +the owner must reckon with the poor." R. Joshua said, "if the poor have +gathered the leaves, they are theirs; but if not, the poor cannot reckon +with the owner." + +4. "Eschalots of the eve of the Sabbatical year which have entered on the +Sabbatical year, and summer onions, and also dye(60) plants of the best +ground?" The school of Shammai say, "they are to be rooted out with wooden +spades." But the school of Hillel say, "with metal axes." But they both +agree with regard to dye plants on rocky ground, that they are to be +rooted out with metal axes. + +5. "From what time is it allowed to buy eschalots on the departure of the +Sabbatical year?" R. Judah said, "off hand"; but the Sages say, "when the +new ones become plenty." + +6. These are the implements which the farmer is not permitted to sell in +the Sabbatical year--the plough with all its implements, the yoke, the +shovel, and the goad. But he may sell the hand-sickle, and the +harvest-sickle, and the wagon, with all its implements. This is the rule: +"all implements, the use of which may be misapplied for transgression, are +forbidden; but if they be (partly for things) forbidden and (partly for +things) allowed, they are permitted." + +7. The potter may sell five oil-jugs, and fifteen wine-jugs, because it is +usual to collect fruits from the free property. And if one bring more than +these, it is allowed, and he may sell them to idolaters in the land, and +to Israelites out of the land. + +8. The school of Shammai say, "a man must not sell a ploughing heifer on +the Sabbatical year"; but the school of Hillel allow it, "because the +buyer may slaughter her." He may sell fruits in the time of sowing, and +may lend another man his measure, even if he know that the other man have +a threshing-floor, and he may change money for him, even if he know that +he have laborers. But if it be openly declared, all is forbidden. + +9. A woman may lend to her companion on the Sabbatical year, even when she +is suspicious, a flour-sieve or a grain-sieve, and a hand-mill and an +oven; but she is neither to pick the wheat nor grind it with her. A woman +of a special religious society may lend to the wife(61) of an ordinary man +a flour-sieve, or a grain-sieve, and may pick wheat, or grind it, or sift +it, with her. But when she (the wife of an ordinary man) pours in the +water, she (a woman of a special religious society) must not touch the +flour (to knead it) with her, lest she strengthen the hands of a +transgressor. And all these things were not said save for the sake of +peace. And we may strengthen the hands of idolaters in the Sabbatical +year, but not the hands of Israel; and in salutation we may ask after +their peace, for the sake of peace. + + + +Chapter VI + + +1. Three countries (are included) in the laws of the Sabbatical year. In +all the possessions of those who returned from Babylon--from the (border) +of the land of Israel and to Cezib,(62) we may not eat cultivated fruit, +and we may not cultivate the ground. And in all the possessions of those +who came up from Egypt from Cezib, and to the river of Egypt, and to the +Amana,(63) we may eat cultivated fruits, but we may not cultivate the +ground. From the river of Egypt, and from the Amana to the interior, we +may eat the fruits and cultivate the ground. + +2. Men may labor in that which is separated from the ground in Syria, but +not in that which is attached to the ground. They may thresh, and shovel, +and tread out, and make sheaves, but they must not reap the grain nor +glean the grapes, nor beat the olives. This is the rule; said Rabbi Akiba, +"all things similar to that which is allowed in the land of Israel, men +may do in Syria." + +3. "Onions upon which fell rain and they sprouted?" "If the leaves on them +be dark, they are forbidden; if green, they are allowed." Rabbi Chanina, +the son of Antigonus, said, "if they can be pulled up by their leaves they +are forbidden; and contrariwise if it happened so in the close of the +Sabbatical year, they are allowed." + +4. "From what time may men buy greens at the close of the Sabbatical +year?" "From the time that similar young ones are produced. If the earlier +ones are prematurely ripened, than the later ones are allowed." Rabbi(64) +allowed greens to be bought off-hand at the close of the Sabbatical year. + +5. Men must not export oil(65) which is only to be burned, nor fruits of +the Sabbatical year, from the land to lands abroad. Said Rabbi Simon, "I +expressly heard that they may be exported to Syria, but that they must not +be exported to lands abroad." + +6. Men must not import a heave-offering from abroad into the land. Said +Rabbi Simon, "I expressly heard that they may import it from Syria, but +that they must not import it from lands abroad." + + + +Chapter VII + + +1. The Sages stated an important rule: "In the Sabbatical year, everything +eaten by man and eaten by beast, and a kind of dye-stuff, and whatever +cannot remain in the ground, to them the laws of the Sabbatical year +apply, and to their value the laws of the Sabbatical year apply. They are +to be cleared off from being private property, and their price is to be +cleared off from being private property."(66) "And which are these?" "The +leaves of the deceitful scallion, and the leaves of mint, succory, and +cresses, and the leek, and the milk-flower."(67) "And what is eaten by +beasts?" "Thorns and thistles and a kind of dye-stuff, sprouts of indigo +and madder. To them the laws of the Sabbatical year apply, and to their +price the laws of the Sabbatical year apply. They are to be cleared off +from being private property, and their price is to be cleared off from +being private property." + +2. And again, the Sages stated another rule: "All which is not eaten by +man nor eaten by beasts, and a kind of dye-stuff, and whatever remains in +the ground, to them the laws of the Sabbatical year apply, and to their +price the laws of the Sabbatical year apply, but they are not to be +cleared off from being private property, nor is their price to be cleared +off from being private property." "And which are these?" "The root of the +deceitful scallion, and the root of the mint, and scorpion grass,(68) and +the bulbs of the milk-flower, and the spikenard, and a kind of dye-stuff, +the dye-plant, and the wormwood,--to them the laws of the Sabbatical year +apply, and to their price the laws of the Sabbatical year apply. They are +not to be cleared off from being private property, nor is their price to +be cleared off from being private property." Rabbi Maier said, "their +prices are to be cleared off from being private property till New Year's +Day." The Sages said to him, "if they are not to be cleared off from being +private property, it is immaterial about their prices." + +3. "The peelings and flower of the pomegranate, the shells and kernels of +nuts?" "To them the laws of the Sabbatical year apply, and to their prices +the laws of the Sabbatical year apply." The dyer may dye for himself, but +he must not dye for pay, because men must not trade in fruits of the +Sabbatical year, nor in the first-born, nor in heave-offerings, nor in +carcasses, nor in that which is torn, nor in abominations, nor in creeping +things. And one must not buy greens of the field and sell them in the +market. But one may gather them, and his son may sell them on his account. +He may, however, buy for himself, and he is allowed to sell what is +superfluous. + +"He bought a first-born animal for a feast for his son, or for a holiday, +and has no need of it?" "He is allowed to sell it." + +4. "Hunters of wild animals--birds and fishes--who chanced to find sorts +that are unclean?" "It is allowed to sell them." R. Judah said, "if a man +become possessed of them in his ordinary way, he may buy and sell them, +excepting that such shall not be his practice." But the Sages "disallow +them." + +5. "The shoots of vines and of the locust-trees?" "To them the laws of the +Sabbatical year apply, and to their prices the laws of the Sabbatical year +apply." They are to be cleared off from being private property, and their +prices are to be cleared off from being private property. "The shoots of +the oak, and the nuts,(69) and the blackberries?" "To them the laws of the +Sabbatical year apply, and to their prices the laws of the Sabbatical year +apply." "They are not to be cleared off from being private property, and +their prices are not to be cleared off from being private property. But +their leaves must be cleared away to become public property, as they fall +down from their stems."(70) + +6. "The rose and the carnation and the balsam and the chestnut?" "To them +the laws of the Sabbatical year apply, and to their prices the laws of the +Sabbatical year apply." R. Simon said, "there is no Sabbatical year for +the balsam, because it has no fruit." + +7. "A new Sabbatical rose which one steeped in old oil?" "One may pick out +the rose." "But an old rose in new oil?" "One is bound to clear it off +from being private property." "New locust fruit which one steeped in old +wine, and old (fruit) in new (wine)?" "Men are bound to clear them off +from being private property." This is the rule: everything which produces +taste one is bound to clear off from being private property, sorts that +are different and sorts that are the same, however little they be. The +laws of the Sabbatical year disallow however little of its own sort, and +in different sorts that which produces taste.(71) + + + +Chapter VIII + + +1. The Sages stated an important rule for the Sabbatical year: "Of all +that is only fit for man's food a plaster may not be made for man, and it +is needless to say for beast. And of all that is not fit for man's food a +plaster may be made for man, but not for beast." And all that is not fit +either for man's food or beast's food, if one consider it as food for man +or food for beasts, the Sages impose on it the inconveniences of the laws +relating to man and the inconveniences of the laws relating to beast. If +one, however, consider it as wood, it is reckoned as wood; for example, +the savory and the hyssop and the laurel. + +2. Produce of the Sabbatical year is given for food, for drink, and for +anointing, to eat the thing which it is usual to eat, and to anoint with +what it is usual to anoint with. One may not anoint with wine or vinegar. +But one may anoint with oil. And so is it likewise with the heave-offering +and second tithe. The laws of the Sabbatical year are more convenient for +them, because it is permitted to light a candle made from them. + +3. Men must not sell the fruits of the Sabbatical year, neither by +measure, nor by weight, nor by count. Neither may they sell figs by +counting, nor greens by weight. The school of Shammai say, "nor in +bunches." But the school of Hillel say, "that which it is usual to make in +bunches in the house men may make in bunches in the market; for example, +cresses and the milk-flower." + +4. If one said to a laborer, "Here! take this aisar(72) and gather greens +for me to-day?" "His hire is allowed." "Gather me for it greens to-day?" +"His hire is forbidden." If one take from the baker a cake for a +pundion(73) (saying), "when I will gather greens of the field I will bring +them to you?" "It is allowed." "If one take bread from the baker in +silence?" "He must not pay him from money of the Sabbatical year, because +men must not pay a debt with money of the Sabbatical year." + +5. Men must not give money of the Sabbatical year to a well-digger, nor to +a bath-keeper, nor to a barber, nor to a skipper, but one may give it to a +well-digger for drink, and to all persons one may give a gratuitous +present. + +6. Men may not dry figs of the Sabbatical year in the usual place, but one +may dry them in a waste place. They must not tread grapes in a wine-press, +but they may tread them in a kneading-trough. And they must not put olives +into the oil-press with the stone over them, but they may pound them and +put them into a small press. Rabbi Simon said, "one may also grind them in +the house of the oil-press and put them into the small press." + +7. Men must not boil greens of the Sabbatical year in oil of the +heave-offering, lest they take it for uses that are forbidden. R. Simon +"allowed it." And the very last thing (in a series of exchanges) partakes +of the laws of the Sabbatical year; but the fruit itself (first exchanged) +is forbidden. + +8. Men must not buy servants, ground, or an unclean beast, with money of +the Sabbatical year; but if they buy them, they must eat(74) as much as +their value. They must not bring for an offering the two pigeons of one +with an issue, or the two pigeons after childbirth bought with money of +the Sabbatical year. And if they bring them, they must eat(75) as much as +their value. They must not anoint vessels with oil of the Sabbatical year. +But if they anoint them, they must eat(76) as much as their value. + +9. "A skin which one anointed with oil of the Sabbatical year?" Rabbi +Eleazar said, "it must be burned." But the Sages say, "one must eat(77) as +much as its value." The Sages said before Rabbi Akiba it was a saying of +Rabbi Eleazar, "a skin smeared with oil of the Sabbatical year must be +burned." He said to them, "Hush! I cannot tell you what Rabbi Eleazar said +about it." + +10. And again, the Sages said in his presence, it was a saying of Rabbi +Eleazar,(78) "he who eats the bread of Samaritans is as one who eats +swine-flesh." He said to them, "Hush! I cannot tell you what Rabbi Eleazar +said about it." + +11. "A bath which was heated with stubble or straw of the Sabbatical +year?" "It is allowed to wash in it." "But if one confer honor (on the +bath)?" "He should not wash in it." + + + +Chapter IX + + +1. The rue, and the sorrel with spreading leaves, and the wild savory, the +coriander of the mountains, and the parsley of the marshes, and the rocket +of the desert, are free from tithes; and they may be bought from all men +in the Sabbatical year, because nothing like them is legally guarded. +Rabbi Judah said, "the sprouts of the mustard are allowed, because +transgressors are not suspected for taking them from a guarded place." +Rabbi Simon said, "all vegetables that sprout again are allowed, excepting +the sprouts of cabbage, because there is not their like among the greens +of the field." But the Sages say, "whatever sprouts again is forbidden." + +2. There are three countries to be public property in the Sabbatical year: +Judah and beyond Jordan and Galilee; and each is divided into three parts: +Upper Galilee, Lower Galilee, and the Vale. From the village of Hananiah +and upward, every part in which the sycamore tree does not grow is Upper +Galilee. And from the village of Hananiah and lower down, where any +sycamore tree grows, is Lower Galilee. And the neighborhood of Tiberias is +the Vale. And in Judah, the mountains, the plain, and the vale, and the +plain of Lydda is as the plain of the south. And its mountains are as the +King's mountain.(79) From Bethhorn and to the sea is one province. + +3. "And wherefore did the Sages say three countries?" "That men might eat +during the Sabbatical year in every one of them, till the last fruits be +finished in it." R. Simon said, "they did not say three countries, they +said only in Judah." And all the other countries are reckoned as the +King's mountain; and all countries are reckoned the same for olives and +dates. + +4. Men may eat so long as there is any fruit legally free, but they must +not eat of that which is legally guarded. Rabbi José "allowed it, even +when guarded." They may eat fruit so long as it is found in birds' nests, +and such fruit as is twice produced in each year, but they must not eat of +winter fruit. R. Judah "allowed it at all times, if it ripened before the +summer ended." + +5. "If men pressed three sorts of fruit in one barrel?" R. Eliezer said, +"they may eat of the first." R. Joshua said, "even of the last." Rabban +Gamaliel said, "everything, the species of which is finished growing in +the field, its species is to be removed from the barrel."(80) Rabbi Simon +said, "all greens are reckoned as one. They are to be cleared away from +the house." They may eat of the leeks till the teasels have ceased growing +in the valley of Beth-Netopha. + +6. "He who gathers fresh herbs?" "He may use them till their sap dry out." +"And he who binds the dry in bundles?" "He may use them till the second +rain descends."(81) "The leaves of reeds and the leaves of vines?" "They +may be used till they fall from their stems." "And he who binds the dry in +bundles?" "He may use them till the second rain descends." Rabbi Akiba +said, "they may be used by all persons till the second rain descends." + +7. "Like to this rule is his case who rented a house to his neighbor till +the rains?" "This means till the second rain descends." "He who by his vow +cannot get assistance from his neighbor till the rains?" "This means till +the second rain descends." "When may the poor enter into the gardens?"(82) +"When the second rain descends." "When may they use and burn the stubble +and straw of the Sabbatical year?" "When the second rain descends." + +8. "A man had fruit of the Sabbatical year, and the time came for clearing +it out from his house?" "He may divide to everyone victuals for three +meals; and the poor may eat the fruit after the clearing of it out, but +not the rich." The words of Rabbi Judah. Rabbi José said, "the poor and +the rich are alike, they may eat it after it is cleared out." + +9. "A man had fruits of the Sabbatical year, whether they fell to him by +inheritance, or were given to him by gift?" R. Eliezer said, "let them be +given to those who may eat them." But the Sages say, "the transgressor +must not profit, but let them be sold to those who may eat them, and let +their price be divided to every man." "He who eats dough of the Sabbatical +year before the heave-offering be separated from it?" "He is guilty of +death." + + + +Chapter X + + +1. The Sabbatical year releases(83) a loan, whether it be with or without +a bill. The credit of a shop is not released. But if one made it as a +loan, it is released. Rabbi Judah said, "all the first credit is released, +the wages of an hireling is not released." "But if one made it as a loan?" +"It is released." Rabbi José said, "every work which ceases on the +Sabbatical year is released; but that which does not cease on the +Sabbatical year is not released from payment." + +2. The butcher who slaughtered a heifer (at the end of the Sabbatical +year), and divided her head (for sale on the first of the two feast days +of the new year), remains a debtor; but if he did so in an intercalary +month,(84) he is released (Deut. xv. 1). But if it be not an intercalary +month, he is not released. He who forced, or enticed, or uttered a +slander, and every act of the tribunal, have no release. "He who lent on +security, or delivered his bills to the tribunal?" "There is no release +for him." + +3. The Defence(85) (for the poor) has no release. This is one of the +things which the old Hillel ruled. When he saw that the people refrained +from mutual loans, and transgressed what is written in the law, "Beware +that there be not a thought in thy wicked heart,"(86) etc., Hillel ruled +the Defence. + +4. This is the substance of the Defence, "I hand over to you judges such +and such men in such a place, that every debt which belongs to me I may +collect, whenever I please." And the judges or witnesses sealed it below. + +5. The Defence written before the Sabbatical year is valid, but afterward +it is disallowed. Bills written before the Sabbatical year are disallowed, +but afterward they are valid. He who borrows from five persons must write +a Defence for each of them. If five persons borrow from one, he writes but +one Defence for all of them. + +6. Men must not write a Defence save only on ground. "If he have none?" +"The lender may present him with however little from his own field." "If +he had a field in pledge in a city?" "He may write on it the Defence." +Rabbi Huzpith said, "a man may write it on the property of his wife; and +for orphans on the property of their guardians." + +7. "Beehives?" R. Eliezer said, "they are as ground, and men may write on +them a Defence, and they contract no legal uncleanness in their proper +place, but he who takes honey out of them on the Sabbath is liable (for a +sin-offering). The Sages, however, say they are not as ground, and men +must not write on them a Defence, and they do contract legal defilement in +their place, and he who takes honey out of them on the Sabbath is free." + +8. "He who paid his debt on the Sabbatical year?" "The lender must say to +him, 'I release thee.' " "When he said it to him?" "Even so, he may +receive it from him, as is said, and this is the manner of the +release."(87) It is like the slayer who was banished to the city of +refuge, and the men of the city wished to honor him. He must say to them, +"I am a murderer." They say to him, "Even so." He may receive the honor +from them, as is said, "and this is the case of the slayer."(88) + +9. "He who pays a debt in the Sabbatical year?" "The spirit of the Sages +reposes on him."(89) "He who borrowed from a proselyte, when his +children(90) became proselytes with him?" "He need not repay his +children." "But if he repay them?" "The spirit of the Sages reposes on +him." All movables become property by acquisition; but everyone who keeps +his word, + +THE SPIRIT +OF THE SAGES +REPOSES +ON +HIM. + +NOTE.--At the Feast of Tabernacles in the Sabbatical year, the following +portions of Scripture were appointed to be read: Deut. i. 1-6; vi. 4-8; +xi. 13-22; xiv. 22; xv. 23; xvii. 14; xxvi. 12-19; xxvii.; xxviii. These +portions were read by the king or high priest from a wooden platform +erected in the Temple. The king or the high priest usually read them +sitting. King Agrippa, however, read them standing, and when he came to +the words "Thou mayst not set a stranger over thee, which is not thy +brother" (Deut. xvii. 15), "tears dropped from his eyes." The people then +cried out to encourage him, "Thou art our brother--thou art our brother." +(Sotah, vii. 8). + + + + +On The Sabbath + + + Removals--Work to be Avoided--Discussion Between the Schools of + Shammai and Hillel as to What Constitutes Work--Work + Allowed--Lighting--Eve of the Sabbath--Cooking and Hot + Water--Retention of Heat--Burdens--Ornaments--Principal and Secondary + Work. + + + +Chapter I + + +1. Removals(91) on the Sabbath are two. Of these removals four are inside +a place. And there are two other removals, of which four are outside a +place. "How?" "A beggar stands without, and the master of the house +within. The beggar reached his hand within, and gave something into the +hand of the master of the house, or took something from it and brought it +out?" "The beggar is guilty,(92) and the master of the house is free." +"The master of the house reached his hand outside and gave something into +the hand of the beggar, or took something from it and brought it in?" "The +master of the house is guilty, but the beggar is free." "The beggar +reached his hand within, and the master of the house took something from +it, or gave something into it, and the beggar brought it out?" "Both are +free." "The master of the house reached his hand without, and the beggar +took something from it, or gave something into it, and the master brought +it in?" "Both are free." + +2. A man must not sit before the barber near to evening prayer,(93) until +he has prayed. He must not enter a bath, nor a tannery, nor eat, nor +judge. "But if they began?" "They need not cease." They may cease to read +the "Hear,"(94) etc., but they must not cease to pray. + +3. A tailor must not go out with his needle near dusk,(95) lest he forget +and go (afterward). Nor a scribe go out with his pen. Nor may one search +his garments. Nor shall one read at the light of the lamp. In truth they +said, "the teacher may overlook when children are reading, but he himself +shall not read." Similar to him, one with an issue shall not eat with her +who has an issue, because of the custom of transgression. + +4. And these following are from the decisions which they mentioned of the +upper chamber of Hananiah, the son of Hezekiah, the son of Gorion, when +the Sages went up to visit him. The school of Shammai was counted, and was +more numerous than the school of Hillel. And eighteen matters were +determined on that day. + +5. The school of Shammai said, "they must not soak ink, nor paints, nor +vetches, unless they be sufficiently soaked while it is yet day." But the +school of Hillel allows it. + +6. The school of Shammai said, "they must not put bundles of flax inside +the oven, except it be sufficiently steamed while it is yet day, nor wool +into the boiler except it imbibe sufficient dye in the eye of day." But +the school of Hillel allow it. The school of Shammai said, "they must not +spread nets for beasts, nor birds, nor fishes, except they be netted while +it is yet day." But the school of Hillel allows it. + +7. The school of Shammai said, "they must not sell to a stranger, and they +must not lade his ass with him, and they must not load on him, except they +have sufficient time to reach a near place before the Sabbath." But the +school of Hillel allows it. + +8. The school of Shammai said, "they must not give skins to a tanner, nor +articles to a strange laundress; except they can be sufficiently done +while it is yet day." But all of them the school of Hillel allow "with the +sun." + +9. Said Rabbi Simon, the son of Gamaliel, "the house of my father used to +give white articles to a strange laundress three days before the Sabbath." +But both schools agree that "they may carry(96) beams to the oil-press and +logs to the wine-press." + +10. "They must not fry flesh, onions, and eggs; except they be +sufficiently fried while it is yet day. They must not put bread in the +oven at dusk, nor a cake on coals, except its face be sufficiently crusted +while it is yet day." Rabbi Eliezer said, "that its under side be +sufficiently crusted." + +11. "They may hang up the passover(97) offering in an oven at dusk. And +they may take a light from the wood pile in the house of burning."(98) And +in the suburbs "when the fire has sufficiently lighted the greater part." +Rabbi Judah says, "from the coals however little" (kindled before the +Sabbath). + + + +Chapter II + + +1. "With what may they light (lamps) on the Sabbath?" "And with what may +they not light?" "They may not light with cedar moss, nor with unhackled +flax, nor with floss silk, nor with a wick of willow, nor with a wick of +nettles, nor with weeds from the surface of water, nor with pitch, nor +with wax, nor with castor oil, nor with the defiled oil of heave-offering, +nor with the tail, nor with the fat." Nahum the Median said, "they may +light with cooked fat." But the Sages say, "whether cooked or uncooked, +they must not light with it." + +2. They must not light with the defiled oil of the heave-offering on a +holiday. Rabbi Ishmael said, "they must not light with pitch dregs for the +honor of the Sabbath." But the Sages allow all oils, "with sesame oil, +with nut oil, with radish oil, with fish oil, with colocynth oil, with +pitch dregs and naphtha." Rabbi Tarphon said, "they must only light with +olive oil." + +3. "They must not light with anything that grows from wood, except flax. +And all that grows from wood does not contract the uncleanness of +tents,(99) except flax." "A wick of cloth folded but not singed?" Rabbi +Eliezer says, "it contracts uncleanness, and they must not light it." +Rabbi Akiba says, "it is clean, and they may light it." + +4. A man must not perforate an eggshell, and fill it with oil, and put it +on the mouth of the lamp, because it drops, even though it be of pottery. +But Rabbi Judah "allows it." "But if the potter joined it at first?" "It +is allowed, since it is one vessel." A man must not fill a bowl of oil, +and put it by the side of the lamp, and put the end of the wick into it +because it imbibes. But Rabbi Judah "allows it." + +5. "Whoever extinguishes the lamp because he fears the Gentiles, or +robbers, or a bad spirit, or that the sick may sleep?" "He is free." "He +spares the lamp?" "He spares the oil?" "He spares the wick?" "He is +guilty." But Rabbi José frees in all cases except the wick, because "it +makes coal." + +6. For three transgressions women die in the hour of childbirth: when they +neglect times, and the dough offering,(100) and lighting the Sabbath lamp. + +7. Three things are necessary for a man to say in his house on the eve of +the Sabbath at dusk. "Have you taken tithes?" "Have you prepared +erub?"(101) "Light the lamp." "It is doubtful if it be dark or not?"(102) +"They must not tithe that which is certainly untithed, and they must not +baptize vessels, and they must not light the lamps. But they may take +tithes of the doubtful heave-offering, and prepare erub, and cover up hot +water." + + + +Chapter III + + +1. "A cooking oven which was heated with stubble or brushwood?" "They may +place on it cookery." "With oil-dregs and with wood?" "They must not place +it, till the coals are raked out, or ashes put in." The school of Shammai +say, "hot water, but not cookery." But the school of Hillel say, "hot +water and cookery." The school of Shammai say, "they may take it off, but +not place it back." But the school of Hillel say, "they may place it +back." + +2. "A cooking stove, which was heated with stubble or brushwood?" "They +must not place anything either inside or upon it." "A bake oven, which was +heated with stubble or brushwood?" "It is as a cooking oven." "With +oil-dregs or with wood?" "It is as a cooking stove." + +3. They must not put an egg beside a boiler, lest it be boiled. And they +must not wrap it in towels. But Rabbi José allows it. And they must not +hide it in sand, or in the dust of the roads, lest it be roasted. + +4. It happened that the men of Tiberias arranged, and introduced a pipe of +cold water into a canal of the hot springs. The Sages said to them, "if it +be Sabbath, it is as if hot waters were heated on Sabbath, they are +forbidden for washing and drinking. But if on a holiday, as if hot waters +were heated on a holiday, they are forbidden for washing but allowed for +drinking." "A skillet with attached brazier?" "If one rake out the coals +(on Friday evening), persons may drink its hot waters on Sabbath." "A pan +with double bottom?" "Even though the coals are raked out, they must not +drink of it." + +5. "The boiler which is set aside (from the fire)?" "They must not put +into it cold water to be warmed; but they may put into it--or into a +cup--cold water to make it lukewarm." "A saucepan or an earthen pot, which +they took off boiling?" "They must not put into it spices, but they may +put them into a bowl or into a plate." Rabbi Judah says, "they may put +them into all vessels, excepting a thing in which there is vinegar or +fish-brine." + +6. They must not put vessels under a lamp to catch the oil. "But if they +place them, while it is still day?" "It is allowed." But they must not use +it, because it is not purposely prepared (for Sabbath use). They may +remove a new lamp, but not an old one. Rabbi Simon says, "all lamps may be +removed, except the lamp lighted for the Sabbath." They may put a vessel +under the lamp to catch sparks, but they must not put water into it, as it +quenches. + + + +Chapter IV + + +1. "With what may they cover up (pots to retain the heat)?" "And with what +may they not cover them up?" "They may not cover them up with oil-dregs, +or dung, or salt, or lime, or sand either fresh or dry, or straw, or +grape-skins, or woollen, or herbs when they are fresh, but they may cover +up with them when they are dry. They may cover up with garments, and +fruits, with doves' wings, with carpenters' sawdust, and with tow of fine +flax." Rabbi Judah forbids "fine," but allows "coarse." + +2. They may cover up with hides, and remove them--with woollen fleeces, but +they must not remove them. "How does one do?" "He takes off the cover, and +they fall down." Rabbi Eleazar, the son of Azariah, says "the vessel is +inclined on its side, and he takes them away." "Perhaps he took them away +and cannot return them?"(103) But the Sages say "he may take them away, +and return them." "He does not cover it, while it is yet day?" "He must +not cover it, when it begins to be dark." "He covered it, and it opened?" +"It is allowed to cover it again." A man may fill the goblet, and put it +under the pillow or under the bolster (to warm it). + + + +Chapter V + + +1. "With what is a beast led forth, and with what is it not led +forth?"(104) One may lead forth the camel with a head-stall, and the +she-camel with a nose-ring, and the Lydda(105) asses with a bridle, and a +horse with a halter, and all animals that wear a halter they may lead +forth with a halter, and they are held with a halter, and, if unclean, +they may sprinkle water upon them, and baptize them in their places. + +2. The ass one may lead forth with a pack-saddle when it is bound on it. +Rams go forth tied up. Ewes go forth with tails bound back, doubled down, +or put in a bag. The goats go forth bound tightly. Rabbi José "forbids +all, excepting ewes, to have their tails in a bag." Rabbi Judah says "the +goats go forth bound tightly to dry up their udders, but not to guard the +milk." + +3. "And with what must they not go forth?" "A camel must not go forth with +a rag bound as a mark to its tail, nor fettered, nor with fore-foot tied +doubled up, and so with the rest of all beasts; a man must not bind camels +one to another, and lead them, but he may take their ropes into his hand, +and hold them, guarding that they be not twisted."(106) + +4. One must not bring forth an ass with a pack-saddle, when it is not tied +upon him before the Sabbath; nor with a bell, even though it be muffled, +nor with a ladder(107) on its throat, nor with a strap on its leg; nor may +cocks and hens be led forth with twine or straps on their legs. Nor may +rams be led forth with a gocart under their tails, nor ewes with John +wood.(108) And the calf must not be led forth with a muzzle, nor a cow +with the skin of the hedgehog,(109) nor with a strap between her horns. +The cow(110) of Rabbi Eleazar, the son of Azariah, used to go out with a +strap between her horns, but not with the will of the Sages. + + + +Chapter VI + + +1. "With what may a woman go out?" And "with what may she not go out?" "A +woman may not go out with laces of wool, nor with laces of flax, nor with +straps on her head, and she cannot baptize herself in them till she +unloose them; nor with frontlets, nor temple fillets, unless sewn to her +cap, nor with a headband, into the public street, nor with a golden crown +in the form of Jerusalem, nor with a necklace, nor with nose-rings, nor +with a ring without a seal, nor with a needle without an eye; but, if she +go out, she is not guilty of a sin-offering." + +2. A man must not go out with hobnailed sandals,(111) nor with one sandal +when there is no sore on his other foot, nor with phylacteries, nor with +an amulet unless it be of an expert, nor with a coat of mail, nor with a +helmet, nor with greaves; but, if he go out, he is not guilty of a +sin-offering. + +3. "A woman must not go out with an eyed needle, nor with a signet ring, +nor with a spiral head-dress, nor with a scent-box, nor with a bottle of +musk; and if she go out she is guilty of a sin-offering." The words of +Rabbi Meier. But the Sages "absolve the scent-box and the bottle of musk." + +4. The man must not go out with sword, nor bow, nor shield, nor sling, nor +lance; and if he go out he is guilty of a sin-offering. Rabbi Eleazar +said, "they are his ornaments." But the Sages say, "they are only for +shame, as is said, 'And they shall beat their swords into ploughshares, +and their spears into pruning hooks: nation shall not lift up sword +against nation, neither shall they learn war any more.' "(112) Garters are +clean, and they may go forth in them on Sabbath. Anklets(113) contract +uncleanness, and they must not go out in them on Sabbath. + +5. A woman may go out with plaits of hair whether they be her own, or her +companion's, or a beast's hair, with frontlets and temple fillets, when +they are sewn to her cap, with a headband or a stranger's curl into the +courtyard, with wool in her ear, and wool in her shoe, and wool prepared +for her separation, with pepper, or with a grain of salt,(114) or with +anything which she will put inside her mouth, except that she shall not +put it in for the first time on the Sabbath, and if it fall out she must +not put it back. "A false tooth or a tooth of gold?" Rabbi "allows it." +But the Sages "forbid it." + +6. A woman may go out with a coin on a sore foot. Little girls may go out +with plaits and even splinters in their ears. Arab women go out veiled, +and Median women with mantillas; and so may any one, but, as the Sages +have said, "according to their custom." + +7. A mantilla may be folded over a stone, or a nut, or money, save only +that it be not expressly folded for the Sabbath. + +8. "The cripple may go out on his wooden leg." The words of Rabbi Meier. +But Rabbi José forbids it. "But if it have a place for receiving rags?" +"It is unclean." His crutches cause uncleanness by treading. But they may +go out with them on the Sabbath, and they may enter with them into the +Temple court. The chair and crutches (of a paralytic) cause uncleanness by +treading, and they must not go out with them on the Sabbath, and they must +not enter with them into the Temple court. Stilts(115) are clean, but they +must not go out with them. + +9. The sons may go out with their (father's) girdles. And sons of kings +with little bells; and so may anyone, but, as the Sages have said, +"according to their custom." + +10. "They may go out with an egg of a locust,(116) and a tooth of a +fox,(117) and a nail of one crucified, as medicine."(118) The words of +Rabbi Meier. But the Sages say (others read the words of Rabbi José and +Rabbi Meier) "it is forbidden even on a week day, because of the ways of +the Amorites."(119) + + + +Chapter VII + + +1. The Sages laid down a great rule for the Sabbath: "Everyone who forgets +the principle of Sabbath, and did many works on many Sabbaths, is only +responsible for one sin-offering. Everyone who knows the principle of +Sabbath, and did many works on many Sabbaths, is responsible for every +Sabbath. Everyone who knows that there is Sabbath, and did many works on +many Sabbaths, is responsible for every principal work.(120) Everyone who +has done many works, springing from one principal work, is only +responsible for one sin-offering." + +2. The principal works are forty, less one--sowing, ploughing, reaping, +binding sheaves, threshing, winnowing, sifting, grinding, riddling, +kneading, baking, shearing wool, whitening, carding, dyeing, spinning, +warping, making two spools, weaving two threads, taking out two threads, +twisting, loosing, sewing two stitches, tearing thread for two sewings, +hunting the gazelle, slaughtering, skinning, salting, curing its skin, +tanning, cutting up, writing two letters, erasing to write two letters, +building, demolishing, quenching, kindling, hammering, carrying from +private to public property. Lo, these are principal works--forty, less one. + +3. And another rule the Sages laid down: "All that is worthy of +reservation, and they reserve its like--if they carry it out on the +Sabbath, they are responsible for a sin-offering; and everything which is +not worthy of reservation, and they do not reserve its like--if they carry +it out on the Sabbath, none is responsible but the reserver." + +4. Whoever brings out straw--a heifer's mouthful; hay--a camel's mouthful; +chaff--a lamb's mouthful; herbs--a kid's mouthful; garlic leaves and onion +leaves--if fresh, the size of a dried fig--if dry, a kid's mouthful; but +they must not add one with the other, for they are not equal in their +measures. Whoever carries out food the size of a dried fig, is guilty of +death. And victuals, they may add one to another as they are equal in +their measures, excepting their peels and their kernels, and their stalks +and the fine and coarse bran. Rabbi Judah says, "excepting the peels of +lentils, as they may cook them with them." + + + +Chapter VIII + + +1. One may bring out wine sufficient for the cup,(121) milk sufficient for +a gulp, honey sufficient for a bruise, oil sufficient to anoint a small +member, water sufficient to moisten the eye-salve, and the rest of all +beverages a quarter of a log, and whatever can be poured out(122) a +quarter of a log. Rabbi Simeon says, "all of them by the quarter log." And +they did not mention these measures save for those who reserve them. + +2. "Whoever brings out cord sufficient to make an ear for a tub, bulrush +sufficient to hang the sieve and the riddle?" Rabbi Judah said, +"sufficient to take from it the measure of a child's shoe; paper +sufficient to write on it the signature of the taxgatherers; erased paper +sufficient to wrap round a small bottle of balm--is guilty" (of death). + +3. Leather sufficient for an amulet; parchment polished on both sides, +sufficient to write a sign for a door-post; vellum sufficient to write on +it a small portion, which is in phylacteries, that is, "Hear, O Israel;" +ink sufficient to write two letters; kohl(123) sufficient to paint one +eye. + +4. Bird-lime sufficient to put on the top of a perch; pitch or sulphur to +fill a hole; wax sufficient to fill the mouth of a small hole; brick-clay +sufficient to make a mouth of a crucible bellows for goldsmiths--Rabbi +Judah says, "sufficient to make a crucible stand;" bran sufficient to put +on the mouth of a crucible blow-pipe for goldsmiths; ointment sufficient +to anoint the little finger of girls--Rabbi Judah says, "sufficient to make +the hair grow;" Rabbi Nehemiah says, "to freshen the temple." + +5. Red earth "as the seal of merchants"--the words of R. Akiba; but the +Sages say, "as the seal of letters;" dung and fine sand, "sufficient to +manure a cabbage stalk,"--the words of Rabbi Akiba; but the Sages say, +"sufficient to manure a leek;" coarse sand sufficient to put on a full +lime-hod; a reed sufficient to make a pen. "But if it be thick or split?" +"sufficient to boil with it a hen's egg easy (to be cooked) among eggs, +mixed with oil and put in a pan." + +6. A bone sufficient to make a spoon,--Rabbi Judah said, "sufficient to +make the ward of a key;" glass sufficient to scrape the top of a shuttle; +a lump of earth or a stone sufficient to fling at a bird; Rabbi Eliezer +said, "sufficient to fling at a beast." + +7. "A potsherd?" "Sufficient to put between two beans,"--the words of Rabbi +Judah; Rabbi Meier says, "sufficient to take away fire with it;" Rabbi +José says, "sufficient to receive in it the fourth of a log." Said Rabbi +Meier, "Although there is no visible proof of the matter, there is an +indication of the matter, as is said, 'there shall not be found in the +bursting of it a sherd to take fire from the hearth.' "(124) Rabbi José +said to him, "thence is the visible proof, 'or to take water out of the +pit.' "(125) + + + + +On The Passover + + + Searching for Leaven--How Leaven Is to be Put Away--Restrictions + with Regard to It--What Things Make Leaven--Leavening--Work on the + Eve of the Passover--Trades Allowed--Men of Jericho--Hezekiah--The + Daily Offering--Intention--Slaughter of Passover Offering--Mode of + Proceeding--The Passover on a Sabbath--Discussion Between R. Akiba + and R. Eleazar--Roasting the Passover--Various + Contingencies--Hindrances--Rules and Directions--How the Passover Is + to be Eaten--Praise and Thanksgiving. + + + +Chapter I + + +1. On the eve of the fourteenth day of Nisan(126) men search for leaven by +candlelight. Every place where men do not bring in leaven, there is no +need of search. "And wherefore do they say, two lines of barrels in the +wine cellar?" "The place is meant into which persons bring leaven." The +school of Shammai say, "two rows in front of the whole cellar." But the +school of Hillel say, "the two outer lines on the top." + +2. People need not suspect, lest perchance the weasel have slipped (with +leaven) from house to house or from place to place. If so, from court to +court, from city to city, there is no end to the matter. + +3. Rabbi Judah said, "men search on the eve of the fourteenth and on the +morning of the fourteenth day, and at the time of burning it." But the +Sages say, "if one did not search on the eve of the fourteenth, he must +search on the fourteenth; if he did not search on the fourteenth, he must +search during the feast; if he did not search during the feast, he must +search after the feast; and whatever remains, he shall leave well +concealed, that there be no further need of search after it." + +4. Rabbi Meier said, "men may eat it till five o'clock,(127) and burn it +at the beginning of six." Rabbi Judah said, "they may eat it till four, +and they are in suspense about five, but they burn it at the beginning of +six." + +5. And again said R. Judah, "two loaves of the disallowed praise-offering +were placed on the portico of the Temple inclosure; whilst they were +placed there, all the people might eat leaven. If one were taken down they +were in suspense; they neither ate nor burned it. When both were taken +down they began to burn it." Rabban Gamaliel said, "men may eat ordinary +food till four o'clock, and the heave-offering till five o'clock, but they +burned the leaven at six o'clock." + +6. Rabbi Chanina, the deputy of the priesthood, said, "from the (first) +days of the priesthood the priests did not object to burn the flesh +rendered legally unclean(128) with the second degree of uncleanness, with +the flesh rendered legally unclean with the first degree of uncleanness. +Even though they should add legal uncleanness to legal uncleanness." Rabbi +Akiba went further and said, "from the (first) days of the priesthood the +priests did not object to light the oil which was disallowed on the day of +a man's baptism (who had been legally unclean), with a candle which was +unclean with the uncleanness of the dead, even though they should add +legal uncleanness to legal uncleanness." + +7. Said R. Meier, "from their words we learn that men may burn the clean +heave-offering of leaven, with that which is unclean, on account of the +passover." To him replied Rabbi José, "this is not the conclusion." But +Rabbi Eliezer and Rabbi Joshua confess "that men should burn each by +itself." And the contention is with regard to what is doubtful, and what +is unclean. Because Rabbi Eliezer said, "thou shalt burn each by itself." +But R. Joshua said, "both at once." + + + +Chapter II + + +1. The whole time that it is allowed to eat leaven, men may feed beasts +with it, and wild animals and fowls, and they may sell it to a stranger. +And they are allowed to enjoy it in every way. When that season has passed +over its enjoyment is disallowed, and they must not heat with it an oven +or a stove. Rabbi Judah said, "there is no riddance of leaven but by +burning." But the Sages say, "also by powdering and scattering it to the +wind, or casting it into the sea." + +2. "The leaven of a stranger, over which the passover has passed?" "Its +enjoyment is allowed." "But of an Israelite?" "Its enjoyment is +disallowed," as is said,(129) "And there shall no leavened bread be seen +with thee." + +3. "The stranger who has lent money to an Israelite on his leaven?" "After +passover its enjoyment is allowed." "And an Israelite who lent money to +the stranger on his leaven?" "Its enjoyment after passover is disallowed." +"Leaven over which a building fell?" "It is as though it was cleared +away." Rabban Simon, son of Gamaliel, said, "all after which the dog +cannot snuff." + +4. "He who has eaten a leavened heave-offering during the passover in +error?" "He must pay its value and a fifth more." "In presumption?" "He is +free from the payment, and from its value even for fuel."(130) + +5. These are the things by which one can discharge his obligation to eat +unleavened bread during the passover; with cakes made of wheat, and +barley, and rye, and oats, and spelt; and they discharge their obligation +in that of which the tithing was doubtful, and in the first tithe after +the heave-offering was separated from it, and in second tithes and holy +things after their redemption. And the priests discharge their obligation +with cakes of dough-offering and heave-offering, but not with that which +owes first tithes, or before the heave-offering was separated from it, nor +with that which owes second tithes or holy things before their redemption. +"The loaves of the praise-offering and the cakes of the Nazarite?" "If +made for themselves, they do not discharge the obligation: if made for +sale in the market, they discharge the obligation." + +6. And these are the herbs with which one discharges his obligation to eat +bitter herbs in the passover: lettuce, endives, horse-radish, liquorice, +and coriander. The obligation can be discharged whether they be moist or +dry, but not if they be pickled, or much boiled, or even a little boiled. +And they may be united to form the size of an olive. And the obligation +may be discharged with their roots; and also if their tithes be in doubt; +and with their first tithing, when the heave-offering has been taken from +them; and with their second tithe, and with holy things which are +redeemed. + +7. Persons must not moisten bran during the passover for chickens, but +they may scald it. A woman must not moisten bran in her hand when she goes +to the bath. But she may rub it dry on her flesh. A man should not chew +wheat and leave it on a wound during Passover, because it becomes +leavened. + +8. People must not put flour into the charoseth(131) or into the mustard. +"But if one puts it?" "He must eat it off-hand." But Rabbi Meier forbids +it. They must not boil the passover offering in liquids nor in fruit +juice. But one may smear it (after it is roasted), or dip it into them. +Water used by the baker must be poured away because it becomes leavened. + + + +Chapter III + + +1. These cause transgression during passover: the Babylonian cuthack,(132) +and the Median beer, and the Edomite vinegar, and the Egyptian +zithum,(133) and the purifying dough of the dyer,(134) and the clarifying +grain of the cooks, and the paste of the bookbinders. Rabbi Eleazar said, +"even the cosmetics of women." This is the rule. All kinds of grain +whatever may cause transgression during the passover. These are negative +commands, and they are not visited by cutting off. + +2. "Dough in a split of a kneading trough?" "If there be the size of an +olive in a single place one is bound to clear it out." Less than this is +worthless from its minuteness. And so is it with the question of +uncleanness. Particularity causes division. "But if one wish it to +remain?" "It is reckoned as the trough." "Dough dried up?"(135) "If it be +like that which can become leavened it is forbidden." + +3. "How do persons separate the dough-offering when it becomes unclean on +a holiday?" Rabbi Eleazar said, "you cannot call it a dough-offering till +it be baked." Rabbi Judah, the son of Bethira, said, "you must put it in +cold water." Said R. Joshua, "it is not leaven so as to transgress the +negative command 'It shall not be seen nor found,'(136) but it must be +separated and left till the evening. But if it become leavened it is +leavened." + +4. Rabban Gamaliel said, "three women may knead at once, and bake in one +oven, each after the other." But the Sages say, "three women may be busied +with the dough, one kneads, and one prepares, and one bakes." Rabbi Akiba +said, "all women, and all wood, and all ovens, are not alike." This is the +rule. "If it ferment it must be smoothed down with cold water." + +5. Dough which begins to leaven must be burned, but he who eats it is +free. When it begins to crack it must be burned, and he who eats it must +be cut off. "What is leavening?" "Like the horns of locusts." "Cracking?" +"When the cracks intermingle." The words of R. Judah. But the Sages say, +"if either of them be eaten, the eater must be cut off." "And what is +leavening?" "All which changed its appearance, as when a man's hairs stand +on end through fright." + +6. "If the fourteenth day of Nisan happened on the Sabbath?" "They must +clear off all the leaven before the Sabbath begins." The words of R. +Meier. But the Sages say, "in the proper season." Rabbi Eleazar, the son +of Zaduk, said, "the heave-offering before the Sabbath, and ordinary +things in the proper season." + +7. "If one went to kill his passover, or circumcise his son, or to eat the +marriage-feast in the house of his father-in-law, and he remembered that +there was leaven in his house?" "If he can he must return and clear it +out, and return to his duties. He must return and clear it away. But if +not, he can esteem it as nothing in his heart." "(If one went) to save a +person from the militia, or from a river, or from robbers, or from +burning, or from the fall of buildings?" "He may esteem it as nothing in +his heart." "But if he is reposing at his ease?" "He must return +off-hand." + +8. And so also when one went forth from Jerusalem and remembered that he +had holy flesh in his hand. If he passed Zophim(137) he must burn it on +the spot. But if not he must return and burn it in front of the temple +with the wood of the altar. "And for how much flesh or leaven must men +return?" Rabbi Meier said, "both of them the size of an egg." Rabbi Judah +said, "both the size of an olive." But the Sages say, "Holy flesh the size +of an olive, and leaven the size of an egg." + + + +Chapter IV + + +1. "A place in which men are accustomed to do work on the eve of the +passover?" "For half a day they may work." "A place in which they are not +accustomed to work?" "They must not work." "If one goes from a place where +they work to a place where they do not work; or from a place where they do +not work to a place where they do work?" "The Sages put on him the +burden(138) of the place from which he went, or the burden of the place to +which he came; but a man should not change the customs of a place, as it +causes quarrels." + +2. Like to him is he who carried fruits of the Sabbatical year from a +place where they were finished growing to a place where they were not +finished growing; or from a place where they were not finished to a place +where they were finished. He is bound to remove them. Rabbi Judah said, +"they can say to him, go and bring them for yourself from the field."(139) + +3. "A place in which men are accustomed to sell small cattle to Gentiles?" +"They may sell them." "A place in which they are not accustomed to sell +them?" "They may not sell them." But in no place may they sell working +cattle--calves, ass-foals, either unblemished or broken down.(140) Rabbi +Judah "allowed the broken down." The son of Bethira "allowed a horse." + +4. "A place where men are accustomed to eat roast meat on the night of the +passover?" "They may eat it." "A place in which they are not accustomed to +eat it?" "They may not eat it." "A place in which they are accustomed to +light a candle on the night of the Day of Atonement?" "They may light it." +"A place in which they are not accustomed to light it?" "They may not +light it." But men may light candles in the synagogues, and in the +schools, and in the dark streets, and for the sick. + +5. "A place in which men are accustomed to do work on the ninth of +Ab;"(141) "They may work." "A place in which they are not accustomed to +work?" "They may not work." But everywhere the disciples of the Sages are +idle. Rabban Simon, the son of Gamaliel, said, "a man may always make +himself a disciple of the Sages." But the Sages say, "in Judah they did +work on the eves of the passovers for half a day, and in Galilee they did +nothing." And work in the night before the passover the school of Shammai +disallowed; but the school of Hillel "allowed it till sunrise." + +6. Rabbi Meier said, "every work which was begun before the fourteenth day +of Nisan may be finished on the fourteenth; but it must not be commenced +on the fourteenth, even though it can be finished." And the Sages say, +"three trades can carry on business on the eves of the passovers for half +a day; and these are they--the tailors, and the barbers, and the washers." +Rabbi José, the son of Judah, said, "also shoemakers." + +7. Persons may set hens on their nests on the fourteenth. "But if the hen +ran off?" "They may return her to her place." "And if she died?" "They may +set another instead of her." They may clear away from beneath the feet of +beasts on the fourteenth. But on the holiday (or middle-days) they put it +aside. They may carry to and bring vessels from the house of the trader, +even though they be not necessary for the holiday. + +8. The men of Jericho did six things, in three they were prohibited, and +in three they were allowed. And these are they in which they were allowed: +they engrafted dates the whole fourteenth day of Nisan, and they shortened +the "Hear,"(142) and they reaped and stacked new corn before "the +sheaf"(143) was offered; and they were allowed. And in these they were +prohibited: they used the produce of what was consecrated, and they ate on +the Sabbath the fruit that had fallen down from the trees, and they +gave(144) (to the poor) the corners of the fields of vegetables. And the +Sages prohibited them from these things.(145) + +9. BEREITHA--EXTERNAL TRADITION.--Hezekiah the king did six things; to three +the Sages consented, and to three they did not consent. He carried the +bones of his father (Ahaz) on a rope bed,(146) and they consented. He +powdered the brazen serpent,(147) and they consented. He concealed the +book of medicines,(148) and they consented. And to three they did not +consent: he cut off (the gold from) the doors of the temple(149) and sent +it to the Assyrian king, and they did not consent. He stopped the waters +of the upper Gihon,(150) and they did not consent. He introduced an +intercalary Nisan, and they did not consent. + + + +Chapter V + + +1. The daily offering was slaughtered at half-past eight,(151) and offered +at half-past nine. On the eve of the passover it was slaughtered at +half-past seven and offered at half-past eight, whether the passover fell +on a week-day or on the Sabbath. When the eve of the passover began on the +eve of the Sabbath (Friday), it was slaughtered at half-past six, and +offered at half-past seven, and the passover followed after it. + +2. "The passover offering, which was slaughtered without intention--and the +priest took its blood, and he went and sprinkled it without intention?" or +"with intention, and without intention?" or "without intention and with +intention?" "It is disallowed." "How can it be with intention and without +intention?" "With intention partly for the passover, and with intention +partly for peace-offerings." "Without intention and with intention?" "With +intention partly for peace-offerings, and with intention partly for the +passover-offering." + +3. "If he slaughtered the passover for those who may not legally eat +it--for those who are not reckoned in one company--for the uncircumcised, +and for the unclean?" "It is disallowed." "For those who may eat, and for +those who may not eat it?" "For those who are reckoned in one company, and +for those who are not so reckoned?" "For circumcised, and for +uncircumcised?" "For unclean, and for clean?" "It is allowed." "If he +slaughtered it before noon?" "It is disallowed." Because it is said +"between the evenings."(152) "If he slaughtered it before the daily +offering?" "It is allowed." Except that one must keep stirring(153) its +blood, till the blood of the daily offering be sprinkled. "But if it be +_even_ sprinkled (before?)" "It is lawful." + +4. "He who slaughtered the passover-offering possessing leaven?" "He +transgressed a negative command."(154) Rabbi Judah said, "this applies +even to the daily offering (of that evening)." Rabbi Simon said, "the +slaughter of the passover on the fourteenth with intention for the +passover makes (a man possessing leaven) guilty; but if it be slaughtered +without intention for the passover he is free." "And in all other +sacrifices during the feast, whether one sacrifice with or without the +proper intention?" "He is free." "When one thus offers in the feast itself +with proper intention?" "He is free." "Without proper intention?" "He is +guilty." "And in all the other sacrifices, when one possessing leaven +offers either with or without intention?" "He is guilty, only excepting +the sin-offering, which was slaughtered without intention." + +5. The passover was slaughtered(155) for three bands in succession, as is +said, "The whole assembly of the congregation of Israel"(156)--assembly, +congregation, Israel. The first band entered, the court was filled, the +doors of the court were locked. The trumpeters blew with the trumpets, +blew an alarm, and blew. The priests stood in rows, and in their hands +were bowls of silver and bowls of gold. All the silver row was entirely +silver, and all the golden row was entirely gold. They were not mingled. +And the bowls were not flat-bottomed, lest they should lay them down, and +the blood be coagulated. + +6. When an Israelite slaughtered, and a priest caught the blood, he gave +it to his companion, and his companion to his companion, and he took the +full, and returned the empty bowl. The priest nearest the altar poured it +out at once in front of the foundation of the altar. + +7. The first band went out, the second band entered; the second went out, +the third entered. As was the proceeding of the first, so was the +proceeding of the second and the third. They read the praise.(157) When +they finished they repeated it, and after repeating it they read it a +third time, even though they did not complete it thrice in their time. R. +Judah said, "during the time of the third band they did not reach to 'I +love the Lord, for He hath heard,' because the people were few." + +8. As was the proceeding in ordinary days, so was the proceeding on the +Sabbath, save that the priests washed out the court,(158) though not with +the will of the Sages. R. Judah said, "a cup was filled with mixed-up +blood,(159) and poured out at once upon the altar;" but the Sages "did not +admit it." + +9. "How did they hang up and skin the passover sacrifices?" "Iron hooks +were fixed in the walls and pillars, and on them they hung them, and +skinned them." "And every one who had not a place to hang them up and skin +them?" "Thin smooth rods were there, and he rested one on his shoulder and +on the shoulder of his companion, and hung it up and skinned it." Rabbi +Eliezer said, "when the fourteenth began on a Sabbath, he rested his hand +on the shoulder of his companion, and the hand of his companion on his +shoulder, and he hung it up and skinned it." + +10. He cut it open, and took out its entrails. He put them on a dish and +incensed them on the altar. The first party went out, and sat down on the +Mountain of the House. The second party were in the Chel,(160) and the +third party remained in their place. When it grew dark they went out and +roasted their passovers. + + + +Chapter VI + + +1. These things in the passover abrogate the command against work on the +Sabbath: its slaughtering, and the sprinkling of its blood, and purging +its inwards, and incensing its fat. But its roasting and the rinsing of +its inwards do not abrogate the Sabbath. But to carry it, and to bring it +beyond a Sabbath day's journey, and to cut off its wen, do not abrogate +the Sabbath. Rabbi Eleazar said, "they abrogate it." + +2. Said Rabbi Eleazar, "and is not this the teaching? when slaughtering is +work it abrogates the Sabbath. Things which are for 'resting' do not +abrogate the Sabbath."(161) To him said Rabbi Joshua, "a holiday will give +the proof; the Sages permitted that which is work, and they forbade that +which is resting." Rabbi Eleazar said to him, "what do you mean, Joshua? +what comparison is there between a command and that which is voluntary?" +Rabbi Akiba answered and said, "sprinkling(162) will give the proof, +because it is a positive command, and it is for 'resting,' and does not +abrogate the Sabbath; but you should not wonder at this, even though it be +a command, as it is for 'resting,' and does not abrogate the Sabbath." +Rabbi Eleazar said to him, "and on that I form my judgment, when +slaughtering is work it abrogates the Sabbath; sprinkling, which is for +'resting,' does it not teach that it abrogates the Sabbath?" Rabbi Akiba +said to him, "on the contrary, if sprinkling, which is for 'resting,' does +not abrogate the Sabbath, slaughtering, which is for work, is it not the +teaching? should not abrogate the Sabbath." Rabbi Eleazar said to him, +"Akiba, thou hast annulled what is written in the Law, 'between the +evenings,' 'in its appointed time,' whether it be a week-day or a +Sabbath." He said to him, "My teacher, give me proof of an appointed time +for these things, like the appointed time for slaughtering the +passover-offering?" The rule is, said R. Akiba, "all work for the passover +which it is possible to do on the eve of the Sabbath does not abrogate the +Sabbath; slaughtering, which it is impossible to do on the eve of the +passover which falls on a Sabbath, abrogates the Sabbath." + +3. "When do men bring with the passover a feast-offering?" "When the +passover falls on a week-day, when those who offer it are legally clean, +and when the lamb is too small for the eaters. But when the passover falls +on a Sabbath, when the lamb is too much for the eaters, and there is legal +uncleanness, they should not bring with it a feast-offering." + +4. The feast-offering(163) came from flocks, from herds, from sheep and +goats, from rams and ewes, and it may be eaten during a period of two days +and one night. + +5. "The passover which was slaughtered without the proper intention on a +Sabbath?" "The offerer of it is indebted for a sin-offering." "And all the +other sacrifices which he slaughtered for the passover?" "If they be not +suitable for it he is guilty." "And if they be suitable?" Rabbi Eleazar +declares him "indebted for a sin-offering." But R. Joshua "frees him." +Said Rabbi Eleazar, "what! if the passover which was allowed for proper +intention when the offerer changed its intention, makes him guilty; is it +not the teaching that sacrifices, which are disallowed for want of proper +intention when the offerer changed their intention, make him also guilty?" +Rabbi Joshua said to him, "no; if thou saidst in the passover when he +changed its intention it is changed to a thing disallowed, thou wilt say +in the other sacrifices when he changed their intention they are changed +to a thing allowed." Rabbi Eleazar said to him, "the congregational +offerings will give the proof, because they are rendered lawful on the +Sabbath by intention, but whoever slaughtered (another) sacrifice with +their intention is guilty." Rabbi Joshua said to him, "no; if thou sayest +so in the congregational offerings, which are a determined number, thou +wilt also say so in the passover sacrifice which has no determined +number." Rabbi Meier said, "even he who slaughtered other offerings on the +Sabbath, with the intention of the congregational offerings, is free." + +6. "When one slaughtered the passover, but not for its eaters, or not for +those numbered to eat it, for uncircumcised and for unclean persons?" "He +is guilty." "For its eaters and not for its eaters? For its reckoning and +not for its reckoning? For circumcised and uncircumcised? For clean and +unclean?" "He is free." "He slaughtered it, and it was found blemished?" +"He is guilty." "He slaughtered it and it was found torn in secret?" "He +is free." "He slaughtered it, and it became known that its owners retired +from it, or died, or became legally unclean?" "He is free, because he +slaughtered it with lawful permission." + + + +Chapter VII + + +1. "How do men roast the passover?" "They bring a stick of pomegranate and +thrust it through its mouth to its tail. And they put its legs and +intestines inside it." The words of R. José, the Galilean. Rabbi Akiba +said, "that is a kind of boiling, therefore they hang them outside of it." + +2. Men must not roast the passover on a spit or a gridiron. Said R. Zaduk, +"it happened to Rabban Gamaliel that he said to Zabi, his servant, 'go and +roast for us the passover on the gridiron.' " "If it touch the side of the +oven?" "That part must be peeled off." "If its gravy drop on the side of +the oven, and again return on it?" "That part must be taken out." "If the +gravy drop on the fine flour?" "That part must be pulled out" (and +burned). + +3. "If men anointed (basted) it with oil of the heave-offering?" "If it be +a company of priests, they may eat it." "If it be a company of +Israelites?" "If it be raw they can wash it away." "But if roast?" "They +must peel off the surface." "If it was anointed with oil of the second +tithe?" "Its value in money must not be charged to the members of the +company, because they cannot redeem(164) the second tithes in Jerusalem." + +4. Five things may be brought during legal uncleanness, but they must not +be eaten in legal uncleanness: the sheaf,(165) the two wave loaves,(166) +and the shewbread,(167) sacrifices of peace-offerings of the +congregation,(168) and the kids(169) on the feast of the New Moon. The +passover which was brought during legal uncleanness, may be eaten in +uncleanness, because in the beginning the command came only for eating. + +5. "If the flesh be legally unclean and the fat unpolluted?" "The priest +must not sprinkle its blood on the altar." "If the fat be unclean and the +flesh unpolluted?" "The priest may sprinkle its blood." But with other +holy offerings it is not so, for though their flesh be unclean, and their +fat remains unpolluted, the priest may sprinkle their blood on the altar. + +6. "If the congregation be legally unclean, or its majority, or the +priests be legally unclean, and the congregation legally clean?" "The +passover may be kept in legal uncleanness." "If the minority of the +congregation be legally unclean?" "The clean majority can keep the first, +and the unclean minority the second passover" (on the fourteenth day of +the following month). + +7. When the blood of the passover-offering was poured on the altar, and it +was afterward known that it was unclean, the (golden)(170) plate of the +High Priest makes it accepted. When the body of the paschal sacrifice was +unclean, "the plate" cannot make it accepted, as they say the Nazarite and +the celebrant of the passover have the uncleanness of the blood accepted +with "the plate." But "the plate" does not make the legal uncleanness of +the body of the paschal lamb accepted. If it be legally unclean with an +unknown uncleanness, the plate makes it accepted. + +8. "If it be legally unclean in whole or in most part?" "The passover must +be burned in front of 'the palace'(171) with the wood of the altar." "A +little which is unclean, and that which is left over?" "The owners may +burn it in their own courts, or on their roofs with their own wood." The +stingy ones burnt it in front of the palace, that they might use the wood +of the altar. + +9. "The passover which was carried out of the city, or became unclean?" +"The owner must burn it off-hand." "Its masters became unclean or died?" +"Let its appearance change, and let it be burned on the sixteenth."(172) +Rabbi Jochanan, the son of Beruka, said, "even it must be burned off-hand, +because it has no one to eat it." + +10. "Bones and tendons and what is left over?" "They must be burned on the +sixteenth." "If the sixteenth happened on a Sabbath?" "They must be burned +on the seventeenth, because they cannot abrogate either the laws of the +Sabbath or the holiday." + +11. All that is eaten in a great ox may be eaten in a tender kid, and the +tops of the shoulder-blades, and the gristle. "Whoever broke any bone in a +clean passover?" "He must receive forty stripes." "But for what is left +over in the clean, and broken in an unclean passover?" "He does not +receive the forty". + +12. "A member partly displaced?" "One must cut in till he reach the bone, +and he must peel off the flesh till he reach the joint, and he cuts it +off. But in other holy offerings one may cleave the displaced members with +an axe, since there does not exist any (prohibition of) breaking the bone +for them." (For example), from the door-post and inwards is inside. From +the door-post and outwards is outside. The windows and thickness of the +wall are reckoned as inside. + +13. "Two companies which eat the passover in one house?" "These turn their +faces to this side and eat; and those turn their faces to that side and +eat. And the boiler(173) is between the companies. The servant stands to +mix wine. The servant must shut his mouth till he serve the other company. +He afterward turns his face till he reach his own company, and then he may +eat. And she who is newly married can turn her face aside and eat it." + + + +Chapter VIII + + +1. "The married woman, while she is in the house of her husband?" "Her +husband slaughtered on her account, and her father slaughtered on her +account?" "She must eat the passover with her husband." "She went to spend +the first feast after her marriage in the house of her father--her father +slaughtered on her account, and her husband slaughtered on her account?" +"She may eat in the place which she wishes." "An orphan on whose account +the guardians slaughtered?" "He may eat in the place which he wishes." "A +slave of two partners?" "He must not eat with both." "A slave who is half +free?" "He must not eat with his master." + +2. One said to his slave, "go and slaughter for me the passover." "He +slaughtered a kid?" "He may eat it." "He slaughtered a lamb?" "He may eat +it." "He slaughtered a kid and a lamb?" "He may eat of the first." "He +forgot what his master said to him--what shall he do?" "He must slaughter a +lamb and a kid, and shall say, 'If my master said to me--a kid, the kid is +on his account, and the lamb is on my account; and if my master said to +me--a lamb, the lamb is for him, and the kid is for me.' " "If his master +forgot what he said to him?" "Both animals must go forth to the house of +burning; and they are free from keeping the second passover." + +3. One said to his sons, "I am ready to slaughter the passover for you who +shall first go up to Jerusalem." As soon as one of them entered with his +head and the greater part of his body inside the city gate, he gained his +own share of the passover, and gained it for his brothers with him. They +may always be reckoned in one company, when each one obtains the size of +an olive. They may first be reckoned, and afterward withdraw from a +company till the passover be slaughtered. Rabbi Simon said, "until its +blood be poured out on their account." + +4. "He who reckoned others with himself in his portion of the lamb?" "The +members of the company are allowed to give to him his share, and he may +eat of it with his own guests; and they may eat their portion with their +own guests." + +5. "If one observed an issue twice?" "They may slaughter the lamb on his +account on the seventh day of the issue if it be the fourteenth day of +Nisan." "If he observed it thrice?"(174) "They may only slaughter on his +account on the eighth day of the issue" (if it be the fourteenth day of +Nisan). + +6. "The mourner and the person who opened a heap,(175) and also the person +who has the promise of release from prison, and the sick, and the aged, +who are able to eat the size of an olive?" "They may slaughter the +passover for them." For all of them they must not slaughter the lamb on +their own account alone, lest they bring the passover into contempt,(176) +because there might happen to them some abomination. They are freed from +keeping a second passover--excepting him who in opening the heap was +unclean from the beginning. + +7. "They must not slaughter the passover for one person." The words of +Rabbi Judah; but Rabbi José "allowed it." Even for a company of a hundred, +when they cannot eat the size of an olive, they must not slaughter the +passover; and they must not form a company of women, of slaves, and of +little ones. + +8. A mourner may be baptized, and eat his passover in the evening, but not +other holy things. "He who heard of a death, or had the bones of his +relations collected?" "He may be baptized and eat holy things." "A +stranger who was proselytized on the eve of the passover?" The school of +Shammai say, "He may be baptized and eat his passover in the evening"; but +the school of Hillel say, "he who just departed from the foreskin is as +legally unclean as he who just departs from the grave." + + + +Chapter IX + + +1. He who was legally unclean, or in a journey afar off, and did not keep +the first, must keep the second (passover). "He mistook it, or was +constrained by force, and did not keep the first?" "He must keep the +second." "If so, why is it said unclean(177) or in a journey afar off?" +"Because such persons are free from being cut off, but those bound to +observe it are to be cut off if they neglect it." + +2. What is a "journey afar off?" "From Modiim(178) and outward; and so is +the measure from Jerusalem on every side." The words of Rabbi Akiba; Rabbi +Eleazar said, "from the threshold of the temple-court and outward." Said +R. José, "for this reason there is a dot on the 'he,' to explain not that +it is really afar off, but that one is afar off from the threshold of the +temple-court and outward." + +3. "What is the difference between the first and second passover?" "The +first passover forbids leaven to be seen or found; but the second allows +unleavened and leavened bread in one's house." The first passover requires +hallel(179) during eating, but the second does not require hallel during +eating. Both require hallel in their preparations, and the paschal +sacrifices must be eaten roasted on unleavened bread with bitter herbs, +and they both abrogate the Sabbath. + +4. "The passover-offering which was brought during legal uncleanness?" +"The man or woman with an issue may not eat of it, nor she in separation +or in childbirth. But if they eat they are free from being cut off." Rabbi +Eleazar "frees them even in going into the sanctuary." + +5. "What is the difference between the passover of Egypt and the passover +of succeeding generations?" "The passover of Egypt was taken on the tenth +day,(180) and required the sprinkling with a bunch of hyssop on the lintel +and the two side posts, and was eaten with haste in one night; but the +passover of succeeding generations exists the whole seven days." + +6. Said R. Joshua, "I once heard that the substitute(181) of the +passover-offering can be sacrificed, and that the substitute of the +passover-offering cannot be sacrificed, I have no one to explain." Said R. +Akiba, "I will explain: the passover-offering, which was found (after +being lost) before the time for slaughtering its substitute, may be +pastured till it be blemished, and it can be sold, and the owner can take +for its price peace-offerings, and so also for its substitute. After the +time for slaughtering the passover-offering its substitute may be offered +for a peace-offering, and so can also its substitute." + +7. "He who set apart a ewe for his passover, or a male of two years?" "He +may pasture it till it be blemished. And he can sell it, and its price may +be used for a free-will offering." "He who selected his passover, and +afterward died?" "His son must not offer it after him with the intention +of a passover, but he may offer it with the intention of a +peace-offering." + +8. "The passover-offering which was mixed up with other sacrifices?" "All +must be pastured till they be blemished, and they must be sold, and the +offerer must bring the price of the best of this kind and the price of the +best of that kind, and the loss he must make up from his private means." +"The passover-offering which was mixed up with first-borns?" Rabbi Simon +said, "if there be companies of priests they may eat it." + +9. "A company(182) which lost its passover-offering, and said to someone, +'go and seek it and slaughter it for us'; and he went and found it and +slaughtered it, and they meanwhile also took one and slaughtered it,--if +his be first slaughtered?" "He may eat of his and they may eat with him of +his." "But if theirs be first slaughtered?" "They may eat of theirs, and +he may eat of his." "But if it be not known which of them was first +slaughtered, or both were slaughtered at once?" "He must eat of his +passover, but they cannot eat with him, and their passover must go forth +to the house of burning; and they are freed from keeping a second +passover." "He said to them, 'if I be too late, go and slaughter for me'; +he went, and meanwhile found (the lost) one and slaughtered it, and they +took and also slaughtered one. If theirs be first slaughtered?" "They may +eat of theirs, and he may eat with them." "But if his were first +slaughtered?" "He shall eat of his, and they shall eat of theirs." "But if +it be not known which of them was first slaughtered or both of them were +slaughtered at once?" "They shall eat of theirs, but he must not eat with +them, and his lamb must go forth to the house of burning, and he is freed +from keeping a second (passover)." "If he said to them 'slaughter for me,' +and they also said to him 'slaughter for us?' " "All shall eat of that one +first slaughtered." "But if it be not known which of them was first +slaughtered?" "Both must go forth to the house of burning." "If he did not +say it to them, nor they say it to him?" "They are not sureties one for +the other" (and they must eat apart from each other). + +10. "Two companies had their passover-offerings mixed: this company drew +out one for themselves, and that company drew out one for themselves. One +of these comes to those, and one of those comes to these, and thus they +say, 'if this passover be ours, let our hands be withdrawn from yours and +be counted with ours; but if this passover be yours, let our hands be +withdrawn from ours and be counted with yours.' And so with five companies +of five each, and ten of ten each, they may draw out and join one from +every company, and say so." + +11. "Two persons who had their passover-offerings mixed?" "One draws out +one for himself, and the other draws out one for himself. This one can +count with himself a person invited from the market. And that one can +count with himself a person invited from the market. This individual comes +to that one, and that one comes to this one, and so they say, 'if this +passover be mine, let thy hands be withdrawn from thine, and be counted +with mine; and if this passover be thine, let my hands be withdrawn from +mine, and be counted with thine.' " + + + +Chapter X + + +1. On the eves of the passovers near to the time of evening prayer a man +must not eat till it be dark. And even the poorest in Israel must not eat +till he can recline at ease, and they must not withhold from him the four +cups of wine, even though he receives the weekly alms. + +2. When they mix for him the first cup of wine,(183) the school of Shammai +say, "he shall repeat the blessing for the day, and after that the +blessing for the wine." But the school of Hillel say, "he shall repeat the +blessing for the wine, and after that the blessing for the day." + +3. The attendants bring before him greens and lettuce. He dips the lettuce +in its sauce till he come to the time for the seasoning of the bread. They +bring before him unleavened bread, and lettuce, and the fruit sauce, on +two dishes, even though the fruit sauce is not a command. Rabbi Eleazar, +the son of Zadok, said (it is) "a command, and in the time of the +sanctuary they used to bring before him the body of the passover +offering." + +4. The attendants mixed for him the second cup, and here the son asks his +father, and if the son have no knowledge his father teaches him, "in what +is this night different from all other nights?" "Because in all other +nights we eat leavened and unleavened bread. In this night all is +unleavened. Because in all other nights we eat every herb, in this night +bitter herbs. Because in all other nights we eat flesh roasted, well +boiled, and boiled. In this night all is roasted. Because in all other +nights we dip what we eat once, in this night twice" (_i.e._, in the sauce +and in the seasoning). And according to the knowledge of the son his +father teaches him. He begins in shame and he ends in praise. And he +expounds from "a Syrian ready to perish was my father,"(184) till he end +the whole passage. + +5. Rabban Gamaliel used to say, "everyone who did not speak of these three +things in the passover did not discharge his duty, and these are they: the +passover, the unleavened bread, and bitter herbs. Passover, because +OMNIPRESENCE passed over the houses of our fathers in Egypt. Unleavened, +because our fathers were redeemed from Egypt. Bitter, because the +Egyptians made the lives of our fathers bitter in Egypt." In every +generation man is bound to look to himself as though he in person went out +from Egypt, as is said,(185) "And thou shalt show thy son in that day, +saying, This is done because of that which the Lord did unto me when I +came forth out of Egypt." For this reason we are bound to acknowledge, to +thank, to praise, to glorify, to exalt, to magnify, to bless, to elevate, +without limit, HIM who has done for our fathers and us all these miracles. +He brought us from slavery to freedom, from sorrow to joy, and from +mourning to festivity, and from thick darkness to great light, and from +servitude to redemption, and let us say before Him Hallelujah. + +6. "How far does he repeat?" The school of Shammai say, till "a joyful +mother of children."(186) But the school of Hillel say, till "the flint +into a fountain of waters,"(187) and he finished with a "blessing for +redemption." Rabbi Tarphon said, " 'Who redeemed us and redeemed our +fathers from Egypt,' and he does not end with any other blessing." Rabbi +Akiba adds, "So the Lord our God and the God of our fathers shall bring us +to holidays and other feast-days yet to come to us in peace, rejoicing in +the building of THY city, and delighting in THY service; and we shall eat +there the sacrifices and the passovers, etc., until 'Blessed be Thou, +Lord, the Redeemer of Israel.' " + +7. When the attendants mixed for him the third cup(188) he says the +blessing for his food, with the fourth cup he finished the hallel, and +said over it the blessing of the Song.(189) Between the first and second +cups if he wish to drink, he may drink as much as he likes. Between the +third and fourth he must not drink. + +8. Persons are not free after the passover to ask for more food. "If some +fall asleep during the passover?"(190) "They may afterward eat of it." +"All?" "They must not eat of it." Rabbi José says, "If they dozed?" "They +may eat of it." "If they slept?" "They must not eat of it." + +9. The passover after midnight renders hands legally unclean. False +intention and the remains of the feast render hands legally unclean.(191) +"When one repeated the passover-blessing?" "He is free from the +sacrifice-blessing, but the sacrifice-blessing does not free him from that +of the passover." The words of R. Ishmael. Rabbi Akiba said, "this does +not free from that, nor that from this." + + + + +On The Day Of Atonement + + + Preparations of the High Priest--Cleansing the Altar--Casting + Lots--Daybreak--Offerings--Dress--Prayer--The + Goats--Monobazus--Helena--Azazel--The Golden Censer--The Vail--Holy of + Holies--"Foundation"--Sprinkling the Blood--Sending Forth the Goat + into the Wilderness--High Priest Burning the Bullock and + Goat--Reading--Ceremonial--Rules and Exceptions--Repentance and + Atonement. + + + +Chapter I + + +1. Seven days before the Day of Atonement the High Priest was removed from +his house to the chamber(192) Parhedrin, and the council prepared for him +another priest,(193) lest there happen to him any defilement. R. Judah +said, "they prepared also another wife, lest his wife die"; as is +said,(194) "And he shall atone for himself and for his house"; for his +house, _i.e._, for his wife. The Sages said to him, "if so, there is no +end to the matter." + +2. All these seven days, he (the high priest) sprinkled the blood, burned +the incense, and trimmed the lamps, and offered the head and the foot. On +the remainder of all the days, if he wished to offer, he offered; since +the high priest first offered part, and first took part (in the +sacrifices). + +3. The elders from the elders of the great Sanhedrin delivered to him, and +read before him, the ceremonial of the day; and they said to him, "My Lord +High Priest, read with thy mouth, perchance thou hast forgotten, or +perchance thou hast not learned."(195) On the eve of the day of atonement, +toward dawn, they placed him in the eastern gate (of the Temple), and they +caused to pass before him bullocks, rams, and lambs, that he might be +skilled and expert in his ministry. + +4. All the seven days they did not withhold from him food and drink; the +eve of the day of atonement, with the beginning of darkness, they did not +permit him to eat much, since food induces sleep. + +5. The elders of the great Sanhedrin delivered him to the elders of the +priesthood, who brought him to the upper chamber of the house Abtinas. And +they administered to him the oath,(196) and they left him and departed. +And they said to him, "My Lord High Priest, we are ambassadors of the +great Sanhedrin, and thou art our ambassador, and the ambassador of the +great Sanhedrin. We adjure thee by Him, whose Name dwells in this house, +that thou wilt not change aught of all which we have said to thee." He +went apart and wept. They went apart and wept.(197) + +6. If he were a learned man, he expounded; but if not, the disciples of +the learned expounded before him. If he were skilled in reading, he read; +but if not, they read before him. "And in what did they read before him?" +"In Job, and in Ezra, and in Chronicles." Zachariah, the son of Kebutal, +said, "I often read before him in Daniel." + +7. If he desired to sleep, the young priests filliped with the first +finger(198) before him, and said to him, "My Lord High Priest, stand up +and refresh thyself(199) once on the pavement," and they kept him +occupied(200) until the time approached for slaying (the victims). + +8. Every day they cleansed the altar at cockcrow, or at its approach, +intermediate before or after it; and on the day of atonement(201) at +midnight; and in the three great feasts, at the first watch. And before +cockcrow the court was crowded with Israel. + + + +Chapter II + + +1. At first everyone who wished to (cleanse) the altar, cleansed it. When +they were many, they ran and mounted the ascent, and each one, who at the +middle outstripped his companion by four cubits, won it. If two were equal +the president said to them, "lift your fingers."(202) "And what is that?" +"They lifted one or two fingers, but no one lifted the thumb in the +Sanctuary." + +2. It happened that two were equal, and running and mounting the ascent, +one of them thrust his companion, so that he fell, and his leg was broken. +And when the great Sanhedrin saw that they were getting into danger, they +decreed that they should not cleanse the altar save by lot. There were +four lots, and this was the first lot. + +3. The second lot was: Who should slay? Who sprinkle? Who should take the +ashes from the inner altar? and who should take the ashes from the +candlestick? and who should carry the members to the ascent? the head and +the right foot, and the hind feet, the tail, and the left foot, the +breast, and the throat, and the two sides, and the inwards, and the fine +flour, and the pancakes, and the wine. Thirteen priests discharged this +lot. Said Ben Asai in the presence of R. Akiba from the mouth of Rabbi +Joshua, "like to its way of motion" (when alive). + +4. The third lot(203) was for new men who came to offer incense, and they +cast the lots. The fourth lot was for new men with the old, who should +carry the members from the ascent to the altar. + +5. The daily offering was with nine, ten, eleven, twelve, priests; not +less and not more. "How?" "Itself with nine: at the feast of Tabernacles +in the hand of one, a glass of water there is ten. The evening offering +with eleven, itself with nine, and in the hands of two, two fagots of +wood. On Sabbath, eleven; itself with nine, and two, in their hands two +fragments of incense of the showbread. And on the Sabbath in the feast of +Tabernacles in the hand of one a glass of water." + +6. The ram was offered with eleven; the flesh with five, the inner part, +and the fine flour and the wine, to each two and two. + +7. The bullock was offered with twenty-four priests. "The head and the +right foot?" "The head with one, and the foot with two." "The chine and +the left foot?" "The tail with two, and the left foot with two." "The +breast and the throat?" "The breast with one, and the throat with three, +the two hind feet with two, and the two sides with two, the inner parts +and the fine flour, and the wine, each with three and three." "Of which is +that said?" "Of the offering for the whole congregation." "But for the +offerings of an individual?" "If he wished to offer, he might offer." "For +the skinning and cutting up?" "For these all were equal." + + + +Chapter III + + +1. The overseer said to them, "go and look if the time for slaughter is +come." If it came, the watchman said, "it is brightening."(204) Matthew +the son of Samuel said, "is the whole east light as far as Hebron?" and he +said "yes." + +2. "And why was that necessary?" "Because it once happened that the light +of the moon came up, and they deemed it the light from the east." And they +slaughtered the daily offering, and they brought it to the house of +burning. And they brought down the High Priest to the house of Baptism. +This was the rule in the Sanctuary that everyone who covered his feet (was +required) to wash; and everyone retiring was required to sanctify his +hands and feet. + +3. No one entered the court for service, however clean, until he washed. +The High Priest made five washings and ten purifications in this day, and +all were in the Holy place above the house of Parva,(205) with the +exception of the first one alone. + +4. They made a screen of linen between him and the people. He undressed, +descended, and washed. He came up and wiped himself. They brought to him +robes of gold, and he dressed, and he sanctified his hands and feet. They +brought to him the daily offering. He cut (its throat), and another +finished the slaughter at his hand. He received the blood and sprinkled +it. He entered to offer the morning incense and to trim the lights, and to +offer the head and the members, and the things fried in the pan, and the +wine. + +5. The morning incense was offered between the blood and the members. That +of the evening(206) between the members and the libations. If the High +Priest were old, or delicate, they heated for him (iron), and they put it +into the cold water, that its temperature should be changed. + +6. They brought him to the house of Parva, and it was in the Sanctuary. +They divided with the screen of linen between him and the people. He +sanctified his hands and feet and undressed. R. Meier said, he undressed +and sanctified his hands and feet, he descended and washed, he came up and +he wiped himself. They brought to him white robes, he dressed and +sanctified his hands and feet. + +7. "In the morning he was dressed with Pelusian linen worth twelve +minas,(207) and in the evening with Indian linen worth 800 zuz."(208) The +words of R. Meier. But the Sages say, "that in the morning his dress was +worth eighteen minas, and in the evening twelve minas"; all these thirty +minas were from the congregation, and if he wished to add to them he might +add of himself. + +8. He came to the side of his bullock, and the bullock was standing +between the porch and the altar; his head to the North, and his face to +the West; and the Priest stood in the East, and his face Westward, and he +placed both hands upon him and made confession, and thus he spake, "I +beseech thee, O Name, I have committed iniquity. I have sinned before +Thee--I, and my house--I beseech thee, O Name, pardon(209) now the +iniquities and the transgressions and the sins which I have perversely +committed, and transgressed, and sinned before thee, I, and my house, as +is written in the law of Moses thy servant, that in this day 'He will +atone for you,' etc. And they answered after him, 'BLESSED BE THE NAME. +THE HONOR OF HIS KINGDOM FOREVER AND EVER.' " + +9. He came to the east of the court to the north of the altar. The Sagan +was at his right hand, and the chief of the fathers at his left. And there +were the two goats; and the urn was there, and in it were two lots of +boxwood, and Ben Gamla made them of gold, and they commemorated him as +praiseworthy. + +10. The son of Katin made twelve pipes to the laver, where before there +were but two; and also he made a wheel for the laver, lest its water +should be polluted by night. Monobazus(210) the king made all the handles +of the vessels, of gold for the day of atonement. Helena, his mother, made +a chandelier of gold near the door of the Sanctuary, and she also made a +tablet of gold upon which the section of the Sota(211) was written. +Wonders were wrought for the doors of Nicanor,(212) and they were +commemorated as praiseworthy. + +11. And these were in ignominy: The family of Garmu, who were unwilling to +instruct in the preparation of the show-bread. The family of Abtinas, who +were unwilling to instruct in the preparation of incense. Hogrus, the son +of Levi, knew a tune in the chant, and was unwilling to instruct. The son +of Kamzar was unwilling to instruct in the art of writing. Concerning the +former it is said, "The memory of the just is blessed"; and concerning the +latter it is said, "but the name of the wicked shall rot" (Prov. x. 7). + + + +Chapter IV + + +1. He shook the urn and brought up two lots; one was written "for the +Name," and the other was written "for Azazel."(213) The Sagan stood at his +right hand, and the Chief of the Fathers at his left. If "for the Name" +came up in his right hand the Sagan said to him, "My Lord High Priest, +lift up thy right hand"; and if "for the Name" came up in his left the +Chief of the Fathers said to him, "My Lord High Priest, lift up thy left +hand." He placed them upon the two goats, and said, "for the Lord is the +sin-offering." R. Ismael said, "it was not necessary to mention the +sin-offering" but "for the Lord." And they answered after him, "BLESSED BE +THE NAME. THE HONOR OF HIS KINGDOM FOREVER AND EVER." + +2. He twisted a tongue(214) of brightness on the head of the goat to be +sent away, and he placed him opposite the gate from whence he should be +sent. And the one for slaughter he placed opposite the slaughter-house. He +himself came beside his bullock the second time, and laid his two hands +upon him and made confession, and thus he spake: "I beseech Thee, O Name, +I have committed iniquity, I have transgressed, I have sinned before Thee. +I, and my house, and the sons of Aaron, Thy holy people. I beseech Thee, O +Name, pardon iniquities, transgressions, and sins which I have perversely +committed, and transgressed, and sinned before Thee, I, and my house, and +the sons of Aaron, Thy holy people, as is written in the law of Moses, Thy +servant, saying, that in this day he will atone for you to purify you from +all your sins 'Before the LORD. Ye shall be pure.' " And they answered +after him, "BLESSED BE THE NAME. THE HONOR OF HIS KINGDOM FOREVER AND +EVER." + +3. He slaughtered him and caught his blood in a bowl, and he gave it to +him who mixed it upon the fourth platform of the Sanctuary, that it might +not congeal. He took the censer, and went up to the top of the altar, and +raked the live coals here and there, and gathered out from the inner +embers. And went down and placed it upon the fourth platform in the court. + +4. Every day he gathered out the coals with one of silver and poured them +out into one of gold, but to-day he gathered them with one of gold and he +entered with it. Every day he gathered them out with one of four cabs(215) +and poured them into one of three cabs. But to-day he gathered them out +with one of three cabs, and with it he entered. Rabbi Joseph said, "every +day he gathered out with one containing a seah,(216) and poured it into +one of three cabs. But to-day he gathered out with one of three cabs, and +with it he entered. Every day it was heavy, but to-day it was light. Every +day its handle was short, but to-day long. Every day it was green gold; +to-day red." The words of Rabbi Menachem. "Every day he offered half a +pound in the morning, and half a pound in the evening, but to-day he added +his handful. Every day it was fine; but to-day the finest of the fine." + +5. Every day the priests went up the ascent (to the altar) in the east and +descended in the west. But to-day the High Priest went up in the middle +and descended in the middle. R. Judah said, "The High Priest ever went up +in the middle and descended in the middle." Every day the High Priest +sanctified his hands and his feet from the laver; but to-day from the +golden basin. R. Judah said, "The High Priest ever sanctified his hands +and his feet from the golden basin." + +6. "Every day there were there four rows(217) of hearths; but to-day +five," the words of R. Meier. Rabbi Joseph said, "every day three; but +to-day four." Rabbi Judah said, "every day two; but to-day three." + + + +Chapter V + + +1. They brought out for him the cup and the censer, and filled his hand +full (of incense), and put it into the cup, the large according to his +largeness,(218) and the smaller according to his smallness, and so was its +measure. He took the censer in his right hand, and the spoon in his left. +He proceeded in the Sanctuary until he came between the two vails dividing +between the holy and the holy of holies, and intermediate was a cubit. R. +Joseph said, "there was one vail only," as He said, "the vail is the +division for you between the Holy and the Holy of Holies" (Exod. xxvi. +33). Outside it was looped up southward, inside northward. He proceeded +between them till he reached the north. When he reached the north his face +was turned southward. He proceeded leftward near the vail till he came to +the ark. When he came to the ark, he put the censer between its two +staves, he heaped the incense on the live coals, and the whole house was +entirely filled with smoke. He went out, and returned by the way of his +entrance, and he offered a short prayer in the outer house, and he did not +prolong his prayer, lest he should excite terror(219) in Israel. + +2. When the ark was removed, a stone was there from the days of the first +prophets, and it was called "FOUNDATION."(220) It was three digits high +above the earth, and upon it he put the censer. + +3. He took the blood from the mixer.(221) With it he entered to the place +where he entered, and stood in the place where he stood. He sprinkled of +it once on high, and seven times below, and he did not purpose to sprinkle +neither on high nor below, but unintentionally,(222) and so he counted, +"one, one and one, one and two, one and three, one and four, one and five, +one and six, one and seven." He went out and placed it on the golden +pedestal, which was in the Sanctuary. + +4. They brought to him the goat, he slaughtered it and caught his blood in +a bowl. He entered to the place where he entered, and stood in the place +where he stood, and sprinkled of it once on high and seven times below, +and he did not purpose to sprinkle neither on high nor below, but +unintentionally;(223) and so he counted, "one, one and one, one and two," +etc. He went out, and placed it on the second pedestal, which was in the +Sanctuary. R. Judah said "there was but one pedestal only." He took the +blood of the bullock and laid down the blood of the goat, and sprinkled of +it on the vail opposite the ark, on the outside, once on high, seven times +below, and he did not purpose, etc., and so he counted. He took the blood +of the goat and laid down the blood of the bullock, and sprinkled of it on +the vail opposite the ark, on the outside, once on high and seven times +below, etc. He poured the blood of the bullock into the blood of the goat, +and infused the full into the empty. + +5. And he went out to the altar which is before the LORD. This was the +golden altar. He began cleansing it, and went down. "From what place did +he begin?" "From the Northeastern corner, the Northwestern, Southwestern, +and Southeastern, the place where he began with the sin-offering of the +outer altar, at the same place he finished upon the inner altar." R. +Eliezer said, "he stood in his place and cleansed, and in general he +operated from below upward, excepting that which was before him, on that +he operated from above downward." + +6. He sprinkled on the middle(224) of the altar seven times, and the +remainder of the blood he poured out on the western foundation of the +outer altar, and the blood from the outer altar he poured out on the +southern foundation. This and that commingled in the channel, and flowed +out to the Kidron Valley, and they were sold to the gardeners for manure, +and they became guilty(225) in themselves. + +7. All work of the day of atonement is described in order. If the High +Priest performed one before the other, he did nothing. If the blood of the +goat be sprinkled before the blood of the bullock, he must return, and +sprinkle from the blood of the goat after the blood of the bullock. And if +he had not finished the performances within, the blood was spilled. He +must bring other blood, and return to sprinkle first from within. And so +in the Sanctuary, and so in the golden altar, because all are an atonement +in themselves. R. Eleazar and R. Simon say, "from the place where he +stopped there he began." + + + +Chapter VI + + +1. Both he-goats for the day of atonement are commanded to be alike in +color, and in stature, and in price, and to be selected at the same time, +and although they be not equal, yet are they lawful. "If one be selected +to-day and the other tomorrow?" "They are lawful." "If one of them died?" +If he died before the lot be cast, the priest shall take a pair for the +second; and if after the lot be cast he die, the priest shall fetch +another pair, and cast the lot over them anew. And he shall say, "if that +for the Name die, this over which this lot comes will be a substitute for +the Name; and if that for Azazel die, this over which this lot comes will +be a substitute for Azazel." And the second shall go to pasture, until he +become blemished, and he shall be sold, and his price must be put into the +offertory. Since the sin-offering of the congregation dies not. R. Judah +said, "thou shalt die";(226) and again said R. Judah, "is his blood shed?" +"The one to be sent forth shall die." "Has the one to be sent forth died?" +"His blood shall be shed." + +2. The high priest came to the side of the goat to be sent forth, and he +placed his two hands(227) on him and made confession, and thus he spake: +"I beseech Thee, O Name, Thy people, the house of Israel, have done +perversely, have transgressed and sinned before Thee. I beseech Thee, O +Name, pardon now their perverse doings, and their transgressions, and +their sins, which they have perversely committed, and transgressed, and +sinned before thee. Thy people the house of Israel, as is written in the +law of Moses Thy servant, saying, 'For on that day shall he make an +atonement for you to cleanse you from all your sins; before the LORD ye +shall be pure.'(228) And the priests and the people who stood in the +court, on hearing the Name clearly pronounced by the mouth of the High +Priest, knelt and worshipped, and fell on their faces and said, 'BLESSED +BE THE NAME. THE HONOR OF HIS KINGDOM FOREVER AND EVER.' " + +3. They delivered (the goat) to his conductor. All were eligible for +conducting him. But the great priests made a rule, and they did not permit +Israel to lead him forth. Said R. Joseph, "it occurred that Arsela of +Zippori led him forth, and he was an Israelite." + +4. And they made steps(229) for him by reason of the Babylonians,(230) who +plucked off his hair and said to him, "take and go, take and go." The +nobles of Jerusalem escorted him to the first booth. There were ten booths +from Jerusalem to Zuk,(231)--ninety stadia--seven and a half to every mile. + +5. At every booth they said to him, "there is food, there is water," and +they escorted him from booth to booth, except the last. For they came not +with him to Zuk, but stood afar off and saw his acts. + +6. "What did he do?" "His conductor divided the tongue of brightness (iv. +2). Half he twisted on the rock, and half he twisted between his horns. +And he thrust him backward, and the goat rolled, and descended, and he had +not reached to the half of the mountain, till his members were made +members.(232) He returned and sat under the last booth until darkness set +in." "And when did he render garments unclean?"(233) "From his exit from +the wall of Jerusalem." R. Simon said, "from the time of his thrusting at +Zuk." + +7. The High Priest came beside the bullock and he-goat which were to be +burned. He cleft them, and brought out their entrails. He put them on a +dish, and caused them to smoke upon the altar. He folded them in their +skins, and caused them to be carried to the place of burning. "And when +did he render garments unclean?" "From his proceeding without the wall of +the court." R. Simon said, "when the fire kindled on the greatest part" +(of the sacrifice). + +8. They said to the High Priest, "the he-goat has arrived in the +wilderness." "And whence knew they that the he-goat had arrived in the +wilderness?" "They set watchmen, who waved handkerchiefs, and they knew +that the he-goat had arrived in the wilderness." Said R. Judah, "and was +not this a great sign to them? from Jerusalem to Bethhoron(234) there were +three miles. They went a mile and returned, and rested the time of a mile, +and they knew that the he-goat arrived in the desert." R. Ishmael(235) +said, "and was there not another sign to them?" A tongue of brightness was +twisted on the door of the Sanctuary, and when the he-goat arrived in the +wilderness the tongue blanched, as is said, "Though your sins be as +scarlet, they shall be white as snow."(236) + + + +Chapter VII + + +1. The High Priest came to read. If he wished to read in linen garments, +he read. If not, he read in his own white stole. The public Minister of +the congregation took out the roll of the Law, and delivered it to the +Chief of the congregation, and the Chief of the congregation gave it to +the Sagan, and the Sagan gave it to the High Priest. And the High Priest +stood and received it and read. He stood and read "after the death"(237) +and "also on the tenth day."(238) And he rolled up the book of the Law, +and put it into his bosom, and said, "More than what I have read before +you is written here." And "on the tenth"(239) in the Pentateuch of +overseers he recited, and pronounced upon it eight blessings; upon the +Law, and upon the Service, and upon the confession, and upon the +forgiveness of sins, and upon the Sanctuary separately, and upon Israel +separately, and upon Jerusalem separately, and upon the Priests +separately, and upon the remainder of the prayer. + +2. He who saw the High Priest, when he read, could not see the bullock and +the he-goat, when they were burning. And he who saw the bullock and the +he-goat, when they were burning, could not see the High Priest, when he +read. Not because it was forbidden, but because the way was far, and the +work of both was proceeding at once. + +3. If he read in linen garments, he sanctified his hands and his feet, he +undressed, he descended and bathed. He came up, and wiped himself. They +brought him golden garments, and he dressed, and he sanctified his hands +and his feet, and went forth and offered the ram for himself, and the ram +for the people, and seven lambs without blemish of a year old. The words +of R. Eleazar. R. Akiba said, "with the morning sacrifice they were +offered." And the bullock of burnt-offering and the he-goat,(240) which +was prepared without, were offered with the evening sacrifice. + +4. He purified his hands and his feet, and undressed, and washed, and he +came up, and wiped himself. They brought to him white garments, and he +dressed, and sanctified his hands and his feet. He entered to bring forth +the spoon and the censer, he sanctified his hands and his feet, and +undressed, and he descended, and washed. He came up, and wiped himself. +They brought to him garments of gold, and he dressed, and sanctified his +hands and his feet. And he entered to offer the evening incense, and to +trim the lights; and he sanctified his hands and his feet, and he dressed. +They brought to him his own garments, and he dressed. And they escorted +him to his house. And he made a feast-day for his friends, when he went +out in peace from the Sanctuary. + +5. The High Priest ministered in eight vestments. And the ordinary priest +in four, in the tunic, and drawers, and bonnet, and girdle. To these, the +High Priest added the breast-plate, and ephod, and robe, and (golden) +plate. In these they inquired by Urim and Thummim.(241) And they did not +inquire in them for a private person; only for the King and the great +Sanhedrin, and for whomsoever the congregation is necessary. + + + +Chapter VIII + + +1. On the day of atonement, food, and drink, and washing, and anointing, +and the sandal latchet,(242) and marriage duties, are restricted. "But the +king and bride are allowed to wash their face, and the woman after +childbirth may wear sandals." The words of R. Eleazar, but the Sages +forbid them. + +2. The person who eats the size of a big date and its grain, and drinks a +jawful, is liable to punishment. All edible things are united for the +measure of the date, and all drinkable things are united for the measure +of the jawful. Eating and drinking are not united. + +3. He who eats and drinks unwittingly, is only liable for one +sin-offering. If he eat and work, he is liable for two sin-offerings. He +who eats what is disagreeable for food, and drinks what is disagreeable +for drinking, and he who drinks fish brine, or salt gravy, is free. + +4. They do not afflict young children in the day of atonement, but they +coax them one or two years before, that they may be accustomed to the +commandments. + +5. If the pregnant woman be affected by the odor, they give her food, till +her strength return. To the sick person they give food by order from the +physicians. If there be no physicians, they give him food at his own +demand until he say, "it is enough." + +6. Him who is affected with blindness, they fed even with unclean things, +till his eyes got the power of vision. Him who is bitten by a mad dog, +they fed not with the caul of his liver. But R. Mathia Ben Charash said, +"it is allowed"; and again said R. Mathia Ben Charash, "to him who had +throat complaint they administered medicine in his mouth on the Sabbath +day, since there is uncertainty of life, and all uncertainty of life +abrogates the Sabbath." + +7. "On whomsoever an old ruin falls, if there be a doubt, whether one be +under it or not; if there be doubt, whether he be alive or dead; if there +be a doubt, whether he be a foreigner or an Israelite?" "They open over +him the heap. If they find him alive, they open fully, but if dead, they +leave him." + +8. The sin-offering, and the offering for known transgression make +atonement. Death and the day of atonement with repentance make atonement. +Repentance atones for light transgressions, for commands positive and +negative. But grave offences are suspended, till the day of atonement +come, and it will atone. + +9. He who said, "I will sin and repent--I will sin and repent?" "They did +not give him the opportunity of repentance." "I will sin, and the day of +atonement shall atone?" "The day of atonement makes no atonement." +Transgressions between man and The Place(243) the day of atonement +expiates. Transgressions between man and his neighbor, the day of +atonement does not expiate, until his companion be reconciled. This R. +Eleazar Ben Azariah explained "From all thy sins before the LORD thou +shalt be cleansed." Transgressions between man and The Place, the day of +atonement expiated. Transgressions between man and his companion, the day +of atonement did not expiate, until his companion be reconciled. Said R. +Akiba, "Happy are ye, Israel! before whom are ye to be pure? Who will +purify you? Your Father in heaven, as is said, 'I will sprinkle clean +water upon you, and ye shall be clean.' " Then said the Fountain of +Israel, the LORD, "As the fountain purifies the defiled, so the Holy One, +blessed be He, purifies Israel." + + + + +On Tabernacles(244) + + + Size and Covering of Tabernacles--What Constitutes a + Tabernacle--Exemptions--Palm Branches--Myrtle + Boughs--Willows--Citrons--Reading and Blessing--Thrashing the + Altar--Rejoicings--Pouring Out of the Water--The Lighting and + Dancing--Singing and Music--Blowing the Trumpets--Offerings and + Courses--The Course Bilgah. + + + +Chapter I + + +1. A booth which is above twenty cubits high is disallowed. R. Judah +allows it. One which is not ten hands high, one which has not three walls, +or which has more sun than shade, is disallowed. "An old booth?" "The +school of Shammai disallow it; but the school of Hillel allow it." "What +is an old booth?" "One that was made thirty days before the feast; but if +it were made with intention for the feast, even from the beginning of the +year, it is allowed." + +2. "If a man make his booth beneath a tree?" "It is as though he made it +in the house." "If one booth be above another?" "The upper one is allowed; +but the lower one is disallowed." R. Judah says, "if they cannot inhabit +the upper one, the lower one is allowed." + +3. "If one spread a cloth over (its roof)(245) on account of the sun; or +under (its roof) on account of the falling leaves; or if one spread a +canopy over his bed?" "It is disallowed. But he may spread a cloth over +two bedposts." + +4. "If one have trained a vine, or a gourd, or ivy, and covered it over?" +"It is disallowed. But if the covering be larger than these, or if they +have been trimmed, it is allowed." The rule is, everything which contracts +uncleanness, and does not grow from the ground, must not be used for a +covering; but everything which does not contract uncleanness, and grows +from the ground, may be used for a covering. + +5. Bundles of straw, and bundles of wood, and bundles of twigs, must not +be used for covering. But all of them, if untied, are allowed. And all of +them are allowed for side walls. + +6. "They may cover it with laths." The words of R. Judah; but R. Meier +forbids it. "If one put a board four hands wide over it?" "It is allowed, +provided he do not sleep under it." + +7. "Rafters over which there is no ceiling?" R. Judah says, "the school of +Shammai say, 'let him loosen them, and remove the middle one out of +three.' But the school of Hillel say, 'he may either loosen them, or +remove the middle one out of every three.' " R. Meier says, "he must +remove the middle one out of every three, but he need not loosen them." + +8. "If one roof in his booth with spits, or bed-boards?" "If the +intermediate spaces be equal to them, it is allowed." "If one pile up +loose sheaves to make a booth?" "It is no booth." + +9. "If one interweave the side walls from above downwards?" "If they be +three hand-breadths high from the ground, it is disallowed." "If from the +ground upwards they be ten hand-breadths high?" "It is allowed." R. José +says, "even as from the ground upward ten hand-breadths (are required), so +likewise from the roof downward, ten hand-breadths (are required)." "If +the covering be three hand-breadths above the side walls?" "It is +disallowed." + +10. "If a house be unroofed and covered over?" "If there be a space of +four cubits between the wall and the covering, it is disallowed: also a +court, in which there is an enclosed passage." "If the large booth be +enclosed with covering, which must not be used, and if there be below it a +space of four cubits?" "It is disallowed." + +11. "If one make his booth like a pyramid; or lean it against a wall?" R. +Eleazar "disallows it, because it has no roof"; but the Sages "allow it." +"A large reed mat, which has been made for sleeping purposes?" "It +contracts uncleanness, and they must not cover with it." "If made for +covering purposes?" "They may use it; and it contracts no uncleanness." R. +Eleazar says, "whether large or small, if made for sleeping, it contracts +uncleanness, and must not be used for covering; but if made for covering, +they may cover with it, and it contracts no uncleanness." + + + +Chapter II + + +1. "If one sleep under a bed in the booth?" "He has not discharged his +duty." R. Judah said, "we used to sleep under a bed before the elders, and +they said nothing to us." R. Simon said, "it happened that Tabbi, the +slave of R. Gamaliel, used to sleep under a bed, and R. Gamaliel said to +the elders, 'you have seen my slave Tabbi, he is a disciple of the Sages, +and knows that slaves are exempted from the booth, therefore he sleeps +under a bedstead.' From this we in our way infer that he who sleeps under +a bed has not discharged his duty." + +2. "If a man support his booth with the posts of his bed?" "It is +allowed." R. Judah says, "a booth which cannot stand by itself, is +disallowed." A booth, which is unequally covered, and its shade greater +than its sunlight, is allowed. If the covering be thick like a house roof, +even though the stars are not seen through it, it is allowed. + +3. "If one make his booth on the top of a wagon, or on a boat?" "It is +allowed; and he may go up to it on the festival." "If one make it on the +top of a tree, or on the back of a camel?" "It is allowed, but he must not +go up to it on the festival."(246) "If two sides (be formed) by a tree, +and one by the hands of man, or two by the hands of man and one by a +tree?" "The booth is allowed, but he must not go up to it on the +festival." "If three (sides be formed) by hands of man and the fourth by a +tree?" "The booth is allowed, and he may go up to it on the festival." +This is the rule--when, on the removal of the tree, it can stand by itself, +the booth is allowed, and one may go up to it on the festival. + +4. "If one make his booth between trees, and the trees form side walls?" +"The booth is allowed." Messengers on a pious errand are exempted from the +booth. The sick and their attendants are exempted from the booth. Persons +may occasionally eat or drink outside the booth. + +5. It happened that they brought to R. Jochanan, son of Zachai, a dish to +taste, and to Rabban Gamaliel two dates and a jar of water, and they said, +"bring them to the booth." But when they brought to R. Zadok food smaller +than an egg, he took it in the napkin(247) and ate it outside the booth, +but he did not say a blessing after it. + +6. R. Eleazar says, "a man is bound to eat fourteen meals in the booth, +one by day and one by night"; but the Sages say the matter is not +determined, except on the first night of the festival. Moreover R. Eleazar +said, "he who has not taken his meal on the first night of the festival, +may complete it on the last night of the festival; but the Sages say that +he must not complete it, and for this it is said, '(That which is) crooked +cannot be made straight, and that which is wanting, cannot be +numbered.' "(248) + +7. "If anyone's head, and the greater part of his body, be in the booth, +and his table in the house?" The school of Shammai "disallow it"; but the +school of Hillel "allow it." The school of Hillel said to the school of +Shammai, "did it not happen that the elders of the school of Shammai, and +those of the school of Hillel, went to visit R. Jochanan, son of Hachorni, +and they found him sitting with his head and the greater part of his body +in the booth while his table was in the house, and they said nothing to +him?" The school of Shammai said to them, "Is that a proof? Even the +elders did say to him, 'if such has been thy custom, thou hast never in +thy life fulfilled the commandment of the booth.' " + +8. Women, slaves, and children, are exempted from the booth. A boy who no +longer needs his mother is bound to the booth. It happened that the +daughter-in-law of Shammai, the elder,(249) gave birth to a son, and +Shammai removed the ceiling and covered over her bed on account of the +little one. + +9. During the whole seven days a man is to make the booth his regular +dwelling, and (to use) his house only occasionally. "If rain fall, when is +it permitted to remove from it?" "When the porridge is spoiled." The +elders illustrate this by an example: "To what is the matter like?" "It is +as if a servant pour out a cup for his master, who in return dashes a +bowlful in his face." + + + +Chapter III + + +1. A palm branch stolen or withered is disallowed. One from an idolatrous +grove, or from a city withdrawn to idolatry,(250) is disallowed. If the +point be broken off, or the leaves torn off, it is disallowed. If they be +only parted, it is allowed. R. Judah says, "it must be tied together at +the top." Short-leaved palms from the Iron Mount(251) are allowed. A palm +branch measuring three hands, sufficient to shake it by, is allowed. + +2. A myrtle bough stolen, or withered, is disallowed. One from an +idolatrous grove, or from a city withdrawn to idolatry, is disallowed. If +the point be broken off, or the leaves torn off, or if it have more +berries than leaves, it is disallowed. But if the berries be lessened it +is allowed; but they must not diminish them on the festival. + +3. A willow of the brook stolen, or withered, is disallowed. One from an +idolatrous grove, or from a town withdrawn to idolatry, is disallowed. If +the point be broken off, or the leaves torn off, or if it be a mountain +willow, it is disallowed. One faded, or from which some leaves have +dropped off, or which has grown on dry ground, is allowed. + +4. R. Ishmael says, "three myrtle boughs, two willows, one palm branch, +and one citron, even if two out of the three myrtle boughs have their +points broken off." R. Tarphon says, "even if three have their points +broken off." R. Akivah says, "even as there is one citron and one palm +branch, so there is one myrtle bough and one willow." + +5. A citron stolen or withered is disallowed. One from an idolatrous +grove, or from a city withdrawn to idolatry, is disallowed. One off an +uncircumcised tree(252) is disallowed. One from an unclean +heave-offering(253) is disallowed. From the clean heave-offering one is +not to take a citron, but if it be taken, it is allowed. "One from what is +doubtful as to payment of tithe?" The school of Shammai "disallow it," but +the school of Hillel "allow it." One is not to take a citron from the +second tithe in Jerusalem, but if it be taken it is allowed. + +6. If a stain spread over the greater part (of the citron), if it have +lost its crown, or its rind be peeled off, or if it be split, or bored, or +if ever so little be wanting, it is disallowed. If a stain be spread over +the smaller part of it, if it have lost its stalk, or if it be bored so +that no part however small be wanting, it is allowed. A dusky citron is +disallowed. A leek green one R. Meier "allows," but R. Judah "disallows +it." + +7. "What is the (legal) size of a small citron?" R. Meier says "like a +nut." R. Judah says "like an egg." "And of a large citron?" "That one can +hold two in his hand," the words of R. Judah. But R. José says, "One if +(it must be held) in two hands." + +8. "They must only tie the palm-branch with its own kind," the words of R. +Judah. But R. Meier says, "even with twine." R. Meier said, "it happened +that the men of Jerusalem tied their palm-branches with gold thread." The +Sages said to him, "underneath they tied them with their own kind." + +9. "When did they shake the palm-branch?" At the beginning and ending of +"Oh, give thanks unto the Lord,"(254) and at "Save now, I beseech Thee, O +Lord,"(255) the words of the school of Hillel. But the school of Shammai +say, "also at 'O Lord, I beseech Thee,' send now prosperity."(256) R. +Akivah said, "I watched Rabban Gamaliel and R. Joshua; and when all the +people shook their palm-branches, they only shook theirs at 'Save now, I +beseech Thee.' " If one be on the road, and have no palm-branch with him, +he must, when he gets home, shake it at his table. If he have not done it +in the morning, he must do it toward evening, as the whole day is allowed +for the palm-branch. + +10. If the hymns(257) be read to a man by a slave, or a woman, or a +child,(258) he must repeat after them what they read, but it is a +disgrace(259) to him. If a grown-up man read it to him, he must repeat +after him, Hallelujah. + +11. In a place where it is the custom to repeat,(260) a man must repeat; +to simply read, a man must simply read; to bless after the palm-branch, a +man must bless. In every case according to the custom of the country. If a +person buy a palm-branch from his neighbor during the Sabbatical year, he +must give him a citron as a gift, for it is not permitted to buy a citron +during the Sabbatical year. + +12. At first the palm-branch was used in the Sanctuary seven days, and in +the country one day. But after the Sanctuary was destroyed, R. Jochanan, +the son of Zachai, decreed, "that in the country the palm-branch should be +used seven days, in memory of the Sanctuary." He at the same time also +decreed, "that on the day of the wave-sheaf(261) it should be unlawful to +eat new grain." + +13. If the first day of the feast fall on a Sabbath, all the people are to +bring their palm-branches (beforehand) to the Synagogue. In the morning +they come early, and each man must distinguish his own palm-branch, and +take it, for the Sages say, "that a man cannot discharge his duty on the +first day of the feast by means of his neighbor's palm-branch, but on the +other days of the feast he may discharge his duty by means of his +neighbor's palm-branch." + +14. R. José says, "if the first day of the feast fall on the Sabbath, and +a man forget, and carry his palm-branch out on the public common, he is +absolved, because he carried it out with permission."(262) + +15. A woman may receive the palm-branch from the hand of her son, or of +her husband, and put it back into water on the Sabbath. R. Judah says, "on +the Sabbath they may put it back; on the feast they may add water; and on +the middle days they may change the water." A child who knows how to +shake, is bound to shake the palm-branch. + + + +Chapter IV + + +1. The palm-branch and the willow (were used) for six days and for seven. +The hymn, and the rejoicings, for eight days. The booth and the pouring +out of water for seven days; and the musical pipes for five and for six +days. + +2. The palm-branch (was used) for seven days. "How?" "When the first day +of the feast fell on a Sabbath, the palm-branch (was used) for seven days. +Otherwise all the days were six." + +3. The willow (was used) for seven days. "How?" "When the seventh day of +the willow happened to fall on a Sabbath, the willow (was used) for seven +days. Otherwise all the days were six." + +4. "How was the command for the palm-branch when the first day of the +feast fell on a Sabbath?" "They used to bring their palm-branches to the +mountain of the House, and the inspectors received them, and arranged them +on a bench. But the elders placed theirs in a chamber. And the people were +taught to say, 'Whoever takes my palm-branch in his hand, be it his as a +gift.' On the morrow they came early, and the inspectors spread them +before them. And they used to snatch them and hurt each other. When the +Sanhedrin saw that persons were endangered, it was decreed that every man +should take them home." + +5. "How was the command for the willow?" "There was a place below +Jerusalem called Moza;(263) thither the people went down and gathered +drooping willow-branches. And they came and erected them at the side of +the altar, with their tops bending over the altar. They blew the trumpet, +and sounded an alarm, and blew a blast. Every day they made one circuit +round the altar, and said, 'Save now, I beseech Thee, O Lord! O Lord, I +beseech Thee, send now prosperity.' " Rabbi Judah said, "I and HE save +now, I beseech thee."(264) On the day itself(265) they made seven circuits +round the altar. "As they withdrew what did they say?" "Beauty is thine, O +Altar!" "Beauty is thine, O Altar!" R. Eleazar said, "To the LORD and to +thee, O Altar!" "To the LORD, and to thee, O Altar!" + +6. As they did on the week-days, so they did on the Sabbath, save that +they gathered the willow-boughs on the Sabbath-eve, and put them into +vases of gold, that they might not fade. R. Joshua, son of Beroka, says, +"they brought date-branches, and thrashed them on the ground at the sides +of the altar" (others say "on the altar"). And the day itself was called +"the day for thrashing the branches." + +7. Immediately the children threw down their palm-branches, and ate their +citrons. + +8. The hymn and rejoicings were for eight days. "How?" "It is taught, that +a man is bound to the hymn, and the rejoicings in honor of the last day of +the feast, even as on its other days." "How is the booth for seven days?" +"When a man has completed his eating, he is not to pull down his booth; +but after the evening sacrifice he may remove his furniture in honor of +the last day of the feast." + +9. "How was the pouring out of the water?" "A golden pitcher holding three +logs(266) was filled from Siloam. When they came (with it) to the +water-gate they blew the trumpet, an alarm, and a blast. The priest then +went up the ascent to the altar, and turned to his left. Two silver basins +were there." R. Judah says, "they were of lime, but their look was dark +from the wine." And they were bored with two narrow nostrils, one wider, +the other narrower, that both might get empty at once. "The one to the +west was for the water; the other to the east was for the wine; but if the +water was poured into the wine basin, or the wine into the water basin, it +was allowed." R. Judah said, "they poured out one log on each of the eight +days." To him, who poured out, they said, "lift your hand;" for once it +happened, that one poured over his feet,(267) and all the people pelted +him to death with their citrons. + +10. As they did on the week-days, so they did on the Sabbath; save that on +the Sabbath eve an unconsecrated golden cask was filled from Siloam, and +placed in a chamber. If it were spilt or uncovered, it was refilled from +the laver, as water and wine which had been uncovered were disallowed on +the altar. + + + +Chapter V + + +1. The musical pipes were (played) for five and (sometimes) six days. That +is to say, the pipes of the water-drawing, which supersedes neither the +Sabbath day nor the feast. The (Sages) said, "he who has not seen the +joy(268) of the water-drawing, has never seen joy in his life." + +2. With the departure of the first day of the feast, they went down into +the women's court, and made great preparations.(269) Four golden +candlesticks were there, and four golden basins on their tops, and four +ladders to each candlestick, and four lads from the young priests, and in +their hands were jars of oil containing 120 logs, with which they +replenished each basin. + +3. The cast-off breeches and belts of the priests were torn to wicks, +which they lighted. And there was not a court in Jerusalem that was not +lit up by the lights of the water-drawing. + +4. Pious and experienced men danced with lighted torches in their hands, +singing hymns and lauds before them. And the Levites accompanied them with +harps, psalteries, cymbals, trumpets, and numberless musical instruments. +On the fifteen steps which went down from the court of Israel into the +women's court, corresponding with the fifteen songs of degrees,(270) stood +the Levites with their musical instruments, and sang. And at the upper +gate, which went down from the court of Israel to the court of the women, +stood two priests with trumpets in their hands. When the cock crew, they +blew a blast, an alarm, and a blast.(271) When they reached the tenth +step, they blew a blast, an alarm, and a blast. And when they got into the +court, they blew a blast, an alarm, and a blast. They went on blowing as +they went, until they reached the gate, that leads out to the east. When +they reached the gate, that leads out to the east, they turned their faces +westward,(272) and said, + + + "Our fathers, who were in this place, + Turned their backs upon the Temple; + And their faces toward the east, + And worshipped the sun eastward."(273) + + +R. Judah says, they repeated again and again, + + + "But we unto the LORD; + To the LORD are our eyes."(274) + + +5. In the sanctuary they did not blow the trumpet less than twenty-one +times, nor oftener than forty-eight times. Every day they blew the trumpet +twenty-one times, thrice at opening the gates, nine times at the daily +offering of the morning, and nine times at the daily offering of the +evening. When there were additional offerings they blew nine times more. +On the eve of the Sabbath they again blew six times; thrice to interdict +the people from work, and thrice to separate the holy from the ordinary +day. But on the eve of the Sabbath during the feast they blew forty-eight +times: thrice at the opening of the gates, thrice at the upper gate, +thrice at the lower gate, thrice at the water-drawing, thrice over the +altar, nine times at the daily offering of the morning, nine times at the +daily offering of the evening, nine times at the additional offerings, +thrice to interdict the people from work, and thrice to separate the holy +from the ordinary day. + +6. On the first day of the feast there were thirteen bullocks, two rams, +and one goat. There then remained fourteen lambs for eight courses of +priests.(275) On the first day six courses offered two lambs each, and the +other (two) courses one lamb each. On the second day five courses offered +two lambs each, and the remaining (four) courses one lamb each. On the +third day four courses offered two lambs each, and the remaining six one +lamb each. On the fourth day three courses offered two lambs each, and the +remaining eight one lamb each. On the fifth day two courses offered two +lambs each, and the remaining ten one lamb each. On the sixth day one +course offered two lambs, and the remaining twelve one lamb each. On the +seventh day they were all equal. On the eighth day they cast lots, as on +other feasts. They said, "that the order which offered bullocks to-day, +was not permitted to offer bullocks to-morrow." But they changed in +rotation. + +7. Three times in the year all the courses shared alike in the offerings +of the great feasts, and in the distribution of the showbread. In the +Solemn Assembly(276) they say to each priest, "Here is unleavened bread +for thee, and here is leavened for thee." The course in regular succession +offered the daily sacrifices, vows, and free-will offerings, and all the +other sacrifices and services of the congregation. If a feast be next to +the Sabbath, either before or after it, all the courses shared alike in +the distribution of the showbread. + +8. "But if a day intervene between the two?" "The course in regular +succession took ten loaves, and the loiterers(277) took two." At other +times of the year, the course entering on duty took six loaves, and the +course going off duty took six. R. Judah says, "the course entering took +seven, and that going off took five." Those entering shared them on the +north side (of the temple court), and those going out on the south side. +The course Bilgah always shared theirs on the south side. But their +slaughter-ring was fastened down, and the window of their closet was shut +up.(278) + + + + +The New Year + + + Four New Years--Judgments--New + Moon--Witnesses--Evidence--Samaritans--Spreading the News--Beth + Yangzek--Examining Witnesses--Rabban Gamaliel's Plan of the Phases + of the Moon--Rabbi Joshua--Sanhedrin--Cornets and + Trumpets--Intention--The Serpent of Brass--Jerusalem and + Jamnia--Blessings--Texts of Scripture--How the Trumpets are to be + Blown. + + + +Chapter I + + +1. There are four new years. The first of Nisan(279) is a new year for +kings and for festivals.(280) The first of Elul(281) is a new year for the +tithing of cattle; but R. Eleazar and R. Simeon say, "it is on the first +of Tishri."(282) The first of Tishri is a new year for civil years, for +years of release, and for jubilees, also for planting of trees(283) and +herbs. The first of Sebat is a new year for (the tithing of) trees +according to the school of Shammai, but the school of Hillel say, "on its +fifteenth." + +2. The world is judged at four periods: at the passover, for the growth of +corn; at Pentecost, for the fruit of trees; at new year's day, when all +human beings pass before Him like lambs, as is said, "He fashioneth their +hearts alike; He considereth all their works";(284) and at the feast of +tabernacles, judgment is given for the rains. + +3. Messengers went forth (from Jerusalem) in six months: in Nisan for the +passover; in Ab(285) for the fast; in Elul for the new year; in Tishri for +the regulation of the feasts; in Kislev(286) for the dedication; in +Adar(287) for the feast of lots; and also in Iyar(288) during the +existence of the Temple for the little passover. + +4. For two months(289) they may profane the Sabbath, for Nisan and for +Tishri, because in them the messengers went forth to Syria, and in them +they regulated the feasts. And during the existence of the Temple they +might profane it in all the months for the regulation of the offerings. + +5. If the moon(290) appeared high and clear, or did not appear high and +clear, the witnesses may profane the Sabbath on account of it. R. José +says, "if it appeared high and clear, they may not profane the Sabbath on +account of it." + +6. It happened that more than forty pairs of witnesses were passing +through, when R. Akivah detained them in Lydda. Rabban Gamaliel sent to +him, "if thou thus detainest the people, it will be a stumbling-block in +the future." + +7. When father and son have seen the new moon, they must go (before the +Sanhedrin), not that they may be combined together, but in order that, +should the evidence of either of them be disallowed, the other may be +combined with another witness. R. Simeon says, "father, and son, and +relatives in every degree, may be allowed as competent witnesses for the +new moon." R. José says, "it happened that Tobias, the physician, his son, +and his freed slave, saw the new moon in Jerusalem, and the priests +accepted his evidence, and that of his son, but disallowed his slave; but +when they came before the Sanhedrin, they accepted him and his slave, but +disallowed his son." + +8. These witnesses are disallowed--gamblers with dice, usurers,(291) +pigeon-breeders,(292) traders in produce of the Sabbatical year, and +slaves. This is the rule: all evidence that cannot be received from a +woman cannot be received from any of these. + +9. "He who has seen the new moon but cannot walk?" "They must bring him on +an ass or even in a bed." Those afraid of being waylaid may take sticks in +their hands, and if they have a long way to go, they may take provisions. +If they must be a day and a night on the road, they may profane the +Sabbath in travelling to testify for the new moon; as is said, "These are +the feasts of the LORD, which ye shall proclaim in their seasons."(293) + + + +Chapter II + + +1. If a witness were unknown, another was sent to testify to him. At first +they received evidence of the new moon from anyone; but when the +heretics(294) bribed (the witnesses), they ordained that evidence should +only be received from those who were known. + +2. At first high flames were lighted, but when the Samaritans mimicked +them, it was ordained that messengers should be sent forth. + +3. "How were these high flames lighted?" "They brought long staves of +cedarwood, canes, and branches of the olive tree, and the tow of flax, +which was tied with twine. And one went to the top of the mountain and +lighted them, and waved the flame to and fro, up and down, till he could +perceive his companion doing so on the second mountain, and so on the +third mountain," etc. + +4. "And where were these high flames lighted?" "From the Mount of Olives +to Sartaba; from Sartaba to Grophinah; from Grophinah to Hoveran; from +Hoveran to Bethbaltin; there they did not cease to wave them to and fro, +up and down, till the whole country of the captivity(295) looked like +torches of fire." + +5. There was a large court in Jerusalem called Beth Yangzek,(296) there +all the witnesses met, and there the Sanhedrin examined them. And they +made great feasts for them, that they might come often. At first they did +not stir from thence all day.(297) Rabban Gamaliel the elder ordained, +that they might go 2,000 cubits on every side. And not only they, but the +midwife going to a birth; and they who go to rescue from fire, or from +enemies, or from inundation, or from fallen buildings. These are as +inhabitants of the place, and they have 2,000 cubits on every side. + +6. "How did they examine the witnesses?" "The first pair which came were +examined first, and they brought in the eldest of them, and they said to +him, 'Tell us how you saw the moon--(her horns) toward the sun, or away +from the sun? To the north, or to the south? What was her altitude? Toward +where her declination? And what was her breath?' If he said 'toward the +sun,' he said nothing. Afterward they brought in the second and examined; +if the evidence was found to agree, the evidence stood. The remaining +pairs of witnesses were then superficially examined, not because there was +necessity for their evidence, but not to discourage them, that they might +be willing to come again." + +7. The chief of the Sanhedrin said, "(the feast) is sanctified"; and all +the people answered after him, "Sanctified, sanctified." Whether the new +moon had been seen in its season, or not, they sanctified it. R. Eleazar, +son of Zadok, said, "if it were not seen in its season, they did not +sanctify it, for heaven had already sanctified it." + +8. Rabban Gamaliel had on a tablet and on the wall of his chamber figures +and phases of the moon which he showed to ignorant witnesses, and said, +"was it like this you saw her, or like that?" It happened once that two +witnesses came, and said, "we saw the moon in the morning in the east, and +in the evening in the west"; said R. Jochanan, son of Nourri, "they are +false witnesses," but when they came to Jamnia, Rabban Gamaliel received +their evidence. Two other witnesses came, and said, "we saw the moon in +her season, but on the next evening of the intercalary day she was +invisible," and R. Gamaliel received them. Said R. Dosah, son of Arkenaz, +"they are false witnesses, for how can they testify of a woman being +delivered, and on the morrow she is still pregnant?" To him said R. +Joshua, "I approve thy words." + +9. Rabban Gamaliel sent to (R. Joshua), "I order thee to come to me with +thy staff and money on the day of atonement, according to thy +reckoning."(298) R. Akivah went to (R. Joshua), and found him sorrowing. +He said to him, "I can prove that all Rabban Gamaliel has done is well +done, for it is said, 'These are the feasts of the Lord, even holy +convocations, which ye shall proclaim in their seasons,'(299) or out of +their seasons; I have no other feasts but these." R. Joshua came to R. +Dose, son of Arkenaz. He said to him, "if we are to judge the tribunal of +Rabban Gamaliel, we must also judge the tribunals which have existed from +the days of Moses till now," for it is said, "Then went up Moses and +Aaron, Nadab and Abihu, and seventy of the elders of Israel."(300) "And +why were not the names of the elders mentioned, but to inform us that +every three men in Israel who compose a tribunal, are as a tribunal of +Moses?" R. Joshua took his staff and money in his hand, and went to Jamnia +to Rabban Gamaliel on the day when the atonement began, according to his +reckoning. Rabban Gamaliel stood up and kissed him on his head, saying to +him, "come in peace, my master and disciple--my master in wisdom, my +disciple in obeying my words." + + + +Chapter III + + +1. "The Sanhedrin and all Israel saw (the new moon); the witnesses were +examined, but it became dark before they could say, 'Sanctified'?" "The +month is intercalary." "The Sanhedrin alone saw it?" "Two members must +stand up and testify before them, and they shall say, 'Sanctified, +sanctified.' " "Three composing a Sanhedrin saw it?" "Two of them must +stand up, and their assessors must be seated with the single member, and +before them they shall testify, and say, 'Sanctified, sanctified,' because +an individual cannot be trusted by himself alone." + +2. All cornets are allowed, except (horns) of a heifer,(301) because it is +(written) horn.(302) Said Rabbi José, "are not all cornets called horn? +for it is said, 'When they shall make a long (blast) with the ram's +horn.' "(303) + +3. The cornet of the New Year was a straight horn of a wild goat; and its +mouthpiece was plated with gold. And the two trumpets(304) were stationed +on each side. The cornet prolonged its note when the trumpets ceased, +because the obligation of the day was for the cornet. + +4. On fast days (there were) crooked rams' horns; and their mouthpieces +were plated with silver. And the two trumpets were stationed in the midst. +The cornet ceased, and the trumpets prolonged their notes, because the +obligation of the day was for the trumpets. + +5. The jubilee is like the New Year for the sounding and the blessings. R. +Judah says, "on the New Year they sounded rams' horns; and on the jubilee +wild goats' horns." + +6. A cornet, which was rent and cemented, is disallowed. One cemented from +fragments of cornets is disallowed. "It had a hole, which was closed?" "If +it hinder the sound, it is disallowed; but if not, it is allowed." + +7. "If one sound the cornet within a pit, a cistern, or in an earthenware +vessel, and one (outside) hears the sound of the cornet?" "He is +free."(305) "But if he hear the echo of the sound?" "He is not free." And +so, if one be passing behind a synagogue, or his house adjoin the +synagogue, and he hear the sound of the cornet, or the reading of the roll +of Esther, he is legally free, provided he heard it with due attention; +but if not, he is not legally free. Although one hears as well as another, +yet one hears with hearty intention, and another without hearty intention. + +8. "And it came to pass, when Moses held up his hand that Israel +prevailed,"(306) etc. And how could the hands of Moses make the battle, or +crush the battle? But it is written to tell thee that while Israel looked +to Heaven for aid, and subjected their hearts to their heavenly Father, +they prevailed; and when they did not do so, they were defeated. Like as +He says, "Make thee a fiery serpent, and set it upon a pole, and it shall +come to pass that everyone that is bitten, when he looketh upon it, shall +live."(307) And how could the serpent kill, or make alive? But when the +Israelites looked to Heaven for aid, and subjected their hearts to their +heavenly Father, they were healed; and when they did not do so, they +perished. One deaf and dumb, or an idiot, or a child, cannot, as proxies, +free others from their obligations. This is the rule: all who are not +responsible for a thing, cannot free others from their obligations. + + + +Chapter IV + + +1. When the feast of New Year happened on the Sabbath, they used to sound +the cornet in the Sanctuary; but not in the provinces. After the +destruction of the Sanctuary, R. Jochanan, son of Zacai, decreed that they +should sound it in every place in which there is a tribunal of justice. R. +Eleazar says, "R. Jochanan, son of Zacai, decreed it only for Jamnia." But +the Sages said to him, "it was all one for Jamnia, and all one for every +place in which there is a tribunal of justice." + +2. And again,(308) Jerusalem was privileged above Jamnia, because every +city which could be seen, and the sounding heard, and which was near, and +to which it was allowed to go, might sound the cornet; but in Jamnia they +could only sound it before the tribunal of justice. + +3. At first the palm-branch was taken seven days in the Sanctuary, and one +day in the provinces. After the destruction of the Temple, R. Jochanan, +son of Zacai, decreed, "that the palm-branch should be taken in the +provinces for seven days, to commemorate the Sanctuary"; also "that the +whole day of the waving(309) it should be forbidden (to eat new corn)." + +4. At first they received evidence of the new moon during the whole +(thirtieth) day; but once the witnesses delayed coming, and the Levites +erred in the chant. They decreed, that they should receive evidence only +till the time of the evening sacrifice; and if witnesses came after the +evening sacrifice, that and the next day were kept holy. After the +destruction of the Sanctuary Rabban Jochanan, son of Zacai, decreed, "that +they should receive evidence of the new moon during the whole day." R. +Joshua, son of Korcha, says, "and again Rabban Jochanan, son of Zacai, +decreed that wherever the chief of the Sanhedrin might be, the witnesses +need only go to the place of its meeting." + +5. The order of blessings to be said on the New Year is, "The +Fathers,"(310) and "The Mighty," and "Sanctification of the Name," and +there are comprehended the "Kingdoms" without blowing the trumpet; "The +Holiness of the Day," and he blows; "The Remembrances," and he blows; "The +Trumpets," and he blows. And he says, "The Service," "The Confession," and +"Blessing of the Priests." The words of R. Jochanan, son of Nourri. Said +R. Akivah to him, "if the trumpet be not blown after 'The Kingdoms,' why +are they mentioned?" But the order is, "The Fathers," and "The Mighty," +and "Sanctification of the Name," and there are comprehended "The +Kingdoms," with sanctification of the Day, and he blows; "The +Remembrances," and he blows; "The Trumpets," and he blows. And he says, +"The Service," "The Confession," and "Blessing of the Priests." + +6. They cannot read less than ten (texts of Scripture) relating to "The +Kingdom," ten relating to "Remembrances," and ten to "Trumpets."(311) R. +Jochanan, son of Nourri, says, "if three be read from all of them, the +duty is fulfilled, but they mention not the remembrance of the kingdom, +and trumpet of vengeance.(312) They must begin with the Law and end with +the Prophets." R. José says, "if they end with the Law, the duty is +fulfilled." + +7. (The minister of the congregation) must go over to the reading-desk on +the feast of the New Year. The second minister must blow the trumpet. But +at the hour for the hymn the first must read the hymn. + +8. For sounding the trumpet of the New Year they may not transgress the +Sabbatical limit, they may not remove for it a heap of stones, they may +not climb a tree, and they may not ride a beast, or swim over water. Nor +may they cut it(313) with anything that violates the Sabbatical rest, or +violates a negative command. But if one wish he may pour into it water or +wine.(314) They may not prevent children from blowing, but they may +practise in teaching them. But he who practises blowing is not freed from +his obligation, and he who listens to the practice is not freed from his +obligation. + +9. The order of blowing the trumpet is, three blasts blown thrice. The +measure of the blast is as six alarms. The measure of the alarm is as +three shrieks. If one blew the first and prolonged the blast for the +second to be as two, it reckons but as one. He who has said the blessings, +and afterward a trumpet is given to him, must blow a blast, an alarm, and +a blast three times. As the minister of the congregation is bound, so is +each individual bound. R. Gamaliel says, "the minister of the congregation +releases the public from their obligations." + + + + +On Fasting + + + When Rain is to be Prayed for--Proclamations for Fasting--Ceremonial + of Fasting--Prayers--Blowing of Trumpets--R. Gamaliel and R. + Meier--Sign of Famine--Partial Rain--Pestilence--Story of Hone + Hammeagal--Lifting Up of Hands--Deputies--Bringing Wood--Five Things + Happened in Tammuz and Five in Ab--Mortifications--Rejoicings. + + + +Chapter I + + +1. "When do we remember in prayer the heavy rain?" Rabbi Eleazar said, +"from the first holiday of the feast (of tabernacles)," Rabbi Joshua said, +"from the last holiday of the feast." To him said Rabbi Joshua, "when the +rain is no mark of blessing in the feast, why should one remember it?" +Said Rabbi Eleazar to him, "even I did not say to ask for it, but to +remember the blowing of the wind, and the descent of the rain in its +season." He replied to him, "if so, one can remember it always." + +2. We ask for rain only near to the season of rains. Rabbi Judah +said,(315) "he who passes last before the ark on the last holiday of the +feast of tabernacles remembers it; the first does not remember it. On the +first holiday of the passover the first remembers it, the last does not +remember it." How long do we ask for rain? Rabbi Judah said, "till the +passover be ended." Rabbi Meier said, "till Nisan depart,(316) as is +said,(317) 'And He will cause to come down for you the rain, the former +rain, and the latter rain in the first month.' " + +3. On the third day of Marchesvan(318) we ask for the rain. Rabban +Gamaliel said, "on the seventh, fifteen days after the feast, that the +last Israelite returning home from the feast may reach the river +Euphrates." + +4. "If the seventeenth day of Marchesvan arrive, and the rain does not +come down?" "Men of eminence begin to fast for three days. They may eat +and drink by night. And they may work, and wash, and anoint themselves, +and put on their sandals, and use their couches." + +5. "If the first day of the month Chislev(319) arrive, and the rain does +not come down?" "The tribunal proclaims three fast-days(320) for the +congregation. Persons may, however, eat and drink by night. And they may +work, and wash, and anoint themselves, and put on their sandals, and use +their couches." + +6. "If these days pass over, and there be no answer?" "The tribunal +proclaims three other fast-days for the congregation. Persons may, +however, eat and drink while it is still day. But they are forbidden work, +and washing, and anointing, and putting on sandals, and the use of the +couch. And the baths are locked up." "If these days pass over, and there +be no answer?" "The tribunal proclaims for them seven more; these are +altogether thirteen fast-days for the congregation." "And what are these +fast-days more than the first six?" "Because during them men blow with the +trumpets and lock up their shops." On Monday they can half open them at +dark. But on Thursday they may open them for honor to the approaching +Sabbath. + +7. "If these days pass over, and there be no answer?" "People diminish +business, building, planting, betrothals and marriages, and salutations of +peace between man and his friend, as children of men ashamed before +OMNIPRESENCE." The men of eminence have again recourse to fasting, till +Nisan be ended. If Nisan be ended, and the rain comes down, it is a mark +of cursing, as is said,(321) "Is it not wheat harvest to-day?" etc. + + + +Chapter II + + +1. "What is the order of the fast-days?" "Men draw out the ark containing +the rolls of the Law to the public street of the city, and they put burnt +ashes on the top of the ark, and on the head of the prince, and on the +head of the president of the tribunal, and everyone takes and puts ashes +on his own head." The most aged of them says before them touching words, +"Brethren, it is not said for the men of Nineveh, 'And God saw their +sackcloth and their fasting,'(322) but 'God saw their works, that they +returned from their evil way.' And in the tradition (of the prophet) he +says,(323) 'Rend your hearts and not your garments, and turn unto the Lord +your God.' " + +2. When they stood in prayer, they placed before the ark an aged man and +full of experience, one who had children and an unblemished house, that +his heart be not distracted in prayer, and he says before them twenty-four +blessings, the usual eighteen for every day, and he adds to them six more. + +3. These are they, "remembrances,"(324) and "blowing of the +trumpets,"(325) "In my distress I cried unto the Lord, and He heard +me,"(326) "I will lift up my eyes unto the hills,"(327) "out of the depths +have I cried unto Thee, O Lord,"(328) "A prayer of the afflicted when he +is overwhelmed."(329) Rabbi Judah says, "it was not necessary to say the +'remembrances,' and 'the trumpets,' but he said instead of them, 'If there +be in the land famine, if there be pestilence,' "(330) etc. "The word of +the Lord that came to Jeremiah concerning the dearth."(331) And he said +their closing benediction. + +4. For the first additional prayer he said, "He who answered Abraham our +father on Mount Moriah, He shall answer you, and hear the voice of your +cry this day. Blessed be Thou, Lord, the Redeemer of Israel." For the +second he said, "He who answered our fathers by the Red Sea, He will +answer you, and hear the voice of your cry this day. Blessed be Thou, +Lord, who rememberest those forgotten by man." For the third he said, "He +who answered Joshua in Gilgal, He will answer you, and hear the voice of +your cry this day. Blessed be Thou, Lord, who hearest the blowing of the +trumpet." For the fourth he said, "He who answered Samuel in Mizpah, He +will answer you, and hear the voice of your cry this day. Blessed be Thou, +Lord, who hearest the cry of distress." For the fifth he said, "He who +answered Elijah on Mount Carmel, He will answer you, and hear the voice of +your cry this day. Blessed be Thou, Lord, who hearest prayer." For the +sixth he said, "He who answered Jonah from the fish's belly, He will +answer you, and hear the voice of your cry this day. Blessed be Thou, +Lord, who art ever answering prayer in the time of need." For the seventh +he said, "He who answered David and Solomon his son in Jerusalem, He will +answer you, and will hear the voice of your cry this day. Blessed be Thou, +Lord, who hast pity on the earth." + +5. It happened in the days of Rabbi Chelpatha and R. Chanania, son of +Teradion, that a minister passed before the ark, and finished the whole +blessing, and the congregation did not answer after him, Amen. One cried +out, "Let the priests blow the trumpets"; they blew. (The minister +prayed,) "May He who answered Abraham our Father on Mount Moriah answer +you, and hear the voice of your cry this day." (One cried out,) "Let the +sons of Aaron blow an alarm"; they blew an alarm. (The minister prayed,) +"May He who answered our fathers by the Red Sea, answer you, and hear the +voice of your cry this day." And when the matter came before the Sages +they said it was not customary to do so, save in the Eastern gate and on +the Mountain of the House. + +6. These are the first three fasts. The priests of the weekly Watch of the +Temple fasted, but not completely. And the priests of their "Father's +House"(332) did not fast at all. In the second three fasts the men of the +Watch fasted completely. And the men of their "Father's House" fasted, but +not completely. "In the seven last fasts both of them fasted completely." +The words of Rabbi Joshua. But the Sages say, "in the three first fasts +neither one nor other fasted at all. In the second three fasts the priests +of the Watch fasted, but not completely. And the priests of their +'Father's House' did not fast at all. In the seven last fasts the priests +of the Watch fasted completely, and the priests of their 'Father's House' +fasted, but not completely." + +7. The men of the Watch are allowed to drink wine by night, but not by +day, and the men who inherit the patrimony of their fathers(333) may not +drink it neither by day nor night. The men of the Watch and the +Delegates(334) are not allowed to shave, nor wash, except on Thursdays for +the honor of the approaching Sabbath. + +8. That which is written in "The Roll of Fasting,"(335) "not to mourn" on +certain days--the day before them it is not allowed--the day after them it +is allowed to mourn. Rabbi José said, "both before and after the day it is +not allowed." But when it is written, "not to fast," both the day before +and the day after the fast, it is allowed to fast. Rabbi José said, +"before the fast it is not allowed--after the fast it is allowed." + +9. The rulers must not proclaim fasts for the congregation to begin on +Thursday, so as not to raise the market. But the three first fasts are +Monday, Thursday, and Monday. And the three second, Thursday, Monday, and +Thursday. Rabbi José said, "as the first fasts are not to begin on +Thursday, so likewise the second and the last are not to begin on that +day." + +10. "The rulers must not proclaim fasting for the congregation on the +feast of New Moon, and on the feasts of Dedication, and Purim; but if they +have already begun, they need not cease." The words of Rabbi Gamaliel. +Said R. Meier, "even though Rabbi Gamaliel said they need not cease, he +admits that the congregation do not fast the whole day; and so also on the +ninth of Ab, the fast for the burning of the Temple, if it happen on the +eve of the Sabbath." + + + +Chapter III + + +1. The order of these fasts is said only for the first rains. But if the +sprouts wither, men blow an alarm off-hand. And if the rains cease between +rain and rain forty days, men blow an alarm off-hand. Because it is a sign +of famine. + +2. If the rains came down for the sprouts, but did not come down for the +trees, for the trees, but not for the sprouts, for both these, but not for +the wells, pits, and caves, men must blow an alarm for them off-hand. + +3. And so also for the city, on which the rain did not come down, as is +written,(336) "And I caused it to rain upon one city, and caused it not to +rain upon another city; one piece was rained upon, and the piece whereupon +it rained not withered." + +This city fasts and blows an alarm, and all its neighboring cities fast, +but do not blow alarms. R. Akiba said, "they blow alarms, but do not +fast." + +4. And so for a city, in which there is pestilence, or falling of +buildings, that city fasts and blows an alarm, and all the neighboring +cities fast, but do not blow an alarm. Rabbi Akiba said, "they blow +alarms, but do not fast." "What is pestilence?" "A city containing 500 +men, and there go forth from it three dead in three days, one after the +other; this is pestilence, less than this is not pestilence." + +5. For these things men blow an alarm in every place--for the blasting and +for the blighting, for the locust and for the caterpillar, and for the +evil beast, and for the sword, they blow an alarm over them, because it is +a spreading wound. + +6. It happened that the elders went down from Jerusalem to their cities, +and proclaimed fasting, because the blasting appeared, as much as would +fill an oven, in Askelon. And again they proclaimed a fast, because the +wolves devoured two children beyond Jordan: Rabbi José said, "not because +they devoured them, but because the wolves were seen." + +7. For these things men blow an alarm on the Sabbath--for a city, +encompassed by Gentiles, or by a flood, and for a ship tossed in the sea. +Rabbi José said, "for help, but not for a cry of distress." Simon the +Temanite said, "also for pestilence," but the Sages did not admit it. + +8. For all distress--may it not come on the congregation--men sound an +alarm, except for too much rain. It happened that they said to Honé +Hammeagal, "pray that the rain come down": he said to them, "go and bring +in the passover ovens, that they be not dissolved." He prayed, but the +rain did not come down--What did he do? He dug a hole and stood in it, and +said before HIM, "Our Lord of the world, thy sons have turned toward me, +because I am a son of the House in Thy Presence. I am sworn in Thy great +Name, that I move not from hence, till Thou have pity on Thy children." +The rain began to drop; he said, "I did not ask it thus, but rains for +wells, pits, and caves." The rain began to descend with storm. He said, "I +did not ask it thus, but reasonable rain, with blessing and free-will." +The showers came down as they ought, until all Israel went up from +Jerusalem to the Mount of Olives on account of the rains. They came and +said to him, "as thou hast prayed that the rains should come down, so pray +that they may depart." He said to them, "go and see if the Stone of +Proclamation(337) be covered." Simon the son of Shatach sent to him word, +"if thou wert not Honé, I would excommunicate thee; but what shall I do to +thee, since thou prayest before OMNIPRESENCE, and He does thy will, as a +son who plays upon his father, and he does his will? and for thee the +Scripture says, 'Thy father and thy mother shall be glad, and she that +bare thee shall rejoice.' "(338) + +9. "If men were fasting and the rains came down for them before the sun +rose?" "They need not complete the day." "If the rains came down after +sunrise?" "They must complete it." R. Eliezer said, "before noon they need +not complete it, if after noon they must complete it." It happened, that +the rulers proclaimed a fast in Lydda, and the rains came down in the +forenoon. Said R. Tarphon, "go and eat, and drink, and make holiday." They +went and ate and drank, and made holiday, and they came in the evening and +read the great Thanksgiving.(339) + + + +Chapter IV + + +1. Three times in the year the priests elevate their hands to bless the +people, four times a day--in the morning prayer, in the following prayer, +in the evening prayer, and at the locking of the gates. These times are +the fast days, on the fasts of the deputies, and on the day of atonement. + +2. These are the Delegates, according as is said, "Command the children of +Israel, and say unto them, My offering and my bread for my sacrifices made +by fire."(340) And how is it possible, that the offering of a man should +be sacrificed, and he does not stand by it? Therefore, the former prophets +decreed four-and-twenty Watches. For every Watch there were Delegates in +Jerusalem of priests, Levites, and Israelites. When the time approached +(for them) to go up, the priests and Levites went up to Jerusalem, and the +Israelites, who belonged to the Watch, gathered in their cities and read +in the history of Genesis. + +3. And the Delegates used to fast four days in the week, from the second +day till the fifth. But they did not fast on the eve of the Sabbath, for +honor to the Sabbath. Nor on the first day, that they should not go forth +from repose and enjoyment, to toil, and fasting, and death. On the first +day they read in Genesis,(341) "and let there be a firmament." On the +second, "let there be a firmament and let the waters be gathered +together." On the third day, "let the waters be gathered together, and let +there be lights." On the fourth, "let there be lights, and let the waters +bring forth abundantly." On the fifth, "let the waters bring forth +abundantly," and "let the earth bring forth." On the sixth, "let the earth +bring forth," and "the heavens were finished." Two men read a large +portion, but a small portion was read by one. At morning prayer, at the +following prayer, at the evening prayer, they went in and read orally (by +heart), as they read the "Hear,"(342) etc. On the eve of the Sabbath they +did not go in to evening prayer for honor to the Sabbath. + +4. Every day when there is praise, the Delegates are not at morning +prayer. When there is the additional offering at the following prayer, +there is not the closing prayer at the locking up of the gates. "When +there is the offering of the wood, there is not the evening prayer." The +words of Rabbi Akiba. The son of Azai said to him, R. Joshua thus taught +it: "when there was an additional offering, the Delegates did not come to +evening prayer; when there was the offering of the wood, they did not come +to prayer at the locking up of the gates." R. Akiba changed his opinion, +and taught as the son of Azai. + +5. The times of bringing wood for the altar by priests and people were +nine. On the first of Nisan,(343) the children of Arach, son of Judah, +brought it. On the twentieth of Tammuz,(344) the children of David, the +son of Judah, brought it. On the fifth of Ab,(345) the children of +Parhush, the son of Judah, brought it. On the seventh, the children of +Jonadab, the son of Rechab, brought it. On the tenth, the children of +Sinah, the son of Benjamin, brought it. On the fifteenth, the children of +Zathva, the son of Judah, brought it, and with them the priests and +Levites and all who were ignorant of their tribe. And the children of +Gonebi Eli(346) and the children of Kozhi Kezihoth. On the twentieth, the +children of Pachath Moab, the son of Judah, brought it. On the twentieth +of Elul,(347) the children of Adin, the son of Judah, brought it. On the +first of Tebeth, the children of Parush returned the second time. On the +first of Tebeth,(348) there was no meeting of the Delegates, as there was +on it "The Praise," and the additional offering at the following prayer, +and the offering of the wood. + +6. Five things happened to our fathers on the seventeenth of Tammuz, and +five on the ninth of Ab. On the seventeenth of Tammuz the stone tables +were broken, and the daily offering ceased, and the city was broken up, +and Apostemus(349) burnt the law, and he set up an image in the Temple. On +the ninth of Ab it was proclaimed to our fathers, that they should not +enter the land, and the House was ruined for the first and second time, +and Bither was taken, and the city was ploughed up. On entering Ab we must +diminish joy. + +7. The week in which the ninth of Ab comes, men are not allowed to clip +their hair, or wash their clothes; but on Thursday they are allowed, for +honor to the Sabbath. On the eve of the ninth of Ab one must not eat from +two dishes, must not eat flesh, and must not drink wine. Rabban Simon, the +son of Gamaliel, said, "one must change the style of living." R. Judah +"enjoined to turn over the beds," but the Sages did not approve him. + +8. Said Rabban Simon, the son of Gamaliel, "there were no holidays in +Israel like the fifteenth of Ab, or like the day of atonement. Because in +them the daughters of Jerusalem promenaded in white garments borrowed, +that no one might be ashamed of her poverty. All these garments must be +baptized. And the daughters of Jerusalem promenaded and danced in the +vineyards. And what did they say? 'Look here, young man, and see whom you +choose; look not for beauty, look for family;' 'Favor is deceitful, and +beauty is vain, but a woman that feareth the Lord, she shall be praised;' +and it is said, 'Give her of the fruit of her hands, and let her own works +praise her in the gates,'(350) and also it is said, 'Go forth, O ye +daughters of Zion, and behold King Solomon with the crown, wherewith his +mother crowned him in the day of his espousals, and in the day of the +gladness of his heart.'(351) The day of his espousals, this is the gift of +the Law; and in the day of the gladness of his heart, this is the building +of the Sanctuary, and may it be speedily built in our days. Amen." + + + + +The Feast-Offering(352) + + + What is a Child?--Offerings--Crooked and Straight--Remission of + Vows--Persons Unsuitable for the World--Laying on of + Hands--Baptisms--Defilements--Purity--Vessels of the Sanctuary. + + + +Chapter I + + +1. All are bound to appear in the Temple, except the deaf, an idiot, and a +child, and a eunuch, and women, and slaves who are not free, and the lame, +and the blind, and the sick, and the aged, and the man who cannot go +afoot. "What is a child?" "Everyone who cannot ride on the shoulder of his +father, and go up from Jerusalem to the Mountain of the House." The words +of the school of Shammai. But the school of Hillel say, "everyone who +cannot grasp his father's hand, and go up from Jerusalem to the Mountain +of the House," as is said, "three times."(353) + +2. The school of Shammai say, "the appearance in the Temple is with two +pieces of silver, and the peace-offering with a meah of silver."(354) But +the school of Hillel say, "the appearance is with a meah of silver, and +the feast-offering with two pieces of silver." + +3. The burnt-offerings of the appointed feasts come from ordinary money; +but the peace-offering from tithes. "The offerings on the first holiday of +the passover?"(355) The school of Shammai say, "from ordinary money," but +the school of Hillel say, "from tithes." + +4. Israelites discharge their duty with vows, with free-will offerings, +and with tithes of animals; and priests with sin-offerings, with +trespass-offerings, and with the breast and shoulder, and first-born, but +not with fowls, nor with meat-offerings. + +5. "If one have a large family and small income?" "He must bring more +peace-offerings, and less burnt-offerings." "If a small family and large +income?" "He must bring more burnt-offerings, and less peace-offerings." +"If both be small?" "Of this they say, a silver meah, and two pieces of +silver are sufficient." "If both be large?" "Of this it is said, every man +shall give as he is able according to the blessing of the Lord thy God +which He hath given thee."(356) + +6. When one did not bring his peace-offering on the first holiday of the +feast, he may bring it during the holidays, and even on the last day of +the feast. "If the feast passed over, and he did not bring the +peace-offering?" "He is not obliged to bring it." For this it is said, +"that which is crooked cannot be made straight, and that which is wanting +cannot be numbered."(357) + +7. Rabbi Simon, the son of Menasia, said, "if thou shalt say, a thief or a +robber, he may return and become straight." R. Simon, the son of Jochai, +said, "we do not call one crooked, save one straight at first, and he +became afterward crooked; and this is the disciple of the wise, who +departs from the Law." + +8. The remission of vows is like flying in the air, and it has no +foundation. The decisions for the Sabbath, peace-offerings, and +trespasses, are as mountains hanging on a hair; because the verse is +small, but the decisions are many. Jurisprudence, and the Temple service, +cleanness and uncleanness, and illegal connections, have their own +foundations; they, they are the body of the law. + + + +Chapter II + + +1. Men may not discourse on illegal connections with three,(358) nor on +the work of creation with two,(359) nor on the cherubs with one,(360) save +when one is wise, and comprehends it of his own knowledge. Everyone who +considers four things, it were suitable for him that he did not come into +the world. What is in the height? what is in the depth? what is before? +and what is behind? And everyone who is not anxious for the honor of his +Creator, it were suitable for him that he did not come into the world. + +2. José, the son of Joezar, said that "one is not to lay his hand on the +offering." José, the son of Jochanan, said, "he is to lay his hand on the +offering." Joshua, the son of Perachia, said, that he "is not to lay on +his hand." Nittai, the Arbelite, said, "he is to lay on his hand." Judah, +the son of Tabai, said, that "he is not to lay on his hand." Simon, the +son of Shatach, said, "he is to lay on his hand." Shemaiah, said, "he is +to lay on his hand." Abtalion said, "he is not to lay on his hand." Hillel +and Menachem did not dispute. Menachem went out and Shammai entered. +Shammai said, "he is not to lay on his hand." Hillel said, "he is to lay +on his hand."(361) The first were Princes, and the second were Presidents +of the Tribunal. + +3. The school of Shammai said, "men may bring peace-offerings during the +feast, but they are not to lay their hands on them, and they are not to +bring burnt-offerings." But the house of Hillel say, "they may bring +peace-offerings, and burnt-offerings, and lay their hands on them." + +4. "When Pentecost happens to be on the eve of the Sabbath?" The school of +Shammai say, "the day of slaughtering the offering is after the Sabbath." +But the school of Hillel say, "there is no day of slaughtering after the +Sabbath." + +But they both acknowledge that if it happened to be on the Sabbath, the +day of slaughter is after the Sabbath. And the high priest must not robe +in his vestments, though they are allowed in seasons of mourning and +fasting, for fear of confirming the words of those who say that "Pentecost +is after the Sabbath."(362) + +5. Men must wash their hands for ordinary eating, but for tithes and for +the heave-offering they must be baptized. And for the sin-offering, if the +hands be unclean, the body is unclean. + +6. He who baptized himself for ordinary eating, and indicated it to be for +ordinary eating, he is prohibited from (eating) the tithe. "If he baptized +for the tithe, and indicated it to be for the tithe?" "He is prohibited +from eating heave-offerings." "If he baptized for heave-offerings, and +indicated it to be for heave-offerings?" "He is prohibited from eating the +holy flesh." "If he baptized for the holy flesh, and indicated it to be +for the holy flesh?" "He is prohibited from the sin-offering." "If he +baptized for the weighty?" "He is permitted the light." "If he baptized, +and did not indicate his intention?" "It is as no baptism." + +7. Treading on the garments of an ordinary man defiled the Pharisees. +Treading on the garments of the Pharisees defiled those who eat the +heave-offering. Treading on the garments of those who eat the +heave-offering defiled for the holy flesh. Treading on the garments of +those who eat the holy flesh defiles for the sin-offering. Joseph, the son +of Joezer, was the most pious of the priesthood, and treading on his cloak +defiled for the holy flesh. Jochanan, the son of Gudgada, used to eat with +the purification for the holy flesh all his life; and treading on his +cloak defiled for the sin-offering. + + + +Chapter III + + +1. There are more weighty rules for holy things, than for the +heave-offering. Because vessels may be baptized in vessels for the +heave-offering, but not for holy things. The outside and inside and handle +(are reckoned separately) for the heave-offering, but not for holy things. +He who carries that which defiles by treading upon it, may carry the +heave-offering but not the holy flesh. Treading on the garments of those +who eat the heave-offering defiles for the holy flesh. The measure of the +holy flesh is not as the measure of the heave-offering. Because for the +holy flesh one must loose his garments and dry himself, and baptize and +afterward bind them up. But in the heave-offering he can bind them up and +afterward baptize himself. + +2. Vessels completed in purity must be baptized for holy things, but not +for the heave-offering. A vessel unites whatever is inside to holy things, +but not to the heave-offering. The fourth degree of legal uncleanness(363) +is disallowed in holy things, and the third degree in the heave-offering. +In the heave-offering, if one of the hands be unclean, its fellow may be +clean, but in holy things one must baptize both hands; because each +renders its fellow unclean for holy things, but not for the +heave-offering. + +3. Men may eat with unwashen hands the dry meat of the heave-offering, but +not the holy flesh. The first day mourner, and he who failed in atonement, +have need of baptism for the holy flesh, but not for the heave-offering. + +4. There are weighty rules for the heave-offering, because in Judah men +are credited with the purity of wine and oil during the whole year. And in +the time of wine-pressing and oil-pressing (men are credited) even for the +heave-offering. When the time for wine and oil pressing has passed over, +and a barrel of wine is brought for the heave-offering, it must not be +received. But one may let it stand over for the wine-pressing next year. +But if one said, "I put into it a quarter log of holy wine," it is +credited. "Jugs of wine and jugs of oil which are mixed?" They are +credited in the time of wine-pressing and oil-pressing, and seventy days +before that time. + +5. From Modiyith(364) and inward,(365) men are credited for the purity of +earthen vessels. From Modiyith and outward they are not credited. "How?" +"The potter, when he is selling pots, comes inward from Modiyith." One +says, "this is the potter," and "these the pots," and "these the +purchasers," "it is credited." "When he went outward?" "It is not +credited." + +6. The tax-gatherers when they enter the house, and also the tax-gatherers +when they restore the vessels, are credited in saying, "we did not touch +them." And in Jerusalem they are credited in holy things (that they did +not defile them), and at the time of the feast they are credited even in +the heave-offering. + +7. "He who opened his barrel of wine,(366) and commenced with his dough +for the use of the feast?" R. Judah said, "he may finish it" (after the +feast). But the Sages say, "he must not finish it." When the feast was +over, the priests looked round for the purity of the Temple court. If the +feast ended on Friday, they did not look round for honor to the +approaching Sabbath. R. Judah said, "even they did not look round on +Thursday, because the priests are not then idle." + +8. "How did they look round for the purity of the court?" "The priests +baptized the vessels, which were in the Sanctuary, and used to say to the +people, 'Watch and do not touch the table and the candlestick, lest you +render them unclean.' " All the vessels in the Sanctuary were double and +treble, because if the first became unclean, they could bring duplicates +instead of them. "All the vessels which were in the Sanctuary required +baptism(367) except the golden altar, and the brazen altar, because they +are as earth." The words of R. Eliezer. But the Sages say, "because they +were overlaid." + + + + +The Sanhedrin + + + Judges--Judgments--The Tribunal of Seventy-one--The Great + Sanhedrin--The Small Sanhedrin--High Priest--Funerals--King--Royal + Wives--Book of the Law--Objections to Judges--Relations--Examination + of Witnesses--Evidence--Judgments in Money and Judgments in + Souls--Form of the Sanhedrin--Appointment of Judges--Intimidation of + Witnesses--Investigation--Acquittal or + Condemnation--Stoning--Hanging--Burning--Beheading + --Strangling--Blasphemy--Idolatry--Enticing--Sorcery--A Son Stubborn and + Rebellious--Burglary--Murder--Theft--Those Who Have No Portion in the + World to Come--The Rebellious Elder--The False Prophet--The False + Witness. + + + +Chapter I + + +1. "Judgments for money (require) three (judges). Robbery and beating +(require) three. Damages or half damages, double payments and payments +four or five fold (require) three." "Constraint, and enticement, and +slander (require) three." The words of R. Meier. But the Sages say, +"slander (requires) twenty-three judges, because there exist in it +judgments of souls." + +2. Stripes (require) three judges. In the name of Rabbi Ishmael, the Sages +say, "twenty-three." "The intercalary month(368) requires three. The +intercalary year requires three." The words of Rabbi Meier. Rabban Simon, +the son of Gamaliel, said, "with three judges they begin, and with five +they discuss, and they conclude with seven; and if they concluded with +three it is intercalated." + +3. "The appointment of elders, and striking off the heifer's neck(369) +(require) three." The words of Rabbi Simon. But Rabbi Judah said, "five." +The loosing off the shoe,(370) and dissatisfaction in marriage (require) +three. The produce(371) of the fourth year,(372) the second tithes, of +which the value is unknown (require) three. The valuation of holy things +(requires) three. The estimation of movable things requires three. R. +Judah said, "one of them must be a priest." Immovable things require nine +judges and a priest; and the valuation of a man (slave) is similar. + +4. Judgments of souls (require) twenty-three judges. Bestiality (requires) +twenty-three, as is said, "and thou shalt slay the woman and the beast," +and it is also said, "the beast thou shalt slay." An ox to be stoned +(requires) twenty-three judges; as is said, "The ox shall be stoned, and +his owner also shall be put to death,"(373) as is the death of the owner, +so is the death of the ox. The wolf, and the lion, and the bear, and the +leopard, and the panther, and the serpent, are to be put to death with +twenty-three judges. R. Eliezer said, "everyone who first killed them has +gained honor." R. Akiba said, "they are to be put to death after a +judgment with twenty-three (judges)." + +5. A tribe must not be judged, nor a false prophet, nor a high priest, +save before the tribunal of seventy-one. And soldiers must not go forth to +lawful warfare, save by a decree of the tribunal of seventy-one. Men must +not add to the city or to the temple courts, save by a decision of the +tribunal of seventy-one. They must not appoint judges to the tribes, save +by a decision of the tribunal of seventy-one. A city must not be excluded, +save by the tribunal of seventy-one. And the tribunal must not exclude a +city on the border, nor exclude three cities, but only one or two. + +6. The Great Sanhedrin consisted of seventy-one members, and the small one +of twenty-three. And whence know we that the great one contained +seventy-one? as is said, "Gather unto me seventy men of the elders of +Israel",(374) and Moses over them. There are seventy-one. R. Judah said +"seventy." And whence know we that the small one consisted of +twenty-three? as is said, "Then the congregation shall judge";(375) "and +the congregation shall deliver." A congregation to judge, and a +congregation to deliver, there is twenty. And whence know we that a +congregation required ten? as is said, "How long shall I bear with this +evil congregation?"(376) Joshua and Caleb were excepted. "And whence know +we to produce the other three?" From the meaning, as is said, "Thou shalt +not follow a multitude to do evil."(377) I am hearing that "I shall be +with them for good." If so, why is it said, "to decline after many to +wrest judgment"?(378) "Because thy inclinations to good do not equal thy +inclinations to evil. Thy inclinations to good are by the report of one. +Thy inclinations to evil are by the report of two. And a tribunal must not +be balanced. Another must be added. There are twenty-three." "And how +populous must be the city suited for judges?" "One hundred and twenty." R. +Nehemiah said "230 to represent twenty-three overseers of tens." + + + +Chapter II + + +1. The high-priest may judge, and be judged.(379) He may bear witness, and +witness may be borne against him. He may have his shoe loosed, and the +shoe may be loosed for his wife.(380) His brother may take his wife, but +he must not take his brother's wife, because he is prevented from marrying +a widow. If there happened a death in his family, he must not go +immediately behind the bier. "But when the (mourners) are concealed (in a +street), then he is discovered (to the public). They are discovered to the +public, and he is concealed in a street. And he may go with them to the +entrance gate of the city." The words of R. Meier. R. Judah said, "he must +not depart from the sanctuary"; as is said, "neither shall he go out of +the sanctuary."(381) And when he comforts others, the fashion of all the +people is to pass one after the other, and the deputy priest puts him in +the middle between himself and the people. But when he is comforted by +others, all the people say to him, "we are thy atonement." And he says to +them, "you shall be blessed from heaven." And at the first meal(382) after +a funeral, all the people recline on the ground, and he sits on a stool. + +2. The king neither judges, nor is he judged. He neither bears witness, +nor is witness borne against him. He does not unloose the shoe, and the +shoe is not unloosed for his wife. He does not marry his brother's wife, +nor is his wife married by his brother. R. Judah said, "if he pleased he +may unloose the shoe, or marry his brother's wife. He is remembered in +prayer for good." The Sages said to him, "we do not hear him (the king) +(for unloosing the shoe) and his widow must not marry." R. Judah said, +"the king may marry the widow of a king, as we find with David that he +married the widow of Saul"; as is said, "And I gave thee thy master's +house, and thy master's wives into thy bosom."(383) + +3. If there happened a death in his family, he goes not out from the +entrance of his palace. R. Judah said, "if he pleases to go after the bier +he may go, as we find in David that he went after the bier of Abner"; as +is said, "And King David himself followed the bier."(384) The Sages said +to him, "this only happened to pacify the people." And at the first meal +after a funeral, all the people recline on the ground, and he sits on a +sofa. + +4. And he may go forth to lawful warfare by order of the supreme court of +seventy-one, and he may break down a road for himself, and none can +prevent him. The road of a king is without measure, and all the people +plunder and lay it before him. And he takes part first. He must not +multiply wives beyond eighteen. R. Judah said, "he may multiply wives for +himself so long as they do not turn away his heart." R. Simon said, "even +if one turn away his heart, he should not marry her." If so, wherefore is +it said, "he must not multiply for himself wives, even though they be as +Abigail"? He must not multiply horses, except sufficient for his own +riding. And silver and gold he must not multiply much, only sufficient to +pay his own expenses. And he must write a book of the law for himself. +When he goes out to war, he must bring it with him. When he returns, he +must bring it with him. If he sit in judgment it is with him. When he is +seated it is before him, as is said, "And it shall be with him, and he +shall read therein all the days of his life."(385) + +5. None may ride on his horse, and none may sit on his chair, and none may +use his sceptre, and none may see him shaving, either when he is naked, or +in the bath, as is said, "Thou shalt in any wise set him king over +thee,"(386) that his dread be upon thee. + + + +Chapter III + + +1. "Judgments in money matters (require) three judges. This party chooses +for himself one, and the other party chooses for himself one. And both +parties choose another." The words of R. Meier. But the Sages say, "the +two judges choose for themselves the other." "This one may declare the +judge of that one illegal. And that one may declare the judge of this one +illegal." The words of R. Meier. But the Sages say, "it is only when +witness can be brought against them that they are related or unlawful." +"But if they be righteous or experienced, they must not be declared +illegal." "This one may declare illegal the witness of that one. And that +one may declare illegal the witness of this one." The words of R. Meier. +But the Sages say, "it is only when witness can be brought against them +that they are related or unlawful, but if they be righteous they must not +be declared illegal." + +2. One said to the other, "I trust my father," "I trust thy father," "I +trust three cowherds." R. Meier said, "he may change his mind." But the +Sages say, "he must not change." If he must give an oath to his companion, +and he said to him, "vow to me by the life of thy head"? R. Meier said, +"he may change his mind." But the Sages say, "he must not change his +mind." + +3. And these are illegal (as judges or witnesses), one who played at +cards, or lent on usury, or bet on the flight of doves, or trades in the +Sabbatical year. R. Simon said, "at first they were called gatherers on +the Sabbatical year; when they were forced by Gentiles to cultivate the +ground, they changed to call them traders on the Sabbatical year." R. +Judah said, "it is only when they have no other occupation but this one +alone: but if they have another occupation, they are allowed." + +4. And these are related, his father and his brother, and the brethren of +his father, and the brethren of his mother, and the husband of his sister, +and the husband of his father's sister, and the husband of his mother's +sister. And the husband of his mother and his father-in-law, and his +brother-in-law, they, their children, and their sons-in-law, and his +step-son alone. R. José said, "this was the teaching of R. Akiba; but the +first teaching was, his uncle and the son of his uncle, and all suitable +for inheritance, and everyone related to him at the present time." "One +was related and became estranged?" "He is lawful." R. Judah said, "even if +his daughter died, and he has children left by her, they are related." + +5. "Who is a friend? and who is an enemy?" "A friend is the bridegroom's +best man, an enemy is everyone who has not spoken with him three days in +malice." The Sages replied to him, "Israelites are not so suspicious." + +6. "How are witnesses examined?" "They are brought in and intimidated; and +all other men are driven out." And the chief of the witnesses is left, and +they say to him, "tell us how do you know that this man is indebted to +that man?" If the witness said, "he told me that I am indebted to +him"--"such a man told me that he is indebted to him"--he has said nothing, +till he shall say, "he acknowledged in our presence that he owed him 200 +zuz." And afterward the second witness is brought in, and examined. If +their statements were found agreeing, the judges held a conversation. Two +of them said "he is clear," and one said "he is indebted"? "He is +cleared." "Two said, he is indebted, and one said, he is clear?" "He is +indebted." "One said he is clear, and one said he is indebted? And even if +two pronounced him clear or indebted, and one said, 'I don't know'?" "The +judges must be increased." + +7. The matter is finished. They bring in the plaintiff and defendant. The +chief judge says, "thou, such a one, art clear; thou such a one, art +indebted." "And whence know we that one of the judges on going out should +not say, 'I was for clearing him, but my colleagues pronounced him +indebted, but what shall I do when my colleagues are too many for me'?" +"Of this man it is said, 'Thou shalt not go up and down as a tale-bearer +among thy people';(387) and it is said, 'A tale-bearer revealeth +secrets.' "(388) + +8. At any time the one condemned may bring evidence and annul the +judgment. The judges said to him, "bring all your evidence within thirty +days from this date." If he brought them within thirty days, it is +annulled, if after thirty days, it is not annulled. Rabban Simon, the son +of Gamaliel, said, "what shall he do if he did not find them within thirty +days, but found them after thirty days?" "The judges said to him, 'bring +witnesses'; and he said, 'I have no witnesses'; they said, 'bring +evidence'; and he said, 'I have no evidence'; but afterward he found +evidence, and found witnesses?" "They are nothing." Rabban Simon, the son +of Gamaliel, said, "what shall he do if he did not know that he had +witnesses, and found witnesses; he did not know that he had evidence, and +found evidence?" "They said to him, 'bring witnesses'; he said, 'I have no +witnesses.' 'Bring evidence,' and he said, 'I have no evidence.' " "He saw +that he will be pronounced indebted in judgment, and he said, 'approach +such a one, and such a one, and bear witness for me,' or 'he pulled out +evidence from his pocket'?" "It is nothing." + + + +Chapter IV + + +1. Judgments in money and judgments in souls must be equally inquired into +and investigated; as is said, "Ye shall have one manner of law."(389) +"What is the difference between judgments in money and judgments in +souls?" "Judgments in money (require) three judges, judgments in souls +twenty-three. Judgments in money open the case either for clearing or +proving indebted, but judgments of souls open the case for clearing, and +the case is not opened for condemning. Judgments in money are balanced by +one judge either for clearing or proving indebted; but judgments in souls +are balanced by one for clearing and by two for condemning. Judgments in +money may be reversed either for clearing or proving indebted; but +judgments in souls may be reversed for clearing, but must not be reversed +for condemnation. All may express an opinion on judgments in money for +clearing or proving indebted. All may express an opinion on judgments in +souls for clearing, but all must not express an opinion for condemnation. +He who has expressed an opinion on judgments in money for proving +indebted, may express an opinion for clearing, and he who has expressed an +opinion for clearing, may express an opinion for proving indebted. He who +has expressed an opinion on judgments in souls for condemnation may +express an opinion for clearing, but he who has expressed an opinion for +clearing must not reverse it to express an opinion for condemnation. +Judgments in money are conducted by day and settled by night. Judgments in +souls are conducted by day and settled by day. Judgments in money are +settled on the same day, either for clearing or proving indebted. +Judgments in souls are finished on the same day for clearing, and on the +day after it for condemnation--wherefore there can be no judgments on +Friday or on the eve of a festival."(390) + +2. Judgments in legal uncleanness and legal cleansings begin with the +Supreme (judge). Judgments in souls begin with a judge at his side. All +are eligible to pronounce judgments in money matters, but all are not +eligible to pronounce judgments in souls--only priests, Levites, and +Israelites who can intermarry into the priesthood. + +3. The Sanhedrin was like half a round threshing-floor, in order that the +members might observe each other. And two scribes of the judges stood +before them--one on the right and one on the left. And they wrote the +sentence of acquittal, and the sentence of condemnation. R. Judah said, +"three; one scribe wrote the sentence of acquittal, and one wrote the +sentence of condemnation; and the third wrote both the sentence of +acquittal and the sentence of condemnation." + +4. And three rows of the disciples of the wise sat before them. And each +one knew his place. When it was necessary to appoint a judge, they +appointed one from the first row. One from the second row came instead of +him into the first, and one from the third row came instead of him into +the second, and they selected another from the congregation, and they +seated him in the third row, and he did not sit in the place of his +predecessor, but he sat in a place suitable for himself. + +5. "How did the judges intimidate witnesses in the testimony for souls?" +"They introduced them, and intimidated them." "Perhaps you are speaking +from guess? or from hearsay? witness from witness? or from a trustworthy +man we heard it?" Or, perhaps, "you don't know that at the last we shall +proceed to inquire into your own character and investigate it." "Have a +knowledge that the judgments of money are not as the judgments of souls. +Judgments for money, when the man pays the money he has atoned. In +judgments for souls his blood and the blood of his posterity are suspended +till the end of the world." So we find it with Cain when he slew his +brother. It is said of him,(391) "the voice of thy brother's bloods +crieth." He does not say thy brother's blood, but bloods of thy brother, +his blood and the blood of his posterity. Another thing is also meant, +that thy brother's bloods are spattered on wood, and on stones. Therefore +man is created single, to teach thee that everyone who destroys one soul +from Israel, to him is the verse applicable, as if he destroys a full +world. And everyone who supports one soul in Israel, to him is the verse +applicable, as if he supports the full world. And it is also said, for the +peace of creation, that no man may justly say to his companion, my father +is greater than thine. And that the Epicureans should not say, that there +are more Creators in the heavens, and it is also said, to show forth the +greatness of the Holy One, blessed be He! When man stamps many coins with +one stamp, all are alike. But the King of Kings, the Holy One, blessed be +He! stamped every man with the stamp of the first Adam, and no one of them +is like his companion; therefore everyone is bound to say, "for my sake +was the world created." But, perhaps, the witnesses will say "what is this +trouble to us?" But is it not already said, "And is a witness, whether he +hath seen or known of it; if he do not utter it?"(392) But perhaps the +witnesses will say, "what is it to us, to be guilty of this man's blood?" +But is it not already said, "When the wicked perish, there is +shouting"?(393) + + + +Chapter V + + +1. The witnesses were examined with seven investigations. "In what +Sabbatical year?" "In what year?" "In what month?" "What date in the +month?" "What day?" "What hour?" "What place?" R. José said, "What day?" +"What hour?" "What place?" "Did you know him?" "Did you warn him?" In a +case of idolatry, "whom did he serve?" "And with what did he serve?" + +2. Every judge who extends examinations is praiseworthy. It happened that +the son of Zacchai examined (even) on the stems of figs. And what +difference is there between investigations and examinations? In +investigations if one say, "I don't know," their witness is worthless. In +examinations, if one say, "I don't know," and even two say, "we don't +know," their witness stands. Whether in investigations or examinations, +when they contradict each other, their witness is worthless. + +3. One witness said, "on the second of the month," and another witness +said, "the third of the month." Their witness stands. Because one knows of +the intercalary month, and another does not know of the intercalary month. +One said, "on the third," and another said, "on the fifth"; their witness +is worthless. One said, "at the second hour," and another said, "at the +third hour"; their witness stands. One said, "at the third," and another +said, "at the fifth"; their witness is worthless. R. Judah said, "it +stands." One said, "on the fifth," and another said, "on the seventh"; +their witness is worthless, because at the fifth (hour) the sun is in the +east, and at the seventh hour the sun is in the west. + +4. And afterward they introduce the second (witness) and examine him. If +both their statements agree, they open the case with clearing. One of the +witnesses says, "I possess information to clear him." Or one of the +disciples of the Sanhedrin says, "I possess information for condemning." +They order him to keep silence. One of the disciples of the Sanhedrin +says, "I possess information to clear him." They bring him up, and seat +him between the judges, and he did not go down during the whole day. If +there be substantial information, they give him a hearing. And even when +he (the accused) says, "I possess information for clearing myself," the +judges give him a hearing; only there must be substantial information in +his words. + +5. If the judges found him clear, they released him, but if not they +deferred his judgment till the morrow. They conversed in pairs, and +reduced their eating, and they drank no wine all the day, and discussed +the matter the whole night. And on the morrow they came very early to the +judgment hall. He who was for clearing said, "I was for clearing, and I am +for clearing in my place." And he who was for condemning said, "I was for +condemning, and I am for condemning in my place." He who pronounced for +condemning, could pronounce for clearing, but he who pronounced for +clearing, could not turn round and pronounce for condemning. If the judges +erred in a matter, the two scribes of the judges recalled it to their +memory. If they found him clear, they released him: but if not, they stood +to be counted. "Twelve cleared him, and eleven condemned?" "He is clear." +"Twelve condemned him, and eleven cleared him, and even eleven cleared, +and eleven condemned," and one said, "I don't know." And even twenty-two +cleared or condemned, and one said, "I don't know?" "They must add +judges." "How many do they add as judges two by two?" "Up to seventy-one." +"Thirty-six cleared him, and thirty-five condemned him?" "He is clear." +"Thirty-six condemned him, and thirty-five cleared him?" "They disputed +with each other until one of the condemning party acknowledged the +statement of the clearing party." + + + +Chapter VI + + +1. When the judgment was finished, they brought him forth to stone +him.(394) The place of stoning was outside the judgment-hall; as is said, +"Bring him forth that hath cursed."(395) One stood at the door of the +judgment-hall with towels in his hand, and another man rode a horse at a +distance from him, but so that he might see him. If one said, "I have +something to tell for clearing," this one waved the towels, and the other +galloped his horse, and stopped the accused. And even though he himself +said, "I have something to tell to clear myself," they brought him back as +many as four or five times, only there must be substance in his words. If +they found him clear, they freed him; but if not, they took him forth to +stone him. And a herald preceded him (crying), "Such a one, the son of +such a one, is brought out for stoning, because he committed such a +transgression, and so and so are witnesses; let everyone who knows aught +for clearing him come forth and tell it." + +2. When he was ten cubits from the place of stoning, they said to him +"confess," as it is the custom of all about to die to confess, since to +everyone who confesses there is a portion in the world to come. So we find +with Achan when Joshua said to him, "My son, give, I pray thee, glory to +the Lord God of Israel, and make confession unto him."(396) And Achan +answered Joshua, and said, "Indeed, I have sinned against the Lord God of +Israel, and thus and thus I have done." "And from whence know we that his +confession made atonement for him?" "As it is said, 'And Joshua said, Why +hast thou troubled us? the Lord shall trouble thee this day. This day thou +art troubled, but thou shalt not be troubled in the world to come.' " And +if he did not know how to confess, they told him to say, "let my death be +an atonement for all my sins." Rabbi Judah said, "if he knew that he was +falsely condemned, he said, 'let my death be an atonement for all my sins, +except this one';" the (Sages) said, "if so, every man will speak thus to +make themselves innocent." + +3. When he was four cubits from the place of stoning, they stripped off +his garments. "If a man, they covered him in front; if a woman, before and +behind." The words of Rabbi Judah. But the Sages say "a man was stoned +naked, but the woman was not stoned naked." + +4. The place of stoning was two men high. One of the witnesses thrust him +down on his loins. If he turned on his heart, the witness must turn him on +his loins. If he died with that thrust it was finished; but if not, the +second (witness) took the stone, and cast it upon his heart. If he died +with that blow, the stoning was finished. But if not, he was stoned by all +Israel, as is said, "The hands of the witnesses shall be first upon him to +put him to death, and afterward the hands of all the people."(397) "All +who were stoned were hung up." The words of Rabbi Eliezer. But the Sages +say, "none were hung up, save the blasphemer and the idolater." "The man +is to be hung with his face toward the people, but the woman with her face +toward the wood." The words of Rabbi Eliezer. But the Sages say, "the man +was hung up, but they do not hang up a woman." Rabbi Eleazar said to them, +"and did not Simon, the son of Shatach, hang women in Askalon?" They said +to him, "he hung up eighty women (witches), and two could not be judged, +in one day." "How did they hang him?" "They sunk a beam in the ground, and +a traverse beam proceeded from it, and they bound his hands, one over the +other, and hung him up" (by them). R. José said, "the beam was inclined +against the wall, and he was hung upon it, just as the butchers do." And +they loosed him immediately afterward. "But if he was out all night?" "It +was a transgression of a negative command, as is said, 'His body shall not +remain all night upon the tree, but thou shalt in any wise bury him that +day (for he that is hanged is accursed of God),' "(398) etc. As one says, +"wherefore is this one hung?" "Because he blasphemed the NAME, and it +follows that the heavenly NAME is profaned." + +5. Rabbi Meier said, "when man is sorrowful,(399) what language does the +Shekinah(400) make him to utter?" If it be lawful so to speak, "my head +makes me ashamed, my arm makes me ashamed." If, to speak after the manner +of men, OMNIPRESENCE is sorrowful, when the blood of the wicked is poured +out, how much more sorrowful is He for the blood of the righteous? And not +in the case of the condemned alone, but everyone who leaves his dead +overnight, is a transgressor of a negative command. If they left him for +the sake of honor, to bring a coffin and a shroud for him, there is no +transgression. But they did not bury him (the condemned) in the sepulchres +of his fathers. And there were two burial grounds prepared for the +Judgment Hall--one for the stoned and the burned, and one for those +beheaded and strangled. + +6. When the flesh of the condemned was consumed, they gathered his bones +and buried them in their proper place; and his relatives came and asked +after the peace of the judges, and the peace of the witnesses, as much as +to say, "know there is nothing in our hearts against you, as your judgment +was true." And they did not mourn, but were gloomy, since gloominess is +only in the heart. + + + +Chapter VII + + +1. Four punishments were permitted to the supreme court--stoning, burning, +beheading, and strangling. R. Simon said, "burning, stoning, strangling, +and beheading." The preceding chapter is the order of stoning. + +2. The order for those burned was to be sunk in dung to their knees. And +men put a hard towel in a soft one, and encircled his neck. One pulled on +one side, and another pulled on the other side, till the condemned opened +his mouth. And one lit a wick, and cast it into his mouth, and it went +down to his bowels, and it consumed his intestines. R. Judah said, "if he +died in their hands, they did not complete in him the order of burning; +only they opened his mouth with tongs against his will, and lit the wick, +and cast it into his mouth, and it went down to his bowels and consumed +his intestines." Said R. Eleazar the son of Zadok, "it happened with the +daughter of a priest, who was immoral, that they surrounded her with dry +branches and burned her." The Sages replied, "because the court at that +time was unskilled." + +3. The order of those beheaded was to have their heads struck off with a +sword, as is the custom of governments. R. Judah said, "that was an abuse; +they only rested his head on a block, and hewed it off with an axe." The +Sages replied to him, "no death is a greater abuse than that." The order +for those strangled was, that they were sunk down in dung to their knees, +and they put a hard towel inside a soft one, and encircled his neck. One +pulled on one side, and another pulled on the other side, till his soul +departed. + +4. These were stoned; ... a blasphemer, and an idolater, and he who gave +his seed to Molech, and one with a familiar spirit,(401) and a wizard, and +he who profaned the Sabbath, and he who cursed father or mother, and he +who came to a betrothed maid, and an enticer to idolatry, and a withdrawer +to idolatry, and a sorcerer, and a son stubborn and rebellious. + +5. The blasphemer was not guilty till he expressed the NAME. Said R. +Joshua, the son of Korcha, every day they examined the witnesses under a +substituted (feigned) name, for example, "José shall beat José." When the +judgment was finished, they could not execute him under the nickname, but +they withdrew all men outside, and interrogated the principal witness, and +said to him, "tell us clearly what thou hast heard?" and he said it. And +the judges stood up on their feet, and rent their garments,(402) and they +were never sewn again. And the second witness said, "even I (heard) as +he," and the third said, "even I (heard) as he." + +6. One committed idolatry, whether he served the idol, or sacrificed to +it, or burned incense to it, or made a libation to it, or bowed down to +it, or accepted it for his god. And also, he who said to it, "thou art my +God." But he who embraced it, and kissed it, and honored it, and dusted +it, and washed it, and anointed it, and dressed it, and put shoes on it, +transgressed a negative command. He who vowed in its name, and performed +the vow in its name, transgressed a negative command. "He exposed himself +to Baal peor?" "That is positive service." "He cast a stone to Mercury?" +"That is positive service." + +7. He who gave his seed to Molech(403) is not guilty till he hand it to +Molech, and pass it through the fire. "If he hand it to Molech, and do not +pass it through the fire, (or if) he passed it through the fire, and did +not hand it to Molech?" "He is not guilty till he hand it to Molech, and +pass it through the fire." One has a familiar spirit, when the Python +speaks from his arm. But the wizard speaks with his mouth. These are to be +stoned, and inquiry from them is forbidden. + +8. He who profaned the Sabbath by aught which renders him guilty of +presumption is to be cut off;(404) but if he profaned the Sabbath in +error, a sin-offering (is required) from him. He who cursed father or +mother is not guilty till he curse them by the NAME. "If he curse them +with a substituted name of God?" R. Meier pronounces him "guilty"; but the +Sages "free him." + +9. "If one came to a betrothed maid?" "He is not guilty, except she be a +virgin, and betrothed, and in the house of her father." "If two came to +her?" "The first is to be stoned and the second strangled." + +10. "The enticer to idolatry?" "This ordinary man enticed an ordinary man; +he said to him, 'there is an object of fear in such a place, so it eats, +so it drinks, so it does good, so it does evil.' " Of all who are guilty +of death in the law, we are not to set witnesses in concealment to convict +them, except in this case of an enticer to idolatry. When he has spoken of +his idolatry to two persons, they as witnesses bring him to the +judgment-hall, and stone him. If he spoke thus to one, this one replies, +"I have companions who desire to hear so and so." "If he be cunning, and +he does not speak before them?" "Witnesses are concealed behind a wall, +and he says to the idolater, 'tell me what thou saidst to me alone,' and +the idolater told him. And he replied to him, 'how can we leave our God, +who is in heaven, and go and serve wood and stone?' " "If the idolater +returned from his sin, it is well; but if he said, 'so is our duty, and so +it is excellent for us,' they who stood behind the wall bring him to the +judgment-hall, and stone him; if he said, 'I shall serve, I shall go and +serve, let us go and serve; I will sacrifice, I will go and sacrifice, let +us go and sacrifice; I will burn incense, I will go and burn incense, let +us go and burn incense; I will pour a libation, I will go and pour a +libation, let us go and pour a libation; I will bow down, I will go and +bow down, let us go and bow down'--the withdrawer is he who says, 'let us +go and serve idols.' " + +11. The sorcerer, who has done the act, is guilty of death, but he is not +guilty who merely deludes the eyes. R. Akiba said in the name of R. +Joshua, "two sorcerers can gather cucumbers--one gathers them and is free, +but another gathers them and is guilty. He who has performed the act is +guilty. He who has merely deluded the eyes is free." + + + +Chapter VIII + + +1. A son stubborn and rebellious.(405) "From what time is he decidedly a +son stubborn and rebellious?" "From the time the two hairs have come, and +up to the time the beard has sprouted; but the Sages spoke in modest +language. As is usually said, when a man has a son--a son, but not a +daughter; a son, but not a man; a child as yet free from coming under the +rule of the commandments." + +2. "From what time is he guilty?" "From the time he ate three-quarters of +a pound of flesh, and drank half a log of Italian wine." R. José said, "a +pound of flesh and a log of wine." "He ate it in an appointed feast; he +ate it in the intercalary month; he ate it during the second tithes in +Jerusalem; he ate of a carcass and of things torn, abominable things and +creeping things; he ate of that which had not paid tithes, and the first +tithes before the heave-offering was separated from them and the second +tithes and holy things which were not redeemed; he ate of a thing which is +commanded, and of a thing which is a transgression; he ate every kind of +meat, but he did not eat flesh; he drank every kind of fluid, but he did +not drink wine?" "He is not a son stubborn and rebellious till he eat +flesh and drink wine," as is said, "A glutton and a drunkard";(406) and +even though there is no conclusive evidence, there is a memorial to the +matter, as is said, "Be not among winebibbers; among riotous eaters of +flesh."(407) + +3. "If he steal it from his father, and eat it (with permission) on the +property of his father; from others, and eat it on the property of others; +from others, and eat it on the property of his father?" "He is not a son +stubborn and rebellious till he steal it from his father and eat it on the +property of others." R. José, the son of R. Judah, said, "till he steal it +from his father and from his mother." + +4. "If his father desires (his punishment), and his mother does not desire +it; his father does not desire it, and his mother does desire it?" "He is +not declared a son stubborn and rebellious until both of them desire it." +R. Judah said, "if his mother was not suitable for his father, he is not +declared a son stubborn and rebellious." "One of them was broken-handed, +or lame, or dumb, or blind, or deaf?" "He is not declared a son stubborn +and rebellious," as is said, " 'Then shall his father and his mother lay +hold on him,'(408) which is impossible if they be broken-handed; 'and +bring him out,' which is impossible if they be lame; 'and they shall say,' +which is impossible if they be dumb; 'this our son,' which is impossible +if they be blind; 'he will not obey our voice,' which is impossible if +they be deaf. They must warn him before three judges, and then flog him." +"He returned to his bad habits?" "He is to be judged before twenty-three +judges, but he is not to be stoned till the three first (judges) are +present, as is said, 'this our son' who was flogged before you." "He ran +away before his judgment was finished, and afterward came to puberty?" "He +is free." "But if he ran away after the decision and then came to +puberty?" "He is guilty." + +5. A son stubborn and rebellious is judged for the sake of his future +prospects. The law says, "better die when he is innocent, and not die when +he is guilty." The death of the wicked is pleasant for them, and pleasant +for the world; but the death of the righteous is evil for them, and evil +for the world. Wine and sleep are pleasant to the wicked, and pleasant to +the world; but for the righteous, it is evil for them, and evil for the +world. Separation for the wicked is pleasant for them, and pleasant for +the world; but for the righteous, it is evil for them, and evil for the +world. Union for the wicked is evil for them, and evil for the world; but +for the righteous, it is pleasant for them, and pleasant for the world. +Rest for the wicked is evil for them, and evil for the world; but for the +righteous, it is pleasant for them, and pleasant for the world. + +6. If one engaged in burglary, he is judged for the sake of his future +prospects. "He engaged in burglary and broke a barrel?" "If the owner +might not kill him, he must pay for the barrel; but if the owner might +kill him, he is freed from paying for the barrel." + +7. These are they who are rescued(409) with their souls--he who pursued +after his companion to kill him, and one after a betrothed girl. But one +about to profane the Sabbath, and one about to serve idols, such cannot be +saved with their souls.(410) + + + +Chapter IX + + +1. And these are to be beheaded. The murderer and the men of a city +withdrawn to idolatry. "The murderer who smote his neighbor with a stone +or iron, and he pressed him down in the midst of the water, or in the +midst of fire, and he could not come out from thence, and he died?" "He is +guilty." "He pushed him into the midst of water, or into the midst of +fire, and he could come out, but he died?" "He is free." "He encouraged a +dog against him, he encouraged a serpent against him?" "He is free." "He +caused a serpent to bite him?" Rabbi Judah declared him "guilty," but the +Sages "freed him." "He smote his companion either with a stone or his +fist, and he was counted for dead, and he became lighter, and afterward +became heavier, and died?" "He is guilty." R. Nehemiah said, "he is free, +because there are extenuating circumstances in the matter." + +2. "His intention was to kill a beast, and he killed a man--a foreigner, +and he killed an Israelite--a premature birth, and he killed a timely +child?" "He is free." "His intention was to smite his loins, and there was +not sufficient force in the blow to cause death in his loins, and it +passed to his heart, and there was sufficient force in the blow to cause +death in his heart, and he died?" "He is free." "His intention was to +smite him on his heart, and there was sufficient force in the blow to +cause death on his heart, and it passed on to his loins, and there was not +sufficient force in the blow to cause death on his loins, but he died?" +"He is free." "His intention was to smite an adult, and there was not +sufficient force in the blow to cause death to an adult, and it passed off +to a child, and there was sufficient force to kill the child, and he +died?" "He is free." "His intention was to smite a child, and there was +sufficient force in the blow to cause death to a child, and it passed to +an adult, and there was not sufficient force to cause death to the adult, +but he died?" "He is free." "But his intention was to smite him on his +loins, and there was sufficient force in the blow to cause death on his +loins, and it passed to his heart, and he died?" "He is guilty." "His +intention was to smite an adult, and there was sufficient force in the +blow to cause the death of the adult, and it passed to a child, and he +died?" "He is guilty." R. Simon said, "even if his intention be to kill +this one, and he killed that one, he is free." + +3. "A murderer, who is mingled with others?" "All are to be freed." R. +Judah said, "they are to be collected in a prison." "Several condemned to +(different) deaths are promiscuously mingled?" "They are all to be +adjudged the lightest punishment." "Those condemned to stoning with those +condemned to burning?" R. Simon said, "they are to be condemned to +stoning, because burning is more grievous," but the Sages say, "they are +to be condemned to burning, because stoning is more grievous." To them +replied R. Simon, "if burning were not more grievous, it would not have +been assigned to the daughter of a priest who was immoral." They replied +to him, "if stoning were not more grievous, it would not have been +assigned to the blasphemer, and the idolater." "Those condemned to +beheading, mingled with those condemned to strangling?" R. Simon said, +"they are to be put to death with the sword," but the Sages say, "with +strangling." + +4. "He who is found guilty of two deaths by the judges?" "He is condemned +to the more grievous punishment." "He committed a transgression, which +made him deserve two deaths?" "He is condemned to the more grievous." R. +José said, "he is condemned for the first deed which he committed." + +5. "He who is flogged once and again?" "The judges commit him to prison, +and they give him barley to eat till his belly bursts." "He who killed a +person without witnesses?" "They commit him to prison, and they give him +to eat the bread of adversity, and the water of affliction."(411) + +6. "A thief who stole a sacred vessel, and he who cursed in necromancy, +and the paramour of an Aramæan?" "The avengers may at once fall upon him." +"The priest who served in legal uncleanness?" "His brother priests have no +need to bring him to the tribunal, but the young priests drag him outside +of the court, and dash out his brains with fagots of wood." "A stranger +who served in the sanctuary?" R. Akiba said, he is to be killed "with +strangling," but the Sages say, "by the visitation of heaven." + + + +Chapter X + + +1. All Israel have a portion in the world to come, as is said, "Thy people +also shall be all righteous,"(412) etc. And these are they who have no +portion in the world to come: he who says there is no resurrection of the +dead in the law, and that there is no revealed law from heaven, and the +Epicurean. R. Akiba said, "even he who reads in forbidden(413) books, and +he who mutters over a wound"; and he said, "I will put none of these +diseases upon thee, which I have brought upon the Egyptians: for I am the +Lord that healeth thee."(414) Aba Shaul said, "even to meditate the +NAME(415) in its letters." + +2. Three kings and four ordinary persons have no portion in the world to +come. Three kings, Jeroboam, Ahab, and Manasseh. R. Judah said, "Manasseh +had a portion in the world to come," as is said, "And prayed unto him, and +he was entreated of him, and heard his supplication, and brought him again +to Jerusalem into his kingdom."(416) The Sages said to him, "He brought +him back to his kingdom, but He did not bring him back to life in the +world to come." Four ordinary persons, Balaam, and Doeg, and Ahitophel, +and Gehazi, have no portion in the world to come. + +3. The generation of the deluge has no portion in the world to come, and +they stand not in judgment, as is said, "My Spirit shall not always strive +with man."(417) (They have) neither judgment nor spirit. The generation of +the dispersion has no portion in the world to come, as is said, "So the +Lord scattered them abroad from thence upon the face of all the +earth."(418) And the Lord scattered them in this world, and from thence +the Lord scattered them in the world to come. The men of Sodom have no +portion in the world to come, as is said, "But the men of Sodom were +wicked and sinners before the Lord exceedingly,"(419) wicked in this +world, and sinners in the world to come. But they will stand in judgment. +R. Nehemiah said, "neither one nor other will stand in judgment," as is +said, "Therefore the ungodly shall not stand in the judgment, nor sinners +in the congregation of the righteous."(420) "Therefore the wicked shall +not stand in judgment;" this is the generation of the deluge: "Nor sinners +in the congregation of the righteous;" these are the men of Sodom. The +(Sages) said to him, "they do not stand in the congregation of the +righteous, but they stand in the congregation of the wicked." The spies +have no portion in the world to come, as is said, "Even those men that did +bring up the evil report upon the land, died by the plague before the +Lord."(421) And they died in this world. They also died in the plague in +the world to come. "The generation of the wilderness has no portion in the +world to come, and they will not stand in judgment, as is said, 'In this +wilderness they shall be consumed, and there they shall die.' "(422) The +words of R. Akiba. R. Eliezer said, "of them He said, 'Gather my saints +together unto me, those that have made a covenant with me by +sacrifice.' "(423) "The congregation of Korah will not come up, as is +said, 'And the earth closed upon them'(424) in this world. 'And they +perished from among the congregation' in the world to come." The words of +R. Akiba. R. Eliezer said, "of them he said, 'The Lord killeth and maketh +alive; he bringeth down to the grave and bringeth up.' "(425) "The ten +tribes will not return, as is said, 'And cast them into another land, as +it is this day';(426) as the day departs and does not return, so they +depart and do not return." The words of R. Akiba. R. Eliezer said, "as the +day darkens and brightens, so will it be with the ten tribes; as it was +dark for them, so will it be bright for them." + +4. The men of a city withdrawn to idolatry have no portion in the world to +come, as is said, "Certain men, the children of Belial, are gone out from +among you and have withdrawn the inhabitants of their city,"(427) and they +are not to be killed till the withdrawers be from the city itself and from +the tribe itself, and till it withdraw the majority, and till the +withdrawers be men. If the withdrawers be women, or children, or the +minority be withdrawn, or the withdrawers be outside it, they are to be +treated singly, and they need two witnesses, and a warning to each one of +them. It is more grievous for individuals than for the multitude, because +individuals must be stoned, though for that reason their money is safe for +their heirs; but the multitude are cut off with the sword, and for that +reason their money is lost. + +5. "Thou shalt surely smite the inhabitants of that city,"(428) etc. A +caravan of asses or camels passing from place to place are delivered, as +is said, "Destroying it utterly and all that is therein," etc. From thence +they said, "the property of the righteous in it is lost, out of the city +it is safe. But that of the wicked, whether inside or outside, is lost." + +6. "And thou shalt gather all the spoil of it into the midst of the street +thereof."(429) If it have no street, they must make a street for it. If +there be a street outside of it, they bring it inside. "And shalt burn +with fire the city and all the spoil thereof," its spoil but not the spoil +of heaven. From thence they say, the holy things therein are to be +redeemed, and the heave-offerings suffered to decay. The second tithes and +holy writings are to be concealed. "Every whit for the Lord thy God." Said +R. Simon, "The Holy One, Blessed be He, said, If you execute judgment on +the withdrawn city, I count it for you as though you brought a +burnt-offering wholly before me." "And it shall be a heap forever; it +shall not be built again." "Thou shalt not make of it even gardens or +parks." The words of R. José, the Galilean. R. Akiba said, "it shall not +be builded again. It must not be built as it was before, but it may be +made (into) gardens and parks." "And there shall cleave naught of the +cursed thing to thine hand."(430) Whilst the wicked are in the world, +wrath is in the world. When the wicked are destroyed from the world, wrath +retires from the world. + + + +Chapter XI + + +1. These are to be strangled--he who beats his father or his mother, and he +who steals a soul from Israel, and an "elder" who is rebellious against +the judges, and a false prophet, and he who prophesies in the name of +idolatry, and false witnesses proved to be perjured against a priest's +daughter and her paramour. He who beats father or mother is not guilty +till he make a bruise in them. It is more grievous to curse them than to +beat them. Because if he cursed them after their death, he is guilty; but +if he beat them after their death, he is free. He who stole a soul from +Israel is not guilty till he bring him on his property. R. Judah said, +"till he bring him on his property and obtain service by him," as is said, +"And maketh merchandise of him, or selleth him."(431) "If he steal his own +son?" R. Ishmael, the son of R. Jochanan, the son of Beroka, pronounces +him "guilty," but the sages pronounce him "free." "If he stole one, half a +servant and half free?" R. Judah pronounces him "guilty," but the Sages +pronounce him "free." + +2. The elder rebellious against the decision of the judges? as it is said, +"If there arise a matter too hard for thee in judgment,"(432) etc. There +were three places of judgment. One place was by the door of the Mountain +of the House; and one was by the door of the court; and one was in the +chamber of hewn stone. The witnesses against the rebellious elder came to +the one by the door of the Mountain of the House, and each one said, "so I +expounded, and so my companions expounded; so I taught, and so my +companions taught." If the judges listened to them, they told them: but if +not, they went to those at the door of the court, and each one said, "so I +expounded, and so my companions expounded; so I taught, and so my +companions taught." If they listened to them, they told them; but if not, +both parties went to the supreme court in the chamber of hewn stone, +because from it the Law proceeded forth to all Israel, as is said, "Of +that place which the Lord shall choose."(433) "If the rebellious elder +returned to his city, and taught as before?" "He is free." "But if he +decided to practise false teaching?" "He is guilty," as is said, "And the +man that will do presumptuously."(434) He is not guilty till he decide to +practise his false teaching. A disciple who decided to practise false +teaching is free. It follows that what is a grave offence in the one is a +light offence in the other. + +3. The burden in the words of the scribes is greater than the burden in +the words of the law. He who said, "There are no phylacteries, so as to +transgress the words of the law?" "He is free." He who said, "There are +five frontlets, so as to add to the words of the scribes?" "He is guilty." + +4. "The judges do not put such an offender to death in the tribunal of his +city, nor in the tribunal of Jabneh,(435) but they bring him up to the +supreme court in Jerusalem, and they guard him till a holiday; and they +put him to death on a holiday, as is said, 'And all the people shall hear +and fear, and do no more presumptuously.' "(436) The words of R. Akiba. R. +Judah said, "they do not cause him anguish in delaying his judgment, but +they execute him off-hand." And they write and send messengers to all +places, "Such a man, the son of such a man, is condemned to death by the +tribunal." + +5. A false prophet, who prophesied what he did not hear, and what was not +told to him, is put to death by the hands of man. But he who suppressed +his prophecy, and he who added to the words of a prophet, and a prophet +who transgressed his own words, is put to death by the visitation of +heaven, as is said, "I will require it of him."(437) + +6. And he who prophesied in the name of idolatry and said, "so the idol +said," even though its decision was exactly to pronounce unclean the +unclean, and to pronounce cleansed the clean, is to be strangled. And so +also the false witnesses against a priest's daughter. Because all false +witnesses are condemned to the same death which they had intended (for the +accused), except false witnesses against the daughter of a priest, and +they are to be strangled. + + + + +On Idolatry(438) + + + Dealings with Idolaters--Idolatrous Feasts--Things Not to be Sold to + Idolaters--Labor with Idolaters--The Letting Out of Houses and + Fields--Precautions--Things Forbidden and Things Allowed--Idols and + Fragments of Idols--Hills and Groves--Houses Joined to an Idol + Temple--Idolatrous Trees--Image of Mercury--Annulling Idolatry--Pagan + Argument for Idolatry--Answer--Treading--Pressing--Baking--Wine of + Libation--Culinary Utensils. + + + +Chapter I + + +1. Three days before the feasts of the idolaters it is forbidden to deal +with them, to lend articles to them, or to take a loan of articles from +them; to make a loan of money to them, or to borrow money from them; to +repay them, or to take payment from them. Rabbi Judah said, "it is allowed +to take payment from them, since it is unsatisfactory to the idolater." +The (Sages) answered him, "though it is unpleasant to him now, he rejoices +afterward." + +2. R. Ishmael said, "three days before and three days after their feasts +it is forbidden." But the Sages say, "before their feasts it is forbidden, +after their feasts it is allowed." + +3. "And these are the feasts of the idolaters--the Kalends, and the +Saturnalia, and the Quartesima, and the coronation day of their kings, and +the day of their birth, and the day of their death." The words of R. +Meier. But the Sages say, "every death anniversary in which there is +burning of incense,(439) there is in it the worship of idols. But if there +be no burning of incense there is no worship of idols." "The day of +shaving his beard and cutting his hair, the day of his disembarking from +the sea, and the day of his release from prison, and the day when the +heathen makes a feast for his son?" "It is not forbidden to deal with them +save on this day of his feast, and with this man who keeps the feast +only." + +4. "The city in which there exists idolatry outside the city?" "It is +allowed to deal with the idolaters." "If the idolatry be outside?" "Inside +it is allowed." "How is it with going there?" "When the road directly +leads to the place itself, it is forbidden; but if it be possible to go by +it to another place, it is allowed." + +5. "If in the city in which there exists idolatry there be shops, some +decorated with idolatrous crowns, and some without decoration?" This was +the case in Bethshan; and the Sages say, "the decorated ones are forbidden +for dealing, and those not decorated are allowed." + +6. These things are forbidden to be sold to idolaters--fir-cones, and the +best figs, with their clusters, and incense, and the white cock. R. Judah +said, "it is allowable to sell a white cock among many others. But when a +man has only one, he must cut its claw before he sell it, since the +heathen do not offer that which is blemished in idol worship." And all +other things for ordinary uses are allowed--but if they be declared to be +for idolatry, they are forbidden. R. Meier said, "even the fine dates, and +the date sap,(440) and the Jericho dates, are forbidden for sale to +idolaters." + +7. Where they are accustomed to sell small cattle to idolaters, they may +sell them. Where they are unaccustomed to sell them, they must not sell +them. And everywhere they must not sell to them the large cattle, calves, +ass foals, unblemished or blemished. R. Judah allowed the broken-boned; +and Benbethira allowed even horses. + +8. Men must not sell to them bears or lions, or anything in which there is +peril to the multitude. They must not build with them royal halls,(441) +judgment-seats, and stadiums,(442) and bemas.(443) But men may build with +them altars and baths. When they reach to the arching in which they place +their idol, it is forbidden to build farther. + +9. And Israelites must not make decorations for idols, necklaces, and +nose-rings, and rings. R. Eleazar said, "for pay it is allowed." Men must +not sell to them what is fastened to the ground. But one may sell it after +it is cut down. R. Judah said, "one may sell it to a heathen on condition +that he cuts it down." + +10. "Men must not let to them buildings(444) in the Land of Israel, and it +is needless to say fields. But in Syria they may let to them buildings, +but not fields. But out of the Land they may sell to them buildings, and +may rent to them fields." The words of R. Meier. R. José said, "in the +Land of Israel men may let to them buildings, but not fields. But in Syria +they may sell buildings and rent fields to them, and out of the Land they +may sell both." However, where they said to let, they did not say a +dwelling-house; since a heathen can bring inside of it an idol, as it is +said, "Thou shalt not bring in abomination into thy house."(445) And +everywhere a man must not hire to a heathen his bath, because it is called +by his name. + + + +Chapter II + + +1. Israelites must not put cattle in the stables of idolaters, because of +their evil habits. And a woman must not be alone with them, because of +their evil habits. And no man should be alone with them, because they are +apt to shed blood. + +2. A daughter of Israel must not attend an idolatrous woman, because she +helps the birth of a child for idolatry. But an idolatress may attend a +daughter of Israel. A daughter of Israel must not suckle a child of an +idolatress; but an idolatress may suckle a child of a daughter of Israel, +under her observation. + +3. "Israelites may take from them medicine to cure property; but not to +cure persons. And they are not to be shaved by them anywhere." The words +of R. Meier. But the Sages say, "under public observation it is allowed, +but not entirely alone." + +4. These things of the idolaters are forbidden, and every use of them is +strictly forbidden; wine, and vinegar of the heathen which was at first +wine, and Hadrian's mixture(446) with its fragments, and hides of animals +with their hearts(447) (torn out). Rabbi Simon, the son of Gamaliel, said, +"when the rent is round, it is forbidden, when lengthwise, it is allowed." +"The flesh brought in for idolatry is allowed; but that which is brought +out is forbidden, because it is the sacrifice for the dead." The words of +R. Akiba. It is forbidden to do business with those who go to worship the +Penates; but with those who return from them it is allowed. "The +skin-bottles of the idolaters and their jugs into which Jewish wine is +poured, are forbidden, and every use of them is strictly forbidden." The +words of R. Meier. But the Sages say, "every use of them is not +forbidden." "Grape-stones and grape-skins of the idolaters are forbidden, +and every use of them is strictly forbidden." The words of R. Meier. But +the Sages say, "when moist, they are forbidden; but when dry, they are +allowed." "Fish-brine and the cheese from Bethuniki,(448) a village of the +idolaters, are forbidden, and every use of them strictly forbidden." The +words of R. Meier. But the Sages say, "every use of them is not +forbidden." R. Judah related, that R. Ishmael asked R. Joshua, as they +were journeying along the road--he said to him, "why do they forbid the +cheese of idolaters?" He replied to him, "because they cause it to ferment +with the stomach of a carcass." R. Ishmael said to him, "and is not the +stomach of a burnt-offering of more importance than the stomach of a +carcass," and it was said, "the priest who was so minded supped the milk +that was in it," but the Sages did not agree with him, and they said, "the +priests do not use it, and they are not guilty." He changed the +conversation, and said to him, "because they ferment it with the stomach +of a calf (devoted) to idolatry." He said to him, "if so, why do they not +forbid it for every use?" He turned to another subject, and said to him, +"brother Ishmael, how do you read, 'For thy love is better than +wine,'(449) or 'For thy love is good'?" He replied to him, "For thy love +is good." He said to him, "it is not so, since the next verse explains it, +'Because of the savor of thy good ointments.' " + +5. These things of the idolaters are forbidden, but every use of them is +not strictly forbidden; milk which a heathen milked, and an Israelite did +not see it. "Their bread and oil?" "Rabbi and his colleagues allowed oil." +But the cookery, and the gravy into which they are wont to put wine and +vinegar, and shred thunny fish, and the sauce in which the fish chalbith +is not swimming, and the herring, and the essence of assafoetida, and +spiced salt, are forbidden; but every use of them is not strictly +forbidden. + +6. These things are allowed for eating--milk which an idolater milked, and +an Israelite saw, and honey and honeycomb, even if they are dropping, as +they do not contain the effect of liquor,(450) and gravy into which they +are not wont to put wine and vinegar, and shred thunny fish, and sauce in +which there is the fish chalbith, and the leaf of the assafoetida, and +olives crushed into round cakes. R. José said, "the kernels detached from +the olives are forbidden." The locusts which they bring from their +baskets(451) are forbidden; but those brought from their magazines are +allowed. And even so is the decision for their heave-offerings. + + + +Chapter III + + +1. "All images are forbidden, because they are worshipped once a year." +The words of R. Meier. But the Sages say, "only those are forbidden which +have in their hand a staff, or bird, or ball." R. Simon, the son of +Gamaliel, said, "all images which have in their hand anything whatever." + +2. "If one find the broken pieces of images?" "They are allowed (for +useful purposes)." "If one find the figure of a hand, or the figure of a +foot?" "They are forbidden, because such as they are worshipped." + +3. "(If one find) vessels on which is the form of the sun-disk, the form +of the moon, the form of a dragon?" "They are to be carried into the Salt +Sea."(452) R. Simon, the son of Gamaliel, said, "when such forms are on +precious (vessels) they are forbidden, when they are on insignificant +(ones) they are allowed." + +4. R. José said, "one must grind the image to powder and scatter it to the +wind, or cast it into the sea." The Sages said to him, "then it will make +dung," and it is said, "And there shall not cleave to thy hand aught of +the accursed thing."(453) + +5. Proclus, the son of a philosopher, asked R. Gamaliel, in Acho,(454) as +he was bathing in the bath of Venus, and said to him, "it is written in +thy law, 'and there shall not cleave to thy hand aught of the accursed +thing'; why dost thou bathe in the bath of Venus?" He said to him, "men do +not give replies in the bath"; and when he came out he said to him, "I +came not within its district; it came into my district." They did not say, +"let us make a bath to the honor of Venus, but they said, let us make +Venus an honor to the bath." Another thing: "if they gave thee money +wouldst thou enter naked before thy idol, or wouldst thou do aught +disgraceful in its presence? yet if it stands on a canal everyone +dishonors it." It is not said, save for their heathen gods, "that which is +customary from its being a god, is forbidden, that which is not customary +from its being a god, is allowed." + +6. Though idolaters worship the mountains and the hills, the mountains and +the hills are allowed, but what is upon them is forbidden; as is said, +"Thou shalt not covet the silver and the gold upon them to take +them."(455) R. José, the Galilean, said, "their gods of the mountains, but +not the mountains their gods; their gods of the hills, but not the hills +their gods." "But why are the groves forbidden?" "Because they are +prepared by man's hands, and every object of idolatry which is prepared by +man's hands is forbidden." Said R. Akiba, "I will consider and decide +before thee; every place in which you find a high mountain, and an +elevated hill, and a flourishing tree, know that there is idolatry." + +7. "He who had a house joined to an idol, and it fell down?" "It is +forbidden to rebuild it." "What shall he do?" "He must first reduce the +size of the house by four cubits, and then rebuild it." "If the house be +in common between him and the idol?" "It is decided to leave the four +cubits unoccupied, as its stones, wood, and dust cause defilement like a +worm, 'Thou shalt utterly detest it.' "(456) + +8. There are three sorts of buildings. The house originally built for +idolatry is forbidden. "If the idolater whitewashed, and painted, and +repaired it for the idol?" "He must take down his repairs." "If he brought +in and afterward took out the idol?" "It is allowed." + +9. There are three sorts of stones. The stone originally hewn for a +pedestal to the idol is forbidden. "If the idolater whitewashed, and +painted, and repaired it to honor an idol?" "He must take down his +repairs." "If he placed his idol upon it, and afterward took it away?" "It +is allowed." + +10. There are three sorts of groves. The tree originally planted to honor +an idol is forbidden. "If the idolater cut it, and hewed it, and made +changes to honor an idol?" "He must take down his changes." "If he placed +an idol beneath it and abused it?" "It is allowed." + +11. "What is a grove?" "That in which there is an idol." R. Simon said, +"everything that is worshipped, as it happened in Zidon at the tree where +they worshipped, and they found beneath it a heap. Said R. Simon to them, +'examine this heap.' And they examined it and found in it an image. He +said to them, 'as the object of service is the image, we shall allow the +tree to you.' " + +12. One must not sit in the shadow of an idolatrous grove, and though he +sit, he is legally clean. And one must not pass underneath it; even if one +pass he is defiled. "If it occupy the public thoroughfare and one pass +beneath it?" "He is clean." + +13. One may sow underneath it vegetables in winter, but not in summer. But +lettuce(457) must not be sown either in summer or winter. R. José said, +"not even vegetables in winter, since the leaves would fall upon them and +serve them for dung." + +14. "Has one taken wood from it?" "Its wood is forbidden for every use." +"Has one heated an oven with it?" "If the oven be new it must be broken +down, and if old it must be cooled down." "Has one baked bread in it?" +"The use of the bread is forbidden." "Are the loaves mixed with other +loaves, and these again with others?" "The use of all the loaves is +forbidden." R. Eliezer said, "its value is to be cast into the Salt Sea." +The Sages replied to him, "there is no redemption for idolatry." "Has one +made out of such a tree a weaver's shuttle?" "Its use is forbidden." "Has +one woven a garment with it?" "The use of the garment is forbidden." "Is +the garment mixed with other garments, and these again with others?" "The +use of all the garments is forbidden." Rabbi Eleazar said, "its value is +to be cast into the Salt Sea." The Sages replied to him, "there is no +redemption for idolatry." + +15. "How is the tree to be desecrated?" "Has the idolater broken off dry +bark, or green boughs; has he taken from it a staff, or a twig, or even a +leaf--it is desecrated." "Has he trimmed it for the sake of the tree?" "It +is forbidden." "Has he trimmed it, but not for the sake of the tree?" "It +is allowed." + + + +Chapter IV + + +1. Rabbi Ishmael said, "three stones(458) beside each other at the side of +the image of Mercury are forbidden, but two are allowed." But the Sages +say, "when they are within his view they are forbidden, but when they are +not within his view they are allowed." + +2. "Has one found money on his head, a garment, or implements which are +not offerings?" "They are allowed." Festoons of grapes, wreaths of ears of +corn, and wines, and oils, and fine flour, and everything similar offered +on his altar are forbidden. + +3. A garden or a bath for idolatry is permitted for use when it is +gratuitous. But neither is to be used if a present for the worship of the +idol be expected. If it be in partnership with others that are not so +employed, either can be used, whether it be with the expectation of a +present or gratuitous. The idol of idolaters is at once forbidden, but the +idol of Israel is not forbidden until it be served. + +4. An idolater may desecrate his own idol, or the idol of his companion. +But Israel must not desecrate the idol of an idolater. In desecrating the +idol he desecrates what appertains to it. "Has he desecrated what +appertains to it?" "What appertains to it is allowed, but the idol itself +is forbidden." + +5. "How is it to be desecrated?" "He cuts off the lobe of its ear, the tip +of its nose, the end of its finger--he deforms even though he does not +diminish it--it is desecrated." "He spits before it, he drags it, and +throws dirt upon it?" "It is not desecrated." "Has he sold it or pledged +it?" Rabbi says, "it is desecrated." But the Sages say, "it is not +desecrated." + +6. The idol, the service of which is abandoned in the time of peace, is +allowed. "But if its service be abandoned in time of war?" "It is +forbidden."(459) The royal pedestals(460) are forbidden, because they are +erected at the time when kings are travelling. + +7. The elders were asked in Rome, "If God has no pleasure in idolatry, why +does He not destroy it?" They replied to the Romans, "If the idolaters +were serving a thing which was not necessary to the world, He would +destroy it, but they serve the sun-disk, and the moon, and the stars, and +the signs of the zodiac. Shall he destroy his world on account of the +fools?" They replied to them, "If so He can destroy the object which is +not wanted for the world, and leave that which the world wants." They +replied to them, "even we should be strengthening the hands of the +worshippers of such objects; they would say, there is a proof that they +are gods, because they are not destroyed." + +8. One may buy a wine-press pressed by an idolater, even though he take +_grapes_ with his hand and lay them on the heap of grapes, as it is not +made the wine of idolatrous libation till it runs into the vat. "Has it +run into the vat?" "That which is in the vat is forbidden, but the +remainder is allowed." One may tread with an idolater in the wine-press, +but one must not gather grapes with him. One must not tread or gather +grapes with an Israelite who works in a state of defilement. But one may +carry with him empty barrels to the press and bring them away with him +from the press. One must not knead nor prepare with the baker who works in +(a state of) legal defilement, but one may carry the bread with him to the +dealer in bread. + +9. "If an idolater be found standing by the side of a wine vat, and if he +have any loan upon it?" "It is forbidden." "If he have no loan on it?" "It +is allowed." "Has he fallen into the vat and come out again, or measured +it with a cane; has he driven away a hornet with a cane; or has he given a +slap to the fermentation on the top of the barrel?" All these things once +happened, and the (Sages) decided, "Let it be sold." But R. Simon "allowed +it." He took the barrel and flung it in a rage into the vat. This once +happened, and the Sages allowed it. + +10. "Has one made the wine of an idolater without legal defilement, and +left it in his possession in a house open to public concourse--in a city in +which there are idolaters and Israelites?" "It is allowed." "In a city in +which all are idolaters?" "It is forbidden till he leave a watchman, and +it is not needful that the watchman sit and watch. Even though he goes in +and out it is allowed." R. Simon, the son of Eleazar, said, "all +possession of wine by idolaters is alike." "Has one made the wine of a +heathen without legal defilement, and left it in his possession, and the +idolater afterward wrote to him, I have received from you the money for +the wine?" "It is allowed." "But if the Israelite wish to withdraw it, and +the idolater do not permit him, till he shall give him his money for it?" +This once happened in Bethshan, and the Sages "forbade it." + + + +Chapter V + + +1. "Has an idolater hired an Israelite to make with him wine of idolatrous +libation?" "His wages are forbidden." "But if he hired him to do with him +another work, even though he say to him, 'carry for me a barrel of wine of +libation from place to place?' " "His wages are allowed." "Has one hired +an ass to bring on him wine of idolatrous libation?" "The hire is not +allowed." "Has one hired out the ass for riding, even though the idolater +put his wine flask upon him?" "The hire is allowed." + +2. Wine of idolatrous libation which fell on grapes must be cleansed away, +and they are allowed. But if the grapes be crushed, they are forbidden. +"Has the idolatrous wine fallen on figs or on dates?" "If it convey to +them a taste, they are forbidden." It happened once with Baithus, son of +Zonan, that he brought dried figs in a boat, and a barrel of wine of +idolatrous libation was broken, and it fell upon them, and he consulted +the Sages and they allowed them. This is the rule: In every use where the +taste is conveyed, it is forbidden. But where in its use no taste is +conveyed, it is allowed. It is like vinegar which has fallen on peas. + +3. "An idolater who was carrying with an Israelite pitchers of wine from +place to place?" "If it be certain that the idolater is watched, it is +allowed." "If the Israelite let him know that he is departing--if there be +time to bore, to close, and to seal the pitcher?" R. Simon, son of +Gamaliel, said, "it is not allowed if there be time to open, to cork, and +to seal it again." "And an Israelite put his wine into a carriage, or into +a boat, and he has gone a near cut--he entered the city and washed?" "It is +allowed." "But if he let the idolater know that he is departing, if there +be time to bore, and cork, and seal it again?" R. Simon, son of Gamaliel, +said, "it is not allowed if there be time to open the barrel and cork and +seal it again." "If he leave the idolater in the wine-shop, even though he +go in and out?" "It is allowed." "But if he let the idolater know that he +departs, if there be time to bore, and cork, and seal it again?" R. Simon +ben Gamaliel said, "it is not allowed if there be time to open, and to +cork, and to seal it again." "Did he dine with the idolater at table, and +he left a flask on the table, and a flask on the sideboard, and he left +them and went out?" "That one which is on the table is forbidden, but that +one on the sideboard is allowed." "But if he said to him, 'you may mix and +drink wine, even that one on the sideboard is forbidden?' "(461) "Open +barrels are forbidden, also sealed ones, when there is time to open, and +cork, and seal them up again." + +4. If foreign banditti have entered into a city in time of peace, open +barrels are forbidden--closed ones are allowed. If the banditti have +entered in time of war, both are equally allowed, because there is no time +for idolatrous libation. + +5. When an idolater has sent to workmen of Israel a barrel of wine of +idolatrous libation for wages, it is allowed to say, "give us its value." +"But if it has come into their possession?" "It is forbidden." + +6. "Has one sold wine to an idolater?" "If he agreed for the price before +it is measured, its payment is allowed." "Has he measured it before he +agreed for the price?" "Its payment is forbidden." + +7. "Has one taken a funnel and measured wine into the bottle of an +idolater, and he then turned round and measured wine into the bottle of an +Israelite?" "If the funnel retain a drop of the wine of the idolater, the +wine is forbidden." "Has one poured the wine from vessel to vessel?" "That +vessel from which he poured it is allowed, and that one into which he +poured it is forbidden." + +8. Wine of idolatrous libation is forbidden, and even a little of it +renders forbidden--wine in wine, and water in water--how much soever they +be, and wine in water, and water in wine, in giving a taste. This is the +rule: If both be of one sort, however little; if they be of different +sorts, in giving a taste. + +9. These things are forbidden, and even a little of them renders other +things forbidden. Wine of idolatrous libation, and idols, and skins of +beasts with the hearts torn out, and an ox that was stoned,(462) and a +heifer that is beheaded,(463) and the birds from the leprosy, and the hair +of the Nazarite,(464) and the first-born of the ass, and flesh in milk, +and the scapegoat, and the profane animals(465) which were slaughtered in +the Temple court. These are forbidden to be mixed with other things; and +if so mixed, even a little of them renders other things forbidden. + +10. "Wine of idolatrous libation which has fallen into a vat?" "All its +use is forbidden." R. Simon ben Gamaliel said, "it may all be sold to +heathens, excepting the value of the wine of idolatrous libation which is +in it." + +11. "A stone-press which an idolater has prepared with pitch?" "It must be +cleansed, and it is clean." "And if of wood?" Rabbi said, "it should be +cleansed"; and the Sages said, "one must peel off the pitch; but if it be +made of earthenware, even though one peel off the pitch, it is forbidden." + +12. "If one buy culinary utensils from an idolater?" "That which it is +usual to dip (in water), one must dip; to scour, one must scour; to whiten +in the fire, one must whiten in fire. The spit and the fork, one must +whiten in the fire;(466) and the knife must be rubbed down, and it is +clean." + + + + +The Fathers + + + The Oral Law--Its Transmission--Names of the + "Receivers"--Maxims--Apothegms--Wisdom of the Wise. + + + +Chapter I + + +1. Moses received the Oral Law from Sinai and delivered it to Joshua, and +Joshua delivered it to the elders, and the elders to the prophets, and the +prophets to the men of the great synagogue.(467) They said three things, +"be deliberate in judgment, raise up many disciples, and make a fence for +the law." + +2. Simon the Just was one of the last of the men of the great synagogue. +He used to say that the world stood on three things--"on the law, the +service, and the acts of the pious." + +3. Antigonus of Soco received (the law) from Simon the Just. He used to +say, "be not as servants, who serve their master for the sake of receiving +a reward, but be like servants who serve their master without the view of +receiving a reward; and let the fear of heaven be upon you." + +4. José, son of Joezer of Zeredah, and José, son of Jochanan of Jerusalem, +received (the oral law) from him. José, son of Joezer of Zeredah, said, +"let thy house be a house of assembly for the wise, and dust thyself with +the dust of their feet, and drink their words in thirstiness." + +5. José, son of Jochanan of Jerusalem, said, "let thy house be wide open, +and let the poor be thy children. Discourse not much with women, not even +with thy wife, much less with thy neighbor's wife." Hence the wise men +say, "whoever converses much with women brings evil on himself, neglects +the study of the law, and at last will inherit hell." + +6. Joshua, son of Perechiah, and Natai the Arbelite received the oral law +from them. Joshua, son of Perechiah, said, "get thyself a master, and +obtain a companion, and judge all mankind with favor." + +7. Natai the Arbelite said, "withdraw from an evil neighbor, and associate +not with the wicked, neither flatter thyself to escape punishment." + +8. Judah, son of Tabai, and Simon, son of Shetach, received it of them. +Judah, son of Tabai, said, "consider not thyself as the arranger of the +law, and when the parties are before thee in judgment, consider them as +guilty; but when they are departed from thee, consider them as innocent, +when they have acquiesced in the sentence." + +9. Simon, son of Shetach, said, "be extremely careful in the examination +of witnesses, and be cautious in thy words, lest they from thence should +learn to utter a falsehood." + +10. Shemaiah and Abtalyon(468) received it from them. Shemaiah said, "love +thy business and hate dominion, and be unknown to government." + +11. Abtalyon said, "ye Sages, be cautious of your words, lest ye be doomed +to captivity, and carried captive to a place of bad waters, and the +disciples who follow you should drink of them, by which means the name of +God may be profaned." + +12. Hillel and Shammai received it of them. Hillel said, "be thou of the +disciples of Aaron, who loved peace, and pursued peace, so that thou love +mankind, and allure them to the study of the law." + +13. He used to say, "whoever aggrandizes his name, destroys his name, and +he who does not increase his knowledge in the law, shall be cut off, and +he who does not study the law, is deserving of death, and he who serves +himself with the crown of the law, will perish." + +14. He also said, "if I perform not good works myself, who can do them for +me?" and "when I consider myself, what am I?" and "if not now, when shall +I?" + +15. Shammai said, "let thy study of the law be fixed, say little and do +much, and receive all men with an open, pleasant face." + +16. Rabban Gamaliel said, "procure thyself an instructor, that thou mayest +not be in doubt, and accustom not thyself to give tithes by conjecture." + +17. Simon, his son, said, "I have all my life been brought up among wise +men, and never found anything so good for the body as silence, neither is +the study of the law the principal thing, but its practice," and "whoever +multiplies words causes sin." + +18. Rabban Simon, son of Gamaliel, said the duration of the world depends +on three things, justice, truth, and peace, as is said, "judge truth, and +justice, and peace in your gates." + + + +Chapter II + + +1. Rabbi Judah said, "which are the most eligible paths for man to choose? +All such as are an ornament to those who tread therein; and get them honor +from man. Be also as careful of the observance of a light precept, as of a +weighty one; because thou knowest not the due reward of the precepts, and +balance the loss sustained by the omission of a precept against its +recompense, and the reward of sin against its loss of happiness. Consider +also three things, and thou wilt not transgress. Understand what is above +thee: an All-seeing Eye and a Hearing Ear; and that all thy actions are +written in a Book." + +2. Rabban Gamaliel, the son of Rabban Judah the Prince, said, "that the +study of the law and intercourse with the world are commendable together, +as the joining of these two annihilates sin; and all the study of the law, +that is not supported by business, will become of none effect, and will be +the cause of sin; and whoever is engaged in the service of the +congregation, ought to act for God's sake, then will the merit of their +ancestors support them, and their charitable deeds exist to eternity; and +I (God) shall account you deserving of a great recompense, as if ye had +actually done it." + +3. "Be ye warned of following princes, as they only bestow favors on men +for their own interest. They show themselves as friends while men are +useful to them; but they will not support a man in time of need." + +4. He used to say, "do His will as if it were thine own will, that He may +accomplish thy will as if it were His will; abolish thy will for the sake +of His will, that He may abolish the will of others for the sake of thy +will." Hillel said, "separate not thyself from the congregation, nor have +confidence in thyself, until the day of thy death. Judge not thy neighbor +till thou art in his situation, neither utter a sentence as if it were +incomprehensible, that afterward may be comprehended, nor say, when I +shall have leisure I shall study; mayhap thou wilt not have leisure." + +5. He also said, "a boor cannot be fearful of sin, nor can a rustic be a +saint; the bashful will not become learned, nor the passionate man a +teacher; neither will he, who is much engaged in traffic, become wise; and +where there are no men, strive thou to be a man." + +6. He having also seen a skull floating on the water, said, "because thou +didst make others float, have they floated thee! and the end of those who +made thee float will be that they will float." + +7. He also said, "he who increases flesh, increases worms; he who +increases riches, increases care; he who increases wives, increases +witchcraft; he who increases female servants, increases lewdness; he who +increases men servants, increases robbery; but he who increases his +knowledge of the law, increases life; he who increases his study in +college, increases wisdom; he who increases counsel, increases prudence; +he who increases justice, increases peace; if a man have gained a good +name, he has gained it for himself; if he have gained the words of the +law, he has gained for himself everlasting life in the world to come." + +8. Rabbi Jochanan, son of Zaccai, received the oral law from Hillel and +Shammai. He used to say, "if thou hast spent much time in the study of the +law, yet pride not thyself thereon, because for that wast thou created." +Rabbi Jochanan, son of Zaccai, had five disciples, and these are they: +Rabbi Eleazar, son of Hyrcanus, Rabbi Joshua, son of Chananya, Rabbi José +the priest, Rabbi Simon, son of Nathanael, Rabbi Eleazar, son of Arach. He +used thus to estimate their merits: "R. Eleazar, son of Hyrcanus, is as a +well-plastered cistern which loses not a drop; Joshua, son of Chananya, +happy are his parents; José the priest is a saint; Simon, son of +Nathanael, fears sin; Eleazar, son of Arach, is a mighty spring." He used +to say, "if all the Sages of Israel were in one scale of the balance, and +R. Eleazar, son of Hyrcanus, in the other, he would outweigh them all." +Abba Saul said in his name, "if all the Sages of Israel were in one scale, +and even R. Eleazar, son of Hyrcanus, with them, and R. Eleazar, son of +Arach, in the other, he would outweigh them all." + +9. He also said to them, "go forth and consider which is the good path for +man to cleave to?" To this R. Eleazar answered, "a good eye." R. Joshua +said, "a good companion." R. José said, "a good neighbor." R. Simon said, +"he who foresees the future." R. Eleazar said, "a good heart." He then +said to them, "I prefer the words of R. Eleazar, son of Arach, above +yours, as his words include yours." He also said to them, "go forth and +consider which is the bad way that man should shun"; to which R. Eleazar +said, "a bad eye." R. Joshua said, "a bad companion." R. José said, "a bad +neighbor." R. Simon said, "he who borrows and pays not; for when one +borrows from man, it is as if he borrows from God, as is said, 'The wicked +borroweth and payeth not again; but the righteous showeth mercy and +giveth.' "(469) R. Eleazar said, "a bad heart." He then said to them, "I +prefer the words of R. Eleazar, son of Arach, above yours, as his words +include yours." + +10. They also said three things. R. Eleazar said, "let the honor of thy +companion be as dear to thee as thine own; and be not easily moved to +anger; and repent one day before thy death; and warm thyself by the fire +of the Sages, and be careful that their coal does not burn thee, for their +bite is as a bite of a fox, and their sting is as the sting of a scorpion, +and their burn is the burn of a fiery serpent, and all their words are as +fiery coals." + +11. R. Joshua said, "the bad eye, the bad thought, and envy of companions, +cause the death of man." + +12. R. José said, "let thy companion's property be as dear to thee as +thine own; and prepare thyself to study the law, as it cometh not to thee +by inheritance; and let all thine actions be in the name of God." + +13. R. Simon said, "be careful of reading the 'Hear,'(470) etc., and the +other prayers; and when thou art praying consider not thy prayer as fixed, +but as supplicating mercy in the presence of the Supreme, as is said, 'For +He is gracious and merciful, slow to anger and of great kindness, and +repenteth Him of the evil';(471) and be not impious in thine own sight." + +14. R. Eleazar said, "be diligent to study the law, that thou mayest know +how to confute the Epicurean; consider also in whose presence thou art +laboring, for the Master of thy work is faithful to pay thee the reward of +thy labor." + +15. R. Tarphon said, "the day is short, the labor vast, but the laborers +are slothful, though the reward is great, and the Master of the house +presseth for despatch." + +16. He used to say, "it is not incumbent upon thee to complete the work, +neither art thou free to cease from it. If thou hast studied the law, +great shall be thy reward; for the Master of thy work is faithful to pay +the reward of thy labor; but know that the reward of the righteous is in +the world to come." + + + +Chapter III + + +1. Akabia, son of Mahallalel, said, "ponder on three things, and thou wilt +not be led to the commission of sin; consider from whence thou comest, and +whither thou goest; and in whose presence thou must in futurity stand to +account in judgment. From whence comest thou? from a foul drop. And +whither goest thou? to a place of dust--worms--and reptiles; and in whose +presence art thou in future to account in judgment? even before the King +Who is King of kings, and the HOLY ONE, blessed be He." + +2. Rabbi Chanina, suffragan of the priests, said, "pray for the peace of +the kingdom, for, were it not for its fear, men would swallow each other +alive." Rabbi Chanina, son of Theradion, said, "two who are sitting +together and speak not of the law are an assembly of scorners; as is said, +'Nor sitteth in the seat of the scornful.' "(472) But two who sit +together, and speak of the law, the DIVINE PRESENCE (Shechinah) rests +between them; as is said, "Then they that feared the Lord spake often one +to another; and the LORD hearkened and heard; and a book of remembrance +was written before him for them that feared the Lord; and for them that +thought upon His name."(473) This refers to two; but whence may we infer, +that if but one sits engaged in the study of the law the Holy One, blessed +be He, will appoint him a reward? Because it is said, "He sitteth alone +and keepeth silence, because he hath borne it upon him."(474) + +3. Rabbi Simon said, "three who have eaten at one table and have not +spoken of the law, are to be considered as if they had eaten of the +sacrifices of the dead, for it is said, 'For all tables are full of vomit +and filthiness, so that there is no place clean.'(475) But three who have +eaten at one table and have spoken of the law, are considered as if they +had eaten at GOD'S table, as is said, 'And he said unto me, This is the +table that is before the LORD.' "(476) + +4. R. Chanina, son of Chanina, said, "he who wakes in the night and +travels in the road alone, and turns his heart to vanity, is guilty of the +death of his own soul." + +5. R. Nechunya, son of Hakana, said, "whoever lays on himself the yoke of +the law is relieved from the yoke of the kingdom and the yoke of the +custom of the world, and whoever breaks off the yoke of the law, imposes +on himself the yoke of the kingdom and the yoke of the custom of the +world." + +6. R. Chalaphta of the village of Chananya said, "ten men who assemble +together and study the law, the Shechinah rests among them, as is said, +'God standeth in the congregation of the mighty.' "(477) And hence it is +inferred that it is also so with five, because it is said, "and hath +founded his troop in the earth."(478) And hence it is inferred that it is +likewise so with three, because it is said, "He judgeth among the +gods."(479) And hence it is inferred that it is also thus with two, +because it is said, "Then they that feared the Lord spake often one to +another, and the Lord hearkened and heard, etc."(480) And hence it is +inferred that it is likewise so with one, because it is said, "In all +places where I record my name I will come unto thee, and I will bless +thee."(481) + +7. R. Eleazar of Barthota said, "give unto Him of His own, for thou and +all that thou hast are His." And thus said David, "For all things come of +Thee, and of thine own have we given Thee."(482) R. Simon said, "he who +journeys on the road, meditating on the law, and ceases therefrom to +admire this beautiful tree or that beautiful fallow ground, is considered +in Scripture as endangering his life." + +8. R. Dosthai, the son of Jonai, in the name of R. Meier, said, "whoever +forgetteth anything of what he had obtained by study, is considered in +Scripture as having endangered his life"; as is said, "Only take heed to +thyself and guard thy soul diligently, lest thou forget the things which +thine eyes have seen."(483) "Perhaps his study has been too powerful for +him?" "But it is said, 'And lest they depart from thy heart all the days +of thy life.' "(484) Hence he endangers not his life, till he deliberately +removes them from his heart. + +9. Rabbi Chanina, son of Dose, said, "whosoever's fear of sin precedes his +wisdom, his wisdom will remain; but whosoever's wisdom precedes his fear +of sin, his wisdom will not remain." He used to say, "whosoever's good +deeds exceed his wisdom, his wisdom will remain; but whosoever's wisdom +exceeds his good deeds, his wisdom will not remain." + +10. He also used to say, "with whomsoever the spirit of his companions is +gratified, the Spirit of God is gratified; but with whomsoever the spirit +of his companions is not gratified, the Spirit of God is not gratified." +R. José, son of Harchinas, said, "that morning sleep, noontide wine, +childish conversation, and the assembly of the ignorant, take man out of +the world." + +11. R. Eleazar Hamodai said, "he who profanes the holy offerings, despises +the solemn feasts, puts his neighbor to shame in public, makes void the +covenant of our father Abraham, and expounds the law contrary to its true +sense, although he be well learned in the law and possessed of good deeds, +yet has he no share in the world to come." + +12. R. Ishmael said, "be humble to thy superior, and affable to thy +inferior, and receive all mankind with joy." + +13. R. Akiba said, "laughter and levity accustom mankind to lewdness, +tradition is a fence to the law, tithes are a fence to riches, vows are a +fence to abstinence, the fence to wisdom is silence." + +14. He used to say, "man is beloved as he was created in the image of God, +but an additional love was shown to him that he was created in the image +of God, as is said, 'In the image of God he made man.'(485) Beloved are +Israel in that they are called the children of God, but an additional love +was shown to them in that they are called the children of God, as is said, +'Ye are the children of the Lord your God.'(486) Beloved are Israel, to +whom was given the desirable vessel wherewith the world was created, but +an additional love was shown unto them, that the desirable vessel +wherewith the world was created was given unto them, as is said, 'For I +give you good doctrine, forsake ye not my law.' "(487) + +15. "Everything is seen by God, though freedom of choice is given unto +man; the world is judged in goodness, though all is according to the +greatness of the work." + +16. He used to say, "everything is given to man on pledge, and a net is +spread over all living; the shop is open, and the merchant credits; the +ledger is open, and the hand records, and whosoever chooses to borrow may +come and borrow, as the collectors are daily coming round and getting +payment of man, whether with his consent or without it, for they have good +authority to support them, and the judgment is true justice, and all +things are ready for the feast." + +17. R. Eleazar, son of Azariah, said, "if there be no law, there is no +morality, and if there be no morality, there is no law; if there be no +wisdom, there is no reverence, and if there be no reverence, there is no +wisdom; if there be no understanding, there is no knowledge, and if there +be no knowledge, there is no understanding; if there be no meal, there can +be no study of the law, and if there be no law, there will be no meal." He +used to say, "to what may he be likened whose wisdom exceeds his goods +deeds? To a tree whose branches are many and his roots few, so that the +wind comes and plucks it up and overturns it, as is said, 'For he shall be +like the heath in the desert, and he shall not see when good cometh, but +shall inhabit the parched places in the wilderness in a salt land and not +inhabited.'(488) But to what is he like whose good deeds exceed his +wisdom? To a tree whose branches are few and its roots many, so that if +all the winds in the world come and assail it, they cannot move it from +its place, as is said, 'For he shall be like a tree planted by the waters, +and that spreadeth out her roots by the river, and shall not see when heat +cometh, but her leaf shall be green and shall not be careful in the year +of drought, neither shall cease from yielding fruit.' "(489) + +18. R. Eleazar, son of Chisma, said, "sacrifices of doves and observance +of times are important constitutions. Astronomy and geometry are the +ornaments of wisdom." + + + +Chapter IV + + +1. The son of Zoma said, "Who is wise? He who is willing to receive +instruction from all men, as is said, 'Than all my teachers.'(490) Who is +mighty? He who subdues his evil imagination, as is said, 'He that is slow +to anger is better than the mighty, and he that ruleth his spirit than he +that taketh a city.'(491) Who is rich? He who rejoices in his lot, as is +said, 'For thou shalt eat the labor of thine hands, happy shalt thou be +and it shall be well with thee';(492) happy shalt thou be in this world, +and it shall be well with thee in the world to come. Who is honorable? He +who honors mankind, as is said, 'For them that honor me I will honor, and +they that despise me shall be lightly esteemed.' "(493) + +2. Ben Asai said, "run to the performance of a slight precept as though it +were a grave one, and flee from transgression, for the performance of a +precept causes another precept, and transgression causes transgression, as +the reward of a commandment is a commandment, and the reward of +transgression is transgression." + +3. He used to say, "despise not all men, nor oppose all things, for there +is no man who has not his hour, neither is there anything that has not its +place." + +4. Rabbi Levitas of Jabneh said, "be very humble of spirit, as all the +hope of man is to be food for worms." Rabbi Johanan, son of Beroka, said, +"whosoever profanes God's name in secret will be punished publicly, +whether it be done ignorantly or presumptuously, it is all one in the +profanation of God's name." + +5. Rabbi Ishmael, his son, said, "he who learns that he may be able to +teach others, will be enabled to study and to teach others; but he who +studies in order to perform the precepts, will be enabled to study, teach, +observe, and do the commandments." Rabbi Zadok said, "make not the study +of the law subservient to thy aggrandizement, neither make a hatchet +thereof to hew therewith." And thus said Hillel, "whosoever receiveth any +emolument from the words of the law deprives himself of life." + +6. Rabbi José said, "he who honors the law, his person shall be honored by +mankind; and he who profanes the law, his person shall be dishonored by +mankind." + +7. Rabbi Ishmael, his son, said, "he who avoids being a judge, delivers +himself from enmity, robbery, and false swearing; but he who is arrogant +in judging, is a proud wicked fool." + +8. He used to say, "judge not alone, for none ought to judge alone save +ONE; neither say, receive ye my opinion, for they are at liberty to accept +it, but thou canst not compel them." + +9. Rabbi Jonathan said, "whosoever performs the law in poverty, shall in +the end perform it in riches; but he who neglects the law for riches, will +in the end neglect it for poverty." + +10. Rabbi Meier said, "diminish your worldly affairs and engage in the +study of the law, and be humble in spirit before all men; and if thou +neglect the law, there are many hinderances to oppose thee, but if thou +hast labored in the study of the law, there is much reward to be given +thee." + +11. Rabbi Eliezer, the son of Jacob, said, "he who performs but one +precept gains for himself an advocate; and he who commits a single sin, +gains for himself an accuser; repentance and good deeds are a shield +before the divine punishment." Rabbi Johannan Hasandelar said, "every +congregation formed for God will be permanent, but that which is not for +God will not be permanent." + +12. Rabbi Eliezer, son of Shamua, said, "let the honor of thy disciple be +as dear to thee as thine own, and the honor of thy companion as the fear +of thy master, and the fear of thy master as the fear of God." + +13. Rabbi Judah said, "be careful in doctrine, for an error in doctrine is +presumptuous sin." Rabbi Simon said, "there are three crowns--the crown of +the law, the crown of the priesthood, and the crown of monarchy, but the +crown of a good name is better than all of them." + +14. Rabbi Nehorai said, "flee to a place where the law is studied, and do +not say that it will follow thee, for thy companions will establish it for +thee, and lean not to thine own understanding." + +15. Rabbi Janai said, "the prosperity of the wicked and the chastisements +of the righteous are not in our hands." Rabbi Mathia, son of Charash, +said, "be forward to greet all men, and be rather as the tail of the lion, +than as the head of the foxes." + +16. Rabbi Jacob said, "this world may be likened to a courtyard before the +world to come, therefore prepare thyself in the hall, to enter into the +dining-room." + +17. He used to say, "one hour employed in repentance and good deeds in +this world is better than the whole life in the world to come; and one +hour's refreshment of spirit in the world to come is better than the whole +life in this world." + +18. Rabbi Simon, son of Eleazar, said, "try not to pacify your neighbor in +the moment of his anger, and do not console him while his dead lies before +him; inquire not of him in the moment of his vowing, nor desire to see him +in the time of his calamity." + +19. The younger Samuel used to say, "rejoice not when thine enemy falls, +and let not thy heart be glad when he stumbles, lest the Lord see it and +it be evil in His sight, and He turn His wrath from him." + +20. Elisha, son of Abuya, said, "he who teaches a child, is like to one +who writes on clean paper; but he who teaches old people, is like to one +who writes on blotted paper." Rabbi José, the son of Judah, of a village +near Babylon, said, "to what may he who learns the law from little +children be likened? To one who eats unripe grapes and drinks new wine. +And to what may he who learns the law from old men be likened? To one who +eats ripe grapes and drinks old wine." Rabbi Meier said, "look not at the +flask, but that which is therein, for there are new flasks full of old +wine, and old flasks which have not even new wine in them." + +21. Rabbi Eleazer Hakapher said, "envy, lust, and ambition take men out of +the world." + +22. He used to say, "those who are born are doomed to die, the dead to +live, and the quick to be judged, to make us know, understand, and be +informed that He is God. He is the Former, Creator, Omniscient, Judge, +Witness, and Claimant, and He will judge thee hereafter, blessed be He; +for in His presence there is no unrighteousness, forgetfulness, respect of +persons, or acceptance of a bribe, for everything is His. Know also that +everything is done according to the account, and let not thine evil +imagination persuade thee that the grave is a place of refuge for thee, +for against thy will wast thou formed, and against thy will wast thou +born, and against thy will dost thou live, and against thy will shalt thou +die, and against thy will must thou hereafter render an account and +receive judgment in the presence of the King of kings, the Holy God, +blessed be He." + + + +Chapter V + + +1. With ten expressions(494) the world was created. "But wherefore is this +taught, since God could have created it with one expression?" "This is to +punish the wicked, who destroy the world that was created with ten +expressions, and to reward the righteous who establish the world created +with ten expressions." + +2. There were ten generations from Adam to Noah, to let us know that God +is long-suffering, as all those generations provoked him before he brought +the deluge upon them. There were ten generations from Noah to Abraham, to +let us know that God is long-suffering, as all those generations provoked +him, until Abraham our father came and took the reward of them all. + +3. Our father Abraham was proved with ten trials, and in all of them he +stood firm; to let us know how great was the love of our father Abraham to +God. + +4. Ten miracles were wrought for our fathers in Egypt, and ten at the Red +Sea. Ten plagues did the blessed God send on the Egyptians in Egypt, and +ten at the Red Sea. Ten times did our fathers tempt the blessed God in the +wilderness, as is said, "And have tempted me now these ten times, and have +not hearkened to my voice."(495) + +5. Ten miracles were wrought for our fathers in the holy temple--no woman +miscarried from the scent of the flesh of the sacrifices; nor did the +flesh of the sacrifices ever stink; nor was a fly seen in the slaughter +house; nor did legal uncleanness happen to the high priest on the day of +atonement; nor did the rain extinguish the fire of the wood arranged on +the altar; nor did the wind prevent the straight ascension of the pillar +of smoke; nor was any defect found in the omer, the two loaves, and the +showbread; and though the people stood close together, yet when they +worshipped there was room enough for all; nor did a serpent or scorpion +injure a person in Jerusalem; nor did a man say to his neighbor, I have +not room to lodge in Jerusalem. + +6. Ten things were created on the eve of the Sabbath in the twilight, and +these are they--the mouth of the earth; the mouth of the well; the mouth of +the ass; the rainbow; the manna; the rod of Moses; the shameer;(496) the +letters; writing; and the tables of stone. And some say also the demons; +and the grave of our lawgiver Moses; and the ram of our father Abraham; +and some say the tongs, the model of the tongs. + +7. Seven things are to be met with in a rude person, and seven in a wise +man. The wise man will not speak before one who excels him in wisdom and +years; nor will he interrupt his companion in his discourse; nor is he in +haste to answer; he inquires according to the subject, and answers +according to the decision, and he will answer the first proposition first, +and the last proposition last; and what he has not heard he will +acknowledge he has not heard it; and he confesses the truth. But the +opposites of these are to be met with in a rude person. + +8. Seven kinds of punishment are brought on the world for seven important +sins; for when a part of the people give tithes and the others do not, a +scarcity and a dearth ensue, so that some are filled and others suffer +hunger; but when the whole agree not to give tithes, a famine of dearth +and confusion ensues. If they offer not up the "cake,"(497) confusion and +fire ensue. Pestilence comes into the world for the commission of sins +said to be punished with death in the law, but which are not recognized by +our judges; and for not observing the law concerning the fruits of the +Sabbatical year. The sword enters the world on account of the delay of +justice and its perversion; and on account of those who explain the law +contrary to its true sense. + +9. Evil beasts come into the world on account of false swearing, and the +profanation of God's name. Captivity enters the world on account of +idolatry, immorality, bloodshed, and not suffering the land to rest on the +Sabbatical year. At four seasons the pestilence is prevalent--in the fourth +year, the seventh, and the end of the seventh, and the end of the feast of +tabernacles in every year. In the fourth year, for not giving the poor's +tithe of the third year; in the seventh, for withholding the poor's tithe +of the sixth year; and at the end of the seventh, on account of the fruits +of the Sabbatical year; and at the end of the feast of tabernacles yearly, +on account of robbing the poor of the gifts due to them. + +10. There are four sorts of men: He who says, that which is mine is mine, +and that which is thine is thine, is a passable custom, and some say this +was the custom of Sodom. He who says, what is thine is mine, and what is +mine is thine, is the custom of the ignorant. He who says, what is mine is +thine, and what is thine is also thine, is the custom of the pious. He who +says, what is mine is mine, and what is thine is mine, is the custom of +the wicked. + +11. There are four sorts of passionate men: He who is easily provoked and +easily pacified loses more than he gains; he whom it is difficult to +provoke and difficult to pacify gains more than he loses; he whom it is +difficult to provoke and easy to pacify is pious; but he who is easily +provoked and with difficulty pacified is wicked. + +12. There are four sorts of disciples: He who is quick to hear and quick +to forget loses more than he gains; he who is slow to hear and slow to +forget gains more than he loses; he who is quick to hear and slow to +forget is wise; he who is slow to hear and quick to forget has an evil +portion. + +13. There are four sorts in those who bestow charity: He who is willing to +give but does not wish that others should give, has an envious eye toward +others; he who likes to see others give but will not give, has an evil eye +toward himself; he who is willing to give and that others should also +give, acts piously; he who will not give and likes not that others should +give, acts wickedly. + +14. There are four sorts in those who go to college: He who goes but does +not study, has only the reward of going; he who studies and does not go, +has the reward of action; he who goes and studies, is pious; he who +neither goes nor studies, is wicked. + +15. There are four sorts in those who sit before the Sages: Those who act +as a sponge, a funnel, a strainer, and a sieve; as a sponge which sucks up +all, as a funnel which receives at one end and lets out at the other, as a +strainer which lets the wine pass through, but retains the lees, and as a +sieve which lets the bran pass through but retains the fine flour. + +16. Every affection that depends on some carnal cause, if that cause +ceases the affection ceases, but that which does not depend on such a +cause will never cease. Where do we meet with an affection dependent on a +carnal cause? Such was the love of Ammon to Tamar; but that which does not +depend on such a cause was the love of David and Jonathan. + +17. Every dispute that is carried on for God's sake, will in the end be +established; but that which is not for God's sake, will not be +established. "What may be considered a dispute for God's sake?" "Such as +the disputes of Hillel and Shammai; but that which was not for God's sake +was the contention of Korah and all his company." + +18. He who by his conduct justifies the public, no sin will be caused +through his means, and whosoever causes the public to sin is not suffered +to repent. Moses acted justly and caused the public to obtain merit: the +merit of the public was attributed to him, as is said, "He executed the +justice of the Lord and his judgments with Israel."(498) Jeroboam, the son +of Nebat, sinned, and caused Israel to sin: the sin of the public was +attributed to him, as is said, "Because of the sins of Jeroboam, who did +sin, and who made Israel to sin."(499) + +19. He who possesses these three virtues is of the disciples of our father +Abraham, and he who is possessed of the three opposites is of the +disciples of the wicked Balaam. The disciples of our father Abraham +possess a benevolent eye, a humble spirit, and a contented mind. The +disciples of Balaam have an evil eye, a haughty spirit, and a narrow mind. +"What is the difference between the disciples of our father Abraham and +the disciples of the wicked Balaam?" "The disciples of our father Abraham +eat of the fruit of their good works in this world, and inherit the future +one, for it is said, 'That I may cause those that love me to inherit +substance, and I will fill their treasures.'(500) But the disciples of the +wicked Balaam inherit hell and descend to the pit of destruction, as is +said, 'But Thou, O God, shalt bring them down into the pit of destruction; +bloody and deceitful men shall not live out half their days, but I will +trust in Thee.' "(501) + +20. Judah, son of Tamai, said, "be bold as a leopard, light as an eagle, +swift as a roe, and strong as a lion, to do the will of Thy Father, who is +in heaven." He used to say, "the impudent are for hell and the modest for +paradise. May it be acceptable in Thy presence, O Lord our God! that Thy +city may speedily be rebuilt in our days, and let our portion be in Thy +law." + +21. He also said, "at five years of age a child should study the Bible; at +ten he should study the Mishna; at thirteen he should observe the +precepts; at fifteen he should study the Gemara; at eighteen he should get +married; at twenty he should study the law; at thirty he is arrived at +full strength; at forty he is arrived at understanding; at fifty he is +able to give counsel; at sixty he is accounted aged; at seventy he is +hoary; at eighty he may still be accounted strong; at ninety he is only +fit for the pit;(502) at 100 he is as if already dead and forgotten from +the world." + +22. The son of Bagbag said, "ponder the law again and again, for all +things are in it; contemplate it always, and depart not from it, for there +is nothing to be preferred to it." + +23. The son of Haha said, "the reward is proportioned to the labor." + + + +Chapter VI + + +1. The Sages studied in the language of the Mishna; blessed be He who made +choice of them and their learning. R. Meier said, "he who is engaged in +the study of the law for its own sake merits many things, and not only so, +but the whole world is under the greatest obligation to him; he is called +a dear friend, dear to God and dear to mankind; he rejoices God and +rejoices His creatures. It clothes him with meekness and the fear of God, +and directs him to become just, pious, righteous, and faithful; it removes +him from sin, and brings him near to merit, and the world is benefited by +his counsel, sound wisdom, understanding, and strength; as is said, +'Counsel is mine, and sound wisdom; I am understanding, I have +strength.'(503) It also bestows on him empire, dominion, and perception in +judgment. It reveals the secrets of the law to him, and he shall be an +increasing fountain, and a never-failing river; and it will cause him to +be modest, slow to anger, and ready to pardon an injury done to him; and +it will magnify and exalt him above all things." + +2. R. Joshua, son of Levi, said, "every day a Divine voice (_bath kol_) +proceeds from Mount Horeb, which proclaims and says, 'Woe be to those who +contemn the law; for whoever is not engaged in the study of the law may be +considered as excommunicate'; for it is said, 'as a jewel of gold in a +swine's snout, so is a fair woman which is without discretion';(504) and +it is said, 'And the tables were the work of God, and the writing was the +writing of God, graven upon the tables.'(505) Read not graven but freedom; +for who are counted free but those engaged in the study of the law, and +whoever is engaged in the study of the law is exalted; as it is said, 'And +from Mattanah to Nahaliel, and from Nahaliel to Bamoth.' "(506) + +3. He who learns from his companion one chapter, sentence, verse, or +expression, ought to behave toward him with respect; for thus we find by +David, King of Israel, who having learned only two things from Ahitophel, +called him his teacher, guide, and acquaintance, as is said, "But it was +thou, a man mine equal, my guide, and mine acquaintance."(507) Hence it +may be deduced that if David, King of Israel, who having learned only two +things from Ahitophel, called him his "teacher, guide, and acquaintance," +how much more ought he who learns from his companion a single chapter, +sentence, verse, or expression, to show him the utmost respect? And there +is no glory but the knowledge of the law; as is said, "The wise shall +inherit glory";(508) and the perfect shall inherit the good; but nothing +is really good but the law, as is said, "For I give you good doctrine, +forsake ye not my law."(509) + +4. Thus is the law to be observed: Thou shalt eat bread and salt, and +water by measure shalt thou drink; on the earth shalt thou sleep, and a +life of trouble shalt thou live; and thou shalt labor in the study of the +law. If thou doest thus, thou shalt be happy, and it shall be well with +thee; thou shalt be happy in this world, and it shall be well with thee in +the world to come. + +5. Seek not grandeur for thyself, neither covet more honor than thy +learning merits. Crave not after the tables of kings; for thy table is +greater than their table, and thy crown is greater than their crown; and +the Master who employs thee is faithful to pay thee the reward of thy +labor. + +6. The law is more excellent than the priesthood and royalty; for royalty +is acquired by thirty properties, and the priesthood by twenty-four; but +the law is acquired by forty-eight things, and these are they--with study, +attention, eloquence; an understanding heart, an intelligent heart; with +dread and meekness, fear and joy; with attendance on the Sages, the +acuteness of companions, and disputations of the disciples; with +sedateness, the study of the Bible, and the Mishna; in purity, in taking +little sleep, in using little discourse, in being little engaged in +traffic, in taking little sport, in enjoying little delight and little +worldly manners; in being slow to anger, in having a good heart, in having +faith in the Sages, and in bearing chastisements; in being sensible of his +situation, and rejoicing in his portion; in being circumspect in his +language, in not pretending to pre-eminence, in sincerely loving God, and +loving His creatures; in loving admonition, and that which is right; in +avoiding honor, and in not priding himself on his acquired knowledge; not +rejoicing in pronouncing sentence, in bearing the burden equally with his +companion, and inclining him to merit, and confirming him in the truth and +in peace; is sedate in his study, inquires according to the subject, and +answers according to the constitution; is attentive to study, and extends +it; learns it with a view to the teaching of others, and also with a view +to perform the precepts; increases his teacher's knowledge, and is +attentive to his instruction, and reports everything in the name of the +person who said it; hence it is inferred that whoever reports anything in +the name of the person who said it, procures redemption for the world, as +is said, "And Esther certified the king thereof in Mordecai's name."(510) + +7. Great is the law, which bestows life on the doers of it, both in this +world and in the world to come; as is said, "For they are life unto those +that find them, and health to all their flesh."(511) And it is said, "It +shall be health to thy navel, and marrow to thy bones."(512) And it is +said, "She is a tree of life to them that lay hold upon her; and happy is +everyone that retaineth her."(513) And it is said, "For they shall be an +ornament of grace unto thy head, and chains about thy neck."(514) And it +is said, "She shall give to thine head an ornament of grace; a crown of +glory shall she deliver to thee."(515) And it is said, "Length of days is +in her right hand, and in her left hand riches and honor."(516) And it is +said, "For length of days and long life, and peace shall they add to +thee."(517) + +8. Rabbi Simeon, son of Judah, in the name of Rabbi Simeon, son of Jochai, +said, "beauty, strength, riches, honor, wisdom, age, hoariness, and many +children, are suitable for the righteous, and suitable for the world; as +is said, 'The hoary head is a crown of glory, if it be found in the way of +righteousness.'(518) And it is said, 'Children's children are the crown of +old men, and the glory of children are their fathers.'(519) And it is +said, 'Then the moon shall be confounded, and the sun ashamed, when the +Lord of Hosts shall reign on Mount Zion, and in Jerusalem; and before his +ancients gloriously.' "(520) + +9. Rabbi Simeon, son of Manasya, said, "those seven qualities which the +Sages counted as proper for the righteous, were all established in the +Rabbi (Judah) and his children." Rabbi José, son of Kishma, said, "I was +once travelling along the road and met a certain person, who saluted me +with peace, and I returned his salutation. He then said to me, 'Rabbi, +whence art thou?' I answered him, 'from a great city abounding in sages +and scribes:' said he to me, 'if thou be willing to dwell with us in our +city, then will I give thee a thousand thousand golden dinars, and +precious stones and pearls.' To this I answered, 'if thou wouldst give me +all the silver and gold, and precious stones and pearls in the world, I +would only dwell in a place where the law is studied; because at the time +of man's departure from this world he is not accompanied either with +silver and gold, and precious stones and pearls, but with the law and good +deeds alone, as is said, "When thou goest it shall lead thee: when thou +sleepest it shall keep thee: and when thou awakest it shall talk with +thee." ' "(521) "When thou goest it shall lead thee," that is in this +world. "When thou sleepest it shall keep thee," in the grave; "and when +thou awakest it shall talk with thee," in the world to come. And thus it +is written in the book of Psalms by the hand of David, King of Israel, +"The law of thy mouth is better to me than thousands of gold and +silver."(522) And it is said, "The silver is mine, and the gold is mine, +saith the Lord of Hosts."(523) + +10. Five possessions hath the Holy One, blessed be He, obtained in this +world, and these are they--the law is one possession; heaven and earth +another; Abraham another; Israel another; and the holy Temple another. Now +whence is it to be proved that the law is one possession? Because it is +written, "The LORD possessed me in the beginning of His way before His +works of old."(524) And whence is it proved that heaven and earth is +another possession? Because it is said, "Thus saith the Lord, The heaven +is my throne and the earth is my footstool; where is the house that ye +build unto me? and where is the place of my rest?"(525) And it is said, "O +Lord, how manifold are thy works! in wisdom hast thou made them all; the +earth is full of thy riches."(526) Whence is it proved that Abraham is one +possession? Because it is written, "And he blessed him, and said blessed +be Abraham of the most high God, possessor of heaven and earth."(527) +Whence is it proved that Israel is one possession? Because it is written, +"Till thy people pass over, O Lord, till the people pass over, which thou +hast purchased."(528) And it is said, "But to the saints that are in the +earth, and to the excellent, in whom is all my delight."(529) Whence can +it be proved that the holy temple is one possession? Because it is said, +"The sanctuary, O Lord, which thy hands have established."(530) And it is +said, "And he brought them to the border of his sanctuary, even to this +mountain which his right hand hath purchased."(531) Everything which God +created, he created but for his glory; as is said, "Everyone that is +called by my name; for I have created him for my glory, I have formed him; +yea, I have made him."(532) And the Lord will reign forever and ever. R. +Chanina, son of Akasea, said, "the Holy One, Blessed be He, wished to +purify Israel, wherefore He magnified for them the Law and the +Commandments, as is said, 'The Lord is well pleased for his righteousness' +sake; he will magnify the law and make it honorable.' "(533) + + + + +The Daily Sacrifice + + + Guarding the Temple at Night--Taking the Ashes Off the + Altar--Casting Lots--Opening the Temple in the Morning--Arranging the + Fire on the Altar--The Wood-Kindling--Allotting Services--Examination + of the Daily Sacrifice--Slaughter-house--Sounds Heard at + Jericho--Snuffing the Candlestick--Position of the Lamb when + Slain--Pouring Out its Blood--Preparations for Burning--Order of + Carrying the Members to the Altar--Blessings--Cleansing the Vessels + of the Holy Place--The High Priest on the Altar--Music and + Psalm-Singing. + + + +Chapter I + + +1. The Priests guarded the sanctuary in three places(534)--in the House +Abtinas, in the House Nitzus, and in the House Moked. The House Abtinas +and the House Nitzus had upper chambers, and the young priests guarded +there. The House Moked was arched, and its large chamber was surrounded +with stone divans, and the elders of the House of the Fathers slept there, +with the keys of the court in their hands; and the younger priests also +slept there, each with his cushion on the ground. They did not sleep in +the holy garments, but they undressed, and folded them, and put them under +their heads, and they covered themselves with their own dresses. If legal +defilement happened to one of them, he went out, and proceeded in the +circuit that went under the Temple, and candles flamed on either side, +until he arrived in the house of baptism. And the fire pile was there, and +the place of the seat of honor; and this was its honor, when he found it +closed, he knew that someone was there; when he found it open he knew that +no one was there. He descended and washed; he came up and wiped himself, +and warmed himself before the fire pile. He came and sat beside his +brethren the priests, till the doors were opened; then he went out on his +own way. + +2. He who wished to take the ashes from the altar, rose up early and +bathed before the Captain of the Temple came. And in what hour did the +Captain come? All times were not equal; sometimes he came at cockcrow, or +near to it, before or after it. The Captain came, and knocked for them, +and they opened to him. He said to them, "let whoever is washed, come, and +cast lots." They cast lots, and he gained who gained. + +3. He took the key and opened the wicket door, and entered from the House +Moked to the court, and the priests went after him with two lighted +torches in their hands. And they divided themselves into two parties. +These went in the gallery eastward, and those went in the gallery +westward. They observed everything as they walked till they approached the +place of the pancake-makers. They arrived. Both parties said, peace! all +peace! The pancake-makers began to make pancakes. + +4. He who gained the lot to take the ashes from the altar, took them; and +they said to him, "be careful that thou touch not the vessels, till thou +dost sanctify thy hands and thy feet from the laver." And the ash dish was +placed in the corner between the ascent to the altar and the west of the +ascent. No man entered with the priest, and there was no candle in his +hand, but he walked toward the light of the fire on the altar. They did +not see him, and they did not hear his voice, till they heard the creaking +of the wheel, which the son of Kattin made for the laver, and they said, +"the time has come to sanctify his hands and feet from the laver." He took +the silver ash dish, and he went up to the top of the altar, and he turned +the live coals on one side, and he piled up those that were well burned +inward, and he descended, and came on the pavement of the altar. He turned +his face northward, and went eastward of the ascent about ten cubits. He +packed the coals on the pavement three hand-breadths distant from the +ascent, at the place where they put the crops of the fowls, and the ashes +of the inner altar, and of the candlestick. + + + +Chapter II + + +1. His brethren saw him come down, and they came running to him. They +hastened and sanctified their hands and their feet from the laver. They +took the brushes and the forks, and went up to the top of the altar. The +members and the cauls(535) (of the sacrifices) which were not consumed +over night, they moved to the side of the altar. If the sides could not +contain them, they laid them out in a closet at the ascent. + +2. They commenced to bring up the ashes to the top of the heap,(536) and +the heap was on the middle of the altar. Sometimes there was on it about +300 cors;(537) but in the holidays they did not clear away the ashes, +since they were an honor for the altar. Never was the priest lazy in +removing the ashes. + +3. The priests began bringing up the fagots to arrange the fire of +preparation on the altar. "Was, then, all wood allowed for preparation?" +"Yes, all wood was allowed for the fire of preparation, except that of the +olive and that of the vine. But these they preferred--branches of the +fig-tree, of the nut, and of the pine." + +4. The priests arranged the great fire of preparation eastward, and then +made an opening eastward, so that the heads of the inward fagots touched +the heap on the altar. And there was a division between the fagots, that +the priests might kindle the chips there. + +5. The priest chose from the fagots the best figwood to arrange the second +fire of preparation for the incense opposite the western horn southward. +He prolonged it from the horn toward the north four cubits, reckoning for +five seahs(538) of live coals, and on the Sabbath he reckoned for eight +seahs of live coals. As they placed there the two cups of frankincense of +the showbread. The members and cauls (of the sacrifices) which were not +consumed by the fire overnight, were returned again by the priests to the +great fire of preparation. And they kindled both the preparations with +fire; and they came down, and entered into the chamber of hewn stone.(539) + + + +Chapter III + + +1. The Captain of the Temple said to the priests, "come and cast lots." +"Who is to slaughter?" "Who is to sprinkle?" "Who is to take the ashes +from the inner altar?" "Who is to take the ashes from the candlestick?" +"Who is to bring up the members to the ascent, the head and the right +foot, and the two hind feet, the chine, and the left foot, the breast, and +the throat, and the two sides, the inwards, and the fine flour, and the +pancakes and the wine?" They cast lots, and he gained who gained. + +2. The Captain said to them, "go and see if the time for slaughter +approaches?" If it approached, the watchman said, "it brightens." Matthia, +son of Samuel, said, "is it light in the whole east, even to Hebron?" and +he said, "yes." + +3. He said to them, "go and bring the lamb from the lamb-chamber." The +lamb-chamber was in the northwest corner of the court, and there were four +chambers there, one the lamb-chamber, one the seal-chamber,(540) and one +chamber for the burning materials, and one chamber where they made +showbread. + +4. The priests entered the chamber for the vessels, and they brought out +ninety-three vessels of silver and gold. They made the daily sacrifice +drink in a golden cup. Even though he was examined the night before, they +examined him again by torch-light. + +5. He who gained the lot for the daily sacrifice, led the lamb to the +slaughter-house, and those who gained the lots for the members, went after +him. The slaughter-house was to the north of the altar, and in it were +eight dwarf pillars, and beams of cedar-wood were fastened upon them, and +iron hooks were fastened in them. And there were three rows of hooks to +each of them. Upon them the priests hung the sacrifices, and skinned them, +near the marble tables between the pillars. + +6. Those who gained the lot for the removal of the ashes from the inner +altar, and the ashes from the candlestick, advanced with four vessels in +their hands, a flagon(541) and a cup(542) and two keys. The flagon +resembled a great golden measure containing two cabs and a half. And the +cup resembled a great golden jug. And the two keys to the sanctuary. One +key entered the lock up to the shoulder of the priest, and one opened +quickly. + +7. The priest came to the wicket on the north, and there were two wickets +in the great gate, one in the north and one in the south. Through that in +the south man never entered, and Ezekiel explains it. "Then said the Lord +unto me: This gate shall be shut, it shall not be opened, and no man shall +enter in by it; because the Lord, the God of Israel, hath entered in by +it, therefore it shall be shut."(543) He took the key and opened the +wicket; he entered the chamber, and he went from the chamber into the +sanctuary, until he came to the great gate. When he came to the great +gate, he took down the bar and the bolts and opened it. The slaughterer +did not slaughter till he heard the noise of the opening of the great +gate. + +8. From Jericho(544) people heard the opening of the great gate. From +Jericho they heard the noise of the shovel.(545) From Jericho they heard +the noise of the wooden wheel which the son of Kattin made for the laver. +From Jericho they heard the voice of Gabini the herald. From Jericho they +heard the sound of the cornet. From Jericho they heard the sound of the +cymbal. From Jericho they heard the voice of the song. From Jericho they +heard the clang of the horn, and some say even the voice of the High +Priest at the time when he mentioned the Name on the Day of Atonement. +From Jericho they smelled the odor of the preparation of incense. Said R. +Eleazar, the son of Daglai, "the family of Aba had goats on the mountains +of Mikvor,(546) and they used to sneeze from the odor of the preparation +of the incense." + +9. The priest who gained the lot for removing the ashes from the inner +altar entered, and took the flagon and laid it before him, and he took +handfuls of ashes and filled them into the flagon, and at last he brushed +the remainder into it. And he left it and went out (of the holy place). He +who gained the lot for removing the snuff from the candlestick, entered +and found the two eastern lights burning. He snuffed the rest, and left +these burning in their place. If he found them extinguished, he snuffed +them, and lighted them again from those still burning, and afterward he +snuffed the rest. And there was a stone before the candlestick, and in it +were three steps, on which the priest stood and trimmed the lights. And he +placed the cup with the snuff on the second step, and went out. + + + +Chapter IV + + +1. The priests did not tie the four feet of the lamb together, but they +bound its fore and hind feet. He who gained the lot for carrying the +members, held it; and thus was it bound, its head southward, and its face +westward. The slaughterer stood in the east with his face westward. The +morning sacrifice was slaughtered at the northwestern corner on the second +ring. The evening sacrifice was slaughtered at the northeastern corner on +the second ring. The slaughterer slaughtered, and the receiver caught (the +blood). The priest came to the northeastern corner of the altar, and he +sprinkled the blood northeast. He came to the southwest, and sprinkled the +blood southwest:(547) the remainder of the blood he poured out on the +southern altar-base. + +2. The priest did not break its leg, but he made a hole in the midst of +its side, and by that it was hung up. He skinned it downward till he came +to the breast. When he came to the breast, he cut off the head, and gave +it to him who had gained (its lot). He cut off the two hind feet, and gave +them to him who had gained them for his lot. He finished the skinning; he +tore out the heart, that the blood should come out. He cut off the two +fore feet, and gave them to him who had gained them for his lot. He came +to the right leg; he cut it off, and gave it to him who had gained it for +his lot. He cleft the body, and it became all open before him. He took out +the caul, and put it on the place of slaughter, with the head on the top +of it. He took out the intestines and gave them to him who had gained them +for his lot to cleanse them. And the belly they cleansed in the house of +the washers, as much as was needful. And the intestines were cleansed +three times at least, upon the marble tables between the pillars. + +3. The priest took the knife and separated the lungs from the liver, and +the finger of the liver from the liver, but he did not remove it from its +place. He made a hole in the breast, and gave it to him who gained it for +his lot. He came to the right side, and he cut it downward to the +backbone, but he did not touch the backbone, till he came to the two +tender ribs. He cut it off and gave it to him who gained it for his lot, +with the liver hanging upon it. He came to the neck, and left the two side +bones on both sides. He cut it off and gave it to him who had gained it +for his lot, with the windpipe and the heart and the lungs hanging upon +it. He came to the left side, and left on it the two tender ribs, above +and below, and so he left it on the corresponding side. It follows that he +left on the two sides, two and two ribs above, and two and two ribs below. +He cut it off, and gave it to him who gained it for his lot, the backbone +with it, and the spleen hanging upon it. And it was large, but the right +side is called large, as the liver hangs upon it. He came to the tail; he +cut it off and gave it to him who gained it for his lot, and the fat, and +the finger of the liver, and the two kidneys with it. He took the left +hind leg, and gave it to him who gained it for his lot. It follows that +all the priests stood in one row with the members in their hands. The +first priest with the head and hind foot, the head in his right hand with +the nose toward his arm, and the horns between his fingers, and the place +of slaughter upward, and the caul placed on it; and the right hind foot in +his left hand with the skin outside. The second priest stood with the two +fore legs, the right in his right hand, and the left in his left hand, and +the skin outside. The third priest stood with the tail and the hind foot; +the tail in his right hand, and the fat wrapped between his fingers, and +the finger of the liver and the two kidneys with it; the left foot was in +his left hand with the skin outward. The fourth priest stood with the +breast and the throat. The breast was in his right hand, and the throat in +his left, and its side bones between his fingers. The fifth priest stood +with the two sides, the right side in his right hand, and the left side in +his left hand, and the skinny side outward. The sixth priest stood with +the intestines placed in a pan, and the legs over them. The seventh priest +stood with the fine flour. The eighth priest stood with the pancakes. The +ninth priest stood with the wine. They then proceeded and deposited the +members on the lower half of the ascent westward, and they salted them, +and descended, and came to the chamber of the hewn stone to read the +"Hear,"(548) etc. + + + +Chapter V + + +1. The Captain of the Watch said, "give one blessing," and the priests +blessed and read the ten commandments, "Hear,"(549) etc. "And it shall +come to pass if ye shall hearken,"(550) etc. And "He spake,"(551) etc. +They then gave the three blessings to the people, "Truth and Sureness," +and "the Service," and "the Blessing of the Priests." And on the Sabbath +they added one blessing for the outgoing Temple-guard. + +2. He said to them, "novices(552) to the incense, come and cast lots." +They cast lots. He gained who gained. He said to them, "novices with old +men come and cast lots, who shall bring up the members of the lamb from +the ascent to the altar." R. Eliezer, the son of Jacob, said, "those +priests who brought the members to the ascent must also bring them to the +top of the altar." + +3. He handed the priests over to the sextons. They divested them of their +dresses, leaving them their breeches only, and there were windows there, +and over them was written, "used for vestments."(553) + +4. He who gained the lot for the incense, took the spoon; and the spoon +resembled a great measure of gold containing three cabs. And the pan was +heaped full of incense; and it had a covering like a kind of weight upon +it. + +5. He who gained the lot for the censer, took the silver censer, and went +up to the top of the altar, and he turned the live coals here and there, +and he put them into the censer. He descended, and poured them into a +censer of gold. There was dispersed from them about a cab of live coals, +and he brushed them into the channel for refuse. On the Sabbath he put +over them a cover. And the cover was a great vessel containing a +letech.(554) And there were two chains to it, one by which the priest drew +it down, and one by which he held it from above, that it should not be +rolled about; and it was useful for three purposes, as a covering over the +live coals, and as a covering over the reptile on the Sabbath, and it was +also used to carry down the ashes from the altar. + +6. The priests arrived between the porch and the altar. One of them took +the shovel,(555) and flung it between the porch and the altar. No one +could hear the voice of his neighbor in Jerusalem from the rattling of the +shovel. And it was useful for three purposes: when the priest heard its +rattle, he knew that his brother priests were entering to worship, and he +came running; and the Levite, when he heard its rattle, knew that his +brother Levites were entering to chant, and he came running; and the chief +of the Delegates(556) compelled the defiled men to stand in the eastern +gate of the Temple. + + + +Chapter VI + + +1. The priests began ascending the steps of the porch. They who gained the +lot for the removal of ashes from the inner altar and from the +candlestick, proceeded in front. He who gained the lot for the removal of +ashes from the inner altar, entered the Holy Place, and took the flagon, +and he bowed down and went out. He who gained the lot for the removal of +snuff from the candlestick, entered the Holy Place, and found the two +eastern lamps burning; he removed the snuff from the eastern one and left +the western one burning, and from it he lighted the candlestick in the +evening. If he found it extinguished, he removed the snuff, and lit it +from the altar of burnt offerings. He took the cup from the second step, +and he bowed down, and went out. + +2. He who gained the lot for the censer, gathered the live coals on the +top of the altar of incense; and he smoothed them with the bottom of the +censer, and he bowed down, and went out. + +3. He who gained the lot for the incense, took the pan from the cup, and +gave it to his friend or to his neighbor. When the incense was dispersed +in it, he supplied it to him in handfuls. And he instructed him, "be +careful and do not begin too near yourself, lest you be burned." He +smoothed it and went out. The offerer could not offer the incense, till +the Captain said to him, "offer incense." If the offerer were the high +priest, the captain said, "My Lord, High Priest, offer the incense." The +people dispersed, and he offered the incense, and he bowed down and went +out from the Holy Place. + + + +Chapter VII + + +1. When the High Priest entered to worship, three priests had hold of him, +one on his right hand, one on his left hand, and one by the jewels on his +breast-plate. And so soon as the Captain of the Temple heard the sound of +the footsteps of the High Priest as he proceeded on his way, he lifted the +veil for him. He entered the holy place, bowed himself, and went out. And +his brethren the priests entered, and bowed down, and went out. + +2. The priests came and stood on the steps of the porch. The first came +and stood to the south of his brother priests. And they had five vessels +in their hands--the flagon in the hand of one, and the cup in the hand of +one, and the censer in the hand of one, and the pan in the hand of one, +and the spoon with its cover in the hand of one. They blessed the people +once. In the city they said the service in three blessings, but in the +sanctuary they said it in one blessing. In the sanctuary they pronounced +the Name(557) as it is written, but in the city they pronounced it by its +substitute.(558) In the city the priests raised their hands (in blessing) +opposite their shoulders, but in the sanctuary they raised them above +their heads, excepting the High Priest, who could not lift his hands above +the golden plate. R. Judah said, "even the High Priest could lift his +hands above the golden plate, as is said, 'Aaron lifted up his hand toward +the people and blessed them.' "(559) + +3. When the High Priest desired to offer incense he went up on the ascent +to the altar, and the Sagan (Suffragan) was on his right. When he reached +the half of the ascent, the Sagan took him by his right hand and helped +him up. The first (priest) reached to him the head and hind foot of the +lamb, and he laid his hand on them, and then pushed them away. The second +priest reached out to the first one the two fore-legs, and he handed them +to the High Priest, and he laid his hands upon them, and then pushed them +away; the second priest was dismissed, and he departed, and so they +reached out to him all the members of the lamb, and he laid his hands upon +them and pushed them away; but when he desired, he merely laid his hands +on them, and others pushed them away. He next came to make a circuit of +the altar. "From what place did he begin?" "From the southeastern corner, +northeastern, northwestern, southwestern." They gave to him the wine for +libation. The Sagan stood by the corner of the altar with the banners in +his hand, and two priests stood by the table of the fat with two silver +trumpets in their hands: They sounded a blast, they blew an alarm, and +again they sounded the trumpets. They came and took their position beside +the son of Arza.(560) One stood on his right hand and one stood on his +left. The High Priest bowed down to make the libation, and the Sagan waved +the banners, and the son of Arza clanged the cymbals, and the Levites +intoned the chant. When they came to a full stop, the trumpets sounded, +and the people bowed themselves. At every full stop there was a blast, and +at every blast there was bowing down. This is the order of the daily +offering for the service of the House of our God. May it be His will to +build it speedily in our days. Amen. + +4. The chant which the Levites intoned in the sanctuary on the first day +of the week was, "The earth is the Lord's and the fulness thereof; the +world, and they that dwell therein."(561) On the second day they said, +"Great is the Lord, and greatly to be praised, in the city of our God, in +the mountain of his holiness."(562) On the third day they said, "God +standeth in the congregation of the mighty: He judgeth among the +gods."(563) On the fourth day they said, "O Lord God, to whom vengeance +belongeth; O God, to whom vengeance belongeth, show thyself."(564) On the +fifth day they said, "Sing aloud unto God our strength, make a joyful +noise unto the God of Jacob."(565) On the sixth day they said, "The Lord +reigneth, he is clothed with majesty,"(566) etc. On the Sabbath they said +the chant composed for the Sabbath day, the chant composed for the future, +for the day to come, when all will be rest and repose for life +everlasting. + + + + +On Measurements + + + Priests and Levites Guarding the Temple--Officer of the + Watch--Gates--Chambers--Keys--Manner of Entering the + House--Nicanor--Steps--Altar--Place of Slaughter--The Laver--The + Porch--The Sanctuary--Repairing the Holy of + Holies--Measurements--Judging the Priesthood. + + + +Chapter I + + +1. The priests guarded the sanctuary in three places, in the House +Abtinas,(567) in the House Nitzus,(568) and in the House Moked;(569) and +the Levites in twenty-one places, five at the five gates of the Mountain +of the House, four at its four corners inside, five at the five gates of +the Court, four at its four corners outside, and one in the chamber of the +Offering, and one in the chamber of the Vail, and one behind the House of +Atonement. + +2. The Captain of the Mountain of the House went round to every Watch in +succession with torches flaming before him, and to every guard who did not +stand forth, the Captain said, "Peace be to thee." If it appeared that he +slept, he beat him with his staff; and he had permission to set fire to +his cushion.(570) And they said, "what is the voice in the Court?" "It is +the voice of the Levite being beaten, and his garments burned, because he +slept on his guard."(571) Rabbi Eliezer, the son of Jacob, said, "once +they found the brother of my mother asleep, and they burned his cushion." + +3. There were five gates to the Mountain of the House, two Huldah gates in +the south which served for going in and out, Kipunus in the west served +for going in and out; Tadi(572) in the north served for no (ordinary) +purpose. Upon the east gate was portrayed the city Shushan. Through it one +could see the High Priest who burned the heifer, and all his assistants +going out to the Mount of Olives. + +4. In the court were seven gates--three in the north, and three in the +south, and one in the east. That in the south was called the gate of +Flaming, the second after it, the gate of Offering; the third after it the +Water-gate. That in the east was called the gate Nicanor. And this gate +had two chambers, one on the right, and one on the left; one the chamber +of Phineas, the vestment keeper, and the other the chamber of the pancake +maker. + +5. And at the gate Nitzus on the north was a kind of cloister with a room +built over it, where the priests kept ward above, and the Levites below; +and it had a door into the Chel.(573) Second to it was the gate of the +offering. Third the House Moked. + +6. In the House Moked were four chambers opening as small apartments into +a saloon--two in the Holy place, and two in the Unconsecrated place; and +pointed rails separated between the Holy and the Unconsecrated. And what +was their use? The southwest chamber was the chamber for offering. The +southeast was the chamber for the showbread. In the northeast chamber the +children of the Asmoneans deposited the stones of the altar which the +Greek Kings had defiled.(574) In the northwest chamber they descended to +the house of baptism. + +7. To the House Moked were two doors; one open to the Chel, and one open +to the court. Said Rabbi Judah, "the one open to the court had a wicket, +through which they went in to sweep the court." + +8. The House Moked was arched, and spacious, and surrounded with stone +divans, and the elders of the Courses slept there with the keys of the +court in their hands; and also the young priests each with his pillow on +the ground. + +9. And there was a place a cubit square with a tablet of marble, and to it +was fastened a ring, and a chain upon which the keys were suspended. When +the time approached for locking the gates, the priest lifted up the tablet +by the ring, and took the keys from the chain and locked inside, and the +Levites slept outside. When he had finished locking, he returned the keys +to the chain, and the tablet to its place, laid his pillow over it, and +fell asleep. If sudden defilement happened, he rose and went out in the +gallery that ran under the arch, and candles flamed on either side, until +he came to the house of baptism. Rabbi Eleazar, the son of Jacob, says, +"in the gallery that went under the Chel, he passed out through Tadi." + +OUR BEAUTY BE UPON THEE IN THREE PLACES. + + + +Chapter II + + +1. The Mountain of the House was 500 cubits square. The largest space was +on the south, the second on the east, the third on the north, and the +least westward. In the place largest in measurement was held most service. + +2. All who entered the Mountain of the House entered on the right-hand +side, and went round, and passed out on the left: except to whomsoever an +accident occurred, he turned to the left. "Why do you go to the left?" "I +am in mourning." "He that dwelleth in this House comfort thee." "I am +excommunicate." "He that dwelleth in this House put in thy heart +(repentance), and they shall receive thee." The words of Rabbi Meier. To +him said Rabbi José, "thou hast acted as though they had transgressed +against him in judgment; but, 'may He that dwelleth in this House put it +in thy heart that thou hearken to the words of thy neighbors, and they +shall receive thee.' " + +3. Inside of the (Mountain of the House) was a reticulated wall, ten +hand-breadths high; and in it were thirteen breaches, broken down by the +Greek kings. The (Jews) restored, and fenced them, and decreed before them +thirteen acts of obeisance. Inside of it was the Chel, ten cubits broad, +and twelve steps were there. The height of each step was half a cubit, and +the breadth half a cubit. All the steps there were in height half a cubit, +and in breadth half a cubit, except those of the porch. All the doors +there were in height twenty cubits, and in breadth ten cubits, except that +of the porch. All the gateways there had doors, except that of the porch. +All the gates there had lintels, except Tadi; there two stones inclined +one upon the other. All the gates there were transformed into gold, except +the gate Nicanor,(575) because to it happened a wonder, though some said +"because its brass glittered like gold." + +4. And all the walls there were high, except the eastern wall, that the +priest who burned the heifer, might stand on the top of the Mount of +Olives, and look straight into the door of the Sanctuary when he sprinkled +the blood. + +5. The Court of the women was 135 cubits in length, by 135 in breadth. And +in its four corners were four chambers, each forty cubits square, and they +had no roofs; and so they will be in future, as is said, "Then he brought +me forth into the utter court, and caused me to pass by the four corners +of the court; and, behold, in every corner of the court there was a +court."(576) In the four corners of the court there were courts smoking, +yet not smoking, since they were roofless. And what was their use? The +southeast one was the chamber of the Nazarites, for there the Nazarites +cooked their peace-offerings, and polled their hair, and cast it under the +pot. The northeast was the chamber for the wood, and there the priests +with blemishes gathered out the worm-eaten wood. And every stick in which +a worm was found, was unlawful for the altar. The northwest was the +chamber for the lepers. The southwest? Rabbi Eleazar, the son of Jacob, +said, "I forget for what it served." Abashaul said, "there they put wine, +and oil." It was called the chamber of the house of oil. And it was open +at first and surrounded with lattice-work, that the women might see from +above and the men from beneath, lest they should be mixed. And fifteen +steps corresponding to the fifteen steps in the Psalms, ascended from it +to the court of Israel; upon them the Levites chanted. They were not +angular, but deflected like the half of a round threshing-floor. + +6. And under the court of Israel were chambers open to the court of the +women. There the Levites deposited their harps, and psalteries, and +cymbals, and all instruments of music. The court of Israel was 135 cubits +long, and eleven broad; and likewise the court of the priests was 135 +cubits long, and eleven broad. And pointed rails separated the court of +Israel from the court of the priests. Rabbi Eleazar, the son of Jacob, +said, "there was a step a cubit high, and a dais placed over it. And in it +were three steps each half a cubit in height." We find that the priests' +court was two and a half cubits higher than the court of Israel. The whole +court was 187 cubits in length, and 135 cubits in breadth, and the +thirteen places for bowing were there. Abajose, the son of Chanan, said, +"in front of the thirteen gates." In the south near to the west were the +upper gate, the gate of flaming, the gate of the first-born, the water +gate. And why is it called the water gate? Because through it they bring +bottles of water for pouring out during the feast of Tabernacles. Rabbi +Eleazar, the son of Jacob, said, "through it the water returned out, and +in future it will issue from under the threshold of the house." And there +were opposite to them in the north, near to the west, the gate of +Jochania, the gate of the offering, the gate of the women, the gate of +music. And "why was it called the gate of Jochania?" "Because through it +Jochania went out in his captivity." In the east was the gate Nicanor, and +in it were two wickets, one on the right, and one on the left, and two in +the west which were nameless. + +OUR BEAUTY BE UPON THEE, O MOUNTAIN OF THE HOUSE. + + + +Chapter III + + +1. The altar was thirty-two cubits square. It ascended a cubit and receded +a cubit. This was the foundation. It remains thirty cubits square. It +ascended five cubits, and receded one cubit. This is the circumference. It +remains twenty-eight cubits square. The place for the horns was a cubit on +each side. It remains twenty-six cubits square. The place of the path for +the feet of the priests was a cubit on each side. The hearth remains +twenty-four cubits square. Rabbi José said, "at first it was only +twenty-eight cubits square." It receded and ascended until the hearth +remained twenty cubits square; but when the children of the captivity came +up, they added to it four cubits on the north, and four cubits on the +west, like a gamma it is said; and the altar was twelve cubits long by +twelve broad, being a square. One might say it was only "a square of +twelve,"(577) as is said. Upon its four sides we learn that it measured +from the middle twelve cubits to every side. And a line of red paint +girdled it in the midst to separate the blood sprinkled above from the +blood sprinkled below. And the foundation was a perfect walk along on the +north side; and all along on the west, but it wanted in the south one +cubit, and in the east one cubit.(578) + +2. And in the southwestern corner were two holes as two thin nostrils, +that the blood poured upon the western and southern foundation should run +into them; and it commingled in a canal and flowed out into the Kidron. + +3. Below in the plaster in the same corner there was a place a cubit +square, with a marble tablet, and a ring fastened in it. Through it they +descended to the sewer and cleansed it. And there was a sloping +ascent(579) to the south of the altar, thirty-two cubits long by sixteen +broad. In its western side was a closet, where they put the birds unmeet +for the sin-offering. + +4. Either the stones of the sloping ascent, or the stones of the altar +were from the valley of Bethcerem.(580) And they digged deeper than virgin +soil, and brought from thence perfect stones over which iron(581) was not +waved. For the iron defiles by touching. And a scratch defiles everything. +In any of them a scratch defiled, but the others were lawful. And they +whitewashed them twice in the year; once at the passover, and once at the +feast of Tabernacles. And the Sanctuary (was whitewashed) once at the +passover. The Rabbi said, "every Friday evening they whitewashed them with +a mop on account of the blood." They did not plaster it with an iron +trowel, "mayhap it will touch and defile." Since iron is made to shorten +the days of man, and the altar is made to lengthen the days of man, it is +not lawful, that what shortens should be waved over what lengthens. + +5. And there were rings to the northern side of the altar, six rows of +four each: though some say four rows of six each. Upon them the priests +slaughtered the holy beasts. The slaughter-house was at the north side of +the altar. And in it were eight dwarf pillars with a beam of cedar-wood +over them. And in them were fastened iron hooks--three rows to each pillar. +Upon them they hung up (the bodies), and skinned them upon marble tables +between the pillars. + +6. The laver was between the porch and the altar, but inclined more to the +south. Between the porch and the altar were twenty-two cubits, and there +were twelve steps. The height of each step was half a cubit, and its +breadth a cubit--a cubit--a cubit--a landing three cubits--a cubit--a cubit and +a landing three cubits. And the upper one a cubit--a cubit, and the landing +four cubits. Rabbi Jehudah said, "the upper one a cubit--a cubit, and the +landing five cubits." + +7. The doorway of the porch was forty cubits high, and twenty broad. Over +it were five carved oak beams. The lower one extended beyond the doorway a +cubit on either side. The one over it extended a cubit on either side. It +follows that the uppermost was thirty cubits; and between each one there +was a row of stones. + +8. And stone buttresses were joined from the wall of the sanctuary to the +wall of the porch, lest it should bulge. And in the roof of the porch were +fastened golden chains, upon which the young priests climbed up, and saw +the crowns. As it is said, "And the crowns shall be to Helem, and to +Tobijah, and to Jedaiah, and to Hen, the son of Zephaniah, for a memorial +in the temple of the Lord."(582) And over the doorway of the sanctuary was +a golden vine supported upon the buttresses. Everyone who vowed a leaf, or +a berry, or a cluster, he brought it and hung it upon it. Said Rabbi +Eleazar, the son of Zadok, "it is a fact, and there were numbered 300 +priests to keep it bright." + +OUR BEAUTY BE UPON THEE, O ALTAR. + + + +Chapter IV + + +1. The doorway of the Sanctuary(583) was twenty cubits in height, and ten +in breadth. And it had four doors, two within and two without, as is said, +"Two doors to the temple and the holy place."(584) The outside (doors) +opened into the doorway to cover the thickness of the wall, and the inside +doors opened into the Sanctuary to cover (the space) behind the doors, +because the whole house was overlaid with gold excepting behind the doors. +Rabbi Judah said, "they stood in the middle of the doorway, and like a +pivot these folded behind them two cubits and a half; and those two cubits +and a half, half a cubit and a jamb on this side, and half a cubit and a +jamb on the other side." It is said, "two doors to two doors folding back, +two leaves to one door and two leaves to the other."(585) + +2. And the great gate had two wickets, one in the north, and one in the +south. Through the one in the south no man ever entered. And with regard +to it Ezekiel declared, as is said, "The Lord said unto me; this gate +shall be shut, it shall not be opened, and no man shall enter in by it; +because the Lord, the God of Israel, hath entered in by it, therefore it +shall be shut."(586) The priest took the key, and opened the wicket, and +went into the little chamber, and from the chamber to the Sanctuary. Rabbi +Judah said, "he went in the thickness of the wall, until he found himself +standing between the two gates, and he opened the outside gates from +inside, and the inside from outside." + +3. And there were thirty-eight little chambers, fifteen in the north, +fifteen in the south, and eight in the west. The northern and southern +ones were (placed) five over five, and five over them; and in the west +three over three, and two over them. To each were three doors: one to the +little chamber on the right, one to the little chamber on the left, and +one to the little chamber over it. And in the northeastern corner were +five gates: one to the little chamber on the right, and one to the little +chamber over, and one to the gallery, and one to the wicket, and one to +the Sanctuary. + +4. The lowest row was five cubits, and the roofing six cubits, and the +middle row six, and the roofing seven, and the upper was seven, as is +said, "the nethermost chamber was five cubits broad, and the middle six +cubits broad, and the third seven cubits broad."(587) + +5. And a gallery ascended from the northeastern corner to the southwestern +corner. Through it they went up to the roofs of the little chambers. One +went up in the gallery with his face to the west. So he proceeded all +along the northern side, till he reached the west. On reaching the west, +he turned his face southward, going along the west side, till he reached +the south. On reaching the south, with his face to the east, he went along +the south side till he arrived at the door of the upper story, because the +door of the upper story opened in the south side. And at the door of the +upper story were two cedar beams. By them they went up to the roof of the +upper story, and on its summit rails separated between the Holy and the +Holy of Holies. And in the attic, trap-doors opened to the Holy of Holies. +Through them they let down the workmen in boxes, lest they should feast +their eyes in the Holy of Holies. + +6. The Sanctuary was a square of 100 cubits, and its height 100. The +foundation six cubits, and the height (of the wall) forty cubits, and the +string course(588) one cubit, and the rain channel two cubits, and the +beams one cubit, and the covering plaster one cubit; and the height of the +upper story was forty cubits, and the string course one cubit, and the +rain channel two cubits, and the beams one cubit, and the covering plaster +one cubit, and the battlement three cubits, and the scarecrow one cubit. +Rabbi Judah said, "the scarecrow was not counted in the measurement; but +the battlement was four cubits." + +7. From east to west there were 100 cubits, the wall of the porch five, +and the porch eleven, and the wall of the Sanctuary six, and the interior +forty, and the partition space (between the Vails) one, and the Holy of +Holies twenty cubits. The wall of the Sanctuary was six, and the little +chamber six, and the wall of the little chamber five. From north to south +there were seventy (cubits). The wall of the gallery five, the gallery +three, the wall of the little chamber five, the little chamber six, the +wall of the Sanctuary six, its interior twenty, the wall of the Sanctuary +six, the little chamber six, the wall of the little chamber five, the +place of the descent of the water three, and the wall five cubits. The +porch was extended beyond it fifteen cubits in the north, and fifteen in +the south; and this space was called, "the house of the instruments of +slaughter," because the knives were there deposited. And the Sanctuary was +narrow behind and broad in the front, and it was like a lion, as is said, +"Ho! Ariel, the city where David dwelt,(589) as a lion is narrow behind +and broad in front, so the Sanctuary is narrow behind and broad in front." + +OUR BEAUTY BE UPON THEE, DOOR OF THE SANCTUARY. + + + +Chapter V + + +1. The length of the whole court(590) was 187 cubits. The breadth 135. +From east to west 187. The place for the tread of the feet of Israel was +eleven cubits. The place for the tread of the priests eleven cubits. The +altar thirty-two. Between the porch and the altar twenty-two cubits. The +temple 100 cubits; and eleven cubits behind the House of Atonement. + +2. From north to south there were 135 cubits. From the sloping ascent to +the altar sixty-two. From the altar to the rings eight cubits. The space +for the rings twenty-four. From the rings to the tables four. From the +tables to the pillars four. From the pillars to the wall of the court +eight cubits. And the remainder lay between the sloping ascent and the +wall and the place of the pillars. + +3. In the court were six chambers, three in the north, and three in the +south. In the north, the chamber of salt, the chamber of parva, the +chamber of washers. In the chamber of salt they added salt to the +offerings. In the chamber of parva they salted the skins of the offerings; +and upon its roof was the house of baptism for the High Priest on the day +of atonement. In the chamber of washers they cleansed the inwards of the +offerings; and from thence a gallery extended up to the top of the house +of parva. + +4. In the south were the chamber of wood, the chamber of the captivity, +and the chamber of hewn stone. The chamber of wood, said Rabbi Eleazar, +the son of Jacob, "I forget for what it served." Abashaul said, "the +chamber of the High Priest was behind them both, and the roof of the three +chambers was even. In the chamber of the captivity was sunk the well with +the wheel attached to it, and from thence water was supplied to the whole +court. In the chamber of Hewn Stone the great Sanhedrin of Israel sat, and +judged the priesthood, and the priest in whom defilement was discovered, +clothed in black, and vailed in black, went out and departed; and when no +defilement was found in him, clothed in white, and vailed in white, he +went in and served with his brethren the priests. And they made a +feast-day, because no defilement was found in the seed of Aaron the +Priest, and thus they said, 'Blessed be the Place. Blessed be He, since no +defilement is found in the seed of Aaron. And blessed be He who has chosen +Aaron and his sons to stand and minister(591) before the Lord in the House +of the Holy of Holies.' " + +OUR BEAUTY BE UPON THEE, WHOLE COURT; +AND COMPLETION TO THEE, TRACT +MEASUREMENTS. + + + + +The Tabernacle + + + Heave-offerings--Dimensions of the Tabernacle--Boards--Bars--Rings of + Gold--Overlaying with Gold--Pipes of + Gold--Curtains--Threads--Coupling--Taches--Sockets--Vail--Holy of + Holies--Holy Place--Sacred Vessels--Cunning + Work--Court--Bars--Pins--Hangings--The Ark--The Tables of the Law both + Whole and Broken--The Staves--The Table of Showbread--The + Candlestick--Indefinite Expressions--The Altar of Incense--The Altar + of Burnt-offerings--The Line for the Sprinkling of Blood--The + Laver--Guards--Encampment--Standards--Preparations--Blowing the + Trumpet--The March--Signs for Encamping--The Pillar of Cloud--The + Shechinah. + + + +Chapter I + + +Rabbi Judah the Holy, said, there were ten heave-offerings, the +heave-offering of the Lord, and the heave-offering of the tithes, of the +dough, and of the first-fruits; and the heave-offering of the Nazarite, +and the heave-offering of thanksgiving, and the heave-offering of the +land, and the heave-offering of Israelites dwelling in Midian, and the +heave-offering of the shekels, and the heave-offering of the tabernacle. +The heave-offering of the Lord, and the heave-offering of the tithes, and +of the dough, and of the first-fruits, and the heave-offering of the +Nazarite, and the heave-offering of thanksgiving, were for the priests. +The heave-offering of the land was for the priests, the Levites, and the +Nethinim,(592) and the Sanctuary and Jerusalem. The heave-offering of +Midian was for Eleazar the priest, the heave-offering of shekels was for +the sockets of the tabernacle, the heave-offering of the tabernacle +furnished the material of the tabernacle, and the oil for lighting, and +the sweet incense, and the garments of the priests, and the garments of +the High Priest. The length of the tabernacle was thirty cubits, and its +breadth was ten cubits, and its height was ten cubits. Rabbi José said, +"its length was thirty-one cubits." "How was the tabernacle set up?" +"Forty sockets of silver were placed on the north, and forty sockets of +silver on the south, and sixteen on the west, and four on the east. These +are 100 sockets. As is said,(593) 'An hundred sockets of the hundred +talents, a talent for a socket.' " "How were the boards set up?" "Twenty +boards were placed on the north, and twenty boards on the south, and eight +on the west. On the east there was no board, but there were four pillars +of shittim-wood. Upon them the vail was hung. As is said,(594) 'thou shalt +make a vail,' etc., 'and thou shalt hang it upon four pillars of +shittim-wood, overlaid with gold,' etc., and 'thou shalt hang up the vail +under the taches.' " And the sockets were made with holes, and these were +cut out in the boards below, a quarter from one side and a quarter from +the other side, and there was cut out half of it in the middle, and it +made two pins like two supports, and they entered into two sockets, as is +said, "two sockets under one board for its two tenons."(595) The pins +extended from the boards two and two, to every one which was inserted, the +positive into the negative, as it is said,(596) "Set in order one against +the other." The words of Rabbi Nehemiah, when Rabbi Nehemiah said, "there +is no meaning in saying, 'set in order.' " "And what is meant by set in +order?" "It is meant that there should be made for them rungs like an +Egyptian ladder." There was cut out from the board above a finger-breadth +from one side, and a finger-breadth from the other side, and they were put +into the golden ring, that they should not separate one from the other, as +is said, "And they shall be coupled together beneath, and they shall be +coupled together above the head of it unto one ring."(597) There is no +meaning in saying, "unto one ring," and what is meant by saying, "unto one +ring?" "The place where the bar was put in, and every board had in it two +rings of gold, one above, and one below; in them were put in the bars." +And there were two upper bars, and two lower (bars) on the south side; the +length of each of them was fifteen cubits. It follows that two were in +length thirty cubits against twenty boards, and the middle (bar) was in +length thirty cubits against twenty boards, which was inserted in the +middle of the boards from east to west, as is said, "And the middle bar in +the midst of the boards shall reach from end to end."(598) As the boards +were made in the south, so the boards were made in the north, but in the +west they were not so; but the length of the upper bar and the lower one +was six cubits against four boards, and the middle (bar), twelve cubits +against eight boards. And the boards, and the bars, and the pillars, and +the sockets, the place of the thickness of the boards were overlaid with +gold, as is said, "And the boards thou shalt overlay with gold."(599) "The +places for the bars," there is no meaning in saying, "places for the +bars"; and what is the meaning of saying, "places for the bars"? "The +place where the bar entered the boards." "And the bars themselves shall be +overlaid with gold."(600) "How was it done?" "Two pipes of gold were +introduced--the length of each of them was a cubit and a half; and they +were put into the hole of the board, the place where the bars were put +in." + + + +Chapter II + + +"How was the tabernacle covered?" "There were provided ten curtains of +blue, of purple, and scarlet, and fine-twined linen." As is said, +"Moreover, thou shalt make the tabernacle (with) ten curtains of +fine-twined linen, and blue, and purple, and scarlet."(601) "Their threads +were doubled thirty-two times," the words of Rabbi Nehemiah, when R. +Nehemiah said, "thread," _i.e._, one doubled in two, "twined," _i.e._, to +four, "fine-twined," _i.e._, to eight. It follows that their threads were +doubled thirty-two times. But the Sages say, "thread," _i.e._, one doubled +in two, "twined," _i.e._, to three, "fine-twined," _i.e._, to six. It +follows that their threads were doubled twenty-four times. They were +coupled in two vails, one of five, and one of five.(602) As is said, "the +five curtains shall be coupled together one to another: and (other) five +curtains (shall be) coupled one to another," and they were coupled with +loops of blue, as is said,(603) "And thou shalt make loops of blue upon +the edge of the one curtain from the selvedge in the coupling; and +likewise shalt thou make in the uttermost edge of (another) curtain, in +the coupling of the second." And they were coupled to fifty taches of +gold, as is said,(604) "And thou shalt make fifty taches of gold, and +couple the curtains together with the taches; and it shall be one +tabernacle." And the taches appeared in the tabernacle as stars in the +firmament. The length of the curtains was twenty-eight cubits, as is +said,(605) "the length of one curtain (shall be) eight and twenty cubits." +Take from them ten cubits for the breadth of the tabernacle, there will +remain nine cubits from the one side, and nine cubits from the other side. +They hung down and covered the boards till they reached the sockets. This +teaches that the sockets were one cubit high. And the breadth of the +curtains was forty cubits. As is said,(606) "and the breadth of one +curtain four cubits." Take from them thirty cubits from the east to the +west, which were on the roof of the tabernacle, and ten cubits to the west +behind the tabernacle, there are forty. + + + +Chapter III + + +There were provided eleven curtains of goats' hair, and the length of +every one of them was thirty cubits, as is said, "And thou shalt make +curtains of goats' (hair) to be a covering upon the tabernacle: eleven +curtains shalt thou make. The length of one curtain (shall be) thirty +cubits."(607) And they were coupled in two vails, one of five, and one of +six, as is said, "And thou shalt couple five curtains by themselves, and +six curtains by themselves,"(608) and they were coupled with fifty loops, +as is said, "And he made fifty loops upon the outmost edge of the curtain +in the coupling, and fifty loops made he upon the edge of the curtain +which coupleth the second."(609) And the loops were coupled to fifty +taches of brass, as is said, "And thou shalt make fifty taches of brass, +and put the taches into the loops, and couple the tent together that it +may be one."(610) The length of the curtains was thirty cubits. Take from +them ten cubits for their breadth, there will remain ten cubits from one +side, and ten cubits from the other side, as they hung down and covered +the boards and the sockets. The breadth of the curtains was forty-four +cubits, as is said, "And the breadth of one curtain four cubits; and the +eleven curtains shall be all of one measure."(611) Take from them thirty +cubits for the length of the tabernacle, and ten cubits behind the +tabernacle--these are forty. There was left there one curtain which was +doubled in front of the tent, as is said, "And thou shalt double the sixth +curtain in the fore-front of the tabernacle."(612) Rabbi Judah said, "half +of it was doubled in the fore-front of the tabernacle, and half of it was +hanging behind the tabernacle," as is said, "And the remnant that +remaineth of the curtains of the tent, the half curtain that remaineth +shall hang over the back-side of the tabernacle."(613) There was also +provided one great cover of rams' skins dyed red, its length thirty +cubits, and its breadth ten cubits; with it they clothed the tent upon the +tabernacle from east to west, as is said, "And thou shalt make a covering +for the tent of rams' skins dyed red, and a covering above of badgers' +skins,"(614) and it was made "like patchwork," the words of Rabbi +Nehemiah. Rabbi Judah said, "there were two covers--the lower one of rams' +skins dyed red, and the upper one of badgers' skins," as is said, "his +covering and the covering of the badgers' skins that is above upon +it."(615) + + + +Chapter IV + + +The vail was woven ten cubits square, and there were made in it four +loops, and it was hung on hooks on the tops of the pillars, and it was +spread in the third portion of the tabernacle, that there should be from +it inward ten cubits, and from it outward twenty cubits, as is said, "And +thou shalt hang up the vail under the taches."(616) It follows that the +place of the Holy of Holies was ten cubits square, and there were put the +ark, and the pot of manna, and the pan of anointing oil, and Aaron's rod +with its almonds and flowers; and there Aaron entered four times on the +day of atonement. Outside the vail were placed the table and candlestick. +But the table was on the north, and opposite to it was the candlestick on +the south; as is said, "And thou shalt set the table without the vail, and +the candlestick over against the table."(617) And as they were placed in +the tent of the congregation, so were they placed in the everlasting +House.(618) Now the tent of the congregation was in length thirty cubits, +and in breadth ten cubits. But the everlasting House was in length sixty +cubits, and in breadth twenty cubits. This teaches that the tent of the +congregation was one-fourth part of the everlasting House. And as the vail +was woven, so was woven the ephod and the breastplate, only in these there +was an additional thread of gold; as is said, "And they did beat the gold +into thin plates and cut _it into_ wires."(619) As was the weaving of the +covering vail, so was the weaving of the covering for the entrance. But +the vail was cunning work, as is said, "Thou shalt make the vail of blue +and purple," etc.; "cunning work."(620) But the covering of the entrance +was needle-work, as is said, "And thou shalt make an hanging for the door +of the tent," etc., "of needle-work."(621) The words of R. Nehemiah. R. +Nehemiah usually said, "every place where it is said cunning work (there +were) two figures--in the needlework (there was) but one figure only." And +the branches of the candlestick were right opposite to the breadth of the +table. And the golden altar was placed in the middle of the house, and +divided the house, and its half inward was right opposite to the ark; as +is said, "And thou shalt put it before the vail that is by the ark of the +testimony before the mercy-seat."(622) From the boards on the south to the +branches of the candlestick (there were) two cubits and a half. And from +the branches of the candlestick to the table (there were) five cubits. And +from the table to the boards on the north (were) two cubits and a half. +This teaches that the breadth of the Holy Place (was) ten cubits. From the +boards on the west to the vail (were) ten cubits. From the vail to the +table were five cubits. From the table to the golden altar (were) five +cubits. From the golden altar to the boards on the east (were) ten cubits. +This teaches that the length of the tabernacle was thirty cubits. + + + +Chapter V + + +The court of the tabernacle was in length 100 cubits, and in breadth fifty +cubits, as is said, "And thou shalt make the court of the tabernacle for +the south side, etc., 100 cubits,(623) and likewise for the north side an +hundred cubits," as is said, "and likewise for the north side in length +there shall be hangings of 100 cubits long."(624) And on the west fifty +cubits, as is said, "On the west side shall be hangings of fifty +cubits."(625) And on the east fifty cubits, as is said, "On the east side +eastward _shall be_ fifty cubits."(626) Take from them fifty cubits for +hangings, as is said, "The hangings of one side of the gate shall be +fifteen cubits,"(627) etc. "And for the other side," etc. From both sides +the hangings on the south to the tent were twenty cubits, and the tent was +ten cubits broad, and from the tent to the hangings on the north were +twenty cubits. This teaches that the breadth (of the court) was fifty +cubits. From the hangings on the west to the tent were twenty cubits, and +the tent was thirty cubits long; and from the tent to the hangings on the +east, there were fifty cubits. This teaches that its length was 100 +cubits, as is said, "The length of the court shall be 100 cubits, and the +breadth fifty everywhere."(628) Rabbi José said there is no meaning in +saying "fifty everywhere," and what is meant by saying "fifty everywhere"? +"That is in front of the tent." This teaches that its length was 100 +cubits, and its breadth fifty cubits. But you could not know the breadth +of the hangings till you know the height of the court, as he (Moses) said, +"And the height five cubits";(629) as the height was five cubits, so was +the breadth five cubits. "How was the court set up?" Twenty sockets of +brass were put on the north side, and twenty on the south side, and there +was a pillar in every one of them. And there were beams, and a ring was +fastened in their middle, and the beams were fastened with ropes and +pillars; and the length of every beam was six hand-breadths, and its +breadth was three (hand-breadths). And the ring was hung on the hook in +the pillar; and the hanging was rolled on it like the sail of a ship. It +follows that the hanging extended from the pillar two cubits and a half on +one side, and two cubits and a half on the other side; and so with the +second pillar. This teaches that between each pillar there were five +cubits. The beams were coupled with ropes and pillars, and they were +coupled in the pins of brass; and as there were pins to the tabernacle, so +were there pins to the court, as is said, "All the vessels of the +tabernacle in all the service thereof, and all the pins thereof, and all +the pins of the court, shall be of brass."(630) But you could not know how +much space there was from the hangings to the entrance of the court, till +he said, "And the hangings of the court, and the hanging for the door of +the gate of the court, which is by the tabernacle, and by the altar."(631) +As between the tabernacle and the altar there were ten cubits, so from the +hangings to the entrance of the court there were ten cubits. But you could +not know how high was the entrance of the court, till he said, "And for +the gate of the court shall be a hanging of twenty cubits," in length and +height. In breadth it was five cubits. "There was no meaning in saying +five cubits, and what is the meaning of saying five cubits?" "To instruct +thee that its length was ten cubits, and its breadth five cubits." As was +the entrance of the tent, so was the entrance of the court. As was the +entrance of the court, so was the entrance of the sanctuary. As was the +height of the entrance of the sanctuary, so was the breadth of the +entrance of the porch. "The length of the court shall be 100 cubits, and +the breadth of it fifty everywhere."(632) The oral law says, "Take fifty +and surround them with fifty."(633) Hence said Rabbi José, the son of +Rabbi Judah,(634) "an enclosed space which can contain two seahs (of sown +grain) as the court of the tabernacle, is lawful for carrying burdens on +the Sabbath day." + + + +Chapter VI + + +The ark which Moses made in the desert was in length two cubits and a +half, and in breadth one cubit and a half, and in height one cubit and a +half, as is said, "And they shall make an ark of shittim-wood, two cubits +and a half shall be the length thereof, and a cubit and a half the breadth +thereof, and a cubit and a half the height thereof."(635) R. Meier said, +"with a cubit containing six hand-breadths--thus they make fifteen +hand-breadths. Take from them twelve hand-breadths for the breadth of the +tables, and two hand-breadths for the place where the roll of the Law lay, +and half a hand-breadth from either side for the thickness of the ark. And +the breadth of the ark was nine hand-breadths. Take from them six +hand-breadths for the length of the tables, and for the place where the +roll of the Law lay, two hand-breadths, that it should not be pressed +going in and out, and half a hand-breadth on either side for the thickness +of the ark." R. Judah said, "with a cubit containing five hand-breadths, +thus there were twelve hand-breadths and a half, and four tables lay in +it--two perfect, and two broken. And the length of each table was six +hand-breadths, and their breadth six, and their thickness three. Take from +them twelve hand-breadths for the breadth of the tables, and a +finger-breadth on either side for the thickness of the ark." And the +breadth of the ark was seven hand-breadths and a half. Take from them six +hand-breadths for the length of the tables, and one hand-breadth for the +place where the handles (pillars) lay; and on it the explanation of the +prophets is, "King Solomon made himself a chariot of the wood of Lebanon. +He made the pillars thereof of silver."(636) And (there was) a +finger-breadth on either side for the thickness of the ark, but the roll +of the Law was put on the side, as is said, "And put it in the side of the +ark of the covenant of the LORD."(637) And so with the Philistines, he +said, "And put the jewels of gold, which ye return for a +trespass-offering, in a coffer by the side thereof."(638) R. Judah, the +son of Lachish, said, "there were two arks, one which abode in the +encampment, and one which went forth with them to war, and in it were the +broken tables," as is said, "And the ark of the covenant of the Lord +went."(639) But the one with them in the encampment contained the roll of +the Law. That is what is written, "Nevertheless the ark of the covenant of +the Lord; and Moses departed not out of the camp."(640) And so he said +with regard to Saul, "And Saul said unto Ahiah, bring hither the ark of +God."(641) And so of Uriah it is said, "The ark, and Israel, and Judah +abide in tents."(642) But the ark of the covenant went not forth to war, +save once only, as is said, "So the people sent to Shiloh, that they might +bring from thence the ark of the covenant of the Lord of hosts."(643) R. +Judah said, "there was nothing in the ark save the tables of the covenant +only," as is said, "There was nothing in the ark save the two tables of +stone."(644) + + + +Chapter VII + + +"How did Bezaleel make the ark?" "He made three boxes, two of gold and one +of wood. He put the wooden one inside the golden one, and the golden one +inside the wooden one, and covered the upper edge with gold; as is said, +'And thou shalt overlay it with pure gold: within and without shalt thou +overlay it.' "(645) "And what is the meaning of saying, 'thou shalt +overlay it'?" "It means that he covered the upper edges (with) gold." The +golden mercy-seat was placed above upon it; as is said, "And thou shalt +put the mercy-seat above upon the ark."(646) And four rings of gold were +fastened in it, two on the north and two on the south, and in them the +staves were put, and they were never moved from thence; as is said, "The +staves shall be in the rings of the ark; they shall not be taken from +it."(647) Even though Solomon made the pattern of all the vessels, the +pattern of the ark he did not make; as is said, "And all the elders of +Israel came, and the priests took up the ark."(648) The ark was placed in +the midst of the House, and divided the House ten cubits by ten cubits. +And two cherubs of gold stood on their feet on the ground. From the wall +to the cherub there were five cubits, and from the cherub to the wall five +cubits. "Where is it mentioned, that as soon as the priests brought in the +ark the staves were drawn out, and they reached to the vail, and they +touched the entrance?" As is said, "And they drew out the staves, that the +ends of the staves were seen out in the holy place before the +oracle."(649) For that reason the doors of the Holy of Holies were never +closed. "And they were not seen without."(650) It is not possible to say +that they were not seen, since it was already said "they were seen." +Neither is it possible to say that they were seen, since it is already +said "they were not seen." "How is it?" "They were pushing out in the +vail, and were seen in the sanctuary like the two paps of a woman." "And +from whence (do we know) that they were drawn out from the inside?" As is +said, "And they were not seen without." There we learned that they were +drawn out from the inside. And from thence (we learned) that they were +drawn out to the outside, as is said, "And the ends of the staves were +seen." And where thou sayest that as the staves were drawn out, so were +drawn out the wings of the cherubim, and they covered the ark, and +overshadowed the house from above, as is said, "And the cherubims covered +the ark and the staves thereof, above."(651) "And where was the ark +concealed?" Rabbi Judah, the son of Lachish, said, "in its place in the +house of the Holy of Holies, as is said, 'And there they are unto this +day.' "(652) But the Sages say, "in the chamber of the wood." "And who +concealed it?" Rabbi Judah the Holy said, Josiah concealed it, as it is +said, "And said unto the Levites that taught all Israel, which were holy +unto the Lord, Put the holy ark in the house which Solomon, the son of +David, King of Israel, did build; it shall not be a burden upon your +shoulders."(653) He said to them, "it shall not be carried captive with +you to Babylon, that you should bear it upon your shoulders." Rabbi +Eleazar said, "it went to Babylon, as is said, 'Nothing shall be left +saith the Lord,'(654) nothing, not even the words in it." The house of the +Holy of Holies, which Solomon made for it, had a wall, entrance, and +doors, as is said, "And the temple and the sanctuary had two doors."(655) +But in the latter house there was no wall, only two boards were there, and +the length of each one was a cubit and a half. And two vails of gold were +there, spread over them from above, and it was called the place of +Partition.(656) + + + +Chapter VIII + + +The table which Moses made in the wilderness was in length two cubits, and +its breadth one cubit, and its height was one cubit and a half, as is +said, "Thou shalt also make a table of shittim-wood, two cubits shall be +the length thereof, and a cubit the breadth thereof, and a cubit and a +half the height thereof."(657) Rabbi Judah said, "the cubit (contained) +five hand-breadths, thus there are ten hand-breadths." From thence the +Sages said, "the table was in length ten hand-breadths, and in breadth +five hand-breadths. And the showbread was in length ten hand-breadths, and +in breadth five. The length of the showbread was placed against the +breadth of the table. It extended over two hand-breadths and a half on +either side. It follows that its length quite filled the breadth of the +table." Rabbi Meier said, "the table was in length twelve hand-breadths, +and in breadth six hand-breadths. And the showbread was in length ten +(hand-breadths), and in breadth five. And its length was placed against +the breadth of the table. It extended over two hand-breadths on either +side; and there was an opening of two hand-breadths in the middle, that +the air might blow through them (the loaves)." Aba Shaul said, "they put +there two cups of incense of the showbread." The Sages said to him, "and +is it not already said, 'And thou shalt put pure frankincense upon each +row'?"(658) He replied to them, "and is it not already said, 'And by him +shall be the tribe of Manasseh'?"(659) Although Solomon made ten tables, +and all of them were lawful for service, as is said, "He made also ten +tables, and placed them in the temple, five on the right side, and five on +the left."(660) "If thou sayest five on the south, and five on the north, +is not a table on the south worthless?" But what is the meaning of saying, +"five on the right and five on the left"? "Five to the right of the table +of Moses, and five to the left of the table of Moses, even though he did +not arrange the showbread, save for the table of Moses only, as is said, +'And the table whereupon the showbread was.' "(661) Rabbi José, the son of +Rabbi Judah, said, "all the tables were arranged for showbread as is said, +'And the tables whereon the showbread was set.' "(662) + + + +Chapter IX + + +The candlestick which Moses made in the wilderness was wrought from gold, +and required hammering, and required knops and flowers, as is said, "And +thou shalt make a candlestick of pure gold; of beaten work shall the +candlestick be made: his shaft and his branches, his bowls, his knops, and +his flowers, shall be of the same."(663) "Do I hear that he shall make +separate members and join them to it?" "The teaching says, that 'they +shall be of the same.' " "Whence know we that it extends to the light?" +"The teaching says, 'Thou shalt make.' " "I am of opinion that it should +be extended to the bowls, knops, and flowers. The teaching says 'it,' and +what dost thou see to extend it to the light, and withhold it from the +bowls, the knops, and the flowers?" "Because the verse extends and +withholds, (therefore) I extend (it to) the lights that they should be +made with it, and I withhold the bowls, the knops, and the flowers, that +they should not be made with it." "Whence know we to extend (it to) the +tongs and snuff-dishes?" "The teaching says, 'thou shalt make.' " "I am of +opinion to extend (it to) the snuffers, and the tweezers." "The teaching +says, 'it,' and what dost thou see to extend (it to) the tongs and +snuff-dishes, and to withhold (it from) the snuffers?" "Because the verse +extends and withholds. I extend (it to) the tongs and snuff-dishes, since +they are used with it. And I withhold (it from) the snuffers and tweezers, +since they are not used with it." As it was made of gold, it required +hammering; when it was not of gold it did not require hammering. When it +was made of gold it required bowls, knops, and flowers; when it was not of +gold it did not require bowls, knops, and flowers. When it was made of +gold it required a talent; when it was not of gold it did not require a +talent. Rabbi Joshua, the son of Korcha, said, "it (the candlestick) was +made of a talent, but the lights, and the tongs, and the snuff-dishes, +were not from the talent," as is said, "Of a talent of pure gold shall he +make it."(664) "And what do I establish?" "That all these vessels were +vessels of pure gold. But the trumpets which Moses made in the wilderness +were made of silver only, as is said, 'Make thee two trumpets of +silver.' "(665) + + + +Chapter X + + +"How did Bezaleel make the candlestick?" "He made it from an ingot of +gold, and it was like a beam. And above and below he made bowls, knops, +and flowers, and drew out from it two branches, one on either side, and +from it he drew out two other branches, one on either side, and again drew +out two branches, one on either side, as is said, 'And six branches shall +come out of the sides of it.' "(666) But we could not understand the +hammering of the bowls, until it be said, "And in the candlesticks shall +be four bowls made like unto almonds with their knops and their +flowers."(667) Aisi, the son of Judah, said, "there are five expressions +in the Law, and they have no fixed meaning. These are they, +'accepted,'(668) 'cursed,'(669) 'to-morrow,'(670) 'made like unto +almonds,'(671) 'and will rise up.' "(672) "If thou doest well, shalt thou +not be accepted?" or, "thou shalt be accepted even if thou doest not +well." "Cursed be their anger for it was fierce," or, "for in their anger +they slew a man, and in their self-will they houghed cursed oxen." +"To-morrow I will stand" or "go out, fight with Amalek to-morrow." "Made +like unto almonds with their knops, and their flowers," or "four bowls +made like unto almonds." "And this people will rise up," or, "thou shalt +sleep with thy fathers, and thou shalt rise up." These are the five +expressions in the Law which have no fixed meaning. Aisa, the son of +Akiba, said, "it happened once to be more (than a talent by) a dinar of +gold, and it was brought into the crucible eighty times." The body of the +candlestick was eighteen hand-breadths, the feet and the flowers were +three hand-breadths, and two hand-breadths were smooth, and one +hand-breadth was for the bowl, a knop and a flower, and two hand-breadths +were smooth, and one hand-breadth a knop, and two branches proceeded from +it, one on either side. And two hand-breadths were smooth, and one +hand-breadth a knop, and two branches proceeded from it, one on either +side, and two hand-breadths were smooth, and one hand-breadth a knop, and +two branches proceeded from it on either side. There remained three +hand-breadths, in which were the bowls, the knops, and the flowers, as is +said, "Three bowls made like unto almonds with a knop and a flower in one +branch."(673) It follows that the bowls were twenty-two, and the knops +eleven, and the flowers nine. "The bowls, to what were they like?" "To +cups of Alexandria." "The knops, to what were they like?" "To the apples +of pine-trees."(674) "The flowers, to what were they like?" "To the +flowers on the pillars of the temple." It is found that you learn that +there exist in the candlestick difficulty and forgetfulness more than in +all the other vessels. "And whence know we that OMNIPRESENCE showed to +Moses, the vessels ready, and the candlestick ready?" As it is said, "see +and make them according to their patterns."(675) Although Solomon made ten +candlesticks and all of them were lawful for service, as is said, "And he +made ten candlesticks of gold according to their form, and set them in the +temple, five on the right hand and five on the left."(676) If you say, +five on the south and five on the north, is not the candlestick on the +north worthless? "And what is meant by saying, five on the right hand and +five on the left?" "Five on the right side of the candlestick of Moses, +and five on the left side of the candlestick of Moses, even though they +lighted the candlestick of Moses only, as is said, 'And the candlestick of +gold, with the lamps thereof, to burn every evening.' "(677) Rabbi José, +the son of Rabbi Judah, said, "they were all lighted," as is said, +"Moreover the candlesticks with their lamps, that they should burn after +the manner, before the oracle of pure gold; and the flowers, and the +lamps, and the tongs made he of gold, and that perfect gold."(678) All +these completed the golden one of Moses. Those on the west and east flamed +in front of the middle light, as is said, "The seven lamps shall give +light over against the candlestick."(679) From thence Rabbi Nathan said, +"the middle one is the most honorable." The seven lamps flamed alike, and +their lamps were equal, and they resembled each other. "How did they snuff +it?" "They removed the snuff from the candlestick and deposited it in the +tent, and rubbed it with a sponge." "It follows that many priests were +busied on one lamp." The words of Rabbi José. But the Sages say, "they did +not remove the lamps from their places; they only removed the snuff from +the candlestick, as is said, 'He shall order the lamps upon the pure +candlestick.' "(680) + + + +Chapter XI + + +The altar of incense was in length a cubit, and in breadth a cubit, and in +height two cubits, as is said, "And thou shalt make an altar to burn +incense upon; of shittim-wood shalt thou make it. A cubit shall be the +length thereof, and a cubit the breadth thereof: four square shall it be: +and two cubits shall be the height thereof: the horns thereof shall be of +the same."(681) And it was all overlaid with gold.(682) This altar had +three names, the altar of incense, the altar of gold, the inner altar. +_The altar of burnt-offerings_ was in length five cubits, and in breadth +five cubits, and in height three cubits, as is said, "And he made the +altar of burnt-offering of shittim-wood: five cubits was the length +thereof, and five cubits the breadth thereof; it was four-square; and +three cubits the height thereof."(683) The words of Rabbi Meier. To him +said Rabbi José, "from hearing what is said five by five do we not know +that it is four-square? What is the meaning of saying four-square?" "It is +superfluous, save for identification in pronouncing with regard to it an +equal decision. It is said here four-square, and there four-square." "What +four-square is meant there?" "That its height is double its breadth, even +the four-square mentioned here means that its height is double its +breadth." Rabbi Meier said to him, "if it be according to thy words, it +follows that the altar is higher than the curtains." Rabbi José; answered +him, "and is it not already said, 'And the hangings of the court, and the +hanging for the door of the gate of the court, which is by the tabernacle, +and by the altar round about.' "(684) As the tabernacle was ten cubits +broad, so the altar of burnt-offerings was ten cubits broad. A painted +line girdled it in the middle to divide between the blood (sprinkled) +above, and the blood (sprinkled) below. The painted line and downward was +five cubits. The foundation was a cubit. And three cubits was the compass, +and the circuit was a cubit, and there they put the blood sprinkled below. +The painted line and upward was five cubits--a cubit the horns, and three +cubits the compass, and one cubit the circuit. And there they put the +blood which was sprinkled above. And the blood intended to be sprinkled on +the painted line and downward, if it were put on the painted line and +upward, was worthless. And the blood that was intended to be sprinkled +above the painted line, if it were put on the painted line and downward, +was worthless. The altar which Moses made in the wilderness was in height +ten cubits, and the one which Solomon made was in height ten cubits, and +the one which the children of the captivity made was in height ten cubits, +and the one prepared for the Future, its height is ten cubits. The altar +of burnt-offerings was placed in the midst of the court (with) its ascent +on the south, with the laver on the west, with the slaughter-house on the +north, and all the Israelites to the east, as is said, "And all the +congregation drew near and stood before the Lord."(685) This altar had +three names, the altar of burnt-offering, the altar of brass, the outer +altar. + + + +Chapter XII + + +Moses made one LAVER, as is said, "Thou shalt also make a laver of +brass."(686) Solomon made ten lavers, as is said, "He made also ten +lavers, and put five on the right hand, and five on the left, to +wash."(687) "There is no meaning in saying 'five on the right hand, and +five on the left,' and what is the meaning of saying 'five on the right +hand, and five on the left'?" "Five on the right of the laver of Moses, +and five on the left of the laver of Moses." Solomon added to it when he +made the sea, as is said, "And he made a molten sea, ten cubits from the +one brim to the other; it was round all about, and his height was five +cubits; and a line of thirty cubits did compass it round about. And it was +an hand-breadth thick, and the brim thereof was wrought like the brim of a +cup, with flowers of lilies, it contained two thousand baths."(688) It is +not possible to say "two thousand," since before it is said "three +thousand,"(689) and it is not possible to say "three thousand," since +before it is said "two thousand." "How can it be?" "Two thousand liquid +make three thousand dry measure." But you don't know how much is the bath +until it be said, "The ephah and the bath contain one measure,"(690) "for +ten baths are a homer." "Allow ten baths for every cur--there are 200 curs. +Subtract from them fifty curs, and allow fifty square, there are 150 +cleansing-pools; since every pool contains forty seahs." "And from whence +do we know that every pool contains forty seahs?" "As is said, 'And bathe +his flesh in water,'(691) water to cover all his flesh." "And how much is +it?" "A square cubit, in height three cubits." From thence the Sages +judged the measure of a pool to be forty seahs. "And how can it contain +150 cleansing-pools, if thou shalt say it was all round?" "It could not +contain them." "If thou shalt say it was all square?" "It therefore +contained more." But the three lowest cubits were square; allow for ten +cubits square, there are 100 cubits. Allow for a hundred square; there are +100 cleansing-pools. The two highest cubits were round. Allow for ten +cubits square; there are seventy-five cubits. Allow for seventy-five +square; there are 150. Allow for fifty square; there are fifty +cleansing-pools; since the square exceeds the round by a fourth. "And +whence do we know that the square exceeds the round by a fourth?" "As is +said, 'Ten cubits from brim to brim, round in compass, and a line of +thirty cubits did compass it round about.' "(692) This teaches that the +square exceeds the round by a fourth. "And whence do we know that it was +round above?" "As is said, 'And it was an hand-breadth thick, and the brim +thereof was wrought like the brim of a cup.' " "And whence know we that it +was square below?" "As is said, 'It stood upon twelve oxen, three looking +toward the north, and three looking toward the west, and three looking +toward the south, and three looking toward the east.' "(693) And what is +meant by saying "looking toward" four times; but that when one entered the +temple he looked toward the right; when he entered into the court, he +looked toward the right; when he entered the Mountain of the House, he +looked toward the right; when the priest went up to the top of the altar, +he looked toward the right. "And under it was the similitude of oxen, +which did compass it round about, ten in a cubit, compassing the sea round +about. Two rows of oxen."(694) It follows that (there were) four rows of +the heads of oxen, which served for the four sides, as is said, "And the +similitude of oxen, two rows of oxen were cast when it was cast."(695) And +it was all cast even from the feet of the ox. + + + +Chapter XIII + + +"How did the Levites guard the tabernacle?" "The family of Kohath watched +on the south, as is said, 'The families of the sons of Kohath shall pitch +on the side of the tabernacle southward.'(696) And they were overseers of +the vessels of the ark, as is said, 'And their charge shall be the ark, +and the table, and the candlestick, and the altars, and the vessels of the +sanctuary wherewith they minister, and the hanging and all the service +thereof.'(697) Outside of them were the three tribes of Reuben, Simeon, +Levi. The family of Gershon watched in the west, as is said, 'The families +of the Gershonites shall pitch behind the tabernacle westward.'(698) And +they were intrusted with all the vessels of the tabernacle, as is said, +'And they shall bear the curtains of the tabernacle, and the tabernacle of +the congregation.'(699) Outside of them were the three tribes of Ephraim, +and Manasseh, and Benjamin. The family of Merari watched on the north, as +is said, 'And the chief of the house of the father of the families of +Merari was Zuriel the son of Abihail: these shall pitch on the side of the +tabernacle northward.'(700) And they were intrusted with the taches, and +boards, and bars, and pillars, and the sockets of the tabernacle, as is +said, 'And under the custody and charge of the sons of Merari shall be the +boards of the tabernacle, and the bars thereof, and the pillars thereof, +and the sockets thereof.'(701) And outside of them were the three tribes +of Dan, Asher, and Naphtali. On the east were Moses, Aaron, and their +families, as is said, 'But those that encamp before the tabernacle toward +the east, even before the tabernacle of the congregation eastward, shall +be Moses and Aaron and his sons.'(702) And outside of them were the three +tribes of Judah, Yissachar, and Zebulon. The whole encampment of Israel +was twelve miles. The standard of Judah was four miles, and the encampment +of the Levites, and the encampment of the SHECHINAH, four miles. The +standard of Reuben was four miles. The standard of Ephraim was four miles. +The encampment of the Levites and the encampment of the SHECHINAH was four +miles. And the encampment of Dan was four miles. It follows _that_ the +four corners of the tabernacle were four encampments for service on every +side, as is said, 'Then the tabernacle of the congregation shall set +forward with the camp of the Levites in the midst of the camp; as they +encamp so shall they set forward, every man in his place by their +standards.'(703) So soon as Israel set forward, the pillar of cloud which +was standing still rolled up and spread out over the children of Judah +like a kind of beam. The (trumpet) sounded, and blew an alarm, and +sounded, and the standard of Judah moved forward first, as is said, 'In +the first place went the standard of the camp of the children of Judah +according to their armies.'(704) At once Aaron and his sons entered (the +Tabernacle) and took down the vail, and with it they covered the ark, as +is said, 'And when the camp setteth forward, Aaron shall come and his +sons, and they shall take down the covering vail, and cover the ark of +testimony with it.'(705) The (trumpet) sounded, and blew an alarm, and +sounded, and the standard of the encampment of Reuben set forward. At once +the sons of Gershon, and the sons of Merari entered, and took down the +tabernacle, and loaded it on the wagon. And they set up the tabernacle +before the sons of Kohath came, as is said, 'And the Kohathites set +forward, bearing the sanctuary; and the other did set up the tabernacle +against they came.'(706) And the trumpet sounded, and blew an alarm, and +sounded, and the standard of Ephraim moved forward; the children of Kohath +entered and took down the holy vessels, and loaded them on their +shoulders, as is said, 'And when Aaron and his sons have made an end of +covering the sanctuary and all the vessels of the sanctuary, as the camp +is to set forward; after that the sons of Kohath shall come to bear +it.'(707) The (trumpet) sounded, and blew an alarm, and sounded. And the +standard of Dan moved forward, as is said, 'And the standard of the camp +of the children of Dan set forward.'(708) It follows that two standards +were in front, and two standards were in the rear, and the encampment of +the Levites, and the encampment of the SHECHINAH was in the middle, as is +said, 'Then the tabernacle of the congregation shall set forward with the +camp of the Levites in the midst of the camp.'(709) And as they encamped, +so they set forward, as is said, 'As they encamp, so shall they set +forward.' Israel set forward by three commands, by command of the HOLY +BLESSED ONE, by command of Moses, and by command of the trumpets." "Whence +know we the command of the HOLY BLESSED ONE?" "As is said, 'At the +commandment of the Lord, the children of Israel journeyed, and at the +commandment of the Lord they pitched,' "(710) etc. "By the commandment of +the Lord by the hand of Moses."(711) "By commandment of Moses--how?" "Moses +said in the evening, 'early in the morning you must go forward.' " At once +the Israelites began to gather their cattle, and prepared their furniture +for the march. "By commandment of the trumpets whence know we it?" "As is +said, 'Make thee two trumpets of silver, etc., that thou mayest use them +for the calling of the assembly, and for the journeying of the +camps.' "(712) "How?" "The trumpets sounded, blew an alarm, and sounded +three blasts for every standard." Rabbi Judah said, "there were three +blasts for every tribe." + + + +Chapter XIV + + +When Israel was to encamp, the pillar of cloud rose up and spread out over +the children of Judah like a kind of booth, and it covered the tent +outward, and filled the tabernacle inward; as is said, "Then a cloud +covered the tent of the congregation, and the glory of the Lord filled the +tabernacle."(713) And this was one of the clouds of glory, which served +the Israelites in the wilderness forty years. One on the right hand, and +one on the left, and one before them, and one behind them. And one over +them, and a cloud dwelling in their midst (and the cloud, the SHECHINAH +which was in the Tent), and the pillar of cloud which moved before them, +making low before them the high (places), and making high before them the +low (places), and killing serpents and scorpions, and burning thorns and +briers, and guiding them in a straight way. Rabbi Simon, the son of José, +said, "during the forty years, when the Israelites were in the wilderness, +none of them had need of the light of the sun by day, nor the light of the +moon by night. When it became reddish they knew that the sun had set, and +when it became whitish they knew that the sun rose. And when one looked +into a barrel, he knew what was in it; and into a pitcher, and he knew +what was in it, by reason of the cloud, the SHECHINAH in their midst," as +is said, "For the cloud of the Lord was upon the tabernacle by day, and +fire was on it by night, in the sight of all the house of Israel +throughout all their journey."(714) And so it is prepared to come in the +future: as is said, "Arise, shine; for thy light is come, and the glory of +the Lord is risen upon thee." "The sun shall be no more thy light by day; +neither for brightness shall the moon give light unto thee: but the Lord +shall be unto thee an everlasting light." "Thy sun shall no more go down; +neither shall thy moon withdraw itself; for the Lord shall be thine +everlasting light, and the days of thy mourning shall be ended."(715) +"From whence did the SHECHINAH speak with Moses?" Rabbi Nathan said, "from +the altar of incense," as is said, "And thou shalt put it before the vail +that is by the ark of the testimony, etc., + +WHERE I WILL MEET WITH THEE."(716) + +Rabbi Simon, the son of Yochai, said, "beside the altar of incense," as is +said, "And thou shalt beat some of it very small, and put of it before the +testimony in the tabernacle of the congregation, + +WHERE I WILL MEET WITH THEE."(717) + +The disciples of Rabbi Ishmael said, "beside the altar of burnt-offering," +as is said, "This shall be a continual burnt-offering throughout your +generations at the door of the tabernacle of the congregation, before the +Lord, + +WHERE I WILL MEET YOU."(718) + + + + +The Heifer(719) + + + The Heifer's Age--Ages of Other Offerings--Places From Which the Red + Heifer May Come--Blemishes--Black Hairs--Separation of the Priest for + Burning the Red Heifer--Sprinkling--Lads who Drew Water from + Siloam--Number of Red Heifers--Bridge to the Mount of + Olives--Procession of Heifer and Attendants--Pile for + Burning--Position of the Heifer--Position of the Priest--Slaughter of + the Heifer--Sprinkling the Blood--Kindling the Pile--Gathering the + Ashes--Doctrine of Intention--Vessels--Pumpkin Bottles--A Hollow + Reed--Purifications--Cases of Casuistry--Seas--Wells--Reptiles--A Clean + Place--Hyssop--Sprinkling. + + + +Chapter I + + +1. Rabbi Eliezer said, "the red heifer must be a calf of a year old or a +heifer of two years." But the Sages say, "a calf of two years and a heifer +of three years or of four years." Rabbi Meier said, "even of five years +she is allowed, or older. But they are not to wait (longer) for her, lest +she turn black and be disallowed." Rabbi Joshua said, "I only heard, +third." They said to him, "what is the meaning of 'third'?" He said to +them, "thus I heard it, without explanation." The son of Azai said, "I +will explain it, if you say 'third,' that is to others in counting; but if +you say 'one of three,' that is, of three years." As when they say, "a +fourth vineyard." They said to him, "what means 'fourth'?" He said to +them, "thus I heard it, without explanation." Said the son of Azai, "I +will explain. If you say 'fourth,' that is, to others in counting. But as +you say 'one of four,' that is, of four years. As when they say, he who +eats in a leprous house a half-loaf,(720) of three loaves to the cab of +flour." They say to him, "say eighteen loaves to the seah of flour." He +said to them, "Thus I heard it, without explanation." Said the son of +Azai, "I will explain. If you say, 'three to the cab,' there is no +dough-offering. But if you say, 'eighteen to the seah,' the dough-offering +diminishes it." + +2. R. José the Galilean said, "the cleansing of the Levites required +bullocks of two years old," as is said, "And another young bullock shalt +thou take for a sin-offering."(721) But the Sages say, "even of three +years." R. Meier said, "bullocks even of four and five years are allowed, +but old ones are not brought, for honor's sake." + +3. Sacrifices required lambs of a year old and rams of two years old, and +all (are reckoned) from day to day.(722) If they be thirteen months old, +neither ram nor lamb is allowed. R. Tarphon called it, "half and between." +The son of Azai called it, "pointed out." R. Ishmael called it, "recalled +coin." If the ram be brought for offering, and the libation of the ram be +brought with him, it does not pass for his offering, except he be thirteen +months and one day old. That is the law for the ram. + +4. The sin-offering of the congregation and their burnt-offerings, the +sin-offering of an individual and the trespass-offering of the Nazarite +and the trespass-offering of the leper are allowed for thirty days and +upward, and even on the thirtieth day. And if they are brought on the +eighth day, they are allowed; vows, freewill-offerings, the first-born, +and the tithe and the passover are allowed from the eighth day and upward, +and even on the eighth day. + + + +Chapter II + + +1. Rabbi Eliezer said, "a heifer for a sin-offering is allowed even in +pregnancy." But the Sages disallow her. R. Eliezer said, "she is not to be +taken from foreigners." But the Sages allow her. And not only she, but all +the offerings of the congregation, and of the individual, may come from +the Land (of Israel), or from outside the land, from the fresh harvest and +from the old harvest, except the omer,(723) and the two loaves,(724) which +may only come from the fresh harvest, and from the Land. + +2. A heifer whose horns and hoofs are black should have them cut away. The +pupil of the eye and the teeth and the tongue cause no blemish in the +heifer. If she be diminutive, she is allowed. "Had she a wen which was cut +away?" R. Judah "disallowed her." Rabbi Simon said, "every place which was +cut down, and no red hair sprang up in its place, renders her blemished." + +3. A heifer produced from the side or from the hire of immorality or +exchanged for a dog is disallowed. R. Eliezer allowed it, "as is said, +'Thou shalt not bring the hire of a whore or the price of a dog into the +house of the Lord thy God.'(725) But she did not come into the house." All +blemishes which are disallowed in holy things are disallowed in the +heifer. If one rode on her or leaned on her or hung something on her tail +or crossed a river on her or doubled the rope over her or put his garment +on her, she is disallowed. But if one bound her with a rope or made a shoe +to prevent her slipping or spread his garment over her because of the +flies, she is allowed. This is the rule: Everything which was necessary +for her is allowed; if there be any use of her for another's benefit, she +is disallowed. + +4. If a bird rested on her, she is allowed. If the male came to her, she +is disallowed. R. Judah said, "if he were brought, she is disallowed, but +if he came of himself, she is allowed." + +5. If she had two black or white hairs in one cavity, she is disallowed. +R. Judah said, "even in one pore." "If they be in two pores and they prove +united?" "She is disallowed." Rabbi Akiba said, "even four or five, if +they be scattered, may be plucked out." Rabbi Eleazar said, "even fifty." +R. Joshua, son of Bathira, said, "if there be even one in her head and one +in her tail, she is disallowed." "If there be two hairs, their roots black +and their tops red, their roots red and their tops black?" "All follows +after the appearance," the words of Rabbi Meier. But the Sages say, "after +the root." + + + +Chapter III + + +1. Seven days before the burning of the heifer, the priest who burned the +heifer was removed from his house to the chamber in front of the Temple +Palace toward the northeast;(726) and it was called the Stone House. And +he was sprinkled during all the seven days from all the ashes of red +heifers which were there. R. José said, "they did not sprinkle him save on +the third and seventh days only." R. Hananiah, the deputy high-priest, +said, "on the priest who burned the heifer they sprinkled during all the +seven days, but on him who took service on the Day of Atonement they did +not sprinkle save on the third and seventh days only." + +2. There were courts in Jerusalem built of stone, and beneath they were +hollow,(727) through fear of an unseen grave. And pregnant women were +brought, and they were delivered there. And there they reared their sons, +and oxen were brought with doors on their backs, and the lads were seated +on them with stone cups in their hands. They came to Siloam, they +dismounted, and filled them. They remounted, and returned on the backs of +the oxen. R. José said, "from their seats on the backs of the oxen they +let down (the cups) and filled them (with water)." + +3. The lads came back to the Mountain of the House and dismounted. The +Mountain of the House and its courts were hollow below, through fear of an +unseen grave. And at the door of the court there were prepared the ashes +of the red heifers; and they brought a ram from the sheep, and they +twisted a rope between his horns, and they twisted a stick and stuck it +into the end of the rope, and it was dipped into the ashes, and the ram +got a blow, and he skipped backward, and took them, and caused them to +appear on the surface of the water. R. José said, "you should not give an +opportunity to the Sadducees for scoffing: but (the lad) took and prepared +the ashes." + +4. They did not make use of (what pertained) to one red heifer for a +second one, nor did they use another lad for(728) his (prepared) +companion. "And the lads themselves were in need of sprinkling," the words +of Rabbi José the Galilean. R. Akiba said, "they had no need of +sprinkling." + +5. If they did not find (ashes) of seven red heifers, six were sufficient, +five, four, three, two, one. "And who made them?" "Moses made the first, +and Ezra the second, and (there were) five from Ezra and afterward," the +words of Rabbi Meier. But the Sages say, "seven from Ezra and afterward." +"And who made them?" "Simon the Just, and John the High-priest made each +two. Elihueni, son of Hakuf, and Hanamel the Egyptian, and Ishmael, son of +Piani, made one each." + +6. And a causeway was made from the Mountain of the House to the Mount of +Olives, with arches over arches. And there was an arch in front of the +last pillar for fear of an unseen grave. Over it the priest who burned the +heifer, and the heifer with all her attendants, proceeded to the Mount of +Olives. + +7. If the heifer were unwilling to go, they did not bring with her a black +one, lest it be said, "they slaughtered a black one" nor a red one, lest +it be said, "they slaughtered two." R. José said, this was not the reason, +but because it is only said, "That he may bring her forth."(729) And the +elders of Israel preceded her on foot to the Mount of Olives. And a house +for washing was there. And the priest who burned the heifer was rendered +unclean because of the Sadducees,(730) lest they should say, "it is +needful for sunset to pass over him."(731) + +8. The elders put their hands on the priest and said, "my Lord +High-priest, wash once." He descended and washed, and he came up and wiped +himself. And wood was set in order there, cedar and ash and cypress and +fig-wood smoothed. And it was made like a tower, and windows were opened +in it, and their direction was westward. + +9. The red heifer was bound with a rope of bulrushes and she was put on +the place of preparation, with her head southward and with her face +westward. The priest stood in the east with his face westward. He +slaughtered the heifer with his right hand, and received (the blood) in +his left hand. R. Judah said, "he received it in his right hand and put it +into his left, and sprinkled it with his right hand." He dipped his hand, +and sprinkled the blood seven times in front of the House of the Holy of +Holies. For every sprinkling of blood he dipped his hand. When he finished +sprinkling the blood he wiped his hand on the body of the heifer. He went +down and kindled the fire with chips. Rabbi Akiba said, "with +palm-branches." + +10. She burst and moved from her place. He took cedar-wood and hyssop and +scarlet (wool). He said to them, "is this cedar-wood, is this cedar-wood?" +"is this hyssop, is this hyssop?" "is this scarlet, is this scarlet?" +three times for each thing. And they said to him, "yes," "yes," three +times for each thing. + +11. He wrapped them in the remainder(732) of the tongue of scarlet wool, +and cast them into the midst of the burning. When the fire was burned +down, the ashes were beaten with sticks and sifted with sieves. R. Ishmael +said, "with stone hammers, and the work was finished with stone sieves." A +black piece in which there are ashes must be pulverized, and that which +has no ashes is left. Bones with or without ashes were pulverized. And +they were divided into three parts. One part was put in the Chel, and one +was put on the Mount of Olives, and one was divided for all the +guards(733) (_i.e._, the representatives of all Israel). + + + +Chapter IV + + +1. "The heifer which was slaughtered without the proper intention, (the +priest) caught the blood and sprinkled it without the proper intention, or +with the proper intention and afterward without the proper intention, or +without the proper intention and (afterward) with the proper intention?" +"She is disallowed." R. Eliezer "allowed her." "And if the priest did not +wash his hands and his feet?" "She is disallowed." R. Eliezer "allowed +her." "If she was not slaughtered by the High-priest?" "She is +disallowed." R. Judah "allowed her." "If any of his garments were +wanting?" "She is disallowed." And the rites were performed in white +vestments. + +2. "If the priest burned her out of her prepared place, or in two places, +or burned two in one place?" "She is disallowed." "If he sprinkled her +blood but not straight in front of the DOOR?" "She is disallowed." "If he +sprinkled her blood the sixth time for the seventh--he then turned and +sprinkled the seventh?" "She is disallowed." "If the priest sprinkled the +seventh time for the eighth--he then turned and sprinkled the eighth?" "She +is allowed." + +3. "If the priest burned the red heifer without wood, or with every sort +of wood, even with stubble and dung?"(734) "She is allowed." "If he +skinned and cut her?" "She is allowed." "If he slaughtered her on +condition of eating from her flesh and drinking from her blood?" "She is +allowed." Rabbi Eliezer said, "intention does not disallow the heifer." + +4. All who are busied about the heifer from the beginning to the end +render their garments legally unclean. And any work gained from her +renders her disallowed. If any illegality happened during her slaughter, +she does not render their garments unclean. If it happened during the +sprinkling of her blood, everyone busied before her disallowance renders +his garments unclean. After her disallowance he does not render his +garments unclean. It follows that her difficulty is his convenience. They +who are busied about her are always liable for a trespass-offering. They +may add wood to her during her burning. And her business is done in the +day and by a priest. Every work for gain with her causes her disallowance +until she be reduced to ashes. And work for gain causes disallowance in +the water also, until the ashes be strewn upon it. + + + +Chapter V + + +1. He who brings earthen vessels for the ashes of the heifer must wash +them, and place them in the furnace over night. Rabbi Judah said, "even if +he bring them from his house they are allowed. Since everyone is trusted +about the heifer. But in the heave-offering he opens the furnace and takes +out the vessels." R. Simon said, "from the second(735) row." R. José said, +"from the third row." + +2. He who washes vessels for the ashes of the red heifer, in water +unsuitable for purification, must dry them. If he wash them in water +suitable for purification, it is not necessary to dry them. If he add +therein water for purification, whether of one sort or the other sort of +water, he must dry them. + +3. A pumpkin bottle which is washed in water unsuitable for purification, +may be used for purification, till it becomes legally unclean. When it is +unclean, they may no longer purify in it. R. Joshua said, "if one purify +in it at first, one may purify in it to the last; if it cannot purify at +last, it cannot purify at first." Whether it be clean or unclean, one must +not add therein water for purification. + +4. "A hollow reed cut for the ashes of the red heifer?" R. Eliezer said, +"it must be washed at once." R. Joshua said, "it must be rendered legally +unclean, and afterward washed." Everyone is suitable for purifying +excepting a deaf person, an idiot, and a child. R. Judah "allows a child, +but disallows a woman and a neuter." + +5. Water may be prepared for purification in every vessel, even in vessels +of dung, in vessels of stone and vessels of clay and in a boat. Water must +not be prepared for purification in the sides of vessels nor in the bottom +of a vase nor in the cork of a barrel nor in one's fists, since they are +not used for filling water, and they must not purify with them. And the +water of the ashes of the heifer is not sprinkled without a vessel. There +is no safety from defilement in the covering(736) bound except in proper +vessels--there is no safety from the defilement of earthen vessels except +in proper vessels. + +6. An egg-shaped vessel of the potters is allowed for the purifying water. +R. José "disallows it." "The egg (shell) of a hen?" R. Meier and R. Judah +"allow it," but the Sages "disallow it." + +7. "A trough in a rock?" "They do not fill water with it, they do not +purify in it, and they do not sprinkle from it, and it does not need the +covering bound, and it does not disallow(737) the purifying-pool." "If +there were a vessel united (to it) with lime?" "They may fill water with +it, they may purify in it, and sprinkle from it, and it needs a covering +bound, and (if it becomes legally unclean) it disallows the purifying +pool." "It had a hole in the bottom, and it was stuffed with a rag?" "The +water in it is disallowed, because it is not (entirely) surrounded with +the vessel." "If the hole were in the side, and it was stuffed with a +rag?" "The water within it is allowed, because it is surrounded with the +vessel." "If a rim of mud was made for it, and the water rose up to it?" +"It is disallowed." "If it were so strong that the vessel could be lifted +by it?" "It is allowed." + +8. "There are two troughs in one stone. One of them is legally purified. +The water in the second is not purified. There are holes from one trough +to the other like the pipe of a bottle, or water overflowed from above +only as much as the peeling of a garlic, and the owner had purified one of +them?" "The water in the second can also purify." + +9. "Two stones which are placed near to each other, and one made of them a +(drinking-) trough, and also two kneading-troughs, and also a +drinking-trough, which was divided?" "The water, which is between them, +does not purify." "If one connected them with lime or gypsum, and they can +be lifted at once?" "The water, which is between them, can purify." + + + +Chapter VI + + +1. "When one wishes to purify, and the ashes of purification have fallen +on his hand or upon the side (of the vessel), and they afterward fell on a +drinking-trough?" "They are disallowed." "If water of purification fell +from a pipe on the trough?" "It is disallowed." "He took the water of +purification out of the pipe, and covered the pipe or shut the door with +it?" "The ashes of purification are allowed, but the water is disallowed." +"He laid it on the ground?" "It is disallowed." "He laid it in his hand?" +"It is allowed, because it is not otherwise possible." + +2. "If the ashes swam on the surface of the water?" R. Meier and Rabbi +Simon said, "one may take them and purify"; but the Sages say, "all ashes +which have once touched water, cannot purify." "If one have sprinkled the +water, and the ashes be found at the bottom?" R. Meier and R. Simon said, +"He may dry them and purify"; but the Sages say, "all ashes which have +(once) touched water, cannot purify." + +3. "If one prepare water for purification in a trough, and there be a jug +in it?" "Though its mouth be ever so narrow, the water therein can +purify." "If there be a sponge?" "The water in it is disallowed." "How is +one to act?" "He is to sprinkle till he come to the sponge. When he has +touched the sponge, even if the water swim over it ever so little, it is +disallowed." + +4. "One has put in his hand or his foot, or leaves of vegetables, so that +the water of purification has run over to another vessel?" "It is +disallowed." If they were leaves of reeds or leaves of nuts, they are +allowed. This is the rule: The thing which contracts uncleanness is +disallowed; and the thing which does not contract uncleanness is allowed. + +5. "If one divert a well into a vat-shaped pool or into a marsh?" "The +water in them is disallowed for issues and leprosies, or to purify with it +as with the water of the ashes of the heifer, since it is not filled in a +vessel." + + + +Chapter VII + + +1. "When five persons filled five barrels with water of purification, to +purify five persons requiring purification, and they changed their mind +for one purification, or they prepared for one purification, and they +changed their mind for five?" "They are all allowed." "One person who +filled five barrels to purify five persons requiring purification, and +changed his mind for one purification?" "None is allowed but the last." +"Or he made ready for one purification, and changed his mind for five +purifications?" "None is allowed but the first purification." "If he said +to one, 'purify all those for thee?' " "None is allowed but the first." +"Purify all those for me?" "They are all allowed." + +2. "He who fills (water of purification) with one hand, and does work with +the other hand, if he fill for himself or for another person, or if he +fill for both at once?" "Both are disallowed, since work disallows in +filling (water of purification) whether for himself or for another." + +3. "He who puts in ashes with one hand, and does work with the other +hand?" "If it be for himself, it is disallowed; but if it be for another +person, it is allowed." "He who while doing work puts in ashes for himself +and for another?" "His own is disallowed, and the other's is allowed." "He +who puts in ashes for two persons at once?" "Both are allowed." + +4. "Put in ashes for me; and I will put in ashes for thee?" "The first +case is allowed." "Fill water for me; and I will fill water for thee?" +"The latter case is allowed." "Put in ashes for me, and I will fill water +for thee?" "Both cases are allowed." "Fill water for me; and I will put in +ashes for thee?" "Both cases are disallowed." + +5. "A person filled water for his own use, and (also) for purification?" +"He fills first for himself and binds it on the shoulder-pole; and +afterward he fills that for purification." "And if he fill that for +purification first, and afterward fill for himself?" "It is disallowed." +He must put his own water behind him, and the water for purification +before him. "And if he put that for purification behind him?" "It is +disallowed." "Both are water for purification, he put one in front and one +behind him?" "It is allowed, because it is not otherwise possible." + +6. "If one carry a rope in his hand?"(738) "If he go in the (straight) +way, it is allowed." "If he go out of his way?" "It is disallowed." One +went to Jabneth(739) during three feasts, about this matter, and in the +third feast it was allowed to him as a decision for the time. + +7. "If one rolled the rope round his hand?" "It is allowed; but if he +rolled it after (drawing the water), it is disallowed." Said R. José, +"this act they allowed as a decision for the time." + +8. "If one put aside the barrel lest it be broken, or turned it on its +mouth for the purpose of drying it, intending to fill it with water?" "It +is allowed." "But if he did so to carry in it ashes?" "It is disallowed." +If one turned out potsherds from the trough, that it might contain more +water, it is allowed; but if they would be no hindrance to him in the time +of sprinkling, it is disallowed. + +9. "One who had water on his shoulder, and he taught a decision in the law +or he showed the way to others or he killed a serpent or a scorpion or he +took food to put it aside?" "It is disallowed." "The food was for eating?" +"It is allowed." "The serpent or scorpion hindered him?" "It is allowed." +Said Rabbi Judah, "this is the rule: An act for work, whether a man stood +or did not stand, is disallowed; and an act which is not for work, if he +stood, is disallowed; but if he did not stand, it is allowed." + +10. "He who handed over his water of purification to an unclean (person)?" +"It is disallowed." "But if he handed it to a legally clean person?" "It +is allowed." R. Eleazar said, "even to a (person legally) unclean it is +allowed, if its owner did no work." + +11. "Two persons drew water for purification, and each helped the other, +or each took a thorn from the other?" "For one purification it is allowed, +for two purifications, it is disallowed." R. José said, "even for two +purifications it is allowed, if it were made a condition between them." + +12. "He who has broken (something) during drawing water for purification +with the view of preparing it afterward?" "The water is allowed." "But if +he prepared it?" "The water is disallowed."(740) "He ate with the view of +drying the remainder of his food?" "The water is allowed." "But if he +dried it?" "The water is disallowed." "He ate and left some, and he threw +away what was left in his hand under a fig-tree, or into the place of +drying, that it might not be lost?" "The water is disallowed." + + + +Chapter VIII + + +1. "Two persons watched a trough containing water for purification; one of +them becomes legally unclean?" "It is allowed, because it was in the +safe-keeping of the second." "He became clean and the second unclean?" "It +is allowed, because it was in the safe-keeping of the first." "Both became +unclean at once?" "It is disallowed." "One of them did work?" "It is +allowed, because it was in the safe-keeping of the second." "He stood +still, and the second did work?" "It is allowed, because it was in the +safe-keeping of the first." "Both worked at once." "It is disallowed." + +2. If one put ashes in the water for purification, he must not put on his +sandal, for if the water fall on the sandal, it becomes legally unclean, +and renders him legally unclean. This is the proverb, "What makes thee +unclean, cannot make me unclean, but thou canst make me unclean." "If +water fall on his flesh?" "He is clean." "If it fall on his garment?" "It +becomes unclean, and renders him unclean." This is the proverb, "What +makes thee unclean, cannot make me unclean, but thou canst make me +unclean." + +3. He who burned the red heifer and the bullocks,(741) and he who sent +forth the scapegoat, render garments unclean. The heifer and the bullocks, +and the scapegoat which was sent forth, cannot of themselves render +garments unclean. This is the proverb: "What makes thee unclean, cannot +make me unclean, but thou canst make me unclean." + +4. If one eat from the carcass of a clean bird, as it is in his throat, it +renders garments unclean. The carcass itself does not render garments +unclean. This is the proverb: "What makes thee unclean, cannot make me +unclean, but thou canst make me unclean." + +5. Every(742) secondary uncleanness does not render vessels unclean, but +fluid does so. If fluid become unclean, it renders vessels unclean. This +is the proverb, "What makes thee unclean, cannot make me unclean, but thou +canst make me unclean." + +6. Earthen vessels cannot render each other unclean, but fluid does so. If +fluid becomes unclean, it renders vessels unclean. This is the proverb, +"What makes thee unclean, cannot make me unclean, but thou canst make me +unclean." + +7. Everything(743) which disallows the heave-offering renders the fluid +unclean so as to be a primary uncleanness, for rendering a person unclean, +and disallowing him, except he was one who washed by day.(744) This is the +proverb, "What makes thee unclean, cannot make me unclean, but thou canst +make me unclean." + +8. All seas are reckoned for a pool of purification, as is said, "And the +gathering together of the waters called He seas,"(745) the words of R. +Meier. R. Judah said, "the great sea is as a purifying-pool; it is not +said seas, but there is in it many kinds of seas." R. José said, "all seas +may purify in flowing, but they are disallowed for issues, and leprosies, +and for purifying with them the water of the ashes of the red heifer." + +9. Waters with a nickname are disallowed. These are the nicknames--"salt" +and "lukewarm." Deceitful(746) waters are disallowed. These are deceitful +waters--they failed once in seven years, they failed during war and during +famine--yet they are allowed. R. Judah "disallows them." + +10. The waters of Kirmion (Kishon?), and the waters of Pygah (Belus?) are +disallowed, because they are the waters of marshes. The waters of the +Jordan and the waters of Jarmuk(747) are disallowed, because they are +mixed. And these are mixed waters, one allowed and one disallowed are +mixed. Two which are allowed and mixed, are allowed. R. Judah "disallows +them." + +11. "The well of Ahab(748) and the cave of Panias(749) are allowed. Water +which changed, but changed of itself, is allowed. A well of water which +came from a distance is allowed, only it must be watched, that no man +check it." R. Judah said, "it is taken for granted and allowed." "A well +into which earth or clay fell?" "One must wait till it clear," the words +of R. Ishmael. R. Akiba said, "there is no need of waiting." + + + +Chapter IX + + +1. "A pan full of the water of purification into which ordinary water, +however little, has fallen?" R. Eliezer said, "one must sprinkle twice +with it." But the Sages "disallow it." "If dew fell into it?" R. Eliezer +said, "let him leave it in the sun, and the dew evaporates." But the Sages +"disallow it." "If fluid has fallen into it, or fruit juice?" "Let him +pour it out, and it is necessary to dry it." Ink, gum, and vitriol, and +everything which can be remarked, must be poured out, and there is no +necessity to dry it. + +2. "If insects and worms have fallen in and burst or changed their +appearance?" "The water is disallowed." A black beetle, though not burst +nor changed, disallows it, since it is like a pipe. Rabbi Simon and R. +Eliezer, the son of Jacob, said, "the wheat-worm and the grain-worm are +allowed, because there is no matter in them." + +3. "If a beast or animal drink of it?" "They disallow it." All fowls +disallow it, excepting the dove, because it sucks. All creeping animals do +not disallow it, excepting the weasel, because it laps. Rabban Gamaliel +said, "also the serpent, because it spews." R. Eliezer said, "also the +mouse." + +4. "If one think to drink the water of purification?" R. Eliezer said, "it +is disallowed." R. Joshua said, "when he drew it (toward him)." R. José +said, "of what are they talking, of water in which there are no ashes." +"But of water in which there are ashes?" R. Eliezer said, "when he drew it +(toward him)." R. Joshua said, "when he drinks." But if it be poured into +his throat, it is allowed. + +5. Water of purification which is disallowed, must not be kneaded in +mortar, lest it bring misfortune to others. R. Judah said, "it is +worthless." "A cow which drank water of purification?" "Her flesh is +unclean for twenty-four hours."(750) R. Judah said, "it becomes worthless +in her intestines." + +6. The water of purification and the ashes of purification must not be +passed over a river even in a boat, nor may they be floated on the surface +of water. Nor may one stand on one side and throw them to the other side. +But one may pass with them through water, which is up to his neck. He who +is cleansed for purification, may pass over water with empty vessels in +his hand cleansed for purification, and with water in which there are no +ashes. + +7. "Ashes which are allowed for purification, when they are mixed in +ordinary ashes?" "We must follow the majority(751) (in reference to +uncleanness) and they do not purify with them." Rabbi Eleazar said, "they +may purify with them all." + +8. Water intended for purification which was disallowed, renders unclean +(him who was) cleansed for the heave-offering in his hands and body, but +it does not render unclean him who was cleansed for purification, either +in his hands or in his body. "If it were rendered unclean?" "It renders +unclean (him who was) cleansed for the heave-offering in his hands and in +his body, but (him who was) cleansed for purification it renders unclean, +in his hands, but not in his body." + +9. Ashes which are allowed when put on the surface of water, which is +unsuitable for purification, render unclean him who was cleansed for the +heave-offering in his hands and body, but it does not render unclean him +who was cleansed for purification, either in his hands or in his body. + + + +Chapter X + + +1. Everything suited for causing legal uncleanness in that which is +trodden must be expelled from the ceremony of purification, whether it be +unclean or clean, and man likewise. "Everything suited for producing +defilement of the dead, whether it be unclean or clean?" R. Eliezer said, +"it is not expelled." R. Joshua said, "it is expelled." But the Sages say, +"if unclean it is expelled, but the clean thing is not expelled." + +2. He who is cleansed for purification, when he touches that which is +expelled, is unclean. A jug for purification, when it touches that which +is expelled, is unclean. He who is cleansed for purification, when he +touches eatable or drinkable things with his hand, is unclean. "But with +his foot?" "He is clean." "The thing was moved with his hand?" R. Joshua +pronounces him "unclean"; but the Sages pronounce him "clean." + +3. "An earthen vessel for purification, which touched a creeping thing?" +"It is clean." "It was placed upon it?" R. Eleazar pronounces it "clean"; +but the Sages pronounce it "unclean." "It touched eatable or drinkable +things or holy writings?" "It is clean." "It was placed upon them?" R. +José pronounced it "clean"; but the Sages pronounced it "unclean." + +4. "When he who was cleansed for purification touched a fireplace(752) +with his hand?" "He is unclean." "But with his foot?" "He is clean." "He +stood on the fireplace, and stretched his hand with the jug, and the water +and ashes in it beyond the fireplace, and also the shoulder-pole, which he +placed over the fireplace, and on it were two earthen vessels, one on +either side?" R. Akiba pronounces him "clean";(753) but the Sages +pronounce him "unclean." + +5. "He stood outside the fireplace, and stretched his hand to the window, +and took the jug (with water and ashes) and passed it over the fireplace?" +R. Akiba pronounces him "unclean," but the Sages pronounce him "clean." +But he who was cleansed for purification, may stand over the fireplace, +and in his hand an empty vessel cleansed for purification or (one) with +water without ashes. + +6. "When a jug for purification touched (one) in which there were holy +things, or one in which there was a heave-offering?" "The one for +purification is unclean; but those of the holy things and the +heave-offering are clean." "If both be in his two hands?" "Both are +unclean." "If both be in two papers?" "Both are clean." "If the one for +purification be in paper, and the one for the heave-offering be in his +hand?" "Both are unclean." "If the one for the heave-offering be in paper, +and the one for purification be in his hand?" "Both are clean." R. Joshua +said, "the one for the purification is unclean." "They were placed on the +ground and one touched them?" "The one for purification is unclean, the +one containing the holy things, and the one with the heave-offering are +clean." "He moved them?" R. Joshua pronounces them "unclean," but the +Sages pronounce them "clean." + + + +Chapter XI + + +1. "A pan for purification which one left open, and he found it covered?" +"It is disallowed." "He left it open and found a covering on it?" "If a +weasel could drink of it, or a serpent, according to the words of Rabban +Gamaliel, or there fell in it dew by night, it is disallowed." Water with +ashes cannot be saved (from legal impurity) by the covering(754) bound +upon it. And water in which there are no ashes, is saved by the covering +bound upon it. + +2. Every doubt implies cleanness in the heave-offering and cleanness in +purification. Every reason for suspense in the heave-offering causes +pouring away of the water in purification. If acts requiring legal +cleanness be afterward performed, they are in suspense. Shallow water(755) +is clean for holy things, and the heave-offering and purification. R. +Eleazar said, "trickling water(756) is unclean for purification." + +3. "A dried fig of the heave-offering which has fallen into water for +purification, and one has taken it out and eaten it?" "If it be the size +of an egg, whether it be unclean or clean, the water is unclean, and he +who ate it is guilty of death." R. José said, "if it be clean the water is +clean." He who was cleansed for the sin-offering, and afterward put his +head and the greater part of his body into water of purification, is +unclean. + +4. Everyone charged by the words of the Law to enter water, renders +unclean holy things, and the heave-offering and ordinary things and the +tithe, and is prevented from entering the temple. "After entering (the +water) he renders unclean holy things, and disallows the heave-offering," +the words of R. Meier, but the Sages say, "he disallows holy things and +the heave-offering, but he is permitted in ordinary things and tithes, and +if he came to the temple, whether before or after entering (water), he is +a debtor (to the Law)." + +5. "Everyone charged by the words of the Scribes to enter water, renders +unclean holy things, and disallows the heave-offering, but allows ordinary +things and the tithes," the words of R. Meier; but the Sages "disallow him +in tithes." After his entering (water) he is permitted in all these. And +if he come to the temple whether before or after entering water, he is +free. + +6. Everyone charged to enter water, whether by the words of the Law or the +words of the Scribes, renders unclean the water for purification and the +ashes for purification, and the sprinkler of the water of purification, by +touching or lifting. "The hyssop, and the water without ashes, and empty +vessels cleansed for purification (render unclean), by touching or +lifting," the words of R. Meier; but the Sages say, "by touching, but not +by lifting." + +7. All hyssop which has a distinctive name is forbidden, simple hyssop is +allowed; Grecian hyssop, colored hyssop, Roman hyssop, desert hyssop, are +forbidden, and that of the unclean heave-offering is forbidden, but if it +were of the clean (heave-offering) one should not sprinkle with it, but if +one sprinkled with it, it is allowed. Men must not sprinkle with the +sprouts or the berries of hyssop. When sprinkled with the sprouts, they +are not prevented from entering the temple. R. Eliezer said, "not even +with the berries." These are sprouts--stalks which have not ripened. + +8. Hyssop used for sprinkling is allowed to cleanse the leper. "If one +gathered it for wood, and fluid fell on it?" "He may dry it, and it is +allowed." "If one gathered it for food, and fluid fell on it?" "Even +though he dried it, it is disallowed." "If one gathered it for +purification?" "It is reckoned as food," the words of R. Meier. R. Judah +and R. José and R. Simon say, "it is reckoned as wood." + +9. The order of the hyssop (requires) three roots, and in them three +stalks. R. Judah said, "to every root three stalks." Hyssop which has +three roots is to be separated and bound; if separated and not bound, if +bound and not separated, if neither separated nor bound, it is allowed. R. +José said, "the order of the hyssop is three roots and in them three +stalks, and if there remain over from sprinkling two, and their fibres +however small, they are allowed." + + + +Chapter XII + + +1. Short hyssop is made sufficient for sprinkling with a thread and +spindle, and it is dipped and lifted, and one holds the hyssop and +sprinkles. R. Judah and R. Simon say, "as is the rule for sprinkling with +the hyssop, so is the dipping with the hyssop" (_i.e._, in holding it). + +2. "If one sprinkled and there is a doubt if the water with ashes came +from the thread, or a doubt if it came from the spindle, or a doubt if it +came from the stalk?" "His sprinkling is disallowed." "If he sprinkled on +two vessels, there is a doubt; if he sprinkled on both, there is a doubt +that the sprinkling splashed from one to the other?" "His sprinkling is +disallowed." "A needle is placed on a potsherd, and he sprinkled it, there +is a doubt if he sprinkled on the needle, there is a doubt if the +sprinkling splashed from the potsherd upon it?" "His sprinkling is +disallowed." "A pan for purification with a narrow mouth?" "He is to dip +the hyssop in and lift it out as usual." R. Judah says, "the first +sprinkling (is allowed)." "The water of purification which became +diminished?" "One may dip in even the tops of the stalks and sprinkle, +except that he should not dry up the vessel." "His intention(757) was to +sprinkle before him, and he sprinkled behind him; to sprinkle behind him, +and he sprinkled before him?" "His sprinkling is disallowed." "Before him, +and he sprinkled sidewise in front?" "His sprinkling is allowed." He may +sprinkle a man whether he be aware of it or not. He may sprinkle a man, or +vessels, even should they be 100. + +3. "His intention was to sprinkle on anything which can receive +defilement, and he sprinkled on a thing which cannot receive defilement?" +"If there remain (water) in the hyssop he must not repeat it." "His +intention was to sprinkle on something which does not receive defilement, +and he sprinkled on something which does receive defilement?" "If there +remain (water) in the hyssop, he may repeat it." "If upon man, and he +sprinkled on a beast?" "If there remain (water) in the hyssop, he must not +repeat it." "Upon beast and he sprinkled on man?" "If there be (water) in +the hyssop he may repeat it." Water which has dropped from the hyssop is +allowed, because it renders everything unclean like the water of +purification.(758) + +4. He who sprinkled from a public window and entered the sanctuary, and +the water was afterward found (to be) disallowed, is free. He who +sprinkled from a private window and entered the sanctuary, and the water +was afterward found (to be) disallowed, is a debtor. But the high-priest, +whether he sprinkled from a private, or from a public window, is free, +since no high-priest is indebted (for an offering) on his entering the +sanctuary. Persons were slipping in water of purification before a public +window, and treading in it and were not hindered, because the (Sages) say, +"the water of purification, which has done its duty, causes no +uncleanness." + +5. A clean man who took the axe of one legally unclean by the handle,(759) +and sprinkled it, even though there be so much water upon it as is +sufficient for sprinkling, is clean. "How much water is sufficient for +sprinkling?" "Sufficient that the tops of the stalks of hyssop be dipped +and sprinkled." R. Judah said, "we regard them as though the hyssop were +copper." + +6. "He who sprinkled with unclean hyssop?" "If it be the size of an egg, +the water is disallowed, and the sprinkling is disallowed." "If it be not +the size of an egg?" "The water is allowed, but the sprinkling is +disallowed, and he who is sprinkled renders his companion unclean, and he +again his companion, even though there be 100." + +7. He who was cleansed for purification, if his hands became unclean, his +body is unclean, and he renders his companion unclean, and he again his +companion, even though there be 100. + +8. A jug for purification, which became unclean on the outside, becomes +unclean inside, and renders unclean the one next to it, and it again the +next one, even though they be 100. The bell and its clapper are reckoned +as one. The spindle for bulrushes is not to be sprinkled either on the +spindle or on the ring. But if it be sprinkled, it is sprinkled. If it be +a spindle for flax, its parts are all reckoned as one. The skin which +covers a couch which is joined to rings, is reckoned as one with it. The +canopy is neither reckoned for uncleanness or cleanness. All handles of +vessels which enter them are reckoned as one with them. Rabbi Jochanan, +the son of Nuri, said, "even if they be only attached." + +9. The panniers of an ass, and the staff of the threshing-wagon, and the +pole of a bier, and the horn vessels of travellers, and a chain for keys, +and the stitch-hooks of washers, and a garment sewed with a mixture of +wool and linen, are reckoned as one for uncleanness, but not reckoned as +one for sprinkling. + +10. "The cover of a kettle which is bound by a chain?" The school of +Shammai say, "it is reckoned as one for uncleanness, but not reckoned as +one for sprinkling." The school of Hillel say, "he sprinkled the kettle, +he sprinkled the cover; he sprinkled the cover, he did not sprinkle the +kettle." All are permitted to sprinkle, except a neuter and a woman, and a +child without understanding. A woman may help a man when he sprinkles, and +she may hold for him the water. And he dips the hyssop and sprinkles. If +she take hold of his hand even in the moment of sprinkling, it is +disallowed. + +11. "One dipped the hyssop by day and sprinkled by day?" "It is allowed." +"He dipped the hyssop by day and sprinkled by night, by night and +sprinkled by day?" "It is disallowed." "By day, and sprinkled on the day +following?" "It is disallowed." But he himself washed by night, and +sprinkled by day, since we do not sprinkle till the sun rise; and +everything done in sprinkling when the pillar of the morn ascends, is +allowed. + + + + +Hands + + + Pouring Water--Vessels--Water--Who May Pour--How It Is to Be + Poured--Hindrances to Cleanness--Doubting--Primary + Uncleanness--Secondary Uncleanness--Derived Uncleanness--Rabban + Simeon, Son of Gamaliel--Straps of Phylacteries--Rolls of the + Law--Holy Scriptures--Canticles and Ecclesiastes--Foot-baths--Ammon + and Moab--Discussion between Rabbis Eleazar, Ishmael, and + Tarphon--Weeping of R. Eleazar--An Ammonite Proselyte--Chaldee + Writing--Assyrian Writing--The Sadducees--The Books of Homer--The + Pharisees--Writing the Name. + + + +Chapter I + + +1. A quarter-log(760) of water is poured on the hands of one person; also +on the hands of two persons. Half a log on three or four. From a log for +five, ten, or even 100 (persons). R. José says, "provided there be not +less for the last than a quarter-log." Men may add (water) for the second +washing,(761) but they must not add it for the first. + +2. They may put water for hands in all vessels, even in vessels of dung or +vessels of stone or vessels of earth. But they must not pour it on hands +out of the (broken) sides of vessels or the bottom of a tub or the bung of +a cask. Nor may one give it to his neighbor out of the hollow of his hand: +because they must not draw or consecrate, or sprinkle the water of +purification, or put it on hands, except it be in a vessel. They can only +preserve vessels by the covering bound(762) upon them. Nor can they +preserve from uncleanness water in open earthen vessels,(763) only in +(covered) vessels. + +3. Water which is unfit for animals to drink, is unfit (for washing) in +vessels; but on the ground it is fit. If ink, gum, or vitriol black drop +into it, and its color be changed, it is unfit. If one made use of it, or +soaked his bread in it, it is unfit. Simeon the Temanite said, "even if he +intended to soak it in one vessel and it dropped into another, it is fit." + +4. If one rinsed vessels in it, or rinsed out measures, it is unfit. If +one rinsed in it vessels already washed, or new ones, it is fit. R. José +"disallows it for new vessels." + +5. Water in which the baker had dipped rolls, is unfit; but if he only +dipped in his hands, it is fit. All are allowed to pour water on hands, +even one deaf, an idiot, or a minor. A man may rest a cask between his +knees and pour it. He may incline the barrel on its side and pour it. An +ape may pour water on hands. R. José "disallows these two cases." + + + +Chapter II + + +1. "If one poured on his hand one gush?" "His hand is clean." "If on both +hands one gush?" R. Meier pronounces them "unclean, until one poured out +of a quarter-log (vessel) upon them." "If a heave-loaf fall (on the +water)?" "It is clean." R. José "pronounces it unclean." + +2. "If one poured out his first (ablution) in one place, and his second in +another place, and a heave-loaf fall on the first?" "It is unclean." "If +on the second?" "It is clean." "If one poured out both the first and +second (ablutions) into one place, and a heave-loaf fall on them?" "It is +unclean." "If one poured out his first ablution, and find on his hand a +splinter or small stone?" "His hands are unclean, as the second water only +purifies the first washing on the hand."(764) R. Simon, the son of +Gamaliel, says, "whatsoever is a creation of the water is clean." + +3. The hands become legally unclean, or legally clean up to the wrist. +"How?" "If one poured the first (ablution) up to the wrist, and the second +above the wrist, and the water ran back into the hand?" "It is clean." "If +one poured the first and second (ablutions) above the wrist, and the water +ran back into the hand?" "It is unclean." "If one poured the first +(ablution) over one hand, and afterward the second over both hands?" "They +are unclean." "If one poured the first (ablution) over both hands, and +afterward the second over one hand?" "His hand is clean." "If one poured +water on one hand and then rubbed it against its fellow?" "It is unclean." +"If he rubbed it against his head, or against the wall?" "It is clean." +Men may pour water over four or five persons alongside of each other, or +above each other, provided they be separated, so that the water can come +on them. + +4. "There is a doubt if the water has been used, there is a doubt if it +has not been used; there is a doubt if it be the prescribed quantity, +there is a doubt if it be not the prescribed quantity: there is a doubt if +it be (legally) unclean, there is a doubt if it be (legally) clean?" "In +doubting he is clean," because the Sages said, "if there be a doubt of his +hands being unclean, or imparting uncleanness, or being clean, he is +clean." R. José said, "if there be a doubt of cleanness it is +uncleanness." "How?" "His hands are clean, and before him are two unclean +loaves, it is doubtful if he touched them, it is doubtful if he did not +touch them: his hands are unclean, and before him are two clean loaves, it +is doubtful if he touched them, it is doubtful if he did not touch them?" +"His hands are one unclean and one clean." "And before him are two clean +loaves: he touched one of them, it is doubtful if he touched the unclean, +it is doubtful if he touched the clean?" "His hands are clean." "And +before him are two loaves, one unclean and one clean, he touched one of +them, it is doubtful if he touched the unclean, it is doubtful if he +touched the clean?" "His hands are one unclean and one clean." "And before +him are two loaves, one unclean and one clean, he touched both of them, it +is doubtful if it were the unclean (loaf) with the unclean (hand), or the +clean (loaf) with the clean (hand), or the clean loaf with the unclean +(hand), or the unclean loaf with the clean hand?" "The hands remain as +they were, and the loaves as they were."(765) + + + +Chapter III + + +1. "Whosoever puts his hands into a house smitten with leprosy?" "His +hands are unclean in a primary degree."(766) The words of R. Akiba. But +the Sages say, "his hands are unclean in a secondary degree."(767) +"Whatever renders garments unclean at the time of contact, renders hands +unclean in a primary degree." The words of R. Akiba. But the Sages say, +"in a secondary degree." They said to R. Akiba, "where do we find the +hands (unclean) in a primary degree?" "Everywhere," he said to them; "and +how is it possible for them to be unclean in a primary degree, unless his +body is unclean, excepting this."(768) "Victuals, and vessels which are +unclean through liquids, render hands unclean in a secondary degree." The +words of R. Joshua. But the Sages say, "that which is unclean through a +source of uncleanness,(769) renders the hands unclean; but derived +uncleanness(770) does not render the hands unclean." Rabban Simeon, the +son of Gamaliel, said, "it happened that a woman came before my father. +She said to him, 'my hands entered into the hollow of an earthen vessel.' +He said to her, 'my daughter, from what was its uncleanness?' But I did +not hear what she said to him." The Sages said, "the thing is clear, that +which is unclean through a source of uncleanness renders the hands +unclean; but derived uncleanness does not render the hands unclean." + +2. "Whatever disallows the heave-offering, renders the hands unclean in a +secondary degree. One hand can render the other hand unclean." The words +of R. Joshua. But the Sages say, "a secondary cannot make a +secondary."(771) He said to them, "and are not Holy Scriptures +secondaries, and they render the hands unclean?" They said to him, "we +cannot judge the words of the Law from the words of the scribes, nor the +words of the scribes from the words of the Law, nor the words of the +scribes from other words of the scribes." + +3. Straps of phylacteries with the phylacteries, render the hands unclean. +R. Simeon says, "the straps of phylacteries do not render the hands +unclean." + +4. The margin in a book of the Law, at the top and bottom, at the +beginning and end, renders the hands unclean. R. José says, "in the end it +does not render the hands unclean, until the roller be attached." + +5. A book of the Law which is erased, but in which there remain +eighty-five letters like the portion, "And it came to pass when the Ark +set forward,"(772) renders the hands unclean. Any roll in which there are +written eighty-five letters like the portion, "And it came to pass when +the Ark set forward," renders the hands unclean. All sacred Scriptures +render the hands unclean. The Canticles and Ecclesiastes render the hands +unclean. R. Judah says, "Canticles render the hands unclean, but +Ecclesiastes is in dispute." R. José says, "Ecclesiastes does not render +the hands unclean, but the Canticles are in dispute." R. Simeon says, +"Ecclesiastes is one in which the school of Shammai is less strict, and +the school of Hillel more rigid." R. Simeon, the son of Azai, said, "I +received by tradition from the mouths of the seventy-two elders, on the +day they inducted R. Eleazar, the son of Azariah, into the president's +seat, that Canticles and Ecclesiastes render the hands unclean." R. Akiba +said, "God forbid! no man in Israel ever questioned that the Canticles +render the hands unclean, as the whole world is not equal to the day on +which the Canticles were given to Israel; for all the Scriptures are holy, +but the Canticles are Holy of Holies. They only disputed in reference to +Ecclesiastes." R. Jochanan, the son of Joshua, the son of R. Akiba's +father-in-law, said, "according to the words of the son of Azai, thus they +disputed, and thus they decided." + + + +Chapter IV + + +1. On that day(773) they voted and decided, "that a foot-bath containing +from two logs to nine cabs,(774) which was split,(775) may become unclean +from pressure,"(776) although R. Akiba says, "that a foot-bath is as its +name."(777) + +2. On that day they said, "that all sacrifices offered without due +intention are allowed, but they do not absolve the owners from their +obligation, except the passover-offering, and the sin-offering--the +passover-offering in its time, and the sin-offering at all times." R. +Eleazar says, "also the trespass-offering, the passover-offering in its +time, and the sin or trespass-offering at all times." R. Simeon, the son +of Azai, said, "I received it by tradition from the mouth of the +seventy-two elders, on the day they inducted R. Eleazar, the son of +Azariah, into the president's seat, that all sacrifices offered without +due intention, are allowed, but they do not absolve the owners from their +obligation, except the passover-offering, and the sin-offering." The son +of Azai only added the burnt-offering, but the Sages did not agree with +him. + +3. On that day they said, "how is it with Ammon and Moab(778) in the +Sabbatical year?" R. Tarphon decided "they must pay tithes for the +poor";(779) but R. Eleazar, son of Azariah, decided "second tithes."(780) +R. Ishmael then said, "Eleazar, son of Azariah, it behoves thee to prove +it, for thou addest to the burden (of the Law); and whoever adds to the +burden (of the Law) it behoves him to prove it." R. Eleazar, son of +Azariah, said to him, "Ishmael, my brother, I have not changed from the +order of the years,(781) but my brother Tarphon has changed, therefore it +behoves him to prove it." R. Tarphon replied, "Egypt is out of the land, +and Ammon and Moab are out of the land: as Egypt pays tithes for the poor +in the Sabbatical year, so Ammon and Moab pay tithes for the poor in the +Sabbatical year." R. Eleazar, son of Azariah, replied: "Babylon is out of +the land, and Ammon and Moab are out of the land; even as Babylon pays +second tithes in the Sabbatical year, so Ammon and Moab pay second tithes +in the Sabbatical year." R. Tarphon replied, "Egypt being near, is subject +to tithes for the poor, in order that the poor in Israel may be supported +in the Sabbatical year; so Ammon and Moab, which are near, must also be +subject to tithes for the poor, in order that the poor in Israel may be +supported in the Sabbatical year." R. Eleazar, the son of Azariah, +replied, "thou seekest to increase money, but thou only losest souls; +wouldest thou be the cause that heaven should neither send down dew nor +rain, as is said, 'Will a man rob God?' Yet ye have robbed me. But ye say, +Wherein have we robbed thee? In tithes and offerings."(782) R. Joshua +said, "Behold I will answer for my brother Tarphon, but not according to +the sense of his words--Egypt is a new arrangement, Babylon is an old +arrangement; the judgment before us is a new arrangement. Let the new +arrangement be judged from the new arrangement, but let not a new +arrangement be judged from an old arrangement. Egypt is an arrangement by +the elders (of the Sanhedrin), but Babylon is an arrangement by the +prophets--the judgment before us is an arrangement by the elders. Let +therefore the arrangement by the elders be judged from an arrangement by +the elders; but let not an arrangement by the elders be judged from an +arrangement by prophets." They voted and decided "that Ammon and Moab must +pay tithes for the poor in the Sabbatical year." When R. José, son of +Dormiskith, came to R. Eleazar at Lydda, he said to him, "what had you new +in the college to-day?" He answered, "they voted and decided that Ammon +and Moab must pay tithes in the Sabbatical year." R. Eleazar wept and +said, " 'The secret of the LORD is with them that fear him; and He will +show them His covenant.'(783) Go and tell them, be not anxious about your +vote, for I received it by tradition from Rabban Jochanan, the son of +Zachai, who heard it from his teacher, up to the decision of Moses from +Sinai, that Ammon and Moab must pay tithes to the poor, in the Sabbatical +year." + +3. On that day came Judah, an Ammonitish proselyte, and stood before them +in the college. He said to them, "How am I to come into the congregation?" +Rabban Gamaliel said to him, "thou art forbidden." R. Joshua said to him, +"thou art allowed." Rabban Gamaliel said, "the Scripture says, 'An +Ammonite or Moabite shall not enter into the congregation of the LORD; +even to their tenth generation, etc.' "(784) To him said R. Joshua, "Are +then the Ammonites or Moabites still in their own land? Sennacherib, King +of Assyria, aforetime came up, and commingled the nations, as is said, +'And I have removed the bounds of the people, and have robbed their +treasures, and I have put down the inhabitants like a valiant +(_man_).' "(785) Rabban Gamaliel said to him, "the Scripture says, 'And +afterward I will bring again the captivity of the children of Ammon';(786) +and they are already returned." To him said R. Joshua, "the Scripture +says, 'And I will bring again the captivity of my people of Israel,(787) +and Judah.' But they are not yet returned." And they allowed him to come +into the congregation. + +4. The Chaldee passages in Ezra and Daniel render the hands unclean. +Chaldee written in Hebrew, and Hebrew written in Chaldee, or in +Hebrew,(788) do not render the hands unclean. In no case do they cause +uncleanness, unless the writing be Assyrian, on parchment with ink. + +5. The Sadducees said, "we blame you Pharisees, because you say sacred +Scriptures render the hands unclean, but the books Hameram(789) do not +render the hands unclean." Rabban Jochanan, the son of Zachai, said, "and +have we nothing else against the Pharisees but this? Behold they say, +'that the bones of an ass are clean, but the bones of Jochanan the +high-priest are unclean.' " They said to him, "according to their value is +their uncleanness, so that no one may make the bones of his father and +mother into spoons." He said to them, "so (are) the sacred Scriptures: +according to their value is their uncleanness. The books Hameram, which +are not valued, do not render the hands unclean." + +6. The Sadducees said, "we blame you Pharisees, that you declare the +stream flowing (from a clean into an unclean vessel) to be clean." The +Pharisees said, "we blame you Sadducees, that you declare a stream of +water flowing from a graveyard to be clean." The Sadducees said, "we blame +you Pharisees, because you say, if my ox or my ass cause damage, we are +responsible; but if my slave or my bondwoman cause damage, we are free. +What! if I be responsible for my ox and my ass, for which I have no +obligation, I am bound for my slave or bondwoman for whom I have +obligation. It is just that I should be bound for their damages." They +said to them "no! if you speak of my ox and my ass which have no +knowledge, as you speak of my slave and bondwoman who have knowledge: +then, if I offend them, they may go and set fire to the stacks of corn of +another, and I should be bound to pay." + +7. A Galilean Sadducee said, "I blame you Pharisees, because you write the +name of the reigning sovereign in the letter of divorce with Moses." The +Pharisees said, "we blame you Galilean Sadducee, that you write the +sovereign on the same page with the NAME, and not only so, but you write +the sovereign above, and the name below, as is said, 'And Pharaoh said, +"Who is the Lord, that I should obey his voice to let Israel go?" ' "(790) +But when he was punished, what did he say? "The LORD is righteous."(791) + + + + + +THE KABBALAH UNVEILED: THE LESSER HOLY ASSEMBLY + + + Translated by S. L. Macgregor Mathers + + + + +Chapter I: Which Containeth the Introduction + + +Tradition.--On that day on which the Companions were assembled together in +the house of Rabbi Schimeon, and on which he had arranged his affairs +because he was about to depart from the world, before him were Rabbi +Eleazar his son, and Rabbi Abba, and the rest of the Companions; and the +house was full. + +Therefore lifting up his eyes, Rabbi Schimeon saw that the house was full. +And Rabbi Schimeon wept, saying: "The second time when I was sick, and +Rabbi Benchas Ben Yair was in my presence, and until I had chosen my +place, life hath been prolonged unto me even until now. + +"When I was restored, fire surrounded (my habitation) which hitherto hath +never ceased, neither did any man enter in unto me without permission. + +"But now I see that it is taken away, and that the house is filled." + +While they were sitting down, Rabbi Schimeon, opening his eyes, beheld a +certain vision, and lo! fire surrounded the house! + +Therefore all (the others) went forth, and Rabbi Eleazar his son, and +Rabbi Abba remained; but the other Companions sat without. + +Rabbi Schimeon said unto Rabbi Eleazar his son: "Go forth, and see whether +Rabbi Yitzchaq be present for whom I have made myself surety. + +"And say thou unto him that he dispose his affairs, and that he may sit +down with me. Blessed is his portion." + +Rabbi Schimeon arose and again sat down; and he laughed aloud, and +rejoicing said, "Where are the companions?" + +Rabbi Eleazar arose and introduced them, and they sat down in his +presence. + +Rabbi Schimeon lifted up his hands and prayed a prayer, and was joyful. + +And he said, "Let those Companions who were in the former Conclave(792) +assembled here." + +Therefore, all the others having gone forth, there remained Rabbi Eleazar +his son, and Rabbi Abba, and Rabbi Yehudah, and Rabbi Yosi Bar Yoqeb, and +Rabbi Chiya. + +In the meantime Rabbi Yitzchaq entered, to whom Rabbi Schimeon said: "How +excellent is thy lot! How much joy is this day stored up for thee!" + +Rabbi Abba sat down behind his (_i.e._, Rabbi Schimeon's) back, and Rabbi +Eleazar before him (_i.e._, Rabbi Schimeon). + +Rabbi Schimeon spake and said: "Surely now is the time of benevolence, and +I desire to enter without confusion into the world to come. + +"And verily these sacred things, which hereunto have never been revealed, +I desire to reveal before the Schekhinah; + +"Lest they should say that I have kept back anything, and that I have been +taken away from the world; for even until now these things have been +concealed in my heart, so that having entered into these very matters I +may be with them in the world to come. + +"But this is my arrangement of you; let Rabbi Abba write, and let Rabbi +Eleazar my son speak openly; but let the rest of the Companions in silence +meditate in their heart." + +Rabbi Abba arose from his seat behind him, and Rabbi Eleazar his son sat +down. + +He said unto him, "Arise, O my son, for another shall sit in that seat"; +and Rabbi Eleazar arose. + +Rabbi Schimeon covered himself and sat down; and he commenced, and said, +Ps. cxv. 17: " 'The dead shall not praise IH, _Yah_, nor all they who go +down into silence!' + +" 'The dead shall not praise Yah;' so it is certain that it is assuredly +those who are called dead; for He, God, the most Holy One--may He be +blessed!--is called the Living One, and is Himself commemorated among those +who are called living, and not with those who are called dead. + +"And the end of this text runneth thus: 'Nor all they who go down into +silence;' for all they who go down into silence remain in Gehenna. + +"There is another reason appertaining to those who are called living, for +God the most Holy One--may He be blessed!--desireth their glory." + +Rabbi Schimeon said: "How different is this occasion from that of the +former conclave! For into a certain conclave(793) came He, the most Holy +and Blessed God, and His Chariot. + +"Now verily He, the Holy One, is here--may He be blessed--and He hath +approached with those Just who are in the Garden of Eden,(794) which did +not occur in the former conclave. + +"And God, the Most Holy One--may He be blessed--more promoteth the glory of +the Just than His own glory. + +"As it is written concerning Jeroboam, who sacrificed unto and served +other gods, and yet God, the Most Holy One--may He be blessed!--waited for +him. + +"But because he stretched forth his hand against Iddo the prophet, his +hand became withered. + +"For it is written, 1 Kings xiii. 4, 'And his hand became withered, etc.' +Here it is not written that it was because he served other gods, but +because he extended his hand against Iddo the prophet, etc. + +"Now, therefore, God the Most Holy One--may He be blessed!--promoteth their +glory (_i.e._, that of the Just), and they all come with Him." + +He said, "Verily, Rav Hamenuna the elder is here, and around him are +seventy Just represented in his circle, of whom certain shine with the +splendor of the Ancient and Most Holy One, the Concealed with all +Concealments. + +"He, I say, cometh, in order that with joy he may hear those words which I +shall speak."(795) + +And when he had sat down he said: "Assuredly here a seat hath been set +aside for Rabbi Benchas Ben Yair." + +The companions who were there trembled greatly, and they arose, and sat +down in the lowest part of the house; but Rabbi Eleazar and Rabbi Abba +(still sat) before Rabbi Schimeon. + +Rabbi Schimeon said: "In the former Assembly we acted thus; namely, that +all the companions spoke, and I also with them, by turns. + +"Now I shall speak alone, and let all hear my words, superiors and +inferiors; blessed be my portion this day!" + +Rabbi Schimeon commenced, and said, Cant. vii. 10: " 'I am my beloved's, +and his desire is toward me.' + +"As long as I have been bound unto this world in one link with God, the +Most Holy One--may He be blessed!--have I been bound, and therefore now is +His desire toward me. + +"For He Himself and His whole holy company come, so that with joy they may +hear the concealed words, and the praise of Him, the Most Holy Ancient +One, the Concealed with all Concealments. + +"And He separateth Himself ever more and more; He is separated from all +things, neither yet doth He altogether separate Himself, seeing that unto +Himself all things adhere, and that He Himself adhereth unto all; HVA, +_Hoa_, He Himself is all; He the Most Holy Ancient of all Ancients, the +Concealed with all Concealments. + +"He hath been formed, and yet as it were He hath not been formed. He hath +been conformed, so that He may sustain all things; yet is He not formed, +seeing that He is not discovered. + +"When He is conformed He produceth nine Lights, which shine forth from +Him, from His conformation. + +"And from Himself those Lights shine forth, and they emit flames, and they +rush forth and are extended on every side, like as from an elevated +lantern the rays of light stream down on every side. + +"And those rays of light,(796) which are extended, when anyone draweth +near unto them, so that they may be examined, are not found, and there is +only the lantern alone. + +"So also is He the Most Holy and Ancient One: He is that highest Light +concealed with all concealments, and He is not found; those rays(797) +(proceeding from Him) being excepted, which are extended, which are +revealed, and which are hidden. + +"And they are called the Holy Name, and therefore are all things One. + +"Which truly our companions have said in former books, that certain paths +have been created by the Most Holy Ancient One, who is revealed through +them collectively and severally; since they are the conformations of the +Most Holy Ancient One, concerning them now there is not time for +examination. + +"I have spoken concerning them in the Holy Assembly, and I have beheld +that which before I did not understand in such a manner, and I have hidden +the matter in my heart. + +"But now I alone will describe these things before the Holy King, and all +those assuredly just men who have assembled to hear these words." + + + + +Chapter II: Concerning the Skull of the Ancient One, and Concerning His +Brain; and Concerning the Three Heads, and the Hair, and the +Discriminatory Paths + + +The skull of the White Head hath not beginning, but its end is the +convexity of its joining together, which is extended, and shineth. + +And from it the just shall inherit 400(798) desirable worlds in the world +to come. + +And from this convexity of the joining together of this White Skull daily +distilleth a dew into Microprosopus, into that place which is called +Heaven; and in that very place shall the dead be raised to life in the +time to come. + +Like as it is written, Gen. xxvii. 27: "And Elohim shall give thee from +the dew of heaven." + +And His head is filled with that dew, and all the place of the apple-trees +distilleth therewith. + +He, the Most Holy Ancient One, is hidden and concealed, and in that Skull +is the Supernal Wisdom concealed, who is found and who is not found. + +For assuredly in Him, the Ancient One, nothing is revealed save the Head +alone, seeing that that Head is itself the Head of all heads. + +The beginning of that Supernal Wisdom which also is itself the Head, is +hidden therein, and is called the Supernal Brain, the Hidden Brain, the +Tranquil and Calm Brain; neither doth any man know it, save He Himself. + +Three Heads have been formed forth, one within the other, and the other +above the other. + +One Head is the Concealed Wisdom, which is covered and is not disclosed. + +And this Hidden Wisdom is the Head of all things, and the Head of the +remaining Wisdoms. + +The Supernal Head is the Most Holy Ancient One, the Concealed with all +Concealments. + +The Head of all Heads, the Head which is not a Head(799)--namely, that +which is _in_ that Head--neither knows nor is known, because it cannot be +comprehended either by Wisdom or Understanding. + +And therefore is it read, Num. xxiv. 11: "Fly thee in thy place;" and +Ezek. i. 14. The _Chaioth_, living creatures, are said to run forth and +return. + +And therefore is the Most Holy Ancient One called AIN, _Ain_, the +Negatively Existent; seeing that back from Him dependeth the AIN, the +Negative Existence.(800) + +But all those hairs and all those locks depend from the Hidden Brain. + +And all are calm (otherwise, are disposed) in the Equilibrium; neither in +any manner is the neck seen (_i.e._, because of the locks which overshadow +it). + +Because He the Most Holy Ancient One is in an unvarying condition of joy, +neither changeth He from mercy forever. + +But in the thirteen measurements(801) of mercies is He found, because that +Wisdom hidden in Him is divided into three(802) paths in a quaternary, and +He Himself the Ancient One comprehendeth them, and through them doth He +reign over all things. + +One (path) which shineth in the midst of the hairs going forth from the +Skull, is that path by whose light the just are led into the world to +come. + +Like as it is written, Prov. iv. 18, "And the path of the just shineth as +the Light." + +And concerning this it is written, Isa. lviii. 14, "Then shalt thou +delight thyself in Tetragrammaton." + +And from that path(803) are all the other paths illuminated which depend +from Microprosopus. + +He the Eternal Ancient of the Ancient Ones is the highest Crown among the +Supernals, wherewith all Diadems and Crowns are crowned. + +And from Him are all the Lights illuminated, and they flash forth flames, +and shine. + +But He verily is the Supreme Light, which is hidden, which is not known. + +And all the other Lights are kindled by Him, and derive (their) splendor +(from him). + +He the Most Holy Ancient One is found to have three heads, which are +contained in the One Head.(804) + +And He Himself is that only highest supreme Head. + +And since He the Most Holy Ancient One is thus symbolized in the Triad, +hence all the other Lights which shine are included in Triads.(805) + +Moreover, the Most Holy Ancient One is also symbolized by the Duad. + +And the division of the Ancient One in the Duad is so that the (one form +is) the Highest Crown of all the Supernals, the Head of all Heads. + +And (the other is) that superior Head, and It is not known. + +So also all the remaining Lights are mystically divided into Duads. + +Furthermore, the Most Holy Ancient One is symbolized and concealed under +the conception of the Unity, for He himself is One, and all things are +One. + +And thus all the other Lights are sanctified, are restricted, and are +bound together in the Unity or Monad, and are One; and all things are HVA, +_Hoa_, Himself. + + + + +Chapter III: Concerning the Forehead of the Most Holy Ancient One + + +The Forehead, which is uncovered in the Most Holy Ancient One, is called +Grace. + +For that Supernal Head concealed in the Higher, which no man hath known, +expandeth a certain external manifestation, beautiful and gracious, which +is comprehended in the Forehead. + +And since He Himself is the grace of all graciousness; hence He assumeth +the conformation of the Forehead, which is disclosed in the most intense +light (otherwise, hath a formation in the figure of a leaf). + +And when It is disclosed, the grace of all graciousness is found in all +worlds. + +And all the prayers of the Inferiors are accepted; and the countenance of +Microprosopus is illuminated, and all things are found to exist in mercy. + +And since (through this) all judgments are hidden and subjected, hence in +the Sabbath, in the time of the afternoon prayers, in which all judgments +are excited, that Forehead is disclosed. + +And all the judgments are turned aside, and mercies are found. + +And therefore is the Sabbath found without judgment, as well that which is +above as that which is below; also the fire of Gehenna is restrained in +its place, and the transgressors are at rest. + +And therefore is the Spirit NSHMTH, of joy added on the Sabbath. + +And it behoveth man to rejoice with three feasts on the Sabbath; for all +truth, and the whole system of true faith, is found therein (_i.e._, in +the Sabbath). + +And it behoveth man to prepare the table, that he may eat in the three +feasts of true faith, and rejoice in them.(806) + +Rabbi Schimeon said: "I attest concerning myself, before all these who are +here present, that through all my days I have not omitted these three +feasts, and that because of them I have not been compelled to fast on the +Sabbath. + +"Furthermore, also on other days I have not been compelled (to fast), much +less on the Sabbath, for he who rightly acteth concerning these (feasts) +is the adept of perfect truth. + +"The first feast is that of the Great Mother; the second that of the Holy +King; and the third that of the Most Holy Ancient One, the Concealed with +all Concealments.(807) + +"And in this world, who can thoroughly follow out, through them, those +paths? + +"If this RTZVN, _Ratzon_, Grace, be revealed, all those judgments are +enlightened, and are diverted from their concentrated rigor. + +"The conformation of Him, the Most Holy Ancient One, is instituted through +one form, which is the ideal Syntagma of all forms. + +"The same is the Concealed Supernal Wisdom, the synthesis of all the rest. + +"And this is called ODN, _Eden_, or the supernal Paradise, concealed with +all occultations. + +"And it is the Brain of the Most Holy Ancient One, and that Brain is +expanded on every side. + +"Therefore is it extended into Eden, or another Paradise,(808) and from +this is Eden or Paradise formed forth. + +"And when this Head, which is concealed in the Head of the Ancient One, +which is not known, extendeth a certain frontal formation, which is formed +for brilliance, then flasheth forth the Lightning of His Brain. + +"And it is formed forth and illuminated with many Lights. + +"And it produceth and designeth (a certain effect) in this Light +(otherwise, in this opening), in this Forehead, whereon is inscribed a +certain Light, which is called RTZVN, _Ratzon_, Grace. + +"And that Grace is extended backward into the beard, even unto that place +where it can remain in the beard, and it is called the Supernal, CHSD, +_Chesed_, Mercy. + +"And when this Grace is uncovered, all the Lords of Judgment behold It, +and are turned aside." + + + + +Chapter IV: Concerning the Eyes of the Most Holy Ancient One + + +The eyes of the Head of the Most Holy Ancient One are two in one,(809) +equal, which ever watch, and sleep not. + +Like as it is written, Ps. cxxi. 4, "The Keeper of Israel neither +slumbereth nor sleepeth," etc.; namely, of Israel the holy. + +And therefore are there no eyebrows nor eyelashes unto His eyes. + +This Brain is conformed and illuminated with three supernal white +brilliances. + +With this white brilliance are the eyes of Microprosopus bathed. + +As it is written, Cant. v. 12, "Washed with milk," flowing down from the +fullness of that primal white brilliance. + +And with the remaining white brilliances are the other lights cleansed and +purified. + +The Brain is called the Fountain of Benevolence, the fountain wherein all +blessings are found. + +And since this Brain radiateth into the three white brilliances of the eye +(of Microprosopus), hence is that called the "good eye," concerning which +it is said, Prov. xxii. 9, "It shall be blessed," or rather that from it +dependeth blessing. + +For through the Brain are manifested the white brilliances of the eye. + +And when this eye looketh upon Microprosopus, all the worlds are (in a +state of) happiness. + +This is the right eye. The inferior eyes are right and left, two in +duplicate color. + +In the "Book of Concealed Mystery" have we taught that there is a Superior +Yod, an Inferior Yod; a Superior He, an Inferior He; a Superior Vau, an +Inferior Vau. + +Unto the Ancient One pertain all the Superiors, and unto Microprosopus the +Inferiors. + +They depend not in another manner, but only thus; for from the Most Holy +Ancient One do they depend. + +For the Name of the Ancient One is concealed in all things, neither is it +found. + +But those letters which depend from the Ancient One, so that they may be +established, are all inferiors. For were it not so, they could not be +established. + +And therefore is the Holy Name(810) _alike_ concealed and manifest. + +For that which is concealed pertaineth unto the Most Holy Ancient One, the +Concealed in all things. + +But that, indeed, which is manifested, because it dependeth, belongeth +unto Microprosopus. (Otherwise, that which is manifested, is so for this +reason--that it is manifested because it dependeth, etc.) + +And therefore do all the blessings require both concealment and +manifestation. + +Those concealed letters which hang behind depend from the Most Holy +Ancient One. + +Wherefore do they hang behind? For the purpose of establishing the +Inferior Yod. (Otherwise, assuredly from the Skull, from the Forehead, +from the Eyes, do they depend. And the Yod Maternal(811) dependeth toward +the Inferior Yod.) + + + + +Chapter V: Concerning the Nose of the Most Holy Ancient One + + +The Nose. From this nose, from the openings of the nostrils, the Spirit of +Life rusheth forth upon Microprosopus. + +And from that opening of the nose, from those openings of the nostrils, +dependeth the letter He, in order to establish the other and inferior He. + +And that Spirit proceedeth from the hidden brain, and She is called the +Spirit of Life, and through that Spirit(812) will all men understand +CHKMTHA, _Chokmatha_, Wisdom, in the time of King Messiah. + +As it is written, Isa. xi. 2: "And the Spirit of Wisdom and Understanding, +RVCH CHKMH VBINH, _Ruach Chokmah Va-Binah_, shall rest upon Him," etc. + +This nose is life in every part; perfect joy, rest of spirit, and health. + +The nose of Microprosopus is as we have (before) conformed it. + +Since concerning Him it is said, Ps. xviii. 9, "There ascendeth a smoke in +his nose," etc. + +But concerning this it is written, Isa. xlviii. 9, "And for my name's sake +will I defer mine anger (literally, lengthen my nose) for thee." + +(But in the book which is called "The Treatise of the School of Rav Yeyeva +the Elder," the letter He is located in the mouth, and he doth not argue +in the same manner as in the text, neither doth he bring about the same +combination, although the matter eventuateth in the same manner.) + +But yet from the letter the judgment dependeth, and judgment pertaineth +unto the nose (of Microprosopus). Like as it is written, Ps. xviii. 9, +"Smoke ascendeth out of His nose." + +And if thou sayest that behold also it is written, "And fire out of His +mouth consumeth," surely the foundation of wrath dependeth from His nose. + +All the conformations of the Most Holy Ancient One are formed forth from +the calm and concealed brain. + +And all the conformations of Microprosopus are formed through the Inferior +_Chokmah_, Wisdom. Like as it is written, Ps. civ. 24, "All these hast +thou made in Chokmah." And certainly it (Wisdom) is the epitome of all +things. + +Now what is the difference between H, _He_, and H, _He_? By the Inferior +_He_ is judgment stirred up; but in this instance, through the other _He_, +mercy unto mercy is denoted. + + + + +Chapter VI: Concerning the Beard of the Most Holy Ancient One + + +From the Beard of the Most Holy Ancient One hangeth the whole ornament of +all, and the Influence; for all things are called from that beard, +Influence. + +This is the Ornament of all Ornaments, and this influence do all the +superiors and inferiors alike behold. + +From this Influence dependeth the life of all things. + +From this Influence heavens and earth depend, the rains of grace, and the +nourishment of all things. + +From this Influence cometh the providence of all things. From this +Influence depend all the superior and inferior hosts. + +Thirteen fountains of excellent and precious oil depend from this beard of +most glorious Influence, and they all flow down into Microprosopus. + +Say not thou, however, that all do so, but nine of them are found (in +Microprosopus) for the purpose of diverting the judgments. + +And whensoever this Influence hangeth down in equilibrium even unto the +heart, all the Holinesses of the Holinesses of Holiness depend from it. + +In that Influence is extended an expansion of the Supernal Emanation,(813) +which is the Head of all Heads, which is not known nor perfected, and +which neither superiors nor inferiors have known, because from that +Influence all things depend. + +In this beard the Three Heads concerning which we have spoken are +expanded, and all things are associated together in this Influence, and +are found therein. + +And therefore every ornament of ornaments dependeth from that Influence. + +Those letters which depend from this Ancient One all hang in that beard, +and are associated together in that Influence. + +And they hang therein for the purpose of establishing the other letters. + +For unless those letters could ascend into the Ancient One, those other +letters could not be established. + +And therefore Moses saith when necessary IHVH, IHVH, twice; and so that an +accent distinguishes the one from the other. + +For assuredly from the Influence all things depend. + +By that Influence are both superiors and inferiors brought unto reverence, +and are prostrate before it. + +Blessed is he who attaineth hereunto. + + + + +Chapter VII: Concerning the Brain and the Wisdom in General + + +Of this Most Holy Ancient One, Concealed with all Concealments, there is +no mention made, neither is He found. + +For since this Head is the supreme of all the supernals, hence He is only +symbolized as a head alone without body, for the purpose of establishing +all things. + +And He Himself is concealed, and hidden, and kept recondite by all things. + +His conformation is that He is formed forth in that brain, the most hidden +of all things, which is expanded and formed forth, and hence proceedeth +the superior and inferior CHSD, _Chesed_, Mercy. + +And the superior Chesed is formed forth and expanded, and all things are +comprehended in this concealed brain. + +For when that White Brilliance is formed forth in that Light, it acteth +upon that which acteth upon this brain, and it is enlightened. + +And the second brain dependeth from that very glorious Influence, it is +expanded into the thirty-two(814) paths, when it is illuminated, then it +shineth from that very glorious Influence.(815) + +Therefore are the Three Supernal Heads illuminated; Two Heads, and One +which comprehendeth them; and they hang in that Influence, and by It are +they comprehended. + +Hence becometh the ornament of the beard to be manifested, which is the +occult Influence. + +And those inferiors are conformed, like as the Most Holy Ancient One. + +The Three Heads surround Him; thus all things can appear in the Three +Heads; and when they are illuminated all things depend together from Him +in the Three Heads, whereof two are on the two sides, and one which +includeth them. + +And if thou sayest, "Who is the Most Holy Ancient One?" come and see. The +Supreme Head is that which is not known, nor comprehended, nor designated, +and that (Head) comprehendeth all things. + +And the Two Heads are contained in Itself. (Otherwise hang, etc.) + +And then are all these things thus ordained; truly Himself existeth not in +numeration, nor in system, nor in computation, but in the judgment of the +heart. + +Concerning this it is written, Ps. xxxix. 2, "I said I will take heed unto +my ways, that I offend not with my tongue." + +The place of commencement is found from the Most Holy Ancient One, and it +is illuminated by the Influence. That is the Light of Wisdom. + +And it is extended in thirty-two directions, and departeth from that +hidden brain, from that Light which existeth in Itself. + +And because the Most Holy Ancient One shineth in the beginning (otherwise, +in the wisdom), this itself is this. And the same is that beginning from +which manifestation is made. + +And is conformed in the Three Heads, which One Head includeth. + +And those three are extended into Microprosopus, and from them all things +shine forth. + +Thenceforth this Wisdom instituteth a formation, and produceth a certain +river which floweth down and goeth forth to water the garden. + +And it entereth into the head of Microprosopus, and formeth a certain +other brain. + +And thence it is extended and floweth forth into the whole body, and +watereth all those plants (of the garden of Eden). + +This is that which standeth written, Gen. ii. 9: "And a river went out of +Eden to water the garden," etc. + +But also this Wisdom instituteth another formation, and is extended and +goeth into the head of Microprosopus, and formeth another brain. + +That is the Light from which are produced those two rivulets which are +associated together, carved out hollows in the One Head, which is called +the depth of the fountain.(816) + +Concerning which it is written, Prov. iii. 20, "In DOTH, _Daath_,(817) +Knowledge, the depths are broken up." + +And it entereth into the head of Microprosopus, and formeth another brain. + +And thenceforth is it extended and goeth into the interior parts of His +body, and filleth all those conclaves and assemblies of His body. + +This is that same which is written, Prov. xxiv. 4, "In Daath shall the +secret places be filled." + +And those shine from the Light of that supernal concealed brain which +shineth in the Influence, MZL, of the Most Holy Ancient One. + +And all things depend mutually from Himself, and mutually are bound +together unto Himself, until He is known, because all things are one, and +HVA, _Hoa_, He, the Ancient One, is all things, neither from Him can +anything whatsoever be separated. + +Into three other Lights, which are called the Fathers, do these three +Lights shine, and these fathers shine into the children, and all things +shine forth from the one place.(818) + +When He, that Ancient One, who is the Grace of all Grace, is manifested, +all things are found in light and in perfect happiness. + +This Eden is derived from the superior Eden, the Concealed with all +Concealments. + +And therefore is that Eden called the beginning in the Ancient One; +neither yet, however, is there beginning or end.(819) + +And since in Him beginning and end exist not, hence He is not called ATHH, +_Atah_, Thou; seeing that He is concealed and not revealed. But HVA, +_Hoa_, He, is He called. + +But in that aspect wherein the beginning is found, the name ATHH, _Atah_, +Thou, hath place, and the name AB, _Ab_, Father. For it is written, Isa. +lxiii. 16: "Since _Atah_, Thou, art _Ab_, our Father." + +In the teaching of the school of Rav Yeyeva the Elder, the universal rule +is that Microprosopus be called ATHH, _Atah_, Thou; but that the Most Holy +Ancient One, who is concealed, be called HVA, _Hoa_, He; and also with +reason. + +Now truly in that place wherein beginning is found, is He thus called, +although He is concealed. + +And therefrom is the beginning, and it is called ATHH, Atah, Thou; and He +is the Father of the Fathers. + +And that Father proceedeth from the Most Holy Ancient One, like as it is +written, Job xxviii. 12: "And CHKMH, _Chokmah_,(820) Wisdom, is found from +AIN, _Ain_, the Negatively Existent One;" and therefore is He not known. + +Come and see! It is written _ibid._ 22, "The Elohim have known the path"; +His path, properly speaking. + +But again, further on: "VHVA, _Va-Hoa_, and He Himself knoweth His place;" +His place properly speaking; much more His path; and much more this Wisdom +which is concealed in the Most Holy Ancient One. + +This Wisdom is the beginning of all things. Thencefrom are expanded the +thirty-two paths. SHBILIN, _Shebilin_, Paths, I say; and not ARCHIN, +Archin, By-ways. + +And in them is the Law comprehended, in the twenty-two letters and in the +ten utterances.(821) + +This Chokmah is the Father of Fathers, and in this Chokmah is beginning +and end discovered; and therefore is there one Chokmah supernal, and +another Chokmah inferior. + +When Chokmah is extended, then is He called the Father of Fathers, for in +none else are all things comprehended save in Him. (Otherwise, when they +are expanded all things are called Chokmoth,(822) and the Father of +Fathers; all things are comprehended in no place, save herein.) + +As it is written, Ps. civ. 25, "All things in Chokmah hast Thou formed." + +Rabbi Schimeon lifted up his hands, and rejoiced, and said, "Assuredly it +is Eden or Paradise, and all things have their operation in this hour." + + + + +Chapter VIII: Concerning the Father and the Mother in Special + + +Come and behold. When the Most Holy Ancient One, the Concealed with all +Concealments, desired to be formed forth, He conformed all things under +the form of Male and Female; and in such place wherein Male and Female are +comprehended. + +For they could not permanently exist save in another aspect of the Male +and the Female (their countenances being joined together). + +And this Wisdom embracing all things, when it goeth forth and shineth +forth from the Most Holy Ancient One, shineth not save under the form of +Male and Female. + +Therefore is this Wisdom extended, and it is found that it equally +becometh Male and Female. + +CHKMH AB BINH AM, _Chokmah Ab Binah Am_: Chokmah(823) is the Father, and +Binah is the Mother, and therein are Chokmah, Wisdom, and Binah, +Understanding, counterbalanced together in most perfect equality of Male +and Female. + +And therefore are all things established in the equality of Male and +Female; for were it not so, how could they subsist! + +This beginning is the Father of all things; the Father of all Fathers; and +both are mutually bound together, and the one path shineth into the +other--Chokmah, Wisdom, as the Father; Binah, Understanding, as the Mother. + +And therefore is it called BINH, as if (it were a transposition of) BN IH, +_Ben Yah_, Son of IH (or _I_, _Yod_, _H_, _He_, and _BN_, the Son). + +But They both are found to be the perfection of all things when They are +associated together, and when the Son is in Them the Syntagma of all +things findeth place. + +For in Their conformations are They found to be the perfection of all +things--Father and Mother, Son and Daughter. + +These things have not been revealed save unto the Holy Superiors who have +entered therein and departed therefrom, and have known the paths of the +Most Holy God (may He be blessed!), so that they have not erred in them +either on the right hand or on the left. + +For thus it is written, Hos. xiv. 9, "The paths of Tetragrammaton are +true, and the just shall walk in them," etc. + +For these things are concealed, and the Holy Highest Ones shine in them, +like as light proceedeth from the shining of a lantern. + +These things are not revealed save unto those who have entered therein and +departed therefrom; for as for him who hath not entered therein and +departed therefrom, better were it for him that he had never been born. + +For it hath been manifested before the Most Holy Ancient One, the +Concealed with all Concealments, because these things have shone into mine +heart in the perfection of the love and fear of the Most Holy God, may He +be blessed! + +And these, my sons, who are here present, know these things; for into +these matters have they entered and therefrom have they departed; but +neither yet into all (the secrets of them).(824) + +But now are these things illustrated in (their) perfection, even as it was +necessary. Blessed be my portion with them in this world! + +Rabbi Schimeon said: All which I have said concerning the Most Holy +Ancient One, and all which I have said concerning Microprosopus, all are +one, all are HVA, _Hoa_, Himself, all are Unity, neither herein hath +separation place. + +Blessed be HVA, _Hoa_, He, and blessed be His Name unto the Ages of the +Ages. + +Come, behold! This beginning which is called Father,(825) is comprehended +in I, _Yod_,(826) which dependeth from the Holy Influence. + +And therefore is I, _Yod_, the Most Concealed of all the other +letters.(827) + +For I, _Yod_, is the beginning and the end of all things. + +And that river which floweth on and goeth forth is called the World, which +is ever to come and ceaseth never. + +And this is the delight of the just, that they may be made worthy of that +world which is to come, which ever watereth the garden of Eden, nor +faileth. + +Concerning this it is written, Isa. lviii. 11, "And like a fountain of +water, whose waters fail not." + +And that world to come is created through I, _Yod_. + +As it is written, Gen. ii. 9, "And a river went forth out of Eden to water +the garden." + +For I, _Yod_, includeth two letters. + +In the teaching of the school of Rav Yeyeva the Elder thus is the +tradition. Wherefore are VD, _Vau Daleth_,(828) comprehended in IVD, +_Yod_? Assuredly the planting of the garden is properly called V, _Vau_; +and there is another garden which is D, _Daleth_, and by that Vau is +Daleth watered, which is the symbol of the quaternary.(829) + +And an Arcanum is extended from this passage, where it is written, "And a +river went forth out of Eden." + +What is Eden? It is the supernal CHKMH, _Chokmah_, Wisdom, and that is I, +_Yod_ (in _I_, _V_, _D_). + +"To water the garden." That is V, _Vau_. + +"And thence it is divided, and goeth forth into four heads." That is D, +_Daleth_. + +And all things are included in IVD, _Yod_, and therefore is the Father +called All, the Father of Fathers. + +The beginning of all is called the Home of All. Whence IVD, _Yod_, is the +beginning and the end of all; like as it is written, Ps. civ. 24, "All +things in Chokmah hast Thou made." + +In His place He is not manifested, neither is He known; when He is +associated with the Mother, BAMA, _Be-Ama_, then is He made known +(otherwise, symbolized) in the Mother, BAIMA, _Be-Aima_.(830) + +And therefore is Aima known to be the consummation of all things, and She +is signified to be the beginning and the end. + +For all things are called Chokmah, and therein are all things concealed; +and the Syntagma of all things is the Holy Name. + +Thus far have we mystically described that which we have not said on all +the other days. But now are the aspects shown forth. + +(As to the Sacred Name _IHVH_) I, _Yod_, is included in this Chokmah, +Wisdom; H, _He_, is Aima, and is called Binah, Understanding; VH, _Vau +He_, are those two Children who are produced from Aima, the Mother. + +Also we have learned that the name BINH, Binah, comprehendeth all things. +For in Her is I, _Yod_, which is associated with Aima, or the letter H, +_He_, and together they produce BN, _Ben_, the Son, and this is the word +Binah. Father and Mother, who are I, _Yod_, and H, _He_, with whom are +interwoven the letters B, _Beth_, and N, _Nun_, which are BN, _Ben_; and +thus far regarding Binah. + +Also is She called THBVNH, _Thebunah_, the Special Intelligence. Wherefore +is She sometimes called Thebunah, and not Binah? + +Assuredly Thebunah is She called at that time in which Her two Children +appear, the Son and the Daughter, BN VBTH, _Ben Va-Bath,_ who are VH, _Vau +He_; and at that time is She called THBVNH, _Thebunah_. + +For all things are comprehended in those letters, VH, _Vau He_, which are +BN VBTH, _Ben Va-Bath_, Son and Daughter; and all things are one system, +and these are the letters THBVNH. + +In the Book of Rav Hamenuna the Elder it is said that Solomon revealeth +the primal conformation (that is, the Mother) when he saith, Cant. i. 15, +"Behold, thou art fair, my love"; wherefore he followeth it out himself. + +And he calleth the second conformation the Bride, which is called the +Inferior Woman. + +And there are some who apply both these names (those, namely, of Love and +Bride) to this Inferior Woman, but these are not so. + +For the first H, _He_ (of _IHVH_), is not called the Bride; but the last +H, _He_, is called the Bride at certain times on account of many symbolic +reasons. + +Together They (_Chokmah_ and _Binah_, _IH_) go forth, together They are at +rest; the one ceaseth not from the other, and the one is never taken away +from the other. + +And therefore is it written, Gen. ii. 10, "And a river went forth out of +Eden"--_i.e._, properly speaking, it continually goeth forth and never +faileth. + +As it is written, Isa. lviii. 11, "And like a fountain of waters, whose +waters fail not." + +And therefore is She called "My love," since from the grace of kindred +association They rest in perfect unity. + +But the other is called the Bride, for when the Male cometh that He may +consort with Her, then is She the Bride, for She, properly speaking, +cometh forth as the Bride. + +And therefore doth Solomon expound those two forms of the Woman; and +concerning the first form indeed he worketh hiddenly, seeing it is hidden. + +But the second form is more fully explained, seeing that it is not so +hidden as the other. + +But at the end all his praise pertaineth unto Her who is supernal, as it +is written, Cant. vi. 9, "She is the only one of Her Mother, She is the +choice one of Her that bare Her." + +And since this Mother, Aima, is crowned with the crown of the Bride, and +the grace of the letter I, _Yod_, ceaseth not from Her forever, hence unto +Her arbitration is committed all the liberty of those inferior, and all +the liberty of all things, and all the liberty of sinners, so that all +things may be purified. + +As it is written, Lev. xvi. 30, "Since in that day he shall atone for +you." + +Also is it written, Lev. xxv. 10, "And ye shall hallow the fiftieth +year."(831) This year is IVBL, _Yobel_, Jubilee. + +What is Yobel? As it is written, Jer. xvii. 8, "VOL IVBL, _Va-El Yobel_, +And spreadeth out her roots by the river"; therefore that river whichever +goeth forth and floweth, and goeth forth and faileth not. + +It is written, Prov. ii. 3, "If thou wilt call Binah the Mother, and wilt +give thy voice unto Thebunah." + +Seeing it is here said, "If thou wilt call Binah the Mother," wherefore is +Thebunah added? + +Assuredly, according as I have said, all things are supernal truth: Binah +is higher than Thebunah. For in the word BINH, _Binah_, are shown Father, +Mother, and Son; since by the letters IH, Father and Mother are denoted, +and the letters BN, denoting the Son, are amalgamated with them. + +THBVNH, _Thebunah_, is the whole completion of the children, since it +containeth the letters BN, _Ben_, BTH, _Bath_, and VH, _Vau He_, by which +are denoted the Son and Daughter. + +Yet AB VAM, _Ab Ve-Am_, the Father and the Mother, are not found, save +BAIMA, _Be-Aima_, in the Mother, for the venerable Aima broodeth over +Them, neither is She uncovered. + +Whence it cometh that that which embraceth the two Children is called +THBVNH, _Thebunah_, and that which embraceth the Father, the Mother, and +the Son is called BINH, _Binah_. + +And when all things are comprehended, they are comprehended therein, and +are called by that name of Father, Mother, and Son. + +And these are CHKMH, _Wisdom_, Father; BINH, _Understanding_, Mother; and +DOTH, _Däath_, Knowledge. + +Since that Son(832) assumeth the symbols of His Father and of His Mother, +and is called DOTH, _Däath_, Knowledge, since He is the testimony of Them +both. + +And that Son is called the first-born, as it is written, Exod. iv. 22, +"Israel is my first-born son." + +And since He is called first-born, therefore it implieth dual offspring. + +And when He increaseth, in His Crown appear three divisions.(833) + +But whether it be taken in this way or in that, there are as well two as +three divisions herein, for all things are one; and so is it in this +(light) or in that.(834) + +Nevertheless, He (the Son) receiveth the inheritance of His Father and of +His Mother. + +What is that inheritance? These two crowns, which are hidden within Them, +which They pass on in succession to this Son.(835) + +From the side of the Father (_Chokmah_) there is one Crown concealed +therein, which is called Chesed. + +And from the side of the Mother (_Binah_) there is one Crown, which is +called Geburah. + +And all those crown His head (_i.e._, the Head of Microprosopus), and He +taketh them. + +And when that Father and Mother shine above Him, all (these crowns) are +called the phylacteries of the Head, and that Son taketh all things, and +becometh the heir of all. + +And He passeth on His inheritance unto the Daughter, and the Daughter is +nourished by Him. But, properly speaking, henceforth (from the parents) +doth the Son become the heir, and not the Daughter. + +The Son becometh the heir of His Father and of His Mother, and not the +Daughter, but by Him is the Daughter cherished. + +As it is written, Dan. iv. 12, "And in that tree food for all." + +And if thou sayest all, assuredly He as well as She are called TZDIQ, +_Tzediq_, Just, and TZDQ, _Tzedeq_, Justice, which are in one and are one. + +All things are thus. Father and Mother are mutually contained in and +associated with Themselves. + +And the Father is the more concealed (of the two), and the whole adhereth +unto the Most Holy Ancient One. + +And dependeth from the Holy Influence, which is the Ornament of all +Ornaments. + +And they, the Father and the Mother, constitute the abode, as I have said. + +As it is written, Prov. xxiv. 3, 4, "Through Chokmah is the abode +constructed, and by Thebunah is it established, and in Däath shall the +chambers be filled with all precious and pleasant riches." + +Also it is written, Prov. xxii. 18, "For it is a pleasant thing if thou +keep (_Däath_) within thee." + +This is the system of all things, even as I have said, and (all things) +depend from the Glorious Holy Influence. + +Rabbi Schimeon said: In the (former) Assembly I revealed not all things, +and all those things have been concealed even until now. + +And I have wished to conceal them, even unto the world to come, because +there also a certain question will be propounded unto me. + +As it is written, Isa. xxxiii. 6, "And Chokmah and Däath shall be the +stability of thy times, and strength of salvation; the fear of +Tetragrammaton is His treasure," etc., and they shall seek out Wisdom, +Chokmah. + +Now truly thus is the will of the Most Holy and Blessed God, and without +shame will I enter in before His palace. + +It is written, 1 Sam. ii. 3, "Since AL DOVTH, _El Daoth_,(836) is +Tetragrammaton." Daoth, or of Knowledges (plural), properly speaking, for +He acquireth Daoth by inheritance. + +Through Daoth are all His palaces filled, as it is written, Prov. xxix, +"And in Däath shall the chambers be filled." + +And therefore Däath is not furthermore revealed, for It occultly pervadeth +Him inwardly. + +And is comprehended in that brain and in the whole body, since "El Daoth +is Tetragrammaton." + +In the "Book of the Treatise" it is said concerning these words, "Since El +Daoth is Tetragrammaton," read not DOVTH, _Daoth_, of knowledges, but +ODVTH,(837) _Edoth_, of _testimony_. + +For HVA, _Hoa_, He Himself, is the testimony of all things, the testimony +of the two portions. + +And it is said, Ps. lxxviii. 5, "And He established a testimony, ODVTH, in +Jacob." + +Moreover, also, although we have placed that matter in the "Book of +Concealed Mystery," still also there what is mentioned of it is correct, +and so all things are beautiful and all things are true. + +When the matter is hidden, that Father and Mother contain all things, and +all things are concealed in them. + +And they themselves are hidden beneath the Holy Influence of the Most +Ancient of all Antiquity; in Him are they concealed, in Him are all things +included. + +HVA, _Hoa_, He Himself, is all things; blessed be Hoa, and blessed be His +Name in eternity, and unto the ages of the ages. + +All the words of the conclave of the Assembly are beautiful, and all are +holy words--words which decline not either unto the right hand or unto the +left. + +All are words of hidden meaning for those who have entered in and departed +thence, and so are they all. + +And those words have hereunto been concealed; therefore have I feared to +reveal the same, but now they are revealed. + +And I reveal them in the presence of the Most Holy Ancient King, for not +for mine own glory, nor for the glory of my Father's house, do I this; but +I do this that I may not enter in ashamed before His palaces. + +Henceforth I only see that He, God the Most Holy--may He be blessed!--and +all these truly just men who are here found, can all consent (hereunto) +with me. + +For I see that all can rejoice in these my nuptials, and that they all can +be admitted unto my nuptials in that world. Blessed be my portion! + +Rabbi Abba saith that when (Rabbi Schimeon) had finished this discourse, +the Holy Light (_i.e._, Rabbi Schimeon) lifted up his hands and wept, and +shortly after smiled. + +For he wished to reveal another matter, and said: I have been anxious +concerning this matter all my days, and now they give me not leave. + +But having recovered himself he sat down, and murmured with his lips and +bowed himself thrice; neither could any other man behold the place where +he was, much less him. + + + + +Chapter IX: Concerning Microprosopus and His Bride in General + + +He said: Mouth, mouth, which hath followed out all these things, they +shall not dry up thy fountain. + +Thy fountain goeth forth and faileth not: surely concerning thee may this +be applied, "And a river went forth out of Eden"; also that which is +written, "Like a fountain of waters whose waters fail not." + +Now I testify concerning myself, that all the days which I have lived I +have desired to behold this day, yet was it not the will (of God). + +For with this crown is this day crowned, and now as yet I intend to reveal +certain things before God the Most Holy--may He be blessed!--and all these +things crown mine head. + +And this day(838) suffereth not increase, neither can it pass on into the +place of another day, for this whole day hath been yielded unto my power. + +And now I begin to reveal these things, that I may not enter ashamed into +the world to come. Therefore I begin and say: + +"It is written, Ps. lxxxix. 14: 'TZDQ VMSHPT, _Tzedeq Va-Meshephat_, +Justice and Judgment are the abode of Thy throne; CHSD VAMTH, _Chesed +Va-Emeth_, Mercy and Truth shall go before Thy countenance.' " + +What wise man will examine this, so that he may behold His paths, (those, +namely) of the Most Holy Supernal One, the judgments of truth, the +judgments which are crowned with His supernal crowns. + +For I say that all the lights which shine from the Supreme Light, the Most +Concealed of All, are all paths (leading) toward that Light. + +And in that Light which existeth in those single paths, whatsoever is +revealed is revealed. + +And all those lights adhere mutually together, this light in that light, +and that light in this light. + +And they shine mutually into each other, neither are they divided +separately from each other. + +That Light, I say, of those lights, severally and conjointly, which are +called the conformations of the King, or of the Crown of the King, that +which shineth and adhereth to that Light, which is the innermost of all +things, nor ever shineth without them. + +And therefore do all things ascend in one path, and all things are crowned +by one and the same thing, and one thing is not separated from another, +since HVA, _Hoa_, Himself, and His Name, are one. + +That Light which is manifested is called the Vestment; for He Himself, the +King, is the Light of all the innermost. + +In that Light is Hoa, Who is not separated nor manifested. + +And all those lights and all those luminaries shine forth from the Most +Holy Ancient One, the Concealed with all Concealments, who is the Highest +Light. + +And whensoever the matter is accurately examined, all those lights which +are expanded are no longer found, save only that Highest Light. + +Who is hidden and not manifested, through those vestments of ornament +which are the vestments of truth, QSHVT, _Qeshot_, the forms of truth, the +lights of truth. + +Two light-bearers are found, which are the conformation of the throne of +the King; and they are called TZDQ, _Tzedeq_, Justice, and MSHPT, +_Meshephat_, Judgment. + +And they are the beginning and the consummation. And through them are all +the Judgments crowned, as well superior as inferior. + +And they all are concealed in Meshephat. And from that Meshephat is Tzedeq +nourished. + +And sometimes they call the same, MLKI TZDQ MLK SHLM, _Meleki Tzedeq Melek +Shalem_, Melchizedek, King of Salem. + +When the judgments are crowned by Meshephat, all things are mercy; and all +things are in perfect peace, because the one temperateth the other. + +Tzedeq and the Rigors are reduced into order, and all these descend into +the world in peace and in mercy. + +And then is the hour sanctified, so that the Male and the Female are +united, and the worlds all and several exist in love and in joy. + +But whensoever sins are multiplied in the world, and the sanctuary is +polluted, and the Male and the Female are separated.(839) + +And when that strong Serpent beginneth to arise, Woe, then, unto thee, O +World! who in that time art nourished by this Tzedeq. For then arise many +slayers of men and executioners (of judgment) in thee, O World. Many just +men are withdrawn from thee. + +But wherefore is it thus? Because the Male is separated from the Female, +and Judgment, Meshephat, is not united unto Justice, Tzedeq. + +And concerning this time it is written, Prov. xiii. 23, "There is that is +destroyed, because therein is not Meshephat." Since Meshephat is departed +from this Tzedeq which is not therefore restrained; and Tzedeq hath +operation after another manner. + +And concerning this (matter) thus speaketh Solomon the king, Eccles. vii. +16: "All these things have I seen in the days of my HBL, _Hebel_; there is +a just man who perisheth in his Tzedeq," etc. + +Where by the word HBL, _Hebel_ (which is usually translated "vanity"), is +understood the breath from those supernal breathers forth which are called +the nostrils of the King. + +But when he saith HBLI, _Hebeli_, of my breath, Tzedeq, Justice, is to be +understood, which is MLKVTHA QDISHA, _Malkutha Qadisha_, the holy Malkuth +(_Sanctum Regnum_, the Holy Kingdom). + +For when She is stirred up in Her judgments and severities, then hath this +saying place, "There is a just man who perished in his Tzedeq." + +For what reason? Because Judgment, Meshephat, is far from Justice, Tzedeq. +And therefore is it said, Prov. xiii. 23, "And there is that is destroyed +because therein is not Meshephat." + +Come and see! When some sublimely just man is found in the world, who is +dear unto God the Most Holy One--may He be blessed!--then even if Tzedeq, +Justice, alone be stirred up, still on account of him the world can bear +it. + +And God the Most Holy--may He be blessed!--increaseth His glory so that He +may not be destroyed by the severity (of the judgments). + +But if that just man remaineth not in his place, then from the midst is he +taken away for example by that Meshephat, Judgment, so that before it he +cannot maintain his place, how much less before Tzedeq, Justice. + +David the king said at first, Ps. xxvi. 2, "Try me, O Tetragrammaton, and +prove me!" For I shall not be destroyed by all the severities, not even by +Tzedeq, Justice Herself, seeing that I am joined thereunto. + +For what is written, Ps. xvii. 15, "In Tzedeq, Justice, I will behold Thy +countenance." Therefore, properly speaking, I cannot be destroyed through +Tzedeq, seeing that I can maintain myself in its severities.(840) + +But after that he had sinned, he was even ready to be consumed by that +Meshephat, Judgment. Whence it is written, Ps. cxliii. 2, "And enter not +into Meshephat, Judgment, with Thy servant!" + +Come and see! When that Tzedeq, Justice, is mitigated by that Meshephat, +Judgment, then it is called TZDQH, _Tzedeqah,_ Liberality. + +And the world is tempered by Chesed, Mercy, and is filled therewith. + +As it is written, Ps. xxxii. 5: "Delighting in TZDQH, Liberality, and +MSHPT, Judgment; the earth is full of the CHSD, Mercy, of Tetragrammaton." + +I testify concerning myself, that during my whole life I have been +solicitous in the world, that I should not fall under the severities of +Justice, nor that the world should be burned up with the flames thereof. + +As it is written, Prov. xxx. 20, "She eateth and wipeth her mouth." + +Thenceforward and afterward all and singular are near unto the Abyss. + +And verily in this generation certain just men are given (upon earth); but +they are few who arise that they may defend the flock from the four angels +(otherwise, but judgments arise against the world, and desire to rush upon +us). + + + + +Chapter X: Concerning Microprosopus in Especial, with Certain Digressions; +and Concerning the Edomite Kings + + +Hereunto have I propounded how one thing agreeth with another; and I have +expounded those things which have been concealed in the most Holy Ancient +One, the Concealed with all Concealments; and how these are connected with +those. + +But now for a time I will discourse concerning the requisite parts of +Microprosopus; especially concerning those which were not manifested in +the Conclave of the Assembly, and which have been concealed in mine heart, +and have not been given forth in order therefrom. + +Hereunto have I mystically and in a subtle manner propounded all those +matters. Blessed is his portion who entereth therein and departeth +therefrom, and (blessed the portion) of those who shall be the heirs of +that inheritance. + +As it is written, Ps. cxliv. 15, "Blessed are the people with whom it is +so," etc. + +Now these be the matters which we have propounded. The Father(841) and the +Mother(842) adhere unto the Ancient One, and also unto His conformation; +since they depend from the Hidden Brain, Concealed with all Concealments, +and are connected therewith. + +And although the Most Holy Ancient One hath been conformed (as it were) +alone (_i.e._, apparently apart from all things at first sight); yet when +all things are accurately inspected, all things are HVA, _Hoa_, Himself, +the Ancient One, alone. + +Hoa is and Hoa shall be; and all those forms cohere with Himself, are +concealed in Himself, and are not separated from Himself. + +The Hidden Brain is not manifested, and (Microprosopus) doth not depend +immediately from it. + +The Father and the Mother proceed from this Brain, and depend from It, and +are connected with It. + +(Through Them) Microprosopus dependeth from the Most Holy Ancient One, and +is connected (with Him). And these things have we already revealed in the +Conclave of the Assembly. + +Blessed is his portion who entereth therein and departeth therefrom, and +hath known the paths; so that he declineth not unto the right hand, or +unto the left. + +But if any man entereth not therein and departeth therefrom, better were +it for that (man) that he had never been born. For thus it is written, +Hos. xiv. 10, "True are Thy ways, O Tetragrammaton!" + +Rabbi Schimeon spake and said: Through the whole day have I meditated on +that saying where it is said, Ps. xxxiv. 2, "My Nephesch(843) shall +rejoice in Tetragrammaton, the humble shall hear thereof and rejoice"; and +now that whole text is confirmed (in my mind). + +"My Nephesch shall rejoice in Tetragrammaton." This is true, for my +Neschamah is connected therewith, radiateth therein, adhereth thereto, and +is occupied thereabout, and in this same occupation is exalted in its +place. + +"The humble shall hear thereof and rejoice." All those just and blessed +men who have come into communion with God, the Most Holy--blessed be +He!--all hear and rejoice. + +Ah! now is the Holy One confessed; and therefore "magnify Tetragrammaton +with me, and let us exalt His Name together!" + +Thus is it written, Gen. xxxvi. 31, "And those are the kings who reigned +in the land of Edom." And also it is written thus, Ps. xlviii. 4, "Since, +lo! the kings assembled, they passed away together." + +"In the land of Edom." That is, in the place wherewith the judgments are +connected. + +"They passed away together." As it is written, "And he died, and there +reigned in his stead." + +"They themselves beheld, so were they astonished; they feared, and hasted +away." Because they remained not in their place, since the conformations +of the King had not as yet been formed, and the Holy City and its walls +were not as yet prepared. + +This is that which followeth in the text, "As we have heard, so have we +seen, in the city," etc. For all did not endure. + +But She (the Bride) now subsisteth beside the Male, with Whom She abideth. + +This is that which is written, Gen. xxxvi. 39, "And Hadar reigned in his +stead, and the name of his city was Pau, and the name of his wife was +Mehetabel, the daughter of Matred, the daughter of Mizaheb." + +Assuredly this have we before explained in the Assembly.(844) + +Now, also, in the book of the teaching of Rav Hamenuna the Elder it is +said, "And Hadar reigned in his stead." The word HDR, _Hadar_, is properly +to be expounded according unto that which is said, Lev. xxiii. 40, "The +fruit of trees which are HDR, _Hadar_, goodly." + +"And in the name of his wife Mehetabel," as it is written (in the text +just cited), "branches of palm-trees." + +Also it is written, Ps. xcii. 3, "The just man shall flourish as the +palm-tree." For this is of the male and female sex. + +She is called "the daughter of Matred"; that is, the Daughter from that +place wherein all things are bound together, which is called AB, Father. + +Also it is written, Job xxviii. 13, "Man knoweth not the price thereof, +neither is it found in the land of the living." + +She is the Daughter of Aima, the Mother; from Whose side the judgments are +applied which strive against all things. + +"The Daughter of Mizaheb;" because She hath nourishment from the two +Countenances (Chokmah and Binah, which are within Kether); and shineth +with two colors--namely from CHSD, _Chesed_, Mercy; and from DIN, _Din_, +Judgment. + +For before the world was established Countenance beheld not +Countenance.(845) + +And therefore were the Prior Worlds destroyed, for the Prior Worlds were +formed without (equilibrated) conformation. + +But these which existed not in conformation are called vibrating flames +and sparks, like as when the worker in stone striketh sparks from the +flint with his hammer, or as when the smith smiteth the iron and dasheth +forth sparks on every side. + +And these sparks which fly forth flame and scintillate, but shortly they +are extinguished. And these are called the Prior Worlds. + +And therefore have they been destroyed, and persist not, until the Most +Holy Ancient One can be conformed, and the workman can proceed unto His +work. + +And therefore have we related in our discourse that that ray sendeth forth +sparks upon sparks in 320 directions. + +And those sparks are called the Prior Worlds, and suddenly they perished. + +Then proceeded the workman unto His work, and was conformed, namely as +Male and Female. + +And those sparks became extinct and died, but now all things subsist. + +From a Light-Bearer of insupportable brightness proceeded a Radiating(846) +Flame, dashing off like a vast and mighty hammer those sparks which were +the Prior Worlds. + +And with most subtle ether were these intermingled and bound mutually +together, but only when they were conjoined together, even the Great +Father and Great Mother. + +From _Hoa_, Himself, is AB, the Father; and from _Hoa_, Himself, is Ruach, +the Spirit; Who are hidden in the Ancient of Days, and therein is that +ether concealed. + +And It was connected with a light-bearer, which went forth from that +Light-Bearer of insupportable brightness, which is hidden in the Bosom of +Aima, the Great Mother. + + + + +Chapter XI: Concerning the Brain of Microprosopus and Its Connections + + +And when both can be conjoined and bound together mutually (_i.e._, the +Father and the Mother), there proceedeth thenceforth a certain hard Skull. + +And it is extended on its sides, so that there may be one part on one +side, and another one on another side. + +For as the Most Holy Ancient One is found to include equally in Himself +the Three Heads,(847) so all things are symbolized under the form of the +Three Heads, as we have stated. + +Into this skull (of Microprosopus) distilleth the dew from the White Head +(of Macroprosopus), and covereth it. + +And that dew appeareth to be of two colors, and by it is nourished the +field of the holy apple trees. + +And from this dew of this Skull is the manna prepared for the just in the +world to come.(848) + +And by it shall the dead be raised to life. + +But that manna hath not at any other time been prepared so that it might +descend from this dew, save at that time when the Israelites were +wandering in the wilderness, and the Ancient One supplied them with food +from this place; because that afterward it did not fall out so more fully. + +This is the same which is said, Exod. xvi. 4, "Behold I rain upon you +bread from heaven." And also that passage where it is thus written, Gen. +xxvii. 28, "And the Elohim shall give unto thee of the dew of heaven." + +These things occur in that time. Concerning another time it is written, +"The food of man is from God the Most Holy One--blessed be He!"--and that +dependeth from MZLA, _Mezla_, the Influence; assuredly from the Influence +rightly so called. + +And therefore is it customary to say, "Concerning children, life, and +nourishment, the matter dependeth not from merit, but from the Influence." +For all these things depend from this Influence, as we have already shown. + +Nine thousand myriads of worlds receive influence from and are upheld by +that GVLGLTHA, _Golgeltha_, Skull. + +And in all things is that subtle AVIRA, _Auira_, Ether,(849) contained, as +It Itself containeth all things, and as in It all things are comprehended. + +His countenance is extended in two sides,(850) in two lights, which in +themselves contain all things. + +And when His countenance (_i.e._, that of Microprosopus) looketh back upon +the countenance of the Most Holy Ancient One, all things are called ARK +APIM, _Arikh Aphim_, Vastness of Countenance. + +What is ARK APIM, or Vastness of Countenance? Also it should rather be +called ARVK APIM, _Arokh Aphim_, Vast in Countenance. + +Assuredly thus is the tradition, since also He prolongeth His wrath +against the wicked. But the phrase ARK APIM, _Arikh Aphim_, also implies +the same as "healing power of countenance." + +Seeing that health is never found in the world save when the countenances +(of Macroprosopus and Microprosopus) mutually behold each other. + +In the hollow of the Skull (of Microprosopus) shine three lights. And +although thou canst call them three, yet notwithstanding are there +four,(851) as we have before said. + +He (Microprosopus) is the heir of His Father and of His Mother, and there +are two inheritances from Them; all which things are bound together under +the symbol of the Crown of His Head. And they are the phylacteries of His +Head. + +After that these are united together after a certain manner they shine, +and go forth into the Three Cavities of the Skull. + +(And then) singly they are developed each after its own manner, and they +are extended through the whole body. + +But they are associated together in two Brains, and the third Brain +containeth the others in itself.(852) + +And it adhereth as well to the one side as to the other, and is expanded +throughout the whole body. + +And therefrom are formed two colors mixed together in one, and His +countenance shineth. + +And the colors of His countenance are symbols of Ab (the Father) and Aima +(the Mother), and are called Däath (Knowledge) in Däath. + +As it is written, 1 Sam. ii. 3, "Since El Daoth (plural) is +Tetragrammaton," because in Him there are two colors. + +Unto Him (Microprosopus) are works ascribed diversely; but to the Most +Holy Ancient One (operations) are not ascribed diversely. + +For what reason doth He (Microprosopus) admit of variable disposition? +Because He is the heir of two inheritances (_i.e._, from Chokmah and +Binah). + +Also it is written, Ps. xviii. 26, "With the merciful man thou shalt show +thyself merciful." + +But also truly and rightly have the Companions decided concerning that +saying where it is written, Gen. xxix. 12, "And Jacob declared unto Rachel +that he was her father's brother, and that he was Rebekah's son." + +It is written "Rebekah's son," and not "the son of Isaac." And all the +mysteries are in Chokmah.(853) + +And therefore is (Chokmah) called the Perfection of all; and to it is +ascribed the name of Truth. + +And therefore is it written, "And Jacob declared," and not written, "and +Jacob said." + +Those (two) colors are extended throughout the whole Body (of +Microprosopus), and His Body cohereth with them. + +In the Most Holy Ancient One, the Concealed with all Concealments, +(things) are not ascribed diversely, and unto Him do they not tend +(diversely), since the whole is the same (with itself) and (thus is) life +unto all (things); and from Him judgment dependeth not (directly). + +But concerning Him (Microprosopus) it is written, that unto Him are +ascribed (diverse) works, properly speaking. + + + + +Chapter XII: Concerning the Hair of Microprosopus + + +From the skull of the Head (of Microprosopus) depend all those chiefs and +leaders (otherwise, all those thousands and tens of thousands), and also +from the locks of the hair. + +Which are black, and mutually bound together, and which mutually cohere. + +But they adhere unto the Supernal Light from the Father, AB, _Ab_, which +surroundeth His Head (_i.e._, that of Microprosopus); and unto the Brain, +which is illuminated from the Father. + +Thencefrom, even from the light which surroundeth His Head (_i.e._, that +of Microprosopus) from the Mother, Aima, and from the second Brain, +proceed long locks upon locks (of hair). + +And all adhere unto and are bound together with those locks(854) which +have their connection with the Father. + +And because (these locks are) mutually intermingled with each other, and +mutually intertwined with each other, hence all the Brains are connected +with the Supernal Brain (of Macroprosopus). + +And hence all the regions which proceed from the Three Cavities of the +Skull are mingled mutually together, as well pure as impure, and all those +accents and mysteries are as well hidden as manifest. + +And since all the Brains have a secret connection with the ears of +Tetragrammaton, in the same way as they shine in the crown of the Head, +and enter into the hollow places of the Skull. + +Hence all these locks hang over and cover the sides of the ears, as we +have elsewhere said. + +And therefore is it written, 2 Kings xix. 16, "Incline, O Tetragrammaton, +Thine ear, and hear!" + +Hence is the meaning of this passage, which is elsewhere given, "If any +man wisheth the King to incline His ear unto him, let him raise(855) the +head of the King and remove the hair from above the ears; then shall the +King hear him in all things whatsoever he desireth." + +In the parting of the hair a certain path is connected with the (same) +path of the Ancient of Days, and therefrom are distributed all the paths +of the precepts of the Law. + +And over these (locks of hair) are set all the Lords of Lamentation and +Wailing; and they depend from the single locks. + +And these spread a net for sinners, so that they may not comprehend those +paths. + +This is that which is said, Prov. iv. 18, "The path of the wicked is as +darkness." + +And these all depend from the rigid locks; hence also these are entirely +rigid, as we have before said. + +In the softer (locks) adhere the Lords of Equilibrium, as it is written, +Ps. xxv. 10, "All the paths of Tetragrammaton are CHSD, _Chesed_, and +AMTH, _Emeth_, Mercy and Truth." + +And thus when these developments of the Brain emanate from the Concealed +Brain, hencefrom each singly deriveth its own nature. + +From the one Brain the Lords of Equilibrium proceed through those softer +locks, as it is written, Ps. xxv. 10, "All the paths of Tetragrammaton are +Chesed and Emeth." + +From the second Brain the Lords of Lamentation and Wailing proceed through +those rigid locks and depend (from them). Concerning whom it is written, +Prov. iv. 19, "The path of the wicked is as darkness; they know not +wherein they stumble." + +What is this passage intended to imply? Assuredly the sense of these +words: "they know not," is this: "They do not know, and they do not wish +to know." + +"Wherein they stumble." Do not read "BMH, _Bameh_, wherein," but "BAIMA, +_Be-Aima_, in Aima, the Mother," they stumble; that is, through those who +are attributed unto the side of the Mother. + +What is the side of the Mother? Severe Rigor, whereunto are attributed the +Lords of Lamentation and Wailing. + +From the third Brain the Lords of Lords proceed through those locks +arranged in the middle condition (_i.e._, partly hard and partly soft), +and depend (therefrom); and they are called the Luminous and the +Non-Luminous Countenances. + +And concerning these it is written, Prov. iv. 26, "Ponder the path of thy +feet." + +And all these are found in those locks of the hair of the Head. + + + + +Chapter XIII: Concerning the Forehead of Microprosopus + + +The forehead of the Skull (of Microprosopus) is the forehead for visiting +sinners (otherwise, for rooting out sinners). + +And when that forehead is uncovered there are excited the Lords of +Judgments against those who are shameless in their deeds. + +This forehead hath a rosy redness. But at that time when the forehead of +the Ancient One is uncovered over against this forehead, the latter +appeareth white as snow. + +And that time is called the Time of Grace for all. + +In the "Book of the Teaching of the School of Rav Yeyeva the Elder" it is +said: The forehead is according as the forehead(856) of the Ancient One. +Otherwise, the letter _Cheth_, CH, is placed between the other two +letters, according to this passage, Num. xxiv. 17, "VMCHTZ, _Ve-Machetz_, +and shall smite the corners of Moab?" + +And we have elsewhere said that it is also called NTZCH, _Netzach_, the +neighboring letters (M and N, neighboring letters in the alphabet, that +is, and allied in sense, for _Mem_ = Water, and _Nun_ = Fish, that which +lives in the water) being counter-changed. (_Netzach_ = Victory, and is +the seventh Sephira.) + +But many are the NTZCHIM, _Netzachim_, Victories;(857) so that another +(development of) Netzach may be elevated into another path, and other +Netzachim may be given which are extended throughout the whole body (of +Microprosopus). + +But on the day of the Sabbath, at the time of the afternoon prayers, the +forehead of the Most Holy Ancient One is uncovered, so that the judgments +may not be aroused. + +And all the judgments are subjected; and although they be there, yet are +they not called forth. (Otherwise, and they are appeased.) + +From this forehead depend twenty-four tribunals, for all those who are +shameless in their deeds. + +And it is written, Ps. lxxiii. 11: "And they have said, 'How can El know? +and is there knowledge in the Most High?' " + +But truly (the tribunals) are only twenty; wherefore are four added? +Assuredly, in respect of the punishments of the inferior tribunals which +depend from the Supernals. + +Therefore there remain twenty.(858) And therefore unto none do they +adjudge capital punishment until he shall have fulfilled and reached the +age of twenty years, in respect of these twenty tribunals. + +But in our doctrine regarding our Arcana have we taught that the books +which are contained in the Law refer back unto these twenty-four. + + + + +Chapter XIV: Concerning the Eyes of Microprosopus + + +The Eyes of the Head (of Microprosopus) are those eyes from which sinners +cannot guard themselves; the eyes which sleep, and yet which sleep not. + +And therefore are they called "Eyes like unto doves, KIVNIM, _Ke-Ionim_." +What is IVNIM, _Ionim_? Surely it is said, Lev. xxv. 17, "Ye shall not +deceive any man his neighbor." + +And therefore is it written, Ps. xciv. 7, "IH, _Yah_, shall not behold." +And shortly after verse 9, "He that planteth the ear, shall He not hear? +He that formeth the eye, shall He not see?" + +The part which is above the eyes (the eyebrows) consisteth of the hairs, +which are distributed in certain proportions. + +From those hairs depend 1,700 Lords of Inspection for striving in battles. +And then all their emissaries arise and unclose the eyes. + +In the skin which is above the eyes (the eyelids) are the eyelashes, and +thereunto adhere thousand thousands Lords of Shields. + +And these be called the covering of the eyes. And all those which are +called (under the classification of) the eyes of IHVH, Tetragrammaton, are +not unclosed, nor awake, save in that time when these coverings of the +eyelashes be separated from each other; namely, the lower from the upper +(eyelashes). + +And when the lower eyelashes are separated from the upper, and disclose +the abode of vision, then are the eyes opened in the same manner as when +one awaketh from his sleep. + +Then are the eyes rolled around, and (Microprosopus) looketh back upon the +open eye (of Macroprosopus), and they are bathed in its white brilliance. + +And when they are thus whitened, the Lords of the Judgments are turned +aside from the Israelites. And therefore it is written, Ps. xliv. 24: +"Awake: wherefore sleepest thou, O Tetragrammaton? Make haste," etc. + +Four colors appear in those eyes; from which shine the four coverings of +the phylacteries, which shine through the emanations of the Brain. + +Seven, which are called the eyes of Tetragrammaton, and the inspection, +proceed from the black color of the eyes; as we have said. + +As it is written, Zech. iii. 9, "Upon one stone seven eyes." And these +colors flame forth on this side. + +From the red go forth others, the Lords of Examination for Judgment. + +And these are called: "The eyes of Tetragrammaton going forth throughout +the whole earth." + +Where it is said (in the feminine gender) "MSHVTTVTH, _Meshotetoth_, going +forth," and not "MSHVTTIM, _Meshotetim_," in the masculine, because all +are judgment. + +From the yellow proceed others who are destined to make manifest deeds as +well good as evil. + +As it is written, Job xxxiv. 21, "Since His eyes are upon the ways of +man." And these, Zach. iv. 10, are called "The eyes of Tetragrammaton," +MSHVTTIM, _Meshotetim_, going forth around, but in the masculine gender, +because these extend in two directions--toward the good and toward the +evil. + +From the white brilliance proceed all those mercies and all those benefits +which are found in the world, so that through them it may be well for the +Israelites. + +And then all those three colors are made white, so that He may have pity +upon them. + +And those colors are mingled together mutually, and mutually do they +adhere unto each other. Each one affecteth with its color that which is +next unto it. + +Excepting the white brilliance wherein all are comprehended when there is +need, for this enshroudeth them all. + +So therefore no man can convert all the inferior colors--the black, red, +and yellow--into the white brilliance. + +For only with this glance (of Macroprosopus) are they all united and +transformed into the white brilliance. + +His eyelashes (_i.e._, those of Microprosopus, for to the eye of +Macroprosopus neither eyebrows nor eyelashes are attributed) are not +found, when (his eyes) desire to behold the colors; seeing that his +eyelashes disclose the place (of sight) for beholding all the colors. + +And if they disclose not the place (of vision) the (eyes) cannot see nor +consider.(859) + +But the eyelashes do not remain nor sleep, save in that only perfect hour, +but they are opened and closed, and again closed and opened, according to +that Open Eye (of Macroprosopus) which is above them. + +And therefore is it written, Ezek. i. 14, "And the living creatures rush +forth and return." + +Now we have already spoken of the passage, Isa. xxxiii. 20, "Thine eye +shall see Jerusalem quiet, even Thy habitation." + +Also it is written, Deut. ii. 12, "The eyes of Tetragrammaton thy God are +ever thereon in the beginning of the year," etc. + +For so Jerusalem requireth it, since it is written, Isa. i. 21, "TZDQ, +_Tzedeq_, Justice abideth in Her." + +And therefore (is it called) Jerusalem, and not Zion. For it is written, +Isa. i. 26: "Zion is redeemed in MSHPT, _Meshephat_, Judgment, etc.," +which are unmixed mercies. + +Thine eye: (therefore) is it written OINK, _Ayinakh_ (in the singular +number). Assuredly it is the eye of the Most Holy Ancient One, the Most +Concealed of All (which is here referred to). + +Now it is said, "The eyes of Tetragrammaton thy God are thereon"; in good, +that is to say, and in evil; according as either the red color or the +yellow is required. + +But only with the glance (of Macroprosopus) are all things converted and +cleansed into the white brilliance. + +The eyelids (of Microprosopus) are not found when (His eyes) desire to +behold the colors. But here (it is said), "Thine eyes shall behold +Jerusalem." Entirely for good, entirely in mercy. + +As it is written, Isa. liv. 7, "And with great mercies will I gather +thee." + +The eyes of Tetragrammaton thy God are ever thereon from the beginning of +the year. Here the word "MRSHITH, _Merashith_, from the beginning," is +written defectively without A, for it is not written RASHITH with the A. + +Hence it remaineth not always in the same condition. What doth not? The +inferior H, _He_ (of IHVH). + +And concerning that which is supernal it is written, Lam. ii. 1: "He hath +cast down MShMIM, _Me-Shamaim_, from the heavens; ARTZ, _Aretz_, the +earth, the Tiphereth, Israel." + +Wherefore hath he cast down Aretz from Shamaim? Because it is written, +Isa. l. 3, "I will cover the heavens, Shamaim, with darkness," and with +the blackness of the eye (of Microprosopus), namely, with the black color, +are they covered. + +"From the beginning of the year." What, then, is that place whence those +eyes of Tetragrammaton behold Jerusalem? + +Therefore he(860) hasteneth to expound this (saying immediately), "From +the beginning, MRSHITH, of the year," which (word "_MRSHITH_" being +written thus), without the Aleph, A,(861) symbolizeth judgment; for +judgment is referred unto that side, although virtually (the word +"Merashith") is not judgment. + +"Even unto the end of the year." Herein, properly speaking, is judgment +found. For it is written, Isa. i. 21, "Justice dwelt in her." For this is +"the end of the year." + +Come and see! A, _Aleph_, only is called the first (letter). In A, +_Aleph_, is the masculine power hidden and concealed; that namely, which +is not known. + +When this Aleph is conjoined in another place, then is it called RASHITH, +_Rashith_, beginning. + +But if thou sayest that (_A_) is conjoined herewith,(862) truly it is not +so, but (_A_) is only manifested therein and illuminateth it; and in that +case only is it called RASHITH, _Rashith_, beginning. + +Now therefore in this (passage) RASHITH (spelt with the A) is not found as +regards Jerusalem; for were (the letter A) herein, it would (denote that +it would) remain forever. + +Hence it is written defectively MRSHITH, _Me-Rashith_. Also concerning the +world to come it is written, Isa. xli. 27,(863) "The first shall say to +Zion, Behold, behold them," etc. + + + + +Chapter XV: Concerning the Nose of Microprosopus + + +The nose of Microprosopus is the form of His countenance, for therethrough +is His whole countenance known. + +This nose is not as the nose of the Most Holy Ancient One, the Concealed +with all Concealments. + +For the nose of Him, the Ancient One, is the life of lives for all things, +and from His two nostrils rush forth the _Ruachin De-Chiin_, RVCHIN +DCHIIN, spirits of lives for all. + +But concerning this (nose of) Microprosopus it is written, Ps. xviii. 9, +"A smoke ascendeth in His nose." + +In this smoke all the colors are contained. In each color are contained +multitudes of lords of most rigorous judgment, who are all comprehended in +that smoke. + +Whence all those are not mitigated save by the smoke of the inferior +altar. + +Hence it is written, Gen. viii. 21, "And IHVH smelled a sweet savor." It +is not written (He smelled) the odor of the sacrifice. What is "sweet" +save "rest"? Assuredly the spirit at rest is the mitigation of the Lords +of Judgment. + +(When therefore it is said) "And IHVH smelled the odor of rest," most +certainly the odor of the sacrificed victim is not meant, but the odor of +the mitigation of all those severities which are referred unto the nose. + +And all things which adhere unto them, all things, I say, are mitigated. +But most of these severities mutually cohere. + +As it is written, Ps. cvi. 2, "Who shall recount GBVRVTH IHVH, the +Geburoth of Tetragrammaton?" + +And this nose (of Microprosopus) emitteth fire from the two nostrils, +which swalloweth up all other fires. + +From the one nostril (goeth forth) the smoke, and from the other nostril +the fire, and they both are found on the altar, as well the fire as the +smoke. + +But when He the most Holy Ancient One is unveiled, all things are at +peace. This is that which is said, Isa. xlviii. 9, "And for My praise will +I refrain from thee" (literally, "block up thy nostrils"(864)). + +The nose of the Most Holy Ancient One is long and extended, and He is +called Arikh Aphim, Long of Nose. + +But this nose (of Microprosopus) is short, and when the smoke commenceth, +it issueth rapidly forth, and judgment is consummated. + +But who can oppose the nose of Him the Ancient One? Concerning this, all +things are as we have said in the Greater Assembly, where concerning this +matter the Companions were exercised. + +In the book of the treatise of Rav Hamenuna the Elder he thus describeth +these two nostrils (of Microprosopus), saying that from the one proceed +the smoke and the fire, and from the other, peace and the beneficent +spirits. + +That is, when (Microprosopus) is considered as having (in Himself the +symbolism of) right side and left side. As it is written, Hosea xiv. 7, +"And his smell like Lebanon." + +And concerning His Bride it is written, Cant. vii. 9, "And the smell of +thy nostril like apples." Which if it be true concerning the Bride, how +much more concerning Himself? And this is a notable saying. + +When therefore it is said, "And Tetragrammaton smelled the odor of peace," +the word "HNICHCH," _Ha-Nichach_, of peace, can be understood in a double +sense. + +One sense is primary, when the Most Holy Ancient One, the Concealed with +all Concealments, is manifested; for HVA, _Hoa_, He, is the peace and +mitigation of all things. + +And the other respecteth the inferior mitigation, which is done through +the smoke and fire of the altar. + +And because of this duplicate meaning is the word NICHCH, _Nichach_, +written with a double CH. And all these things are said concerning +Microprosopus. + + + + +Chapter XVI: Concerning the Ears of Microprosopus + + +There are two ears for hearing the good and the evil, and these two can be +reduced into one. + +As it is written, 2 Kings xix. 18, "Incline, O Tetragrammaton, Thine ear, +and hear." + +The ear from within dependeth upon certain curves which are therein +formed, so that the speech may be made clearer before its entrance into +the brain. + +And the brain examineth it, but not with haste. For every matter which is +accomplished in haste cometh not from perfect wisdom. + +From those ears depend all the Lords of Wings who receive the Voice of the +Universe; and all those are called thus, the Ears of Tetragrammaton. + +Concerning whom it is written, Eccles. x. 20, "For a bird of the air shall +carry the voice," etc. + +"For a bird of the air shall carry the voice." This text hath a difficult +(meaning). And now (for so much is expressed) whence is the voice? + +For in the beginning of the verse it is written: "Curse not the King even +in thy thought." Where it is written concerning even the (unexpressed) +thought, and concerning the secret thoughts of thy couch. + +Wherefore? Because "a bird of the air shall carry the voice." Which +(voice) as yet is unexpressed. + +Assuredly this is the true meaning. Whatsoever a man thinketh and +meditateth in his heart, he maketh not a word until he bringeth it forth +with his lips. (What the text intendeth is) if any man attendeth not +hereunto. + +For that voice sent forward (from inconsiderate thought) cleaveth the air, +and it goeth forth and ascendeth, and is carried around through the +universe; and therefore is the voice. + +And the Lords of Wings receive the voice and bear it on unto the King +(Microprosopus), so that it may enter into His ears. + +This is that which standeth written, Deut. v. 28, "And Tetragrammaton hath +heard the voice of your words." Again, Num. xi. 1, "And Tetragrammaton +heard, and His wrath was kindled." + +Hence every prayer and petition which a man poureth forth before God the +Most Holy One--blessed be He!--requireth this, that he pronounce the words +with his lips. + +For if he pronounce them not, his prayer is no prayer, and his petition is +no petition. + +But as far as the words go forth, they cleave the air asunder, and ascend, +and fly on, and from them is the voice made; and that which receiveth the +one receiveth also the other, and beareth it into the Holy Place in the +head of the King (otherwise, beneath Kether, the Crown). + +From the three cavities (of the brain of Microprosopus) distilleth a +certain distillation, and it is called the Brook. As it is said in 1 Kings +xvii. 3, "The brook Kherith," as it were an excavation or channel of the +ears. + +And the voice entereth into that curved passage, and remaineth in that +brook of that distillation. + +And then is it therein detained, and examined, whether it be good or +whether it be evil. This is the same which is said, Job xxxiv. 3, "Because +the ear examineth the words." + +For what cause doth the ear examine the words? Because the voice is +detained in that brook distilling into the curved passage of the ears, and +doth not swiftly enter into the body, and thereunto is an examination +instituted between the good and the evil. + +"As the palate tasteth meat." Wherefore can the palate taste meat? Because +in the same manner it causeth it to delay, and (the meat) doth not enter +so rapidly into the body. And hence (the palate) proveth and tasteth it +(to discern) whether it be sweet and pleasant. + +From this opening of the ears depend other openings, (namely) the opening +of the eye, the opening of the mouth, the opening of the nose. + +From that voice which entereth into the opening of the ears, if it be +necessary (a certain part) entereth into the opening of the eyes, and +these pour forth tears. + +From that voice, if it be necessary (a certain part) entereth into the +opening of the nose, and from that voice it produceth smoke and fire. + +This is that which is written, Num. xi. 1, "And Tetragrammaton heard, and +His wrath was kindled, and the fire of Tetragrammaton turned against +them." + +And if it be necessary that voice goeth forth into the opening of the +mouth, and it speaketh, and determineth certain things. + +From that voice are all things; from that voice (a certain part) entereth +into the whole body, and by it are all things affected. Whence doth this +matter depend? From that ear. + +Blessed is he who observeth his words. Therefore is it written, Ps. xxxiv. +13, "Keep thy tongue from evil, and thy lips from speaking guile." + +Unto this ear is attributed hearing, and under (the idea of) hearing are +those brains comprehended.(865) + +Chokmah is contained therein, as it is written, 1 Kings iii. 9, "And wilt +Thou give unto Thy servant a hearing heart." + +Binah also, as it is written, 1 Sam. iii. 9, "Speak, for Thy servant +heareth." Also 2 Kings xviii. 26, "Because we have heard." And hencefrom +all things depend. + +Däath also, as it is said, Prov. iv. 10, "Hear, O my son, and receive My +sayings." And again, _ibid._ ii. 1, "Thou shalt hide My sayings with +thee." And thereunto all things depend from the ears. + +From these ears depend prayers and petitions, and the opening of the eyes. + +This is the same which standeth written, 2 Kings xix. 16, "Incline, O +Tetragrammaton, Thine ear, and hear; open Thine eyes, and see." Thus all +things depend hencefrom. + +From this ear depend the highest Arcana, which go not forth without, and +therefore is (this ear) curved in the interior parts, and the Arcana of +Arcana are concealed therein. Woe unto him who revealeth the Arcana! + +And because the Arcana come into contact with this ear, and follow the +curvings of that region, hence the Arcana are not revealed unto those who +walk in crooked paths, but unto those (who walk in) those which are not +crooked. + +Hence is it written, Ps. xxv. 14, "The SVD IHVH, _Sod Tetragrammaton_, +Secret of Tetragrammaton, is with them that fear Him, and He will show +them His covenant"; namely, unto such as keep their path and thus receive +His words. + +But they who are perverse in their ways receive certain words, and quickly +introduce the same into themselves, but in them is no place where they can +be detained (for examination). + +And all the other openings are opened therein, until those words can issue +forth from the opening of the mouth. + +And such men are called the sinners of their generation, hating God the +Most Holy One--blessed be He. + +In Mischna, or our tradition, we have taught that such men are like unto +murderers and idolaters. + +And all these things are contained in one saying, where it is written, +Lev. xix. 16, "Thou shalt not go up and down as a tale-bearer among thy +people, neither shalt thou stand against the blood of thy neighbor: ANI +IHVH, I am Tetragrammaton." + +Therefore he who transgresseth the first part of that verse doth the same +as if he were to transgress the whole. + +Blessed is the portion of the just, concerning whom it is said, Prov. xi. +13, "A tale-bearer revealeth secrets, but he that is of a faithful spirit +concealeth the matter." + +"Spirit, RVCH, _Ruach_," properly (is used here) for the Ruach of such is +extracted from the Supernal Holy Place. + +Now we have said that this is a symbol. Whosoever revealeth Arcana with +fixed purpose of mind, he is not of the body of the Most Holy King. + +And therefore to such a man nothing is an Arcanum, neither is from the +place of the Arcanum. + +And whensoever his soul departeth, the same adhereth not unto the body of +the King, for it is not his place. Woe unto that man! woe unto himself! +woe unto his Neschamah!(866) + +But blessed is the portion of the just who conceal secrets, and much more +the Supernal Arcana of God the Most Holy One--blessed be He!--the highest +Arcana of the Most Holy King. + +Concerning them it is written, Isa. lx. 21, "Thy people also shall be all +righteous; they shall inherit the land forever." + + + + +Chapter XVII: Concerning the Countenance of Microprosopus + + +His countenance is as two abodes of fragrance, and all that I have before +said is His testimony. + +For the testimony, SHDVTHA, _Sahedutha_, dependeth from Him, and in all +His testimony dependeth. + +But these places of fragrance are white and red; the testimony of Ab the +Father, and Aima the Mother; the testimony of the inheritance which He +hath taken by right and obtained. + +And in our tradition we have also established by how many thousand degrees +the whiteness differeth from the redness. + +But yet at once they agree together in Him in one,(867) under the general +form of the whiteness; for whensoever it is illuminated from the light of +the white brilliance of the Ancient One, then that white brilliance +overcloudeth the redness, and all things are found to be in light. + +But whensoever judgments ascend (otherwise, threaten) in the universe, and +sinners are many, leprosy is found in all things (otherwise, throughout +the universe), and the redness spreadeth over the countenance, and +overcloudeth all the whiteness. + +And then all things are found in judgment, and then (He putteth on) the +vestments of zeal, which are called "the garments of vengeance" (Isa. lix. +17), and all things depend herefrom. + +And because the testimony existeth in all things, hence so many Lords of +Shields are enshrouded by those colors, and attend upon those colors. + +When those colors are resplendent, the worlds all and singular exist in +joy. + +In that time when the white brilliance shineth all things appear in this +color; and when He appeareth in redness, similarly all things appear in +that color. + + + + +Chapter XVIII: Concerning the Beard of Microprosopus + + +In those abodes (otherwise forms) of fragrance the beard beginneth to +appear from the top of the ears, and it descendeth and ascendeth in the +place of fragrance. + +The hairs of the beard are black, and beautiful in form as in (that of) a +robust youth. + +The oil of dignity of the supernal beard of the Ancient One (floweth down) +in this beard of Microprosopus. + +The beautiful arrangement of this beard is divided into nine parts. But +when the most holy oil of dignity of the Most Holy Ancient One sendeth +down rays into this beard, its parts are found to be twenty-two.(868) + +And then all things exist in benediction, and thence Israel the patriarch +(_i.e._, Jacob) took his blessing. And the symbol of this is to be found +in these words, Gen. xlviii. 20, "BK, with the twenty-two shall Israel +bless." (The real translation of BK is "in thee," but the numerical value +of BK is twenty-two; hence the symbolism here rendered.) + +We have described the conformations of the beard already, in the Conclave +of the Assembly. Here also I desire to enter upon this matter in all +humility. + +Now we thus examined all the parts of the beard, that in the Conclave of +the Assembly (we found) that they were all disposed from the parts of the +beard of the Most Holy Ancient One. + +Six there are; nine they are called. For the first conformation goeth +forth through that Spark of the most refulgent Light-bearer,(869) and +goeth down beneath the hair of the head, assuredly beneath those locks +which overhang the ears. + +And it descendeth before the opening of the ears unto the beginning of the +mouth. + +But this arrangement is not found in the Most Holy Ancient One. But when +that fountain of Wisdom, CHKMTHA, _Chokmatha_, floweth down from MZLA, +_Mezla_, the Influence of the Most Holy Ancient One, and dependeth from +Him, and when Aima, the Mother, ariseth, and is included in that subtle +ether, then She, Aima, assumeth that white brilliance.(870) + +And the Scintilla entereth and departeth, and together mutually are They +bound, and thence cometh the One Form. + +And when there is need, One ariseth above the Other, and the Other again +is concealed in the presence of Its Companion. + +And therefore there is need of all things; of one thing for performing +vengeance, of another for showing forth mercy. + +And therefore David the king hath sought out this beard, as we have shown +already. + +In this beard nine conformations are found, (among which are) six myriads +which depend among them, and are extended throughout the whole body. + +And those six which depend hang in the locks which are beneath the abodes +of fragrance, three on this side and three on that. + +And in the ornamentation of the beard hang the three remaining +(conformations); one above the lips, and two in those locks which hang +down upon the chest. + +And all those six (other conformations), three on this side and three on +that side, go forth, and all depend from those locks which hang down, and +they are extended throughout the whole body. + +But on account of those three (conformations), which are more connected +with the ornament of the beard than all the others, the Holy Name is +written in its purity. + +When it is written thus, Ps. cxviii. 5: "I invoked IH, _Yah_, in my +trouble: IH, _Yah_, heard me at large: Tetragrammaton is with me, +therefore I will not fear." + +But that which we have already laid down in the Conclave of the Assembly +concerning these words, "In my trouble I invoked IH, _Yah_," that this is +to be referred to that place where the beard beginneth to be extended, +which place is more remote, and before the ears, is also correct. + +And in the book of the dissertation of the school of Rav Yeyeva the Elder +it is thus said and established, that the beginning of the beard cometh +from the supernal CHSD, _Chesed_, Mercy. + +Concerning which it is written, "LK IHVH HGDVLH VHGBVRH VHTHPARTH, _Leka, +Tetragrammaton; Ha-Gedulah, Ve-Ha-Geburah, Ve-Ha-Tiphereth_, Thine, O +Tetragrammaton, Gedulah, (another name for Chesed), Geburah, and Tiphereth +(the names of the fourth, fifth, and sixth Sephiroth, which Protestants +usually add to the end of the Lord's Prayer, substituting, however, +Malkuth for Gedulah), Thine, O Tetragrammaton, are the Mercy, the Power, +and the Glory (or Beauty)." And all these are so, and thus it (the beard) +commenceth. + +Therefore the nine (conformations) arise from and depend from the beard; +and thus it commenceth from before the ears. But (the conformations) +remain not in permanence save through another cause, as we have before +laid down. + +For whensoever the universe hath need of mercy, the Influence, Mezla, of +the Ancient One is uncovered; and all those conformations which exist in +the most adorned beard of Microprosopus are found to be entirely mercies, +yet so that they can exercise vengeance against the haters of the +Israelites, and against those who afflict them. + +But the whole ornament of the beard consisteth in those locks which hang +down, because all things depend thencefrom. + +All those hairs which are in the beard of Microprosopus are hard and +rigid, because they all subject the judgments when the Most Holy Influence +is manifested. + +And when there is to be contention, then He appeareth like unto a brave +hero, victorious in war. And then that becometh bare of hair which is bare +of hair, and that becometh bald which is bald. + +Moses commemorated these nine conformations a second time, Num. xiv. 17, +when there was need to convert them all into mercy. + +For although he recite not now the thirteen conformations (of the beard of +Macroprosopus), yet from this idea the thing depended; for he did not +allow himself to enter into those conformations simply that he might +enumerate them. + +But unto the Influence directed he his meditation, and made mention +thereof. As it is written, Num. xiv. 17, "And now, I beseech thee, let +KCH, _Kach_, the Power of Tetragrammaton, be great!" + +What is to be understood by KCH, IHVH, _Kach Tetragrammaton_, the Power of +Tetragrammaton? Thus is MZLA QDISHA, _Mezla_, _Qadisha_, the Holy +Influence, called, even the Concealed with all Concealments. And from the +Influence that Strength and that Light depend. + +And since of this (Influence) Moses was speaking, and this (Influence) he +was commemorating, and concerning this (Influence) he was meditating, he +then immediately recited those nine conformations which belong unto +Microprosopus. + +So that they all might exist in light, and that judgment might not be +found therein. And therefore this whole judgment (otherwise, this whole +beard) dependeth from the Influence. + +When the hairs begin to be restrained He Himself is as the hero of an army +victorious in war. + +In this beard (of Microprosopus) floweth down the oil of dignity from the +Concealed Ancient One, as it is said, Ps. cxxxiii. 2, "Like excellent oil +upon the head, descending upon the beard, the beard of Aaron." + + + + +Chapter XIX: Concerning the Lips and Mouth of Microprosopus + + +Those hairs cover not the lips, and the entire lips are red and rosy. As +it is written, Cant. v. 13, "His lips as roses." (In the ordinary version +SHVSHNIM, _Shushanim_, is translated "lilies," not "roses." + +His lips murmur Geburah, Severity, but they also murmur _Chokmah_, Wisdom. + +From those lips alike depend good and evil, life and death. + +From these lips depend the Lord of Vigilance. For when those lips murmur, +they all are excited to bring forth secret things, as well as the Lords of +Judgment in all the tribunals wherein they have their abiding-place. + +And therefore are these called the Watchers; as it is written, Dan. iv. +17, "This matter is by the decree of the Watchers, and the demand by the +word of the Holy Ones." + +What is a Watcher? In the book of the dissertation that is explained from +this passage, 1 Sam. xxviii. 16, "And is become thine enemy." + +Seeing that judgments are stirred up against those who obtain not mercy +from the Supernals. + +Hence are those stirred up who are the lords of the enmity of all things. + +And, nevertheless, in each case are there mercy and judgment. And +therefore is it said, Dan. iv. 13, "A watcher and a holy one"; judgment +and mercy. + +And between those lips when they are opened is the mouth disclosed. + +By that RVCH, _Ruach_, breath, which goeth forth from His mouth, many +thousands and myriads are enshrouded; and when it is extended by the same +are the true prophets enfolded, and all are called the mouth of +Tetragrammaton. + +When forth from His mouth the words proceed through His lips, the same are +muttered through the whole circuit of 18,000 worlds,(871) until they are +all bound together at once in the twelve paths and the known ways. And one +thing ever expecteth another. + +By the tongue is the vocal expression of the sublime spoken, in the middle +nexus of the utterance. + +And therefore is it written, Cant. v. 16, "His mouth is most sweet." And +this same palate of His conveyeth a sweet taste; wherefore He smileth when +He tasteth food (which is pleasant).(872) + +"And He is altogether the desirablenesses (or delights)" (of the powers +of) fire and (the powers of) water, because the fire and water are +counterchanged with each other mutually (otherwise, are conformed +together), and are beautiful in his conformation.(873) + +For the colors are mutually associated together. + +In His palate are the (guttural) letters (of the Hebrew Alphabet--namely, +A, H, CH, O) formed and constructed; in the circuit of His (mouth) are +they condensed (into the palatals G, I, K, Q).(874) + +The letter A, _Aleph_, which cast forth the kings and constituted the +kings(875) (_i.e._, that guttural letter which is referred to the First +Sephira, Kether, the Crown, becometh the palatal letter G, _Ghimel_). + +The letter CH, _Cheth_, which goeth forth and descendeth and ascendeth, +and is crowned in the head (referring to the Second Sephira, _Chokmah_, +Wisdom), and is fire condensed in ether (_i.e._, developeth in the palatal +letter I, _Yod_). + +The letter H, _He_, the golden-yellow color (otherwise, germinating power) +of the Mother, Aima, having been connected with the Female Power, is +extended in the Greater Female Potency into the desire of the Holy City, +which two (otherwise, for these places) are mutually bound together the +one unto the other (these two are Aima, the supernal H of IHVH, and the +Holy City, the Bride, as She is called in the Apocalypse, the final H of +IHVH). (And the guttural letter H, _He_, formeth the palatal letter _K_, +_Kaph_, which is referred unto the Queen.) As it is written, Cant. iv. 6, +"Unto the mountain of myrrh, unto the hill of frankincense." + +The letter O, _Ayin_ (which denoteth the seven Inferiors which were +destroyed) is the medium of splendor of mediation (_i.e._, the internal +Light of the broken vessels), hath been formed forth in His lips by +revolution therein (and it hath been condensed in Q, _Qoph_, which goeth +forth from the middle of the palate unto the lips). For the branches (of +the Tree of Life, namely) are connected in Him (Microprosopus) in the +spirits (such as they were in the prior world) formed forth (such as they +are in the restored world). + +For in the mysteries of the letters of Solomon the King, those four +letters, A, H, CH, O, are surrounded by GIKQ. + +But it is written in Job. vi. 6, "Can that which is unsavory be eaten +without salt?" etc. + +Also it is written, Is. xxxii. 17, "And the work of TZDQ, _Tzedeq_, +Righteousness (or Justice), shall be peace." Also, Ps. xix. 10, "More to +be desired are they than gold, yea, than much fine gold," etc. + +But King David saith, _ibid._, 11, "Also by them is thy servant warned." + +I affirm concerning myself, that I have been every day cautious concerning +them, so that concerning them I might not err (_i.e._, concerning the +judgments, Meshephath, referred to in verse 9). + +Excepting a certain day when I was binding together the Crowns of the +King(876) in the Cave of Maranæa, I beheld a Splendor of devouring Fire +flashing from His wrathful Countenance of Flame, and with terror I +trembled at the sight. + +From that day forth I ever acted with caution in my meditations concerning +them, neither have I omitted that all the days of my life. + +Blessed is his portion who is prudent regarding Him who is more ancient +than (otherwise, concerning the gentleness of) the King, so that he may +taste thereof, as is fitting. + +Therefore is it written, Ps. xxxiv. 9, "Taste and see that Tetragrammaton +is good," etc. + +Also it is written, Prov. ix. 5, "Come, eat of my bread," etc. + + + + +Chapter XX: Concerning the Body of Microprosopus + + +The masculine power is extended through Däath; and the Assemblies and +Conclaves are filled. + +It commenceth from the beginning of the skull, and it is extended +throughout the whole body, through the breast, and through the arms, and +through all the other parts. + + + + +Chapter XXI: Concerning the Bride of Microprosopus + + +Unto His back adhereth closely a Ray of most vehement Splendor, and it +flameth forth and formeth a certain skull, concealed on every side. + +And thus descendeth the Light of the two brains, and is figured forth +therein. + +And She (the Bride) adhereth unto the side of the Male; wherefore also She +is called, Cant. v. 2, "My dove, my perfect one." Read not, "THMTHI, +_Thamathi_, My perfect one"; but "THAVMTHI, _Theomathi_, My twin sister," +more applicably. + +The hairs of the Woman contain colors upon colors, as it is written, Cant. +vii. 5, "The hair of Thy head like purple." + +But herewith is Geburah, Severity, connected in the five Severities +(_i.e._, which are symbolized in the numerical value, 5, of the letter H +final of IHVH, which is the Bride), and the Woman is extended on Her side, +and is applied unto the side of the Male. + +Until She is separated from His side, and cometh unto Him so that She may +be conjoined with Him, face to face. + +And when They are conjoined together, They appear to be only one body. + +Hence we learn that the Masculine, taken alone appeareth to be only half +the body, so that all the mercies are half; and thus also is it with the +Feminine. + +But when They are joined together, the (two together) appear to form only +one whole body. And it is so. + +So also here. When the Male is joined with the Female, They both +constitute one complete body, and all the Universe is in a state of +happiness, because all things receive blessing from Their perfect body. +And this is an Arcanum. + +And therefore it is said, Gen. ii. 3, "Tetragrammaton blessed the seventh +day and hallowed it." For then all things are found (to exist) in the one +perfect Body, for MTRVNITHA, _Matronitha_, the Mother (_i.e._, the +Inferior Mother) is joined unto the King, and is found to form the one +Body with Him. + +And therefore are there found to be blessings upon this day. + +And hence that which is not both Male and Female together is called half a +body. Now, no blessing can rest upon a mutilated and defective being, but +only upon a perfect place and upon a perfect being, and not at all in an +incomplete being.(877) + +And a semi-complete being cannot live forever, neither can it receive +blessing forever. + +The Beauty of the Female is completed by the Beauty of the Male. And now +have we established these facts (concerning the perfect equality of Male +and Female), and they are made known unto the Companions. + +With this Woman (the inferior H) are connected all those things which are +below; from Her do they receive their nourishment, and from Her do they +receive blessing; and She is called the Mother of them all. + +It is written, Prov. vii. 4, "Say unto Chokmah, Thou art my sister."(878) +For there is given one Chokmah (Male), and there is also given another +Chokmah (Female). + +And this Woman is called the Lesser Chokmah in respect of the other. + +And therefore is it written, Cant. viii. 8, "We have a little sister and +she hath no breasts." + +For in this exile (_i.e._, separated from the King) She appeareth unto us +to be "our little sister." At first, indeed, she is small, but she +becometh great and greater, until she becometh the Spouse whom the King +taketh unto Himself. + +As it is written, Cant. viii. 10, "I am a wall, and my breasts are like +towers." + +"And my breasts," etc., since they are full with the nourishment of all +things;(879) "like towers," because they are the great rivers which flow +forth from Aima the Supernal. + + + + + +HEBREW MELODIES + + + Translated by Mrs. Henry Lucas + + + + +Ode To Zion + + + Art thou not, Zion, fain + To send forth greetings from thy sacred rock + Unto thy captive train, + Who greet thee as the remnants of thy flock? + Take thou on every side-- + East, west, and south, and north--their greetings multiplied. + Sadly he greets thee still, + The prisoner of hope, who, day and night, + Sheds ceaseless tears, like dew on Hermon's hill-- + Would that they fell upon thy mountain's height! + + Harsh is my voice when I bewail thy woes, + But when in fancy's dream + I see thy freedom, forth its cadence flows + Sweet as the harps that hung by Babel's stream. + My heart is sore distressed + For Bethel ever blessed, + For Peniel, and each ancient, sacred place. + The holy presence there + To thee is present where + Thy Maker opes thy gates, the gates of heaven to face. + + The glory of the Lord will ever be + Thy sole and perfect light; + No need hast thou, then, to illumine thee, + Of sun by day, or moon and stars by night. + I would that, where God's Spirit was of yore + Poured out unto thy holy ones, I might + There too my soul outpour! + The house of kings and throne of God wert thou, + How comes it then that now + Slaves fill the throne where sat thy kings before? + + Oh! who will lead me on + To seek the posts where, in far-distant years, + The angels in their glory dawned upon + Thy messengers and seers? + Oh! who will give me wings + That I may fly away, + And there, at rest from all my wanderings, + The ruins of my heart among thy ruins lay? + I'll bend my face unto thy soil, and hold + Thy stones as precious gold. + And when in Hebron I have stood beside + My fathers' tombs, then will I pass in turn + Thy plains and forest wide, + Until I stand on Gilead and discern + Mount Hor and Mount Abarim, 'neath whose crest + Thy luminaries twain, thy guides and beacons rest. + + Thy air is life unto my soul, thy grains + Of dust are myrrh, thy streams with honey flow; + Naked and barefoot, to thy ruined fanes + How gladly would I go; + To where the ark was treasured, and in dim + Recesses dwelt the holy cherubim. + + I rend the beauty of my locks, and cry + In bitter wrath against the cruel fate + That bids thy holy Nazarites to lie + In earth contaminate. + How can I make or meat or drink my care, + How can mine eyes enjoy + The light of day, when I see ravens tear + Thy eagles' flesh, and dogs thy lions' whelps destroy? + Away! thou cup of sorrow's poisoned gall! + Scarce can my soul thy bitterness sustain. + When I Ahola unto mind recall, + I taste thy venom; and when once again + Upon Aholiba I muse, thy dregs I drain. + + Perfect in beauty, Zion! how in thee + Do love and grace unite! + The souls of thy companions tenderly + Turn unto thee; thy joy was their delight, + And, weeping, they lament thy ruin now. + In distant exile, for thy sacred height + They long, and toward thy gates in prayer they bow. + Thy flocks are scattered o'er the barren waste, + Yet do they not forget thy sheltering fold, + Unto thy garments' fringe they cling, and haste + The branches of thy palms to seize and hold. + Shinar and Pathros! come they near to thee? + Naught are they by thy Light and Right divine. + To what can be compared the majesty + Of thy anointed line? + To what the singers, seers, and Levites thine? + The rule of idols fails and is cast down, + Thy power eternal is, from age to age thy crown. + + The Lord desires thee for his dwelling-place + Eternally; and blest + Is he whom God has chosen for the grace + Within thy courts to rest. + Happy is he that watches, drawing near, + Until he sees thy glorious lights arise, + And over whom thy dawn breaks full and clear + Set in the orient skies. + But happiest he, who, with exultant eyes, + The bliss of thy redeemed ones shall behold, + And see thy youth renewed as in the days of old. + + JEHUDA HALEVI. + + + + +God, Whom Shall I Compare To Thee? + + + God! whom shall I compare to Thee, + When Thou to none canst likened be? + Under what image shall I dare + To picture Thee, when ev'rywhere + All Nature's forms Thine impress bear? + + Greater, O Lord! Thy glories are + Than all the heavenly chariot far. + Whose mind can grasp Thy world's design? + Whose word can fitly Thee define? + Whose tongue set forth Thy powers divine? + + Can heart approach, can eye behold + Thee in Thy righteousness untold? + Whom didst Thou to Thy counsel call, + When there was none to speak withal + Since Thou wast first and Lord of all? + + Thy world eternal witness bears + That none its Maker's glory shares. + Thy wisdom is made manifest + In all things formed by Thy behest, + All with Thy seal's clear mark imprest. + + Before the pillars of the sky + Were raised, before the mountains high + Were wrought, ere hills and dales were known, + Thou in Thy majesty alone + Didst sit, O God! upon Thy throne! + + Hearts, seeking Thee, from search refrain, + And weary tongues their praise restrain. + Thyself unbound by time and place, + Thou dost pervade, support, embrace + The world and all created space. + + The sages' minds bewildered grow, + The lightning speed of thought is slow. + "Awful in praises" art Thou named; + Thou fillest, strong in strength proclaimed, + This universe Thy hand has framed. + + Deep, deep beyond all fathoming, + Far, far beyond all measuring, + We can but seek Thy deeds alone; + When bow Thy saints before Thy throne + Then is Thy faithfulness made known. + + Thy righteousness we can discern, + Thy holy law proclaim and learn. + Is not Thy presence near alway + To them who penitently pray, + But far from those who sinning stray? + + Pure souls behold Thee, and no need + Have they of light: they hear and heed + Thee with the mind's keen ear, although + The ear of flesh be dull and slow. + Their voices answer to and fro. + + Thy holiness forever they proclaim: + The Lord of Hosts! thrice holy is His name! + + JEHUDA HALEVI. + + + + +Servant Of God + + + Oh! would that I might be + A servant unto Thee, + Thou God by all adored: + Then, though by friends out-cast, + Thy hand would hold me fast, + And draw me near to Thee, my King and Lord! + + Spirit and flesh are Thine, + O Heavenly Shepherd mine! + My hopes, my thoughts, my fears, Thou seest all, + Thou measurest my path, my steps dost know. + When Thou upholdest, who can make me fall? + When Thou restrainest, who can bid me go? + Oh! would that I might be + A servant unto Thee, + Thou God, by all adored. + Then, though by friends out-cast, + Thy hand would hold me fast, + And draw me near to Thee, my King and Lord! + + Fain would my heart come nigh + To Thee, O God! on high, + But evil thoughts have led me far astray + From the pure path of righteous government. + + Guide Thou me back into Thy holy way, + And count me not as one impenitent. + Oh! would that I might be + A servant unto Thee, + Thou God, by all adored. + Then, though by friends out-cast, + Thy hand would hold me fast, + And draw me near to Thee, my King and Lord! + + If in my youth I still + Fail to perform Thy will, + What can I hope when age shall chill my breast? + Heal me, O Lord! with Thee is healing found-- + Cast me not off, by weight of years opprest, + Forsake me not when age my strength has bound. + Oh! would that I might be + A servant unto Thee, + Thou God, by all adored. + Then, though by friends out-cast, + Thy hand would hold me fast, + And draw me near to Thee, my King and Lord! + + Contrite and full of dread, + I mourn each moment fled + Midst idle follies roaming desolate; + I sink beneath transgressions manifold, + That from Thy presence keep me separate; + Nor can sin-darkened eyes Thy light behold. + Oh! would that I might be + A servant unto Thee, + Thou God, by all adored. + Then, though by friends out-cast, + Thy hand would hold me fast, + And draw me near to Thee, my King and Lord! + + So lead me that I may + Thy sovereign will obey. + Make pure my heart to seek Thy truth divine; + When burns my wound, be Thou with healing near! + Answer me, Lord! for sore distress is mine, + And say unto Thy servant, I am here! + + Oh! would that I might be + A servant unto Thee, + Thou God, by all adored! + Then, though by friends out-cast, + Thy hand would hold me fast, + And draw me near to Thee, my King and Lord! + + JEHUDA HALEVI. + + + + +My King + + + Ere time began, ere age to age had thrilled, + I waited in His storehouse, as He willed; + He gave me being, but, my years fulfilled, + I shall be summoned back before the King. + + He called the hidden to the light of day, + To right and left, each side the fountain lay, + From out the stream and down the steps, the way + That led me to the garden of the King. + + Thou gavest me a light my path to guide, + To prove my heart's recesses still untried; + And as I went, Thy voice in warning cried: + "Child! fear thou Him Who is Thy God and King!" + + True weight and measure learned my heart from Thee; + If blessings follow, then what joy for me! + If naught but sin, all mine the shame must be, + For that was not determined by the King. + + I hasten, trembling, to confess the whole + Of my transgressions, ere I reach the goal + Where mine own words must witness 'gainst my soul, + And who dares doubt the writing of the King? + + Erring, I wandered in the wilderness, + In passion's grave nigh sinking powerless: + Now deeply I repent, in sore distress, + That I kept not the statutes of the King! + + With worldly longings was my bosom fraught, + Earth's idle toys and follies all I sought; + Ah! when He judges joys so dearly bought, + How greatly shall I fear my Lord and King! + + Now conscience-stricken, humbled to the dust, + Doubting himself, in Thee alone his trust, + He shrinks in terror back, for God is just-- + How can a sinner hope to reach the King? + + Oh! be Thy mercy in the balance laid, + To hold Thy servant's sins more lightly weighed, + When, his confession penitently made, + He answers for his guilt before the King. + + Thine is the love, O God! and Thine the grace, + That folds the sinner in its mild embrace; + Thine the forgiveness bridging o'er the space + 'Twixt man's works and the task set by the King. + + Unheeding all my sins, I cling to Thee! + I know that mercy will Thy footstool be: + Before I call, oh! do Thou answer me, + For nothing dare I claim of Thee, my King! + + O Thou Who makest guilt to disappear, + My help, my hope, my rock, I will not fear; + Though Thou the body hold in dungeon drear, + The soul has found the palace of the King. + + MOSES B. NACHMAN. + + + + +To The Soul + + + O thou, who springest gloriously + From thy Creator's fountain blest, + Arise, depart, for this is not thy rest! + The way is long, thou must prepared be, + Thy Maker bids thee seek thy goal-- + Return then to thy rest, my soul, + For bountifully has God dealt with thee. + + Behold! I am a stranger here, + My days like fleeting shadows seem. + When wilt thou, if not now, thy life redeem? + And when thou seek'st thy Maker have no fear, + For if thou have but purified + Thy heart from stain of sin and pride, + Thy righteous deeds to Him shall draw thee near. + + O thou in strength who treadest, learn + To know thyself, cast dreams away! + The goal is distant far, and short the day. + What canst thou plead th' Almighty's grace to earn? + Would thou the glory of the Lord + Behold, O soul? With prompt accord + Then to thy Father's house return, return! + + JEHUDA HALEVI. + + + + +Sabbath Hymn + + + Come forth, my friend, the bride to meet, + Come, O my friend, the Sabbath greet! + + "Observe ye" and "remember" still + The Sabbath--thus His holy will + God in one utterance did proclaim. + The Lord is one, and one His name + To His renown and praise and fame. + Come forth, my friend, the bride to meet, + Come, O my friend, the Sabbath greet! + + Greet we the Sabbath at our door, + Well-spring of blessing evermore, + With everlasting gladness fraught, + Of old ordained, divinely taught, + Last in creation, first in thought. + Come forth, my friend, the bride to meet, + Come, O my friend, the Sabbath greet! + + Arouse thyself, awake and shine, + For, lo! it comes, the light divine. + Give forth a song, for over thee + The glory of the Lord shall be + Revealed in beauty speedily. + Come forth, my friend, the bride to meet, + Come, O my friend, the Sabbath greet! + + Crown of thy husband, come in peace, + Come, bidding toil and trouble cease. + With joy and cheerfulness abide + Among thy people true and tried, + Thy faithful people--come, O bride! + Come forth, my friend, the bride to meet, + Come, O my friend, the Sabbath greet! + + SHELOMO HALEVI. + + + + +O Sleeper! Wake, Arise! + + + O sleeper! wake, arise! + Delusive follies shun, + Keep from the ways of men and raise thine eyes + To the exalted One. + Hasten as haste the starry orbs of gold + To serve the Rock of old. + O sleeper! rise and call upon thy God! + + Behold the firmament + His hands have wrought on high, + See how His mighty arms uphold the tent + Of His ethereal sky, + And mark the host of stars that heaven reveals-- + His graven rings and seals. + Tremble before His majesty and hope + For His salvation still, + Lest, when for thee the gates of fortune ope, + False pride thy spirit fill. + O sleeper! rise and call upon thy God! + + Go seek at night abroad + Their footsteps, who erewhile + Were saints on earth, whose lips with hymns o'erflowed, + Whose hearts were free from guilt. + Their nights were spent in ceaseless prayer and praise, + In pious fast their days. + Their souls were paths to God, and by His throne + Their place is set anigh. + Their road through life was but a stepping-stone + Unto the Lord on high. + O sleeper! rise and call upon thy God! + + Weep for thy sins, and pause + In wrongful deeds, to implore + God's pardoning grace, nor fret thyself because + Of evildoers more. + Cleave to the right, and of thy substance bring + To honor Him, thy King. + When saviours then Mount Zion joyfully + Ascend with eager feet, + And nations shout for gladness, thou wilt be + Prepared thy God to meet. + O sleeper! rise and call upon thy God! + + Whence does man's wisdom flow-- + Man, who of dust is wrought, + Whose poor pre-eminence on earth does show + Over the beast as naught? + Only those gazing with the inward eye + Behold God's majesty: + They have the well-spring of their being found, + More precious far than wine. + Thou also thus, though by earth's fetters bound, + Mayst find thy Rock divine. + O sleeper! rise and call upon thy God! + + The Lord is Lord of all, + His hands hold life and death, + He bids the lowly rise, the lofty fall, + The world obeys His breath. + Keep judgment, then, and live and cast aside + False and rebellious pride, + That asketh when and where, and all below + And all above would know; + But be thou perfect with the Lord thy God! + O sleeper! rise and call upon thy God! + + JEHUDA HALEVI. + + + + +The Land Of Peace + + + Whose works, O Lord, like Thine can be, + Who 'neath Thy throne of grace, + For those pure souls from earth set free, + Hast made a dwelling-place? + + There are the sinless spirits bound + Up in the bond of life, + The weary there new strength have found, + The weak have rest from strife. + + Sweet peace and calm their spirits bless, + Who reach that heavenly home, + And never-ending pleasantness-- + Such is the world to come. + + There glorious visions manifold + Those happy ones delight, + And in God's presence they behold + Themselves and Him aright. + + In the King's palace they abide, + And at His table eat, + With kingly dainties satisfied, + Spiritual food most sweet. + + This is the rest forever sure, + This is the heritage, + Whose goodness and whose bliss endure + Unchanged from age to age. + + This is the land the spirit knows + That everlastingly + With milk and honey overflows-- + And such its fruit shall be. + + SOLOMON IBN GEBIROL. + + + + +The Heart's Desire + + + Lord! unto Thee are ever manifest + My inmost heart's desires, though unexprest + In spoken words. Thy mercy I implore + Even for a moment--then to die were blest. + + Oh! if I might but win that grace divine, + Into Thy hand, O Lord, I would resign + My spirit then, and lay me down in peace + To my repose, and sweetest sleep were mine. + + Afar from Thee in midst of life I die, + And life in death I find, when Thou art nigh. + Alas! I know not how to seek Thy face, + Nor how to serve and worship Thee, Most High. + + Oh! lead me in Thy path, and turn again + My heart's captivity, and break in twain + The yoke of folly: teach me to afflict + My soul, the while I yet life's strength retain. + + Despise not Thou my lowly penitence, + Ere comes the day, when, deadened every sense, + My limbs too feeble grown to bear my weight, + A burden to myself, I journey hence. + + When to the all-consuming moth a prey, + My wasted form sinks slowly to decay, + And I shall seek the place my fathers sought, + And find my rest there where at rest are they. + + I am on earth a sojourner, a guest, + And my inheritance is in her breast, + My youth has sought as yet its own desires, + When will my soul's true welfare be my quest? + + The world is too much with me, and its din + Prevents my search eternal peace to win. + How can I serve my Maker when my heart + Is passion's captive, is a slave to sin? + + But should I strive to scale ambition's height, + Who with the worm may sleep ere fall of night? + Or can I joy in happiness to-day + Who know not what may chance by morning's light? + + My days and nights will soon, with restless speed, + Consume life's remnant yet to me decreed; + Then half my body shall the winds disperse, + Half will return to dust, as dust indeed. + + What more can I allege? From youth to age + Passion pursues me still at every stage. + If Thou art not my portion, what is mine? + Lacking Thy favor, what my heritage? + + Bare of good deeds, scorched by temptation's fire, + Yet to Thy mercy dares my soul aspire; + But wherefore speech prolong, since unto Thee, + O Lord, is manifest my heart's desire? + + JEHUDA HALEVI. + + + + +O Soul, With Storms Beset! + + + O soul, with storms beset! + Thy griefs and cares forget. + Why dread earth's transient woe, + When soon thy body in the grave unseen + Shall be laid low, + And all will be forgotten then, as though + It had not been? + + Wherefore, my soul, be still! + Adore God's holy will, + Fear death's supreme decree. + Thus mayst thou save thyself, and win high aid + To profit thee, + When thou, returning to thy Lord, shalt see + Thy deeds repaid. + + Why muse, O troubled soul, + O'er life's poor earthly goal? + When thou hast fled, the clay + Lies mute, nor bear'st thou aught of wealth, or might + With thee that day, + But, like a bird, unto thy nest away, + Thou wilt take flight. + + Why for a land lament + In which a lifetime spent + Is as a hurried breath? + Where splendor turns to gloom, and honors show + A faded wreath, + Where health and healing soon must sink beneath + The fatal bow? + + What seemeth good and fair + Is often falsehood there. + Gold melts like shifting sands, + Thy hoarded riches pass to other men + And strangers' hands, + And what will all thy treasured wealth and lands + Avail thee then? + + Life is a vine, whose crown + The reaper Death cuts down. + His ever-watchful eyes + Mark every step until night's shadows fall, + And swiftly flies + The passing day, and ah! how distant lies + The goal of all. + + Therefore, rebellious soul, + Thy base desires control; + With scantly given bread + Content thyself, nor let thy memory stray + To splendors fled, + But call to mind affliction's weight, and dread + The judgment-day. + + Prostrate and humbled go, + Like to the dove laid low, + Remember evermore + The peace of heaven, the Lord's eternal rest. + When burdened sore + With sorrow's load, at every step implore + His succor blest. + + Before God's mercy-seat + His pardoning love entreat. + Make pure thy thoughts from sin, + And bring a contrite heart as sacrifice + His grace to win-- + Then will His angels come and lead thee in + To Paradise. + + SOLOMON IBN GEBIROL. + + + + +Sanctification + + + The sixfold wingèd angels cry + To Him, Who hates iniquity: + Holy art Thou, O Lord! + Holy art Thou! + + The mighty ones of earth do call + To Him, Who has created all: + Blessed art Thou, O Lord! + Blessed art Thou! + + They, who in radiance shine, proclaim + Of Him, Who wrought them out of flame: + Holy art Thou, O Lord! + Holy art Thou! + + Those doubly tried by flood and fire + United chant in frequent choir: + Blessed art Thou, O Lord! + Holy and blest! + + Pure spheres celestial echoing round, + With voice of sweetest song resound: + Holy art Thou, O Lord! + Holy art Thou! + + All those redeemèd not by gold, + Repeat in faith and joy untold: + Blessed art Thou, O Lord! + Blessed art Thou! + + They who pass swiftly to and fro + Make answer, as they come and go: + Holy art Thou, O Lord! + Holy art Thou! + + Who seek His law, and testify + That there is none beside Him, cry: + Blessed art Thou, O Lord! + Holy and blest! + + The hosts of radiant seraphs call + To Him, most glorious of them all: + Holy art Thou, O Lord! + Holy art Thou! + + The sons of mighty men declare + His majesty beyond compare: + Blessed art Thou, O Lord! + Blessed art Thou! + + All they who glorify His name, + With every morn anew proclaim: + Holy art Thou, O Lord! + Holy art Thou! + + Israel, His people, ceaselessly + Cry as they bend and bow the knee: + Blessed art Thou, O Lord! + Holy and blest. + + Those shining as a crystal spring, + Chant in the presence of their King: + Holy art Thou, O Lord! + Holy art Thou! + + The stranger's children evermore + The mighty Lord of lords adore. + Blessed art Thou, O Lord! + Blessed art Thou! + + Those who of fire are fashioned, crowd + On crowd unnumbered, chant aloud: + Holy art Thou, O Lord! + Holy art Thou! + + They cry, whom He has freed from thrall, + And His inheritance does call: + Blessed art Thou, O Lord! + Holy and blest. + + Pure visions, bathed in endless light, + Declare 'midst radiance infinite: + Holy art Thou, O Lord! + Holy art Thou! + + Who to the covenant adhere, + The remnant saved, cry loud and clear: + Blessed art Thou, O Lord! + Blessed art Thou! + + 'Neath folded wings, in cadence meet, + The glorious ones each hour repeat: + Holy art Thou, O Lord! + Holy art Thou! + + She, who among the nations dwells, + Chosen, apart, His glory tells: + Holy art Thou, O Lord! + Holy and blest! + + The high exalted ones make known + Of Him, Who fills the heavenly throne: + Holy art Thou, O Lord! + Holy art Thou! + + They who their God each day proclaim + "Awful in deeds," exalt His name: + Blessed art Thou, O Lord! + Blessed art Thou! + + Those who are awe-inspiring say + Of Him more awful far than they: + Holy art Thou, O Lord! + Holy art Thou! + + To all creation's King of kings, + From earth, from heaven, responsive rings: + Holy art Thou, O Lord! + Holy and blest! + + JOSEPH IBN ABITUR. + + + + +Hymn Of Praise + + + O God of earth and heaven, + Spirit and flesh are Thine! + Thou hast in wisdom given + Man's inward light divine, + And unto him Thy grace accords + The gift of spoken words. + The world was fashioned by Thy will, + Nor didst Thou toil at it, for still + Thy breath did Thy design fulfil. + + My times are in Thy hand, + Thou knowest what is best, + And where I fear to stand + Thy strength brings succor blest. + Thy loving-kindness, as within + A mantle, hides my sin. + Thy mercies are my sure defence, + And for Thy bounteous providence + Thou dost demand no recompense. + + For all the sons of men + Thou hast a book prepared, + Where, without hand or pen, + Their deeds are all declared: + Yet for the pure in heart shall be + A pardon found with Thee. + The life and soul Thou didst create + Thou hast redeemed from evil strait, + Thou hast not left me desolate. + + The heavens Thou badest be, + Thy bright, celestial throne, + Are witnesses to Thee, + O Thou the Lord alone. + One, indivisible, Thy name + Upholds creation's frame. + Thou madest all--the depth, the height, + Thou rulest all in power and might, + Supreme, eternal, infinite! + + ABRAHAM IBN EZRA. + + + + +Passover Hymn + + + When as a wall the sea + In heaps uplifted lay, + A new song unto Thee + Sang the redeemed that day. + + Thou didst in his deceit + O'erwhelm the Egyptian's feet, + While Israel's footsteps fleet + How beautiful were they! + + Jeshurun! all who see + Thy glory cry to thee: + "Who like thy God can be?" + Thus even our foes did say. + + Oh! let thy banner soar + The scattered remnant o'er, + And gather them once more + Like corn on harvest-day. + + Who bear through all their line + Thy covenant's holy sign, + And to Thy name divine + Are sanctified alway. + + Let all the world behold + Their token, prized of old, + Who on their garment's fold + The thread of blue display. + + Be then the truth made known + For whom, and whom alone, + The twisted fringe is shown, + The covenant kept this day. + + Oh! let them, sanctified, + Once more with Thee abide, + Their sun shine far and wide, + And chase the clouds away. + + The well-beloved declare + Thy praise in song and prayer: + "Who can with Thee compare, + O Lord of Hosts?" they say. + + When as a wall the sea + In heaps uplifted lay, + A new song unto Thee + Sang the redeemed that day. + + JEHUDA HALEVI. + + + + +Morning Prayer + + + O Lord! my life was known to Thee + Ere Thou hadst caused me yet to be, + Thy Spirit ever dwells in me. + + Could I, cast down by Thee, have gained + A standing place, or, if restrained + By Thee, go forth with feet unchained? + + Hear me, Almighty, while I pray, + My thoughts are in Thy hand alway, + Be to my helplessness a stay! + + Oh! may this hour Thy favor yield, + And may I tread life's battle-field + Encompassed by Thy mercy's shield. + + Wake me at dawn Thy name to bless, + And in Thy sanctuary's recess + To praise and laud Thy holiness. + + JEHUDA HALEVI. + + + + +Judgment And Mercy + + + By the faithful of His children in their conclaves + Shall His name be sanctified, + Awe-inspiring are the praises of His angels, + And the voices in His temple spread His glory + Far and wide. + + Those who keep His law shall yet again be gathered + To the stronghold of His might, + Those who fear Him commune, praying, with each other-- + He will hear and in the book of their memorial + He will write. + + Let your deeds be fair and righteous--then unbroken + He the covenant will hold. + He who maketh bright the heavens, He will heed you + And will count your prayers more precious than the off'rings + Brought of old. + + May the tribes of those who worship and proclaim Him + Be uplifted as of yore, + When He pruneth, may He cut the straggling branches, + For to Him belong the sov'reignty and kingdom + Evermore. + + May He lead us once again unto the mountain + Of His sanctuary's shrine, + There to glorify Him ever in His temple, + For our God will not forget His word, the holy + And divine. + + At His name shall heaven and earth break forth in praises + With a joy that shall not cease, + And the woods shall shout and clap their hands in gladness, + For the Lord our God has visited His people, + Bringing peace. + + From each band of angels mighty in their splendor, + From each shining, circling star, + Hymns and praises evermore declare His glory, + Saying, "Praise Him with the sound of joyful trumpets, + The Shophar!" + + All the creatures of the universe together, + Heaven above and earth below, + Shall proclaim, "The Lord in all His works is mighty, + He is king o'er all the earth, and His salvation + All shall know." + + ANON. + + + + +Grace After Meals + + + Our Rock with loving care, + According to His word, + Bids all His bounty share, + Then let us bless the Lord. + + His flock our Shepherd feeds + With graciousness divine, + He satisfies our needs + With gifts of bread and wine. + Therefore with one accord + We will His name adore, + Proclaiming evermore + None holy as the Lord. + Our Rock, etc. + + The land desired so long, + Our fathers' heritage, + Inspires our grateful song + To God from age to age; + His bounteous gifts afford + Us sustenance each day, + His mercy is our stay, + For faithful is the Lord. + Our Rock, etc. + + Oh! be Thy mercy moved, + Our Rock, to dwell with us, + With Zion, Thy beloved, + Our temple glorious. + May we, redeemed, restored, + Be led there every one, + By David's holy son, + The anointed of the Lord. + Our Rock, etc. + + Thy city fill once more, + Thy temple-walls upraise, + There will we Thee adore + With joyful songs of praise, + Thee, merciful, adored, + We bless and sanctify, + With wine-cups filled up high, + By blessings of the Lord. + Our Rock, etc. + + ANON. + + + + +Lord Of The Universe + + + Lord of the universe, Who reigned + Ere earth and heaven's fashioning, + When to create the world He deigned, + Then was His name proclaimed King. + + And at the end of days shall He, + The Dreaded One, still reign alone, + Who was, Who is, and still will be + Unchanged upon His glorious throne. + + And He is one, His powers transcend, + Supreme, unfathomed, depth and height, + Without beginning, without end, + His are dominion, power, and might. + + My God and my Redeemer He, + My rock in sorrow's darkest day, + A help and refuge unto me, + My cup's full portion, when I pray. + + My soul into His hand divine + Do I commend: I will not fear, + My body with it I resign, + I dread no evil: God is near. + + ANON. + + + + +Hymn For The Conclusion Of The Sabbath + + + May He Who sets the holy and profane + Apart, blot out our sins before His sight, + And make our numbers as the sand again, + And as the stars of night. + + The day declineth like the palm-tree's shade, + I call on God, Who leadeth me aright, + The morning cometh--thus the watchman said-- + Although it now be night. + + Thy righteousness is like Mount Tabor vast, + Oh! let my sins be wholly put to flight, + Be they as yesterday, forever past, + And as a watch at night. + + The peaceful season of my prayers is o'er, + Would that again had rest my soul contrite, + Weary am I of groaning evermore, + I melt in tears each night. + + Hear Thou my voice: be it not vainly sped, + Open to me the gates of lofty height, + For with the evening dew is filled my head, + My locks with drops of night. + + Oh! grant me Thy redemption, while I pray, + Be Thou entreated, Lord of power and might, + In twilight, in the evening of the day, + Yea, in the gloom of night. + + Save me, O Lord my God! I call on Thee: + Make me to know the path of life aright, + From sore and wasting sickness snatch Thou me, + Lead me from day to night. + + We are like clay within Thy hand, O Lord! + Forgive us all our sins, both grave and light, + And day shall unto day pour forth the word + And night declare to night. + + May He Who sets the holy and profane + Apart, blot out our sins before His sight, + And make our numbers as the sand again, + And as the stars of night. + + ANON. + + + + +God And Man + + + O Lord! I will declare + Thy holy name, Thy glories past compare: + My tongue shall not conceal, O Lord! + Thy righteousness made known to me: + I heard and I believed Thy word, + I will not ask presumptuously. + For should the vase of clay + "What doest thou?" unto its maker say? + Him have I sought and known, + A rock of strength, a tower of might, + Resplendent as the glorious light, + Without or veil or covering, radiant shown: + Exalted, magnified, + Extolled and glorified. + + The heavens from hour to hour + Declare Thy wondrous works, proclaim Thy power + Sunrise and sunset, still the same, + Prostrate in awe eternally. + The angels pass through flood and flame + As unto Thee they testify; + Thy praise they celebrate, + O Thou, the fruit of lips who dost create. + For Thou uphold'st alone, + Unwearied and invisible, + The depths, the heights, where move and dwell + The living creatures and the heavenly throne: + Exalted, magnified, + Extolled and glorified. + + Who has the glory praised + Fitly of Him, Whose word the heavens upraised? + The Eternal One, Who dwells concealed + In His exalted heights, but yet + In Zion's temple, full revealed, + Did erst His glorious presence set, + And He showed visions then + To cause His image to be seen of men; + Yet past all measuring + His wisdom is, past depth and height + He flashes on His prophet's sight + In visions only as the heavenly king: + Exalted, magnified, + Extolled and glorified. + + His power, exceeding great, + Is without end: who can His praise narrate? + Happy the man, who testifies + Unto His greatness manifold, + Whose faith in God unshaken lies, + In God, whose arms the world uphold, + Who, fearing God, can trust + In Him, acknowledging His deeds are just, + That for himself has He + Made all His works, His creatures all, + And that His awful day will call + All men, the judgment of their deeds to see: + Exalted, magnified, + Extolled and glorified. + + Do thou then heed and learn, + Prepare thyself thy nature to discern. + See whence thou comest, what thou art, + And who created thee and taught + Thee knowledge, and in every part + Of thee the power of motion wrought. + Mark then God's might untold, + And rouse thyself His wonders to behold. + But to Himself concealed + Dare not to stretch thy hand, for then + Thou seekest, with presumptuous ken, + The first and last, the hidden and revealed: + Exalted, magnified, + Extolled and glorified. + + JEHUDA HALEVI. + + + + +Hymn For Tabernacles + + + Thy praise, O Lord! will I proclaim + In hymns unto Thy glorious name. + O thou Redeemer, Lord and King, + Redemption to Thy faithful bring! + Before Thine altar they rejoice + With branch of palm and myrtle stem, + To Thee they raise the prayful voice-- + Have mercy, save and prosper them. + + Mayst Thou, in mercy manifold, + Dear unto Thee Thy people hold, + When at Thy gate they bend the knee, + And worship and acknowledge Thee. + Do Thou their heart's desire fulfil, + Rejoice with them in love this day, + Forgive their sins and thoughts of ill, + And their transgressions cast away. + + They overflow with prayer and praise + To Him, Who knows the future days. + Have mercy Thou, and hear the prayer + Of those who palms and myrtles bear. + Thee day and night they sanctify, + And in perpetual song adore; + Like to the heavenly hosts they cry: + "Blessed art Thou for evermore." + + ELEAZAR B. JACOB KALIR. + + + + +Hymn For Pentecost + + + When Thou didst descend upon Sinai's mountain, + It trembled and shook 'neath Thy mighty hand, + And the rocks were moved by Thy power and splendor; + How then can my spirit before Thee stand + On the day when darkness o'erspread the heavens, + And the sun was hidden at Thy command? + The angels of God for Thy great name's worship, + Are ranged before Thee, a shining band, + And the children of men are waiting ever + Thy mercies unnumbered as grains of sand; + The law they received from the mouth of Thy glory, + They learn and consider and understand. + Oh! accept Thou their song and rejoice in their gladness, + Who proclaim Thy glory in every land. + + JEHUDA HALEVI. + + + + +Hymn Of Glory + + + Sweet hymns and songs will I indite + To sing of Thee by day and night, + Of Thee, Who art my soul's delight. + + How doth my soul within me yearn + Beneath Thy shadow to return, + Thy secret mysteries to learn. + + And even while yet Thy glory fires + My words, and hymns of praise inspires, + Thy love it is my heart desires. + + Therefore I will of Thee relate + All glorious things, and celebrate + In songs of love Thy name most great. + + Thy glory shall my discourse be, + In images I picture Thee, + Although Thyself I cannot see. + + In mystic utterances alone, + By prophet and by seer made known, + Hast Thou Thy radiant glory shown. + + Thy might and greatness they portrayed, + According to the power displayed + In all the works Thy hand has made. + + In images of Thee they told + Of Thy great wonders wrought of old, + Thy essence they could not behold. + + In signs and visions seen of yore + They pictured Thee in ancient lore, + But Thou art One for evermore. + + They saw in Thee both youth and age, + The man of war, the hoary sage, + But ever Israel's heritage. + + O Thou Whose word is truth alway + Thy people seek Thy face this day, + Oh! be Thou near them when they pray. + + May these, my songs and musings, be + Acceptable, O Lord, to Thee, + And do Thou hear them graciously. + + Oh! let my praises, heavenward sped, + Be as a crown unto Thy head, + My prayer as incense offered. + + Oh! may my words of blessing rise + To Thee, Who, throned above the skies, + Art just and mighty, great and wise. + + And when Thy glory I declare, + Do Thou incline Thee to my prayer, + As though sweet spice my offering were. + + My meditation day and night + May it be pleasant in Thy sight, + For Thou art all my soul's delight. + + + + +Hymn Of Unity For The Seven Days Of The Week(880) + + + I + + Eternal King, the heavens and earth are Thine, + Thine are the seas and every living thing. + Thy hand upholds creation's vast design, + Eternal King! + + The mighty waters with Thy glory ring, + Unnumbered lands to chant Thy praise combine, + And Kings of earth to Thee their worship bring. + + Thy people Israel, for Thy love benign, + Blesses Thy name and joys Thy praise to sing. + Thou art the God of truth, the one, divine, + Eternal King! + + II + + I worship Thee for all Thy boundless store + Of righteousness and mercy shown to me, + And for Thy holy book of sacred lore + I worship Thee. + + To Thee alone our fathers bent the knee, + And Thee alone do we this day adore, + Bearing our witness to Thy unity. + + Thou art our God, Thy favor we implore, + Thou art our shepherd, and Thy flock are we. + Therefore I bless Thy name and evermore + I worship Thee. + + III + + I know it well: Thou art all-good, all-wise. + Thou slayest, but Thy touch death's power can quell; + Thou woundest, but Thy hand the balm supplies: + I know it well. + + Nor sin nor grief can in Thy presence dwell, + Slumber and sleep come not unto Thine eyes, + Great God, eternal and unchangeable! + + The soul of all mankind before Thee lies; + Thou searchest all their hearts, their thoughts canst tell; + Thou hearest graciously their prayerful cries: + I know it well. + + IV + + We will extol the Lord of lords, whose name + Is evermore and everywhere adored. + In songs and hymns our lips His praise shall frame, + We will extol the Lord! + + He is the hope of Israel, His word + A lamp unto our feet, a guiding flame + To those who trust in Him with full accord. + + He is through countless ages still the same, + The shield of our salvation and our sword, + And generations, each to each, proclaim: + We will extol the Lord! + + V + + Who shall narrate Thy wonders wrought of old? + The utterance of the lips Thou didst create, + But all Thy majesty and power untold + Who shall narrate? + + Thy ways on earth in song we celebrate. + Though none may Thy similitude behold, + Yet know we by Thy works that Thou are great. + + Thousands of angels, by Thy word controlled, + To do Thy bidding Thy commands await: + Yet of them all, Thy wonders manifold + Who shall narrate? + + VI + + Alone didst Thou, O Lord, the heaven's wide tent + Uprear, and bid the earth beneath be shown; + Thy word the oceans in their boundaries pent + Alone. + + No aid or counsel hadst Thou save Thine own + When Thou with lights didst hang the firmament + And call the hosts celestial round Thy throne. + + Thy works, in universal cadence blent, + Give praise to Thee, and make Thy glory known. + Thou madest all, great God beneficent, + Alone! + + VII + + Of old Thou didst the Sabbath bless and praise, + Because thereon Thou didst Thy work behold + Completed in the sun's new-kindled rays + Of old. + + Bless Thou, this day, with mercies manifold + Thy people, that in love and awe obeys + Thy word, and chants Thy righteousness untold. + + Lord, we desire to do Thy will always! + Make pure our hearts like thrice-refinèd gold, + And these, our prayers, accept as in the days + Of old. + + ANON. + + + + +Penitential Prayer + + + Forth flies my soul, upborne by hope untiring, + The land of rest, the spring of life desiring, + Unto the heavenly dwelling-place aspiring, + To seek its peace by day and night. + + My spirit does God's majesty adore, + And without wings shall to His presence soar, + There to behold His glory evermore, + At dawn, at noonday, and at night. + + On all His works mine eye in wonder gazes, + And heavenward an eager look upraises; + Day unto day proclaims its Maker's praises, + And night declares them unto night. + + Thy loving-kindness is my lifelong guide, + But often from Thy path I've turned aside. + O Lord, how hast Thou searched my heart and tried + My inmost thoughts at dead of night! + + Sleepless upon my bed the hours I number, + And, rising, seek the house of God, while slumber + Lies heavy on men's eyes, and dreams encumber + Their souls in visions of the night. + + In sin and folly passed my early years, + Wherefore I am ashamed, and life's arrears + Now strive to pay, the while my bitter tears + Have been my food by day and night. + + Pent in the body's cage, pure child of heaven, + Bethink thee, life but as a bridge is given. + Awake, arise, to praise God gladly, even + In the first hours of the night. + + Haste then, pure heart, to break sin's deadly sway, + And seek the path of righteousness alway; + For all our years are but as yesterday-- + Soon past, and as a watch at night. + + Short is man's life, and full of care and sorrow, + This way and that he turns some ease to borrow, + Like to a flower he blooms, and on the morrow + Is gone--a vision of the night. + + How does the weight of sin my soul oppress! + Because God's law too often I transgress; + I mourn and sigh: with tears of bitterness + My bed I water all the night. + + I rise at dawn and still the salt stream flows, + My heart's blood would I shed to find repose; + But when my soul is downcast with my woes, + I will recall my prayer at night. + + My youth wanes like a shadow that is cast, + Swifter than eagles' wings my years fly fast, + And I remember not my gladness past, + Either by day or yet by night. + + Proclaim we then a fast, a holy day, + Make pure our hearts from sin, God's will obey, + And unto Him, with humble spirits, pray + Unceasingly, by day and night. + + May we yet hear His words: "Thou art my own, + My grace is thine, the shelter of My throne, + For I am thy Redeemer, I alone! + Endure but patiently this night." + + MOSES IBN EZRA. + + + + +The Living God We Praise + + + The living God we praise, exalt, adore! + He was, He is, He will be evermore. + + No unity like unto His can be, + Eternal, inconceivable, is He. + + No form or shape has th' Incorporeal One, + Most holy beyond all comparison. + + He was, ere aught was made in heaven or earth, + But His existence has no date or birth. + + Lord of the Universe is He proclaimed, + Teaching His power to all His hand has framed. + + He gave His gift of prophecy to those + In whom He gloried, whom He loved and chose. + + No prophet ever yet has filled the place + Of Moses, who beheld God face to face. + + Through him (the faithful in his house) the Lord + The law of truth to Israel did accord. + + This law God will not alter, will not change + For any other through time's utmost range. + + He knows and heeds the secret thoughts of man, + He saw the end of all ere aught began. + + With love and grace doth He the righteous bless, + He metes out evil unto wickedness. + + He at the last will His anointed send, + Those to redeem, who hope and wait the end. + + God will the dead to life again restore, + Praised be His glorious name for evermore. + + ANON. + + + + + + +FOOTNOTES + + + 1 Exod. xxiv. 12. + + 2 So named from its situation at the mouth ("Pum") of the Bedaitha, a + canal between the Tigris and the Euphrates. + + 3 The Cherem was most fearful. The excommunicate was cursed with the + curse of Joshua against Jericho, and the curse of Elisha against + those that mocked him, and the curse of fiends of deadly power: "Let + nothing good come out of him, let his end be sudden, let all + creatures become his enemy, let the whirlwind crush him, the fever + and every other malady, and the edge of the sword smite him; let his + death be unforeseen and drive him into outer darkness," etc. There + were three degrees of excommunication. The first was "the casting + out of the synagogue." The second "the delivering over to Satan." + And the third was the anathema proclaimed by priests with the + sounding of trumpets. + + 4 Some think he died twelve years B.C. + + 5 The Jews say that the Holy Spirit spake to the Israelites during the + Tabernacle by Urim and Thummim, and under the first Temple by the + Prophets, and under the second by Bath Kol. The Bath Kol, which + signifies "daughter voice" or "daughter of a voice," was a kind of + divine intimation, which was as inferior to the oracular voice + proceeding from the Mercy Seat as a daughter is supposed to be + inferior to her mother. It was said to be preceded by a clap of + thunder. This, however, was not always the case. The Talmud relates + that "Rabbis Jochanan and Simeon ben Lachish wished to see the face + of Rabbi Samuel, a Babylon Rabbi. 'Let us follow,' said they, 'the + hearing of Bath Kol.' They journeyed near a school, and as they were + passing it they heard a boy reading from the book of Samuel the + words, 'And Samuel died.' Observing this, they concluded that their + friend was dead. And it so happened that news was soon brought to + them that Rabbi Samuel of Babylon had died." The Bath Kol seems to + have been a sort of divination practised with the words of + Scripture, like the Sortes Virgilianæ among the heathen. + + 6 The Rabbis make two changes in this verse--they change "kings" into + "angels," and "fled" into "led." + + 7 The expression "they" is often used in the phraseology of the Talmud + to denote either certain officials or else the sages and men of + authority. The exact reference can only be gathered from the + context. So again with the use of "he." In such cases the expression + "he" generally refers to the decision on a particular occasion. + + 8 "Hear, O Israel, the Lord our God is one Lord," etc. (Deut. vi. 4-9, + xi. 13-21; Num. xv. 37-41). Evening prayer might be said after 12.30 + P.M. (Acts x. 9.) It is abundantly evident from the Zohar that the + ancient Jews understood that in the Shemah there was a confession of + the doctrine of the Trinity in unity--three Persons in One God. + "Hear, O Israel: Jehovah our God is one Jehovah. By the first name + in this sentence, Jehovah, is signified God the Father, the Head of + all things. By the next words, our God, is signified God the Son, + the fountain of all knowledge; and by the second Jehovah, is + signified God the Holy Ghost, proceeding of them both; to all which + is added the word One, to signify that these three are Indivisible. + But this mystery shall not be revealed until the coming of Messiah." + The Zohar gives also an imperfect illustration of this great Truth, + by saying that the Trinity in unity is like "the human voice, which + is composed of three elements--warmth, air, and vapor." + + 9 Priests who were legally unclean. (Lev. xxii. 7.) + + 10 The Mishna begins the night at 6 P.M., and divides it into three + watches of four hours each. + + 11 The Mishna begins the day at 6 A.M. The third hour is 9 A.M. + + 12 Deut. vi. 7. + + 13 Ibid. + + 14 A long blessing begins and ends with "Blessed art Thou, O Lord"; a + short blessing only ends with these words. + + 15 Deut. xvi. 3. + + 16 Deut. xi. 13-21. + + 17 Num. xv. 37-41. + + 18 Because in Jer. x. 10 it is written, "But the Lord is the true God," + etc. + + 19 Deut. xi. 19. + + 20 Because it says, "that ye may look upon it," _i.e._, the fringe. + Num. xv. 39. + + 21 When the expressions "free" or "not free" are used, they refer to + the decisions of the Levitical Law. So also is it with the + expressions "clean" or "unclean." + +_ 22 I.e._, the eighteen blessings called "Amidah." + + 23 Phylacteries consist of texts of Scripture (Exod. xiii. 2-10, 11-17; + Deut. vi. 4-9, 13-22) written on parchment and inclosed in a leather + box. They are bound by thongs round the left arm and forehead. + + 24 Lev. xv. 16. + + 25 Or transgression. + + 26 Called Musaph. + + 27 Prayer called "Habdelah." + + 28 Called "Chonen hada'ath." + + 29 As if there were two gods. + + 30 Mentioned Deut. viii. 8. The Jews make a distinction between + Biccurim, the fruits of the soil in their natural state, and + Therumoth, the fruits in a prepared state, such as oil, flour, and + wine. The first fruits were always brought to Jerusalem with great + pomp and display. The Talmud says that all the cities which were of + the same course of priests gathered together into one of the cities + which was a priestly station, and they lodged in the streets. In the + morning he who was chief among them said, "Arise, let us go up to + Zion to the House of the Lord our God." An ox went before them with + gilded horns, and an olive crown was on his head. This ox was + intended for a peace offering to be eaten by the priests in the + court of the sanctuary. The pipe played before the procession until + it approached Jerusalem. When they drew near to the holy city, the + first fruits were "crowned" and exposed to view with great + ostentation. Then the chief men and the high officers and the + treasurers of the temple came out to meet them and receive them with + honor. And all the workmen in Jerusalem rose up in their shops, and + thus they saluted them: "O our brethren, inhabitants of such a city, + ye are welcome." The pipe played before them till they came to the + Temple Mount. Everyone, even King Agrippa himself, took his basket + upon his shoulder, and went forward till he came to the court. Then + the Levites sang, "I will exalt thee, O Lord, because thou hast + lifted me up, and hast not made my foes to rejoice over me." (Ps. + xxx. 1). While the basket is still on his shoulder, he says, "I + profess this day to the Lord my God." And when he repeats the + passage, "A Syrian ready to perish was my father" (Deut. xxvi. 3-5), + he casts the basket down from his shoulder, and keeps silent while + the priest waves it hither and thither at the southwest corner of + the altar. The whole passage of Scripture being then recited as far + as the tenth verse, he places the basket before the altar--he + worships--and goes out. The baskets of the rich were of gold or + silver. The baskets of the poor were of peeled willow. These latter, + together with their contents, were presented to the priests in + service. The more valuable baskets were returned to their owners. + They used to hang turtle doves and young pigeons round their + baskets, which were adorned with flowers. These were sacrificed for + burnt offerings. The parties who brought the first fruits were + obliged to lodge in Jerusalem all the night after they brought them, + and the next morning they were allowed to return home. The first + fruits were forbidden to be offered before the feast of Pentecost, + and after the feast of Dedication. + + 31 Ps. lxviii. 26. + + 32 Lest it be a blessing used on Mount Gerizim. + + 33 Deut. vi. 5. + + 34 Ruth ii. 4. + + 35 Judges vi. 12. + + 36 Prov. xxiii. 22. + + 37 Psalm cxix. 126. + + 38 It has been a subject of dispute when the Sabbatical year + began--whether in Nisan or Tishri. The weight of evidence is, + however, in favor of the civil New Year's Day, which fell in Tishri + (September). + + 39 An Italian mina perhaps; a denarius. If so, the heap would be worth + about £1 17s. 6d. + + 40 Exod. xxxiv. 21. + + 41 Lev. xxiii. 10. The omer or "wave sheaf" at the Passover, and the + two wave loaves, at Pentecost, were to be made from grain grown in + the field during the Sabbatical year. It was also allowed to till + sufficient land to pay taxes. + + 42 Lev. xix. 23-25. + + 43 Grain or corn field. + + 44 With a pointed instrument covered with oil. + + 45 Linseed. + + 46 Rain-field means a field irrigated with rain water. + + 47 Some suppose the meaning to be, the permission to sprinkle with + water a "white" or corn field in which the gourds are growing. + + 48 The word translated "fertility" means literally "sweetness." Some + apply these words to the dung out of which the moisture has "dried + out," and it is then only reckoned as earth. Others apply them to + the ground which has lost its fertility (sweetness) for want of rain + (Job xxi. 33). The meaning is that no advantage must be gained from + it in the approaching Sabbatical year. + + 49 About thirty-six and one-half gallons. + +_ 50 I.e._, Stones lying on the top of other stones. + + 51 The removal of stones "touching" the earth might loosen it, and + become a kind of cultivation. + +_ 52 I.e._, From the outside of the boundary wall, as in like manner his + ears of corn might be plucked. An answer to envious remarks that he + was preparing for cultivation (Jer. Tal.). + + 53 Twice ploughed implies the payment of tribute when the land was + under foreign rule. Its cultivation was allowed for this purpose + during the Sabbatical year. So long as a foe could be resisted, it + was not cultivated (1 Mac. vi. 49). + + 54 Jer. xxix. 7. + + 55 A log held the contents of six eggshells. + + 56 A seah held about the third of a bushel. + + 57 Literally, "daughters of the pit." "Adam's apples," (Jer. Tal.). + Supposed to be the fruit which tempted Eve. The decision in the text + assumes that the trees began to bud in the Sabbatical year, and that + the fruit would not be ripe for three years. + + 58 Twelve cabs. + + 59 To prevent their growth. + + 60 "Puah, for dyeing red"(?). + + 61 This permission has reference to certain laws with regard to legal + cleanness. + + 62 Achzib; Ecdippa, near Acca. + + 63 Some consider this to be the Abana: others read Amnum, and try to + identify it with Mount Hor. + + 64 Rabbi Judah the Holy, called only Rabbi by way of eminence. + +_ 65 I.e._, Defiled oil of the heave-offering, etc. + +_ 66 I.e._, They become common property, and are to be depastured by + cattle (Lev. xxv. 7). + + 67 Perhaps "the star of Bethlehem." + + 68 A spiral grass growing on the palm tree(?). + + 69 Arabic, Fûstûk. Pistachio nuts. + + 70 See Chap. ix. 6. + + 71 This refers to the examples already given of a rose in oil, or + locust fruit in wine. + + 72 Aisar, a coin worth 3-1/10 farthings. + + 73 Pundion, a coin worth 1-1/2d. + + 74 Of the fruits of the Sabbatical year. + + 75 Of the fruits of the Sabbatical year. + + 76 Of the fruits of the Sabbatical year. + + 77 Of the fruits of the Sabbatical year. + + 78 There are various Rabbis of this name, spelled in different ways, + mentioned in the Talmud. + + 79 The king's mountain is perhaps Mount Ephraim, or the mountain range + over the plain of Sharon. It is also suggested that it might have + been the mountains round Kirjathjearim (Abu Goosh?). It contained + Cephar Bish, Cephar Sheclaim, Cephar Dikraia, etc. + + 80 Others read "and the decision is as his word." + + 81 The second or the "latter" rain (Joel ii. 23), called Malkosh, falls + in spring chiefly during the months of March and April. + + 82 Lev. xxiii. 22; Deut. xxiv. 19. + + 83 Deut. xv. 1. + + 84 This decision supposes the case of the month Elul having thirty + days, and the last day to be in the Sabbatical year; consequently it + would not be one of the two feast days of the new year, which it + should have been if the month had been the usual lunar month. + + 85 "The defence," called Pruzbul, was a legal document constituted to + encourage loans to the poor, and to protect the interests of the + lender. + + 86 Deut. xv. 9. + + 87 Deut. xv. 2. + + 88 Deut. xix. 4. + +_ 89 I.e._, They are well pleased with him. + + 90 Money owing to Jewish proselytes was generally repaid, but it was + not obligatory to pay it to their heirs, as the persons from whom + the proselytes came were no longer in a religious sense their next + of kin. + + 91 From private to public property. + + 92 Of death. + + 93 On Friday evening. + + 94 Deut. vi. 4. + + 95 On Friday evening. + + 96 Though by their weight they continue to press out oil or wine on the + Sabbath. + + 97 When the eve of the passover and the eve of the Sabbath coincided. + + 98 In the temple. See tract on Measurements, c. 1. + + 99 Num. xix. 18. + + 100 Num. xv. 20. + +_ 101 I.e._, Have you so joined houses that are apart that they may be + counted as one on the Sabbath for carrying articles, etc. It is done + by persons blessing a piece of dough which is common property. + + 102 When three stars are seen, it is dark. + + 103 As that would involve "labor." + + 104 The point to be decided is the difference between what is necessary + and what is a burden. + + 105 Others think "Lybian" asses. + + 106 Through fear of linen and woollen being mixed. Deut. xxii. 11. + + 107 Ladder-shaped piece of wood to prevent it rubbing its throat if it + have a sore. + + 108 Wood discovered by one John, which when put into sheep's nostrils, + caused them to sneeze and the maggots to fall off. + + 109 To prevent her being sucked by reptiles. + + 110 The Gemara says, the cow was his neighbor's, but as he did not + object, the blame was laid on him. + + 111 Once a number of Jews took refuge in a cave, and hearing some + persons pass, whom they supposed to be enemies, they fell on each + other with their hobnailed sandals, and beat each other to death. + + 112 Isaiah xi. 4; Micah iv. 3. + + 113 These anklets were a kind of chain used to prevent members of + certain families in Jerusalem taking too wide strides in walking. + + 114 To cure toothache. + + 115 Others translate "masks." + + 116 To cure ear-ache. + + 117 To cure one who did not sleep enough they used a tooth of a dead + fox. For one who slept too much, they used a tooth of a living fox. + + 118 To cure ague. + + 119 Lev. xviii. 3. + + 120 Works are divided into principal and secondary, or in Rabbinic + language fathers and children. And if a man does one principal work + and twenty secondary works, they regarded them as one sin, and + consequently deserving one punishment. + +_ 121 I.e._, one part wine and three parts water. + +_ 122 E.g._, foul water. + + 123 Henna dust for women's eyes. + + 124 Isaiah xxx. 14. + + 125 Isaiah xxx. 14. + + 126 Nisan nearly corresponds with the month of March. + +_ 127 I.e._, 11 o'clock A.M. To obtain our computation of time, six must + be added to the hours mentioned in the Mishna. + + 128 When uncleanness is mentioned, it is to be understood of legal + uncleanness. + + 129 Exod. xiii. 7. + +_ 130 I.e._, he is to be put to death forthwith. + + 131 Fruit-sauce; a mixture of dates, raisins, and other fruits, to + recall the memory of the mortar from which the bricks in Egypt were + made. + + 132 Fragments of chickens and dough left to ferment. + + 133 A compound of barley, wild saffron, and salt, one-third of each. + + 134 A dough or unripe grain lid put over the liquid to absorb the dregs + from the foam of fermentation. + + 135 Literally, "deaf"; that is, dough which does not rise, or that + sounds dull when it is struck. + + 136 Exod. xi. 19. + + 137 An eminence from which there was a clear view of the temple. + + 138 The burden means that the man is forbidden to work. + + 139 See treatise on the Sabbatical year, ix. 5, etc. + + 140 Lest the Gentiles should set them to work on the Sabbath. + + 141 Part of July and August. The ninth of Ab is the anniversary of the + threefold destruction of the Temple. + + 142 Deut. vi. 4. + + 143 Lev. xxiii. 15. + + 144 Lev. xix. 9, 10. + + 145 Because the poor might eat them untithed, thinking they were Peah. + + 146 To show his abhorrence of his father's idolatry. + + 147 2 Kings xviii. 4. + + 148 Lest the people should substitute medicine for God. + + 149 2 Kings xviii. 16. + + 150 2 Chron. xxxii. 4. + +_ 151 I.e._, 2.30 P.M. + + 152 Exod. xii. 6. + + 153 To prevent its coagulating. + + 154 Exod. xxiii. 18. + + 155 Josephus mentions the number of lambs slain at a particular passover + to have been numbered by the high priest, and they were found to + have been 256,500. Allowing not less than ten persons to the eating + of each lamb, he computes those present at the feast to have been + 2,700,200 persons.--Josephus' "Wars," vi. 9, 3. + + 156 Exod. xii. 6. + + 157 Psalms cxiii.-cxviii. + + 158 They washed the court indirectly by stopping a canal of water which + overflowed the court; they afterward opened it, when all flowed off + again. + + 159 Taken from the intermingled blood of the many offerings. + + 160 See "Measurements," ii. 3. + + 161 The following subtle discussion arises out of the distinction + between "work" forbidden by the law of God and "resting from work" + enjoined by tradition. + + 162 The sprinkling of a person unclean from touching a dead body when + the passover fell on a Sabbath. + + 163 This refers to the second chagigah--the feast-offering of individuals + on the 15th of Nisan. It is called by the general name passover, + John xviii. 28. Want of acquaintance with this subject has led some + commentators to suppose that there is a discrepancy between the + account of the last passover of our Lord as related in the + Synoptical Gospels, and as recorded by St. John. + + 164 Jer. Tal. reads "sell." + + 165 Lev. xxiii. 11. + + 166 Lev. xxiii. 17. + + 167 Exod. xxv. 30. + + 168 Lev. xxiii. 19. + + 169 Num. xxviii. 15. + + 170 Exod. xxviii. 36-38. + + 171 1 Chron. xxix. 19. + + 172 It remained uneaten overnight, and therefore must be burned, in + accordance with Exod. xii. 10. + + 173 From the need of a boiler it appears that the wine used at the + passover was mixed with hot water. The wine itself was always red. + + 174 If one observed the issue three times on the same day, he could not + be considered clean before he brought a sacrifice. + + 175 In which there is a dead body. + + 176 The mourner might be too sorrowful to eat, the sick too ill to eat, + and the prisoner might be detained in prison, etc. + + 177 Numbers ix. 10. + + 178 About fifteen miles from Jerusalem. Modiim or Modin was the city of + the Maccabees. + + 179 Psalms cxiii.-cxviii. + + 180 Exod. xii. 3. + + 181 The substitute refers to one animal changed for another, which had + been intended for the passover-offering. + + 182 The following rules are founded on two principles; firstly, that + every lamb must have its own numbered company of eaters; and + secondly, that no person could be numbered with two companies. + + 183 It was after the first cup of wine was drunk that our Lord washed + the disciples' feet (John xiii. 5; Luke xxii. 17). + + 184 Deut. xxvi. 5-11. + + 185 Exod. xiii. 8. + + 186 Psalm cxiii. 9. + + 187 Psalm cxiv. 8. + + 188 The third cup was called the "cup of blessing" (1 Cor. x. 16). It + was the one used by our Lord for the institution of the holy + sacrament. + + 189 Psalm cxxxvi. + + 190 They may have been overcome with wine (1 Cor. xi. 21). + + 191 This is explained in the treatise "Hands." + + 192 Where the counsellors sat. + + 193 Called Sagan (suffragan) (2 Kings xxv. 18; Jer. lii. 24). + + 194 Lev. xvi. 6. + + 195 As might occur from the frequent changes during the second Temple. + + 196 That he would incense "within" the vail (Lev. xvi. 12, 13), in + opposition to the Sadducees, who maintained that the incense should + be burned "without." + + 197 That such an oath was necessary. + + 198 Or the "index" finger; other trans. the "middle" finger. + + 199 Or change thyself. + + 200 Singing to him "Unless the Lord build the house, they labor but in + vain that build it," etc. (Psalm cxxvii.). + + 201 The Jews think that the day of atonement was the day on which Adam + sinned, on which Abraham was circumcised, and on which Moses offered + atonement for the sin of the golden calf. + +_ 202 I.e._, cast lots, which was done by placing the priests in a row, + and bidding them to hold up their fingers. After fixing on a certain + number, the cap of one of them was taken off. With this priest the + reckoning began, and proceeded till the prearranged number fell on + some one of them; and his was the lot. Particular care was taken to + count the fingers which were held up, and not to number their + persons, as this was considered unlawful. (1 Chron. xxi. 1.) + + 203 The third lot for burning incense was the most important. It was + always done by a fresh man, so that a priest might burn incense only + once during his lifetime. (Luke i. 9; Rev. viii. 3, 4.) + + 204 Or, as you wish. + + 205 The Gemara says it was so called because Parva, a magician, built + this room and digged through from it to see the service of the High + Priest on the day of atonement; or else because it was used for + storing "bullock-hides." + + 206 Literally, between the evenings. + + 207 The mina of the sanctuary was worth about £5 14s., consequently the + morning dress cost about £68 8s. + + 208 The zuz was worth about 6-1/2d., consequently the evening dress cost + about £21 13s. 4d. + + 209 Literally, "cover over"; _i.e._, "atone for." + + 210 King of Adiabene, a proselyte to Judaism about A.D. 45. + + 211 The accused woman. + + 212 See Treatise on "Measurements," ii. 3, note. + + 213 A. V. "Scapegoat," or for the "devil." Others translate "wholly put + away" in reference to the sins of the people, or for "the hard + mountain," and others the "demon of dry places." Some, however, + think Azazel to be the fallen angel mentioned in the Book of Enoch, + and identical with Sammael, the angel of death. Symmachus translates + "the goat that departs." Theodotion translates "the goat sent away." + Aquila, "the goat set free." The LXX. and Josephus understand by the + term "the averter of ills," and the Vulgate "caper emissarius." + + 214 A tongue-shaped piece of scarlet wool. + + 215 A cab contained 2.8333 pints. + + 216 A seah contained one peck and one pint. + + 217 On the altar. + + 218 The size of the priest's hands was proportionate to his stature. + + 219 That he had been struck dead. + + 220 Supposed by some to be the SUKHRAH in the present Mosque of OMAR. + From its position, however, it seems more probably to have been the + foundation of the altar of burnt-offerings. This sacred rock is + sixty feet across and five feet high. It is pierced quite through, + to allow, as some think, the blood of the sacrifices to flow off + into the "Noble Cave" and the canals beneath it. + + 221 A priest continued to stir the blood to prevent its coagulation. + + 222 Or, "as a thrasher." + + 223 Or, "as a thrasher." + + 224 Or, "the clean place." + +_ 225 I.e._, the gardeners became liable for a trespass-offering. + + 226 R. Judah addresses in imagination the goat. + + 227 It seems, according to the Talmud, that there was no "laying on of + hands" on either the morning or evening sacrifice; or on any other + public sacrifice, excepting the scapegoat and the bullock, when the + congregation had sinned through ignorance. + + 228 Lev. xvi. 30. + + 229 Or viaduct, or causeway. + + 230 Supposed to be Alexandrine Jews, so called from hatred to the + Babylonians. + + 231 Zuk is supposed by Lieutenant Conder of the Palestine Exploration + Fund to be the modern el Mûntâr, about six and a half miles east of + Jerusalem in the direction of the Dead Sea, and on the way to the + ruins of Mird (Mons Mardes). A well near the place is still called + Bir es Sûk. + +_ 232 I.e._, broken to pieces. + + 233 Maimonides says that those connected with the red heifer and + scapegoat were rendered unclean because these animals were + "sin-bearing" animals. All that Israelites now have to offer on the + day of atonement is for males a white cock (because gever in Hebrew + signifies a man and a cock), and for females a hen. And they pray, + "Let this be my substitute--this my atonement. This cock goeth to + death, but may I be gathered and enter into a long and happy life, + and into peace." + + 234 "Place of the hollow." + + 235 Bereitha, or External Traditions. + + 236 Isaiah i. 18. + + 237 Lev. xvi. + + 238 Lev. xxiii. 27. + + 239 Num. xxix. 7. + + 240 Num. xxix. 7. + + 241 Urim and Thummin (lights and perfections), the Jews think, gave + answer by the divine illumination of the suitable letters composing + the names of the tribes which were graven on the breastplate of the + High Priest. + + 242 Sandals were, however, allowed where there was fear of serpents and + scorpions. Woollen socks might be used. + +_ 243 I.e._, God omnipresent. The Jews in a spirit of reverence use the + words "Place" and the "Name" to denote God. In reading they do not + now pronounce the word Jehovah, but substitute Adonai for it; and + when Jehovah is followed by the word Adonai they then use the word + Elohim. The true pronunciation of the Name has been a subject of + much contention. It has been variously given, as Yeheveh, Yehveh, + Yahveh, Yahavah, Yahaveh, and Yehovah. When it was uttered on the + Day of Atonement the worshippers "fell on their faces" in reverence + for it (vi. 2). It was spoken for the last time in the Temple by the + mouth of Simon the Just. Henceforward, the Gemara says whoever + attempts to pronounce it shall have no part in the world to come. + + 244 According to Maimonides, we have in this treatise proof that it is + coeval with the laws of Moses on the same subject. + + 245 The cloth would change it into a tent. + + 246 But he may go up on the middle days of the feast. + + 247 Lest he should render the food legally unclean with his unwashed + hands. Mark vii. 2, 5. + + 248 Eccles. i. 15. + + 249 He lived about eighty years before the destruction of the Temple. + + 250 Deut. xiii. 13. + + 251 Supposed to be the mountain east of the Dead Sea, above Callirrhoe. + + 252 Lev. xix. 23. + + 253 Num. xviii. 11, 12. + + 254 Ps. cxviii. 1. + + 255 Ps. cxviii. 25. + + 256 Ps. cxviii. 25. + + 257 Ps. cxiii. to cxviii. inclusive. + + 258 These not being legally bound to this duty cannot act as deputies + for another. + + 259 His ignorance of reading. + + 260 "I will praise thee," etc.--Ps. cxviii. 21 to end. + + 261 Lev. xxiii. 10, 11. + + 262 Permission arising out of his intention to fulfil the law. + + 263 Means a place exempt from taxation called Colonin, perhaps the + modern Colonia. Some, however, say it was a place in the Kedron + Valley. + + 264 Deut. xxxii. 39. + + 265 The seventh day on which they used the willows. + + 266 A log is about half a pint. + + 267 He is said to have been a Sadducee who rejected tradition. Alexander + Jannæus, to show his contempt for the Pharisees, poured the water on + the ground. The people became excited, and pelted him with their + ethrogs or citrons till his body-guard interfered, and, as fighting + took place, some six thousand Jews were killed in the Temple. + Josephus, "Antiq.," book xiii. chap. xiii. 5. + + 268 Isa. xii. 3; John vii. 37, 38. + + 269 Galleries were erected for the women, and the men stood below them. + + 270 Ps. cxx. to cxxxiv. inclusive. + + 271 The signal for drawing water. + + 272 The orthodox worshippers in the Temple looked toward the west, or + Holy of Holies. The Baal or Sun worshippers turned toward the east, + and used the eastward position. Under the Christian dispensation + believers are directed to look to Jesus, who promises to be in their + midst (Matt. xviii. 20). + + 273 Ezek. viii. 16. + + 274 This is one of the very few specimens of Hebrew poetry, apart from + Scripture (dating prior to the destruction of the temple), which + have come down to us. + + 275 The priesthood was divided into twenty-four courses (1 Chron. xxiv. + 7-19). During the feast all the courses ministered, and, as each day + the number of bullocks was decreased by one, the lambs were + redistributed so as to supply an offering for every course. + + 276 In the feast of weeks there were two leavened wave loaves (Lev. + xxiii. 17). + + 277 Those priests who were slow in attendance, as they were obliged to + share their perquisites with the whole priesthood. + + 278 The course Bilgah was fifteenth (1 Chron. xxiv. 14). Each course had + a ring to which the heads of the victims were tied, and also a + closet for stores. These were taken from the course Bilgah as a mark + of disgrace. During the persecution of Antiochus, Miriam, a daughter + of Bilgah, married a Syro-Grecian husband. When the Greeks took the + Temple, she struck the altar with her shoe, exclaiming, "O wolf, + wolf, how long art thou to consume the wealth of Israel, and canst + not preserve them in their hour of need!" It was supposed that she + must have learned something evil in her father's house, and the + whole course was therefore degraded. The Rabbis say that the courses + of the priests were first ordained by Moses, and that he established + eight of them. Four courses he assigned to the line of Eleazar, and + four he assigned to the line of Ithamar. Samuel is said to have + added eight courses more, and the remaining eight were added by + David. The Scriptures, however, assert that David arranged the whole + twenty-four courses. This arrangement continued till the captivity. + After the captivity only four courses returned--namely Jedaiah, + Harim, Pashur, and Immer. The Babylon Talmud mentions Jojarib + instead of Harim. To restore again the number of courses, + twenty-four lots were cast into a box, and each head of the four + courses, which returned, drew six lots--one for himself, and five for + the courses which they wished to revive. The restored order of + courses continued as of old, except in the case of Jojarib, who + yielded the first rank to Jedaiah, as Jedaiah was of the family of + the High-priest Joshua, the son of Jozedek. They soon increased in + numbers, and we read that each course kept a station of 2,400 + priests at Jerusalem, and half a station at Jericho. The lesser + number was stationed at Jericho to give honor to Jerusalem. + + 279 Nisan answered to part of March and April. The reign of kings was + counted from this month, so that if a king began to reign in Adar + (February and March), in the following Nisan he would be reckoned to + have reigned two years. + + 280 The passover was the first of the three feasts, beyond which one + could not neglect a vow. + + 281 Part of August and September. + + 282 Part of September and October. + + 283 Lev. xix. 23-25. + + 284 Ps. xxxiii. 15. + + 285 Part of July and August. + + 286 Part of November and December. + + 287 Part of February and March. + + 288 Part of April and May. + + 289 That is, for the new moon observances. + + 290 The Talmud states that when the sun and moon were first created they + were of equal size. The moon became jealous of the sun, and she was + reduced in bulk. The moon then appealed to God, and she was consoled + by the promise that Jacob, Samuel, and David were to be likewise + small. As, however, some injustice seemed to have been committed, + God ordained "a sin-offering" on every new moon, because the moon + had become less than the sun! + + 291 The Sanhedrin treated gamblers and usurers as thieves. + + 292 Those who bred pigeons, to bet on their quickness of flight, or to + entice their neighbors' pigeons to their dovecotes. + + 293 Lev. xxiii. 4. + + 294 Literally, Bithosin, the followers of Biothos, who, with Zadok, the + founder of the Sadducees, was a scholar of Antigonus of Socho. + + 295 Babylon. + + 296 So called in the Mishna. It means "the place fenced in." The Gemara + reads, Beth Yazak, "the place of chains." + +_ 297 I.e._, the Sabbath, when they could only go four cubits. + + 298 To carry money on the day of atonement was unlawful, but according + to R. Joshua's reckoning it would have been a day too late. + + 299 Lev. xxiii. 4. + + 300 Exod. xxiv. 9. + + 301 Not to remind God of the sin of the golden calf. + + 302 Deut. xxxiii. 17. + + 303 Josh. vi. 5. + + 304 Num. x. + + 305 From the obligation of hearing or sounding. + + 306 Exod. xvii. 11. + + 307 Num. xxi. 8. + + 308 There is a supposed hiatus in the Mishna text to the following + effect: "In Jerusalem they sounded through the whole city during the + session of the Sanhedrin (_i.e._, till noon); but in Jamnia they did + not sound in the city, but only before the tribunal of justice. And + again," etc. + +_ 309 I.e._, of the sheaf of the first-fruits. Lev. xxiii. 10. + + 310 The titles or the headings of the blessings which were used in the + services of the Temple and of the synagogues out of Jerusalem. + + 311 Three were read from the Law, three from the Psalms, and three from + the Prophets--such passages as Exod. xv. 18, Ps. xxiv., Ezek. xx. 33, + Zech. xiv. 9, etc. + +_ 312 I.e._, they would not read such passages as Ps. lxxviii. 39. + +_ 313 I.e._, to improve its tone. + + 314 To clear its tone. + +_ 315 I.e._, the Chazan that prays Musaph. + + 316 Nisan corresponded partly to March and April. + + 317 Joel ii. 23. + + 318 Marchesvan corresponded partly to October and November. + + 319 Part of November and part of December. + + 320 The fast-days of strict Pharisees were Mondays and Thursdays, + because on a Thursday Moses went up to Mount Sinai, and returned on + a Monday with the second Tables of the Law. + + 321 1 Sam. xii. 17. + + 322 Jonah iii. 10. + + 323 Joel ii. 13. + + 324 Prayers for the New Year. + + 325 Prayers for the New Year. + + 326 Ps. cxx. 1. + + 327 Ps. cxxi. 1. + + 328 Ps. cxxx. + + 329 Ps. cii. + + 330 1 Kings viii. 37. + + 331 Jer. xiv. 1. + + 332 Some understand the priests ministering in their course, others + explain this expression by Deut. xviii. 8. The priests were divided + into twenty-four Watches. Each Watch ministered for a week in the + Temple. These Watches were again subdivided into seven "Father's + Houses," and each "Father's House" officiated for a day in the + Temple. A dispensation from fasting was granted to the priests on + duty, that they might not be weak in the service of the Sanctuary. + + 333 This means the officiating priests. + + 334 The delegates were the representatives of the congregation, who + attended at the public sacrifices, and prayed on their behalf. + + 335 This was a book written in Chaldee, as is proved by the quotations + from it. + + 336 Amos iv. 7. + + 337 A stone on which lost property was deposited, and publication of it + was made, so that its owner might reclaim it. + + 338 Prov. xxiii. 25. + + 339 Ps. cxxxvi. + + 340 Num. xxviii. 2. + + 341 Gen. i. 6, etc. + + 342 Deut. vi. 4, etc. + + 343 Part of March and April. + + 344 Part of June and July. + + 345 Part of July and August. + +_ 346 I.e._, "thieves of the pestle and dried figs"; because when + forbidden by Jeroboam to go up to the Temple with the first-fruits + and wood, they deceived the watchers by saying they were only going + to press figs.--Jer. Tal. + + 347 Part of August and September. + + 348 Part of December and January. + + 349 Antiochus Epiphanes. + + 350 Prov. xxxi. 30, 31. + + 351 Sol. Song, iii. 11. + + 352 The feast-offering ("chagiga") was the offering of individual + worshippers, and was quite distinct from the sacrifices of the whole + congregation. See "Treatise on the Passover," vi. 4, note. + + 353 Exod. xxiii. 14. + + 354 Worth perhaps 3d. + + 355 Jer. Tal. says "Tabernacles." + + 356 Deut. xvi. 17. + + 357 Eccl. i. 15. + + 358 From motives of delicacy. + + 359 This must be done only by one (Deut. iv. 32). + + 360 Ezek. x.; Isa. vi. + + 361 This decision is for private sacrifices, but for public sacrifices + there seems (according to the Talmud) to have been no "laying on of + hands," except in the case of the scapegoat and the bullock, when + the congregation had sinned through ignorance. + +_ 362 I.e._, the Sadducees (Lev. xxiii. 15). + + 363 There are reckoned six degrees of uncleanness: The father of + fathers, the fathers, the first, second, third, and fourth children + of defilement. There are altogether twenty-nine fathers of + uncleanness, of which eleven arise from contact with a dead body. + + 364 A city about fifteen miles from Jerusalem. + + 365 Toward Jerusalem. + + 366 This decision refers to the case of a dealer whose wine or flour + might become legally defiled by contact with the common people. + + 367 The Tosephta relates, that when the Pharisees were baptizing the + candlestick, the Sadducees used to mock them by saying, they were + baptizing the sun. + + 368 The Jewish year is composed of twelve lunar months. It is adapted to + the solar year by the use of an intercalary month called Veaddar--the + additional Addar. Every nineteen years there are seven occasions on + which this embolismic month must be introduced to prevent the + various feasts revolving over the four seasons of the year, like the + Moslem fast of Ramadhan. Formerly the Sanhedrin arranged this + intercalary month to suit the harvest, so that if it were late, the + wave sheaf and other observances should still be kept according to + their proper dates. When, however, the Sanhedrin was suppressed by + the Emperor Constantine, Hillel II of Tiberias ruled that an + intercalary month of twenty-nine days should be added in the 3d, + 6th, 8th, 11th, 13th, 17th, and 19th years of the Metonic Cycle. + This decision has since remained the Jewish standard for reckoning + time. + + 369 Deut. xxi. 4. + + 370 Deut. xx. 5, 9. + + 371 Lev. xix. 24. + + 372 Deut. xiv. 22-25. + + 373 Exod. xxi. 29. + + 374 Num. xi. 17. + + 375 Num. xxxv. 24, 25. A congregation, or "minyan," must not be less + than ten men. If there be 10,000 women they cannot form a minyan. + The Lord Jesus more mercifully promises His presence to "two or + three gathered together." Matt. xviii. 20. + + 376 Num. xiv. 27. + + 377 Exod. xxiii. 2. + + 378 Exod. xxiii. 2. + + 379 The Great Sanhedrin could whip a high-priest for certain offences, + and afterward restore him to his office. + + 380 Deut. xxv. 9. + + 381 Lev. xxi. 12. + + 382 2 Sam. iii. 35. + + 383 2 Sam. xii. 8. + + 384 2 Sam. iii. 31. + + 385 Deut. xvii. 19. + + 386 Deut. xvii. 15. + + 387 Lev. xix. 16. + + 388 Prov. xi. 13. + + 389 Lev. xxiv. 22. + + 390 This rule was violated in the case of our Lord Jesus Christ. Matt. + xxvi. xxvii.; Mark xiv.; Luke xxii. xxiii.; John xix. + + 391 Gen. iv. 10. + + 392 Lev. v. 1. + + 393 Prov. xi. 10. + + 394 Before executing a criminal, a quantity of frankincense in a cup of + wine was given to him to stupefy him and render him insensible to + pain. The compassionate ladies of Jerusalem generally provided this + draught at their own cost. This custom was in obedience to Prov. + xxxi. 6, "Give strong drink unto him that is ready to perish, and + wine unto those that be of heavy hearts." + + 395 Lev. xxiv. 14. + + 396 Josh. vii. 19, 20, 25 + + 397 Deut. xvii. 7. + + 398 Deut. xxi. 23. + + 399 This supposes a man sorrowful, because he is obliged to punish his + own son. + +_ 400 I.e._, the Divine Presence. The luminous cloud of glory in the Holy + of Holies. + + 401 The words in the original, "Baal Aob," are supposed by some to + denote a ventriloquist from "Aob," meaning a "bottle" or "stomach." + "Aob" seems, however, much more likely to be allied to the Coptic + word for "a serpent" or "Python." Acts xvi. 16. + + 402 Matt. xxvi. 65. + + 403 The image of Molech was made of brass. It was hollow within and + heated with fire outside. It stood in the valley of Hinnom without + the walls of Jerusalem. Kimchi says the image of Molech contained + seven chapels. These chapels are supposed by some to represent the + seven planets. In the first chapel flowers were offered; in the + second, turtle doves or young pigeons; in the third, lambs; in the + fourth, rams; in the fifth, calves; in the sixth, oxen; "but + whosoever offered his son, they opened to him the seventh chapel." + The face of Molech was like the face of a calf, and the image + stretched forth its hands "as a man who opens his hands to receive + something of his neighbor." "They kindled the image with fire, and + the priests took the babe and put it into the hands of Molech, and + the babe gave up the ghost." They called it Tophet; because they + made a noise with drums ("tophim"), that the father might not hear + the screams of his child and have pity upon him. And they called it + Hinnom, because the child roared ("menahem") in his anguish. Others + say it was called Hinnom, because the priests used to say, "May it + profit thee--may it be sweet to thee." + + 404 Cutting off is generally supposed to have extended to the family as + well as the guilty person. It seems to have included the future as + well as the present life. + + 405 Deut. xxi. 18. + + 406 Deut. xxi. 20. + + 407 Prov. xxiii. 20. + + 408 Deut. xxi. 19, 20. + +_ 409 I.e._, they are saved from crime by immediately depriving them of + life. This summary mode of procedure was called "the rebel's + beating." It was a kind of lynch law inflicted by the people at + once. John viii. 59. + + 410 As the former class of intending criminals could at once be killed, + so this latter class must be guilty of the act, and they are then + judged for it. + + 411 Isa. xxx. 20. + + 412 Isa. lx. 21. + + 413 Literally, outside. + + 414 Exod. xv. 26. + +_ 415 I.e._, to meditate with the intention to mutter JEHOVAH over a + wound. + + 416 2 Chron. xxxiii. 13. + + 417 Gen. vi. 3. + + 418 Gen. xi. 8. + + 419 Gen. xiii. 13. + + 420 Ps. i. 5. + + 421 Num. xiv. 37. + + 422 Num. xiv. 35. + + 423 Ps. l. 5. + + 424 Num. xvi. 33. + + 425 1 Sam. ii. 6. + + 426 Deut. xxix. 28. + + 427 Deut. xiii. 13. + + 428 Deut. xiii. 15. + + 429 Deut. xiii. 16. + + 430 Deut. xiii. 17. + + 431 Deut. xxiv. 7. + + 432 Deut. xvii. 8. + + 433 Deut. xvii. 10. + + 434 Deut. xvii. 12. + + 435 Now called Yebna. + + 436 Deut. xvii. 13. + + 437 Deut. xviii. 19. + + 438 Literally, strange worship. It chiefly means the worship of the + stars and other heavenly bodies. + + 439 Jer. xxxiv. 5. + + 440 Or sugar-cane. + + 441 For executions. + + 442 For races. + + 443 Where harangues were delivered involving life and death. + + 444 Nor graves. + + 445 Deut. vii. 26. + + 446 Hadrian's mixture was balls of clay saturated with wine and taken on + military expeditions. When the soldiers wished to drink, they soaked + them in water so that it had a taste of wine, and the mud settled at + the bottom of the vessel. + + 447 The heart torn out of the animal when alive to be offered in + idolatrous worship. + + 448 A village where calves were offered in idolatry. Consequently the + rennet was forbidden, and the cheese made from their rennet was also + forbidden. + + 449 Sol. Song, i. 2. The question is, whether the friendship sprang from + the wine or not, and his conclusion is that as the savor is + connected with the oil, so is the friendship with the wine, and so + is the cheese connected with idolatry. + +_ 450 I.e._, for legal defilement. + + 451 The locusts might be mixed in the basket with wine or liquor, which + would cause legal defilement. + + 452 The Salt Sea generally means in the Talmud the Dead Sea. It is now + called by the Arabs "Bahr-Lût," _i.e._, the Sea of Lot. + + 453 Deut. xiii. 17. + + 454 The modern Akka (Acre). + + 455 Deut. vii. 25. + + 456 Deut. vii. 26. + + 457 Lest the lettuce might derive profit from the shade of the + idolatrous grove. + + 458 These stones must be arranged as two on the ground, and one over + them, and not more than four ells distant from the image, to fulfil + the conditions of being an idolatrous offering. If the stones did + not fulfil these conditions, an Israelite might use them for + building purposes. + + 459 If the idol be disregarded in time of peace, the heathen have ceased + to esteem it as a god, and Israelites might use it for some purpose. + But if the heathen neglected it during the confusion of war, there + was no proof that they would not worship it at another time. + +_ 460 I.e._, triumphal arches with statues upon them. + + 461 Because the idolater might have made an idolatrous libation from + both flasks. + + 462 Exod. xxi. 29. + + 463 Deut. xxi. 4. + + 464 Num. vi. 18. + + 465 This refers to the killing or slaughtering of cattle and fowls for + profane or domestic purposes. They were called profane to + distinguish them from the holy sacrifices. + + 466 Num. xxxi. 23. + + 467 The men of the great synagogue were the "Scribes" who flourished + from the return out of Babylon till the Græco-Syrian persecution, + 220 B.C. Their object was to preserve the sacred text with + scrupulous minuteness, and make a "fence" for the law. They added + numberless directions for the better observance of the old precepts. + The Scribes were succeeded by the "learners," the "repeaters," and + the "master builders," who continued from 220 B.C. till 220 A.D. In + their time fall the Maccabæan revolution, the birth of Christ, the + overthrow of the Temple by Titus, the rebellion of Barchochba, the + complete destruction of Jerusalem, and the dispersion of the Jews. + + 468 Supposed by some to be the Sameas and Pollio of Josephus. Though + others try to identify Sameas with Simon, son of Shetach.--"Antiq." + xiv. ix. 4, etc. + + 469 Ps. xxxvii. 21. + + 470 Deut. vi. 4, etc. + + 471 Joel ii. 13. + + 472 Ps. i. 1. + + 473 Mal. iii. 16. + + 474 Lam. iii. 28. + + 475 Isa. xxviii. 8. + + 476 Ezek. xli. 22. + + 477 Ps. lxxxii. 1. + + 478 Amos ix. 6. + + 479 Ps. lxxxii. 1. + + 480 Mal. iii. 16. + + 481 Exod. xx. 24. + + 482 1 Chron. xxix. 14. + + 483 Deut. iv. 9. + + 484 Deut. iv. 9. + + 485 Gen. ix. 6. + + 486 Deut. xiv. 1. + + 487 Prov. iv. 2. + + 488 Jer. xvii. 6. + + 489 Jer. xvii. 8. + + 490 Ps. cxix. 99. + + 491 Prov. xvi. 32. + + 492 Ps. cxxviii. 2. + + 493 1 Sam. ii. 30. + + 494 The Rabbis reckon that the expression "God said" is used nine times + in the first chapter of Genesis, and that the tenth expression is to + be found in the first verse, "In the beginning God created the + heaven and the earth." + + 495 Num. xiv. 22. + + 496 The shameer is the worm which knows how to hew stones, and helped + Solomon to build the Temple. + + 497 Num. xv. 20. + + 498 Deut. xxxiii. 21. + + 499 1 Kings xiv. 16. + + 500 Prov. viii. 21. + + 501 Ps. lv. 23. + + 502 Or, perhaps, "for meditation." + + 503 Prov. viii. 14. + + 504 Prov. xi. 22. + + 505 Ex. xxxii. 16. + + 506 Num. xxi. 19. + + 507 Ps. lv. 13. + + 508 Prov. iii. 35. + + 509 Prov. iv. 2. + + 510 Esther ii. 22. + + 511 Prov. iv. 22. + + 512 Prov. iii. 8. + + 513 Prov. iii. 18. + + 514 Prov. i. 9. + + 515 Prov. iv. 9. + + 516 Prov. iii. 16. + + 517 Prov. iii. 2. + + 518 Prov. xvi. 31. + + 519 Prov. xvii. 6. + + 520 Isa. xxiv. 23. + + 521 Prov. vi. 22. + + 522 Ps. cxix. 72. + + 523 Hag. ii. 8. + + 524 Prov. viii. 22. + + 525 Isa. lxvi. 1. + + 526 Ps. civ. 24. + + 527 Gen. xiv. 19. + + 528 Exod. xv. 16. + + 529 Ps. xvi. 3. + + 530 Exod. xv. 17. + + 531 Ps. lxxviii. 54. + + 532 Isa. xliii. 7. + + 533 Isa. xlii. 21. + + 534 See the treatise on "Measurements," chap. i. + + 535 Membranes over the fat. + + 536 In the form of an apple. + + 537 A cor was equal, according to the Rabbis, to 44.286 gallons, but + Josephus reckons it to have been 86.696 gallons. + + 538 A seah, according to the Rabbis, was 1.4762 gallon. + + 539 Or, of "the treasurers." + + 540 In this chamber were kept the "seals" or "tokens" given to those + persons who bought their offerings from the Levites. These "seals" + were of four sorts, and were respectively inscribed with "calf" or + "kid," according to the offerings to be presented; and with the word + "male" when the offering was to be a ram; and "sinner" when it was + to be a sin-offering. + + 541 Others read "a basket." + + 542 Or jug. + + 543 Ezek. xliv. 2. + + 544 Jericho is about eighteen miles distant from Jerusalem. + + 545 Perhaps "a gong" or "a bell." Some think it to have been a "musical + instrument," and others consider it to have been "an organ." + + 546 Some think "Machærus" on the east of the Dead Sea, about fifty miles + distant from Jerusalem. + + 547 In each act of sprinkling, the priest, standing before a corner, + sprinkled the blood on two sides of the altar. And thus, in two acts + of sprinkling, he put the blood on its four sides. + + 548 Called the Shema. It consisted of the following three passages of + Scripture, as given in the next footnotes. + + 549 Deut. vi. 4-9. + + 550 Deut. xi. 13-21. + + 551 Num. xv. 37-41. + + 552 The lot for the incense was always arranged for a new man who had + never burned it before. It might come to a priest once in his + lifetime, and never again afterward. Luke i. 9. + + 553 The chambers for vestments had separate rooms for each of the + twenty-four courses, and separate wardrobes for each of the four + kinds of vestments. + + 554 About 37-1/2 gallons. + + 555 See note 5, chap. iii. 8. + + 556 The Delegates were appointed to represent the whole congregation of + Israel in the temple services. + + 557 Jehovah. + + 558 That is by substituting for the Name (Jehovah) the word "Adonai," + except where "Adonai" and "Jehovah" come together. In such cases + "Elohim" is substituted for "Jehovah." + + 559 Lev. ix. 22. + + 560 Who had charge of the channels from the altar. + + 561 Ps. xxiv. 1. + + 562 Ps. xlviii. 1. + + 563 Ps. lxxxii. 1. + + 564 Ps. xciv. + + 565 Ps. lxxxi. + + 566 Ps. xciii. + + 567 A famous maker of incense. + + 568 Sparkling. + + 569 Burning. The watch at certain gates seems to have been hereditary in + certain families. Just as at the present time the custody of + Rachel's tomb is the privilege of a certain family in Jerusalem. + Each guard consisted of ten men, so that there were 210 Levites in + the twenty-one stations. The three more important places contained + guards of both Levites and Priests, thirty of each. There were + therefore 240 Levites on guard each night. + + 570 He rolled up his overcoat and laid it down for a cushion. + + 571 Rev. xvi. 15. + + 572 Obscurity. + + 573 Platform or rampart. + + 574 1 Mac. ii. 25. + + 575 So called either because Nicanor, a Pharisee, had the gate made in + Alexandria, and though it was thrown overboard from a ship in a + storm, it yet came safe to land; or because Nicanor, a Greek prince, + was slain there in the time of the Asmoneans. + + 576 Ezek. xlvi. 2. + + 577 Ezek. xliii. 16. + + 578 As this corner would have been in the tribe of Judah, it was not + added, that the whole altar might remain in the tribe of Benjamin. + Gen. xlix. 27. + + 579 This sloping ascent to the altar was strewn with salt. This salt was + brought from the mountain of Sodom at the south of the Dead Sea. The + salt was intended to keep the priests from slipping and falling, + which might easily happen, as they were obliged to minister + barefooted. The coldness of the pavement in winter, and eating so + much flesh of the sacrifices, brought various diseases on the + priests. + + 580 House of the vineyard. + + 581 Deut. xxvii. 5. + + 582 Zech. vi. 14. + + 583 The Rabbis say that "the world is like an eye. The ocean is the + white of the eye. The pupil is Jerusalem. And the image in the pupil + is the Sanctuary." + + 584 Ezek. xli. 23. + + 585 Ezek. xli. 24. + + 586 Ezek. xliv. 2. + + 587 1 Kings vi. 6. + + 588 Curiously graven and gilt. + + 589 Is. xxix. 1. + + 590 "The king only, and no man else (remarks Maimonides) might sit in + the court of the Temple in any place; and even this privilege was + confined to a king of the family of David." Cunoeus further observes, + that the king was esteemed nearer to God than the priests + themselves, and a greater president of religion. + + 591 The Temple services were arranged by the council of fourteen. This + council was composed of the High Priest, the Sagan (the deputy or + Suffragan of the High Priest), two Katholikin, who had charge of the + treasuries, three Gizbarim, who were assistants of the Katholikin, + and seven Ammarcalin, who had charge of the gates. + + 592 The Nethinim, or the "given ones," were added, it is supposed, from + among the Gibeonites to fill up the deficiencies in the number of + Levites who returned from the captivity in Babylon. They were held + in low estimation, and were forbidden to intermarry with Israelites. + + 593 Exod. xxxviii. 27. + + 594 Exod. xxvi. 31-33. + + 595 Exod. xxvi. 19. + + 596 Exod. xxvi. 17. + + 597 Exod. xvi. 24 + + 598 Exod. xxvi. 28. + + 599 Exod. xxvi. 29. + + 600 Exod. xxvi. 29. + + 601 Exod. xxvi. 1. + + 602 Exod. xxvi. 3. + + 603 Exod. xxvi. 4. + + 604 Exod. xxvi. 6. + + 605 Exod. xxvi. 2. + + 606 Exod. xxvi. 2. + + 607 Exod. xxvi. 7, 8. + + 608 Exod. xxvi. 9. + + 609 Exod. xxxvi. 17. + + 610 Exod. xxvi. 11. + + 611 Exod. xxvi. 8. + + 612 Exod. xxvi. 9. + + 613 Exod. xxvi. 12. + + 614 Some commentators explain these to be "skins of seals" or + "dolphins," and others understand the meaning to be a "blue color." + Exod. xxvi. 14. + + 615 Num. iv. 25. + + 616 Exod. xxvi. 33. + + 617 Exod. xxvi. 35. + + 618 Or, in the "House of dispensations." + + 619 Exod. xxxix. 3. + + 620 Exod. xxvi. 31. + + 621 Exod. xxvi. 36. + + 622 Exod. xxx. 6. + + 623 Exod. xxvii. 9. + + 624 Exod. xxvii. 11. + + 625 Exod. xxvii. 12. + + 626 Exod. xxvii. 13. + + 627 Exod. xxxviii. 14, 15. + + 628 Exod. xxvii. 18. + + 629 Exod. xxvii. 18. + + 630 Exod. xxvii. 19. + + 631 Num. iv. 26. + + 632 Exod. xxvii. 18. + + 633 Some explain this to mean "multiply fifty with 100" (Aruch); others + think that the measurement is to be made with a rope of fifty cubits + (Eruvin). + + 634 Some read "in the name of," etc. + + 635 Exod. xxv. 10. + + 636 Sol. Song, iii. 9, 10. + + 637 Deut. xxxi. 26. + + 638 1 Sam. vi. 8. + + 639 Num. x. 33. + + 640 Num. xiv. 44. + + 641 1 Sam. xiv. 18. + + 642 2 Sam. xi. 11. + + 643 1 Sam. iv. 4. + + 644 1 Kings viii. 9. + + 645 Exod. xxv. 11. + + 646 Exod. xxv. 21. + + 647 Exod. xxv. 15. + + 648 1 Kings viii. 3. + + 649 1 Kings viii. 8. + + 650 1 Kings viii. 8. + + 651 1 Kings viii. 7, 8. + + 652 1 Kings viii. 8. + + 653 2 Chron. xxxv. 3. + + 654 2 Kings xx. 17. + + 655 Ezek. xli. 23. + + 656 Some commentators interpret "Traksin" to mean "place of doubting," + as zealots continually disputed the exact division between the Holy + Place and the Holy of Holies. + + 657 Exod. xxv. 23. + + 658 Lev. xxiv. 7. + + 659 Num. ii. 20. The Hebrew letters Ayin and Lamed therefore means "by" + or "next," as well as "upon." + + 660 2 Chron. iv. 8. + + 661 1 Kings vii. 48. + + 662 2 Chron. iv. 19. + + 663 Exod. xxv. 31. + + 664 Exod. xxv. 39. + + 665 Num. x. 2. + + 666 Exod. xxv. 32. + + 667 Exod. xxv. 34. + + 668 Gen. iv. 7. + + 669 Gen. xlix. 7. + + 670 Exod. xvii. 9. + + 671 Exod. xxv. 34. + + 672 Deut. xxxi. 16. + + 673 Exod. xxv. 33. + + 674 Or, "egg-shaped, oval." + + 675 Exod. xxv. 40. + + 676 2 Chron. iv. 7. + + 677 2 Chron. xiii. 11. + + 678 2 Chron iv. 20, 21 + + 679 Num. viii. 2. + + 680 Lev. xxiv. 4. + + 681 Exod. xxx. 1. + + 682 Exod. xxx. 3. + + 683 Exod. xxxviii. 1. + + 684 Num. iv. 26. + + 685 Lev. ix. 5. + + 686 Exod. xxx. 18. + + 687 2 Chron. iv. 6. + + 688 1 Kings vii. 23, 26. + + 689 2 Chron. iv. 5. + + 690 Ezek. xlv. 11, 14. + + 691 Lev. xv. 13. + + 692 2 Chron. iv. 2. + + 693 2 Chron. iv. 4. + + 694 2 Chron. iv. 3. + + 695 The Jerusalem Talmud states that the water poured through the feet + of the oxen, and that this was the well of Etham. + + 696 Num. iii. 29. + + 697 Num. iii. 31. + + 698 Num. iii. 23. + + 699 Num. iv. 25. + + 700 Num. iii. 35. + + 701 Num. iii. 36. + + 702 Num. iii. 38. + + 703 Num. ii. 17. + + 704 Num. x. 14. + + 705 Num. iv. 5. + + 706 Num. x. 21. + + 707 Num. iv. 15. + + 708 Num. x. 22. + + 709 Num. ii. 17. + + 710 Num. ix. 18. + + 711 Num. ix. 23. + + 712 Num. x. 2. + + 713 Exod. xl. 34. + + 714 Exod. xl. 38. + + 715 Isa. lx. 1, 19, 20. + + 716 Exod. xxx. 6. + + 717 Exod. xxx. 36. + + 718 Exod. xxix. 42. + + 719 The Jews say that Solomon, who understood all the commands of God, + could not comprehend the full meaning of the Red Heifer. + + 720 The meaning is that he who spends as much time in a leprous house as + is sufficient for eating a loaf of such a size, becomes defiled in + his garments. See "Leprosy," xiii. 10. + + 721 Num. viii. 8. + + 722 The age of the lamb was reckoned from its birthday in Elul of last + year till the first day of Elul in the current year. + + 723 Lev. xxiii. 10, 17. The omer or wave-sheaf of barley was always cut + on the evening of the 15th Nisan, even though it were a Sabbath. It + must always have been gathered from a fresh harvest cultivated even + in the Sabbatical year. The reapers asked these questions three + times of those who were witnesses, "Has the sun gone down?" "With + this sickle?" "Into this basket?" "On this Sabbath [first day of the + Passover]?" "Shall I reap?" After the witnesses answered these + questions the sheaf was reaped. It was finally ground into flour, + and a handful of it mixed with frankincense was burned on the altar. + The remainder belonged to the priests. + + 724 Num. xxviii. The two wave-loaves of wheaten flour were always + offered on the Jewish Pentecost. + + 725 Deut. xxiii. 18. + + 726 Nehem. ii. 8. 1 Chron. xxix. 1. + + 727 According to Jewish tradition a dead body covered in with earth + conveyed legal uncleanness to everyone who walked over it; but if a + vault was over the body, or if air intervened between the corpse and + the surface of the ground, it was regarded as a non-conductor. There + are reckoned six degrees of uncleanness--the father of fathers, the + fathers, the first, second, third, and fourth children of + defilement. There are altogether twenty-nine fathers of uncleanness, + of which eleven arise from contact with a dead body. + + 728 Some commentators explain that "each heifer requires a fresh lad." + + 729 Num. xix. 3. + + 730 The Pharisees asserted that a priest might be defiled, and that + after washing he was legally clean for burning the red heifer. But + the Sadducees maintained that he was not legally clean before + sunset. Num. xix. 9, 10. + + 731 Lev. xxii. 7. + + 732 The cedar, hyssop, and scarlet wool were laid parallel to each + other, and whatever portion of the scarlet wool remained too long + was wrapped round the bundle. + + 733 Num. xix. 9. + + 734 Or thick parts of straw. + + 735 If the vessels had been in the first row, someone might have touched + them, or some vessel might have come in contact with them, so as to + render them unclean. + + 736 Num. xix. 15. + + 737 It does not disallow the purifying pool if water flowed through a + crevice in the rock into the pool. + + 738 The principle laid down in this mishna is that if one merely carried + the rope for drawing the water, it was allowed to him to do so. But + if he used the rope for any work advantageous to himself it was + disallowed. + + 739 The modern Yebna (Jamnia). + + 740 The water is disallowed, because the man gained something for + himself during the act of drawing it. His intention was not + single-minded and pure. + + 741 Lev. iv. 12, 21. + + 742 Primary uncleanness arises from touching a dead body, leprosy, etc. + Secondary uncleanness arises from touching one who had primary + uncleanness. + + 743 A tertiary uncleanness follows from contact with secondary + uncleanness. + + 744 That is one over whom evening had not yet come, nor was his offering + yet made. Lev. xxii. 6, 7. + + 745 Gen. i. 10. + + 746 Isa. lviii. 11. + + 747 The river Jarmuk is the Hieromax of the Greeks. It falls into the + Jordan about four miles below the Lake of Tiberias. The Arabs now + call it the Sheriat el Mandhûr. + + 748 The well of Ahab is supposed by some to be the source of a river + near Beirut. This supposition is, however, very doubtful. + + 749 The modern Banias, one of the sources of the Jordan. It is situated + under Mount Hermon, close to the remains of the ancient Cæsarea + Philippi. + + 750 Literally, "from time to time." + + 751 The meaning is, that if the greater part of the ashes be legal, + purification would follow; but if the greater part be ordinary + ashes, there would be no purification. + + 752 The dispute is now about what constitutes "a clean place." + + 753 Heb. ix. 13, 14. + + 754 Num. xix. 15. + + 755 Maimonides translates "lattice-work." + + 756 Or trelliswork. + + 757 This doctrine of intention has also been adopted into the system of + Romanism. The Council of Trent (Session vii. Canon xi.) teaches that + "Whoever shall affirm that when ministers perform and confer a + sacrament, it is not necessary that they should have at least the + intention to do what the Church does; let him be accursed." It + follows, that if, for example, in the sacrament of orders, any + bishop in any age failed in due intention, all the orders which + flowed from him are invalid. + + 758 Chap. ix. 9; viii. 5. + + 759 Another rendering is, "in his garment." + + 760 A log is about half a pint. + + 761 Before eating ordinary food the hands must be washed once. Before + eating consecrated food they must be washed twice. + + 762 Num. xix. 15. + +_ 763 I.e._, from the uncleanness of a dead reptile. + + 764 And consequently does not purify the place covered by the splinter + or stone, which remained unwashed by the first water. + + 765 Those that were legally clean continue clean, and those legally + unclean continue unclean. + + 766 His hands render unclean what they touch. + + 767 His hands render sacred things unclean. + +_ 768 I.e._, the putting his hands into a house infected with leprosy. + + 769 Literally "father of uncleanness," such as a corpse or dead reptile, + etc. + +_ 770 I.e._, uncleanness not containing the principle of uncleanness. + + 771 An object unclean in the secondary degree cannot make another + unclean in the same degree. + + 772 Num. x. 35, 36. The rabbis count these verses a distinct book of the + law. + + 773 When R. Eleazar, the son of Azariah, was made president of the + school in Jamnia. + + 774 A cab is about three pints. + + 775 And could not contain water enough to wash one foot. + + 776 Of an unclean person. + + 777 It continues as long as its name, and as such cannot become unclean + from pressure. + +_ 778 I.e._, with Israelites dwelling there. + + 779 Tithe for the poor could be eaten anywhere. + + 780 Second tithes could only be eaten in Jerusalem. Deut. xiv. 22, 23. + + 781 The sixth year was fixed for the tithe to the poor, consequently in + countries outside the land of Israel, and not subject to the + Sabbatical rest, Israelites should pay the second tithe. + + 782 Mal. iii. 8. It is assumed that the prophet means the consecrated + second tithe, and not the unconsecrated tithe for the poor. + + 783 Ps. xxv. 10. + + 784 Deut. xxiii. 3. + + 785 Isa. x. 13. + + 786 Jer. xlix. 6. + + 787 Amos ix. 14. + + 788 The ancient Hebrew letters are now called Samaritan. They are still + used for writing by the small community of Samaritans who dwell in + Nablus, in the Holy Land. The Jews now use the Chaldee characters; + and the Talmud therefore errs in calling the old national letters + Assyrian. + + 789 Some suppose the writings of Homer are meant; others think that + these were books against revealed religion. + + 790 Exod. v. 2. The name of Pharaoh cannot be considered an insult to + Moses, since it precedes the name of God. + + 791 Exod. ix. 27. This is merely added to avoid ending with Pharaoh's + blasphemy. + + 792 That is, who had formed part of the Greater Holy Assembly + + 793 Meaning that the Greater Holy Assembly had been as it were the + reflection of the conclave of the Sephiroth above. The word used for + "chariot" is not "Mercavah," but "Rethikh." + +_ 794 I.e._, the Paradise above. + + 795 In the original both this and the foregoing section, apparently by + an oversight, have the number thirty-three attached to them. + + 796 Carrying on the simile of the lantern and its rays. + + 797 The Sephiroth. + + 798 Which is the number of Th, the last letter of the Hebrew alphabet, + which includes the symbology of the cross. + + 799 That is to say, which will hardly admit even of so vague a + definition, seeing it is the Indefinite Absolute in Kether. + + 800 We must be most careful not to misapprehend the meaning intended to + be conveyed in this passage. Kether, the Ancient One, Macroprosopus, + is not in the more restricted sense of the first Sephira, the AIN, + but that that idea links back from Him must be manifest on + consideration. Yet even He, the Vast Countenance, is hidden and + concealed; how much more, then, the AIN! From Negative to Positive, + through Potential Existence, eternally vibrates the Divine Absolute + of the Hidden Unity of processional form masked in the Eternal Abyss + of the Unknowable, the synthetical hieroglyph of an illimitable + pastless futureless Present. To the uttermost bounds of space rushes + the Voice of Ages, unheard save in the concentrated unity of the + thought-formulated Abstract, and eternally that Voice formulates a + Word which is glyphed in the vast ocean of limitless life. + + 801 The thirteen conformations of the beard of Macroprosopus. + + 802 The Trinity completed by the Quaternary. + + 803 Kether, the first Sephira, from which all the other Sephiroth + proceed, namely, those which are summed up in the Tetragrammaton. + +_ 804 I.e._, his manifestation is triune. + + 805 This refers to the Triads in the Sephiroth, when the Autz Chaiim is + formed. (See Introduction.) It will be found that in this + arrangement of the ten Sephiroth there are ten Triads, viz.: + + (1) Kether, Chokmah, Binah. + + (2) Chesed, Geburah, Tiphereth. + + (3) Netzach, Hod, Yesod. + + (4) Chokmah, Chesed, Netzach. + + (5) Tiphereth, Yesod, Malkuth. + + (6) Binah, Geburah, Hod. + + (7) Chokmah, Tiphereth, Hod. + + (8) Binah, Tiphereth, Netzach. + + (9) Chesed, Tiphereth, Hod. + + (10) Geburah, Tiphereth, Netzach. + + Wherein Kether and Malkuth are each repeated once; Chokmah, Binah, + Chesed, and Geburah, thrice; Tiphereth, six times; Netzach and Hod + each four times; and Yesod twice. + + 806 In many of the ancient mysteries a "feast" was part of the ceremony, + analogous to our Eucharist. Verbum sapientibus. + + 807 That is, the greatest triad of the Sephiroth, the Crown, King, and + Queen; which finds a parallel in the Osiris, Isis, and Horus; the + Axieros, Axiochersos, and Axiochersa of Lemnos and Samothrace, etc. + + 808 Described in other places as the Supernal Eden and the Inferior + Eden. + + 809 The Duad equated in the Monad. Compare what I have previously + remarked concerning the profile symbolism of Macroprosopus. + + 810 The student will observe throughout the Qabalah that great stress is + laid on the power of names, which arises from the fact that each + qabalistical name is the synthesis of a power. Hence to "pronounce + that name" is to use that power. + + 811 The word I have translated "Maternal" is AMH, Amah, with a double + Kametz point. Rosenroth renders it, "Yod Membri." + + 812 Speaking of the unity, the "Sepher Yetzirah" says: "One is She, the + Spirit of the Elohim of life (blessed and more than blessed be His + name who is the life of ages), Voice, and Spirit, and Word--this is + She, the Spirit of holiness." + + 813 The word is OVTRA. Rosenroth translates it by "Aporrhea." It may + also be translated "vapor," or "nebula." + + 814 The ten numbers and twenty-two letters. + + 815 MZL = 40 x 7 x 30 = 77, which is OZ, Strength or Vigor. This + Gematria is worthy of note as giving the idea of foundational power. + +_ 816 I.e._, the containing power. + + 817 Daath is the conjunction of Chokmah and Binah. (See "Book of + Concealed Mystery," chap. i. § 40.) + + 818 This is analogous to the teaching of the "Sepher Yetzirah," that the + Three Mothers, A, M, Sh, radiate into three paternal forms of the + same. A, M, and Sh symbolize the potencies of Air, Water, and Fire. + + 819 For "commencement" denotes end, and end denotes "commencement"; how, + then, in the Absolute can there be either? Nevertheless, in the + Absolute must we seek for the hypothetical starting-point of life. + + 820 Let the student carefully note that this is the second Sephira, the + I of IHVH, the Father proceeding from Macroprosopus, Kether, as He + proceedeth from Ain Soph. + + 821 The Sephiroth, or numbers. + + 822 "Chokmoth" is plural of "Chokmah," Wisdom. + + 823 Chokmah is the second and Binah is the third of the Sephiroth. This + section is a sufficient condemnation of all those who wish to make + out that woman is inferior to man. + + 824 This clause refers to the "Unwritten Qabalah." + + 825 Chokmah, the second Sephira, which, however, is as it were the + repetition of Kether. + + 826 That is, the letter I, Yod, in HIVH, which is said in the "Book of + Concealed Mystery" to symbolize Macroprosopus only in its highest + point. + + 827 See "Book of Concealed Mystery," chap. ii. § 37; chap. iv. § 11. + + 828 See "Book of Concealed Mystery," chap. ii. § 37. + + 829 The amount of occult symbolism in this section is enormous, and the + key of it is the name of the letter I, which is IVD, Yod. This is a + trinity of letters, and their numerical value is I = 10, V = 6, D = + 4, total 20, equivalent to double I; but for reasons given in the + "Book of Concealed Mystery" the second I is reproduced by a Hexad + and a Tetrad--namely, V and D. I = 10, the decimal scale of + Sephirotic notation, the key of processional creation; V = 6 = + Tiphereth, and Microprosopus the Son united to D = 4, the Cross. + Here is the mystery of the crucifixion of the Son on the tree of + life; and again the Qabalah agrees with Christian symbolism. + + 830 "Be Ama," "with the Mother;" here Ama, AMA, Mother = 42. Be Aima, in + the Mother; here Aima, AIMA = 52 = BN, Ben, Son. This Gematria is + most important, because, be it noted, Aima, AIMA, is the letter I, + Yod, which we have just been told represents Chokmah, joined to AMA, + Mother, which is Binah, BINH, which again is BN IH by Metathesis, + Ben Yod He--_i.e._, son of IH, eternally conjoined in Briah. + + 831 The number answering to the "fifty gates of Binah." See "Book of + Concealed Mystery," chap. i. § 46. + + 832 Compare this with the Egyptian Horus, the son of Isis and Osiris. + Also notice the interchange of symbols between Amen, Kneph, and + Khom. The name of the great Egyptian God Amen is noticeable when we + compare it with the qabalistic name AMN. + + 833 Compare with this the alchemical symbolism of Duenech, the King of + Earth, after being overwhelmed by the waters, rising again, + glorified and crowned with the triple crown of silver, iron, and + gold--Chesed, Geburah, and Tiphereth, in the alchemic Sephiroth of + the metals. + + 834 The meaning is, that Father and Mother are contained in the Son; for + these are the second, third, and sixth Sephiroth--_i.e._, 2, 3, and + 6; and both 2 and 3 are contained in 6, for 2 x 3 = 6. + + 835 The reflexive essence of Kether, the Crown, which operates in + Chokmah and Binah. + + 836 Plural of "Däath." + + 837 By Metathesis. + + 838 Meaning the period of revealing these matters, not exactly a day of + twenty-four hours: day in the scriptural and qabalistical sense. + + 839 In other words, where there is unbalanced force, there is the origin + of evil. + + 840 Because in those severities, and behind them, he can see the + Countenance of God. + + 841 Chokmah. + + 842 Binah. + + 843 See Introduction concerning the parts of the soul, Chiah, Neschamah, + Ruach, and Nephesch. + + 844 See "Greater Holy Assembly," ch. xlii. §§ 984-996; ch. xxvi. §§ + 513-532. + + 845 See "Book of Concealed Mystery," chap. i. §§ 2, 3, 4 et. seq. + + 846 Compare this with Miölner, the hammer of Thor, of Scandinavian + mythology. + + 847 Chokmah and Binah, included in Kether. + + 848 It is to be noted that this word is MNA, Manna, and is a Metathesis + of the letters of AMN, Amen, which has been shown in the "Book of + Concealed Mystery" to be equal by Gematria to IHVH ADNI. + + 849 Astral Light. + + 850 Right and left; while in Macroprosopus "all is right." + + 851 At first sight this seems a contradiction, but on careful + examination the difficulty disappears. A triangle is a fit + expression of the number 3. It has three angles, it has three sides; + but there is the whole figure itself also, which is the synthesis of + the sides and the angles. So there are the three angles and the + whole figure itself which contains them, and thus completes the + Trinity by the Quaternary: in the Tetragrammaton, IHV, and H final, + which forms the synthesis. + + 852 Thus rigidly following out the rule of the symbolism before given, + that Chokmah and Binah are contained in Kether. In this is the key + of all religions. + + 853 BCHKMTHA, Be-Chokmatha; CHKMTHA is the emphatic Chaldee form of + CHKMA, which is Chaldee for Hebrew CHKMH. + + 854 That is, the locks which have their origin in the influence of the + Great Mother are interwoven mutually with those which originate from + Chokmah. + + 855 Meaning, let him supplicate Macroprosopus, developed in the forms of + Chokmah and Binah, which are summed up in Aima the Great Mother, to + incline Microprosopus to be favorable. This is identical with the + Catholic custom of invoking the intercession of the Virgin with her + Son; for Mary = Mare = Sea;and the great Sea is Binah. + + 856 The word translated "forehead" is MTZCH, Metzach; now if a + metathesis be formed of this word by placing the last letter between + the first and second letters, we get MCHTZ, "he shall smite." Hence + the first form symbolizes Mercy, and the second Severity. + + 857 And therefore is the divine name of Tzabaoth, or hosts, attributed + both to Netzach and to Hod, the seventh and eighth Sephiroth. + + 858 And 20 is H, He, in the four worlds, for H = 5, which multiplied by + 4 = 20. + + 859 The simple meaning of this and the preceding section is, that the + eyes can only see when the upper eyelashes are separated from the + lower ones by the lids being raised. + + 860 Moses, in this passage of Deuteronomy. + + 861 That is, MRSHITH, instead of MRASHITH. + + 862 That is, irrevocably, so that the word would cease to bear the same + meaning were A not there. In other words, were A a radical letter of + it. + + 863 The first, RASHVN, Rashon, where this word, derived from the same + root as RASHITH, is spelt with A. + + 864 The Hebrew idiom for having mercy always refers to the nose, as "to + defer anger" is in Hebrew "to lengthen the nose," etc. + + 865 The three divisions of the Brain of Microprosopus. + + 866 See Introduction concerning the names of the parts of the Soul. + +_ 867 I.e._, the various degrees of the whiteness. + + 868 Answering to the number of the letters of the Hebrew alphabet, which + together with the ten Sephiroth form the thirty-two paths of wisdom + of the "Sepher Yetzirah." + + 869 See "Book of Concealed Mystery," chap. ii. §§ 31, 40, etc. + + 870 In the "Book of Concealed Mystery," chap. i. § 31, HVA and ALHIM are + shown to be interchangeable, and they both are feminine. And now we + come to the "Three Mothers," of the "Sepher Yetzirah," the Great + Supernal Feminine Triad, which is even before the triune father. I + may say no more here; in fact, I have almost revealed too much. Let + the reader carefully meditate on § 651, for there the indicible + Arcanum is shadowed. + + 871 That is the number 18 on the plane of Asiah. And 18 is the fourth + part of 72. And 72 is the number of the Schemahamphorasch (see + ante), and the number of the Quinaries or sets of five degrees in + the 360 degrees of the Zodiac. And there are six such sets in the + thirty degrees of each sign. And thus we return to the twelve signs + of the Zodiac, and these are operated on from the ten Sephiroth + through the "seven paths of the Queen," and these again depend from + the first three Sephiroth, and these again from Kether, and Kether + is Macroprosopus, from whom backward depend the Negative Existences + in their Veils; and Macroprosopus is called HVA, Hoa, which = 12, + and finds its expression in "Aima Elohim." Thus rusheth through the + Universe the Flux and Reflux of the Eternal Word. + + 872 I am doubtful as to whether this is the best translation of the last + clause; Rosenroth has not translated it at all. The Chaldee is + MMTHQIM VDAI MAI CHKV KDA VCHIK ITOVM LAKVL, Mamthaqim Vadeai Maai + Chiko Kedea Vecheik Yitauom Leakol. + + 873 This whole section requires comment. I must first observe that Knorr + de Rosenroth in his Latin version has supposed that in the word + "MCHMDIM," Machemadim, fire and water (ASH and MIM) are hidden as in + a sort of anagram. Now while it is true that "MIM" can be thus + extracted, "ASH" cannot, for the remaining letters, CHMD, will by no + exegetical rule I know of form a word signifying fire. The following + I take to be the real meaning of the passage. Chokmah is the fire, + I, and Binah is the water, H, the Father and Mother Who, conjoined, + produce the Son. Now the fire is symbolized by a triangle with the + apex uppermost, and water by a triangle with the apex reversed; + these two together united form the sign of the Macrocosm, the + external symbol of Vau, V, Microprosopus. And He inherits the double + qualities of the Father and the Mother, shown by the word "delights" + ("Machemadim") being written in the plural. + + 874 The letters of the Hebrew alphabet are usually classed in the + following manner: + + Gutturals = A, H, Ch, O (R by some). + + Palatals = G, I, K, Q. + + Linguals = D, Th, T, L, N. + + Dentals = Z, S, Sh, Tz (R by others). + + Labials = B, V, M, P. + + The "Sepher Yetzirah" further classes them as-- + + 3 Mothers (Primitives) = A, M, Sh. + + 7 Duplicated = B, G, D, K, P, R, Th. + + 12 Simples = H, V, Z, Ch, T, I, L, N, S, O, Tz, Q. + + In the above classification it classes R as a dental. + + 875 This section contains references to the Edomite kings and their + symbology; namely, as denoting the primal worlds which were + destroyed. (See "The Book of Concealed Mystery," chap. i. § 3; "The + Greater Holy Assembly," chap. ii. and chap. xxvi.; and "The Lesser + Holy Assembly," chap. x. + +_ 876 I.e._, tracing out the properties, etc., of the Sephiroth which + form the King, Microprosopus, and, as appears from the latter part + of this section, those only in their aspect of Judgment and Wrath. + + 877 This section is another all-sufficient proof of the teachings + maintained throughout the Qabalah, namely, that Man and Woman are + from the creation coequal and coexistent, perfectly equal one with + the other. This fact the translators of the Bible have been at great + pains to conceal by carefully suppressing every reference to the + Feminine portion of the Deity, and by constantly translating + feminine nouns by masculine. And this is the work of so-called + religious men! + + 878 Chokmah, Wisdom, the second Sephirah, is Male in respect of Binah, + but Female in respect of Kether. This is somewhat analogous to the + Greek idea of the birth of Athené, Wisdom, from the brain of Zeus. + + 879 Compare the symbolism of the many breasts of the Ephesian Diana. + + 880 The original of the "Hymn of Unity" is in seven very long parts. + These short ones merely give the leading idea in each of the + original parts. + + + + + +***END OF THE PROJECT GUTENBERG EBOOK HEBREW LITERATURE*** + + + +CREDITS + + +March 20, 2009 + + Project Gutenberg TEI edition 1 + Produced by Juliet Sutherland, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. + + + +A WORD FROM PROJECT GUTENBERG + + +This file should be named 28369-8.txt or 28369-8.zip. + +This and all associated files of various formats will be found in: + + + http://www.gutenberg.org/dirs/2/8/3/6/28369/ + + +Updated editions will replace the previous one -- the old editions will be +renamed. + +Creating the works from public domain print editions means that no one +owns a United States copyright in these works, so the Foundation (and +you!) can copy and distribute it in the United States without permission +and without paying copyright royalties. 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