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diff --git a/28369-tei/28369-tei.tei b/28369-tei/28369-tei.tei new file mode 100644 index 0000000..60b3e01 --- /dev/null +++ b/28369-tei/28369-tei.tei @@ -0,0 +1,23221 @@ +<?xml version="1.0" encoding="utf-8" ?> + +<!DOCTYPE TEI.2 SYSTEM "http://www.gutenberg.org/tei/marcello/0.4/dtd/pgtei.dtd" [ + +<!ENTITY u5 "http://www.tei-c.org/Lite/"> + +]> + +<TEI.2 lang="en"> +<teiHeader> + <fileDesc> + <titleStmt> + <title>Hebrew Literature</title> + <respStmt> + <resp>Edited by</resp> + <name reg="Wilson, Epiphanius">Epiphanius Wilson</name> + </respStmt> + </titleStmt> + <editionStmt> + <edition n="1">Edition 1</edition> + </editionStmt> + <publicationStmt> + <publisher>Project Gutenberg</publisher> + <date>March 20, 2009</date> + <idno type="etext-no">28369</idno> + <availability> + <p>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 online at www.gutenberg.org/license</p> + </availability> + </publicationStmt> + <sourceDesc> + <bibl> + Created electronically. + </bibl> + </sourceDesc> + </fileDesc> + <encodingDesc> + </encodingDesc> + <profileDesc> + <langUsage> + <language id="en"></language> + <language id="he"></language> + </langUsage> + </profileDesc> + <revisionDesc> + <change> + <date value="2009-03-20">March 20, 2009</date> + <respStmt> + <name> + Produced by Juliet Sutherland, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. + </name> + </respStmt> + <item>Project Gutenberg TEI edition 1</item> + </change> + </revisionDesc> +</teiHeader> + +<pgExtensions> + <pgStyleSheet> + .boxed { x-class: boxed } + .shaded { x-class: shaded } + .rules { x-class: rules; rules: all } + .indent { margin-left: 2 } + .bold { font-weight: bold } + .italic { font-style: italic } + .smallcaps { font-variant: small-caps } + </pgStyleSheet> + + <pgCharMap formats="txt.iso-8859-1"> + <char id="U0x2014"> + <charName>mdash</charName> + <desc>EM DASH</desc> + <mapping>--</mapping> + </char> + <char id="U0x2003"> + <charName>emsp</charName> + <desc>EM SPACE</desc> + <mapping> </mapping> + </char> + <char id="U0x2026"> + <charName>hellip</charName> + <desc>HORIZONTAL ELLIPSIS</desc> + <mapping>...</mapping> + </char> + </pgCharMap> +</pgExtensions> + +<text lang="en"> + <front> + <div> + <divGen type="pgheader" /> + </div> + <div> + <divGen type="encodingDesc" /> + </div> + + <div rend="page-break-before: always"> + <p rend="font-size: xx-large; text-align: center">Hebrew Literature</p> + <p rend="font-size: large; text-align: center">Comprising</p> + <p rend="font-size: x-large; text-align: center">Talmudic Treatises, Hebrew</p> + <p rend="font-size: x-large; text-align: center">Melodies, And The</p> + <p rend="font-size: x-large; text-align: center">Kabbalah Unveiled</p> + <p rend="font-size: large; text-align: center">Edited And With A Special Introduction By</p> + <p rend="font-size: xx-large; text-align: center">Epiphanius Wilson, A.M.</p> + <p rend="font-size: large; text-align: center">Revised Edition</p> + <p rend="text-align: center">New York</p> + <p rend="text-align: center">P. F. Collier & Son</p> + <p rend="text-align: center">Copyright 1901</p> + <p rend="text-align: center">By The Colonial Press</p> + </div> + <div rend="page-break-before: always"> + <head>Contents</head> + <divGen type="toc" /> + </div> + + </front> +<body> + + +<pb n='iii'/><anchor id='Pgiii'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Special Introduction</head> + +<p> +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 +<q>Peace,</q> while that of the Greeks is <q>Grace,</q> and that of the +Romans, <q>Safety.</q> 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. +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='iv'/><anchor id='Pgiv'/> +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 <q>the loving-kindness of the Lord.</q> 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. +</p> + +<p> +But the Hebrews were also philosophers, and if they never +attained to what we may call the <foreign rend='italic'>netteté et clarté</foreign> +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. +</p> + +<p> +The word <q>Kabbalah</q> means <q>doctrine received by oral +tradition,</q> and is applied to these remains to distinguish them +from the canonical Hebrew Scriptures, which were written +by <q>the Finger of Jehovah.</q> 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 <foreign lang='he' rend='italic'>En-Soph</foreign>, the boundless One, as in +modern philosophy God is the Absolute. He manifests Himself in the ten +<foreign lang='he' rend='italic'>Sephiroth</foreign>, +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 <foreign lang='he' rend='italic'>Sephiroth</foreign> is called Kingdom, +<hi rend='italic'>i.e.</hi>, the personal +Deity, as seen in the workings of Providence, with which conception +we may compare Dante's description of Fortune, in the +<pb n='v'/><anchor id='Pgv'/> +seventh book of the <q>Inferno.</q> This last of the +<foreign lang='he' rend='italic'>Sephiroth</foreign> is +manifested visibly in the Shekinah. This is the barest and +baldest outline of the main features in this famous system. +</p> + +<p> +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, <hi rend='italic'>i.e.</hi>, in +the centuries between the conquest of Gaul by the Franks and +the period following the death of Dante. +</p> + +<p> +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 <foreign lang='he' rend='italic'>Sephiroth</foreign> 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. +</p> + +<p> +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. +</p> + +<p> +A study of Hebrew literature would indeed be incomplete +unless it included the Talmud. +</p> + +<p> +<q>Talmud</q> in Hebrew means <q>Doctrine,</q> 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 +<pb n='vi'/><anchor id='Pgvi'/> +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, <hi rend='italic'>i.e.</hi>, 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: <q>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.</q> +</p> + +<p> +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, +<q>wonderful monument of human industry, human wisdom +and human folly,</q> 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. +</p> + +<pb n='vii'/><anchor id='Pgvii'/> + +<p> +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. +</p> + +<p> +The treatise on <q>Blessings</q> 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 +<q>Sabbatical Year</q> 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 <q>The Sabbath Day.</q> The most minute and exhaustive +account is given of what may and what may not be done on the +seventh day. +</p> + +<p> +The treatise on <q>The Day of Atonement</q> deals with the +preparation and deportment of the high-priest on that day. +That on <q>The Passover</q> 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. <q>Measurements</q> is an interesting +and valuable account of the dimensions of the Temple +at Jerusalem. <q>The Tabernacle</q> deals with the ritual worship +of the Jews under the new conditions of their exile from +Palestine. +</p> + +<p> +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. +</p> + +</div> + +<pb n='002'/><anchor id='Pg002'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Selections From The Talmud</head> +<head type='sub'>Translated by Joseph Barclay, LL.D.</head> + +<pb n='003'/><anchor id='Pg003'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Translator's Introduction</head> + +<p> +The Talmud (teaching) comprises the Mishna and the +Gemara. The Mishna (<q>learning</q> or <q>second law</q>) +was, according to Jewish tradition, delivered to Moses +on Mount Sinai. <q>Rabbi Levi, the son of Chama, says, Rabbi +Simon, the son of Lakish, says, what is that which is written, +<q>I will give thee tables of stone, and a law and commandments +which I have written, that thou mayest teach them</q>?<note place='foot'>Exod. xxiv. +12.</note> The Tables are the ten commandments; the Law is the written +law; and the commandment is the Mishna; <q>which I have +written</q> means the prophets and sacred writings; <q>that thou +mayest teach them</q> means the Gemara. It teaches us that +they were all given to Moses from Mount Sinai.</q> From +Moses the Mishna was transmitted by oral tradition through +forty <q>Receivers,</q> 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 <q><foreign rend='italic'>Responsa prudentium</foreign></q> +which were held to be binding on the people, had been preserved from +former ages. +</p> + +<p> +All these traditions Rabbi Judah the Holy undertook to +<pb n='004'/><anchor id='Pg004'/> +reduce into one digest. And this laborious work he completed +about <hi rend='smallcaps'>a.d.</hi> 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: <q>One sun ariseth, and one sun goeth down.</q> +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: +</p> + +<p> +Book I +</p> + +<p> +This book, called Order of Seeds, contains the following +treatises: +</p> + +<p> +1. <q>Blessings,</q> together with prayers and thanksgivings, +with the times and places in which they are to be used. +</p> + +<p> +2. <q>A Corner of a Field</q> (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. +</p> + +<p> +3. <q>Doubtful</q> treats of the doubt about the tithes being +paid, as the Jews were not allowed to use anything without +its being first tithed. +</p> + +<p> +4. <q>Diversities</q> (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 +<pb n='005'/><anchor id='Pg005'/> +bed—grafting a scion on a stock of a different kind, suffering +cattle of different kinds to come together. +</p> + +<p> +5. <q>The Sabbatical Year</q> (Exod. xxiii. 11; Lev. xxv. 4) +treats of the laws which regulated the land as it lay fallow and +rested. +</p> + +<p> +6. <q>Heave Offerings</q> (Num. xviii. 8) treats of separating +the heave offering—who may eat it, and who may not eat of +it—of its pollutions, etc. +</p> + +<p> +7. <q>The First Tithes</q> (Lev. xxvii. 30; Num. xviii. 28) +treats of the law of tithes for the priests. +</p> + +<p> +8. <q>The Second Tithes</q> (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. +</p> + +<p> +9. <q>Cake of Dough</q> (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. +</p> + +<p> +10. <q>Uncircumcised Fruit</q> (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. +</p> + +<p> +11. <q>First Fruits</q> (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. +</p> + +<p> +Book II +</p> + +<p> +The Order Of The Festivals: +</p> + +<p> +1. <q>Sabbath</q> treats of the laws relating to the seventh +day. +</p> + +<p> +2. <q>Mixtures,</q> 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. +</p> + +<p> +3. <q>Passovers</q> treats of all rites and ceremonies relating +to the Paschal Lamb. +</p> + +<pb n='006'/><anchor id='Pg006'/> + +<p> +4. <q>Shekels</q> (Exod. xxx. 13) treats of the half shekel, +which every Jew, rich or poor, was obliged to pay every year +to the daily sacrifice. +</p> + +<p> +5. <q>Day of Atonement</q> treats of the solemnities peculiar +to it. +</p> + +<p> +6. <q>Tabernacles</q> teaches how they are to be built, and how +to be used. +</p> + +<p> +7. <q>The Egg Laid on a Festival</q> 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. +</p> + +<p> +8. <q>New Year</q> treats of the laws and solemnities of the +feast of the New Year, as also of the feasts of the New Moons. +</p> + +<p> +9. <q>Fasts</q> treats of the various fasts throughout the year. +</p> + +<p> +10. <q>The Roll</q> 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 <q>Blessed be Mordecai and cursed be Haman,</q> +and <q>Cursed be Mordecai and blessed be Haman.</q> +</p> + +<p> +11. <q>Minor Feasts</q> 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. +</p> + +<p> +12. <q>Sacrifices on Festivals</q> 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 <q>are +like mountains hanging on a hair, for the text is slender and +the constitutions many.</q> +</p> + +<p> +Book III +</p> + +<p> +On Women: +</p> + +<p> +1. <q>Brother's Widow</q> (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. +</p> + +<p> +2. <q>Marriage Settlements</q> treats of dowries and women +<pb n='007'/><anchor id='Pg007'/> +who happen to obtain estates, either real or personal. From +this tract the baptism of infant proselytes can be proved. +</p> + +<p> +3. <q>Vows</q> (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. +</p> + +<p> +4. <q>The Nazarite</q> (Num. vi. 21) treats of the laws relating +to the different sorts of Nazarites. +</p> + +<p> +5. <q>Trial of Jealousy</q> (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. +</p> + +<p> +6. <q>Divorces</q> 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. +</p> + +<p> +7. <q>Betrothing</q> 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. +</p> + +<p> +Book IV +</p> + +<p> +On Damages: +</p> + +<p> +1. <q>First Gate,</q> 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. +</p> + +<p> +2. <q>The Middle Gate</q> treats of laws of usury and trusts, +of letting out on hire, of landlord and tenant, etc. +</p> + +<p> +3. <q>Last Gate</q> treats of the laws of commerce and co-partnership, +of buying and selling, of the laws of inheritance +and the right of succession. +</p> + +<pb n='008'/><anchor id='Pg008'/> + +<p> +4. <q>Sanhedrin</q> treats of the great national senate. +</p> + +<p> +5. <q>Stripes</q> 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. +</p> + +<p> +6. <q>Oaths</q> 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. +</p> + +<p> +7. <q>Evidences</q> 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. +</p> + +<p> +8. <q>Idolatry,</q> or the worship of stars and meteors, treats +of the way to avoid this grievous sin. +</p> + +<p> +9. <q>The Fathers</q> contains a history of those who handed +down the Oral Law, also many maxims and proverbs. +</p> + +<p> +10. <q>Punishment</q> treats of the punishment of those disobedient +to the Sanhedrin (Deut. xvii. 8-11). +</p> + +<p> +Book V +</p> + +<p> +On Holy Things: +</p> + +<p> +1. <q>Sacrifices</q> 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. +</p> + +<p> +2. <q>Meat Offerings</q> treats of the flour, oil, and wine, and +the wave loaves. +</p> + +<p> +3. <q>Unconsecrated Things</q> 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). +</p> + +<p> +4. <q>First Born</q> treats of their redemption by money, and +their being offered in sacrifice; also of the tithes of all manner +of cattle. +</p> + +<pb n='009'/><anchor id='Pg009'/> + +<p> +5. <q>Estimations</q> (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. +</p> + +<p> +6. <q>Cutting Off</q> treats of offenders being cut off from the +Lord. +</p> + +<p> +7. <q>Exchanges</q> (Lev. xxvii. 10, 33) treats of the way exchanges +are to be effected between sacred things. +</p> + +<p> +8. <q>Trespass</q> (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, <q>See, the bath is open, go in and bathe.</q> +</p> + +<p> +9. <q>The Daily Sacrifice</q> treats of the morning and evening +offerings. +</p> + +<p> +10. <q>The Measurements</q> treats of the measurements of +the Temple. +</p> + +<p> +11. <q>Birds' Nests</q> treats of the mistakes about doves and +beasts brought into the Temple for sacrifice. +</p> + +<p> +Book VI +</p> + +<p> +On Purifications: +</p> + +<p> +1. <q>Vessels</q> treats of those which convey uncleanness +(Lev. xi. 33). +</p> + +<p> +2. <q>Tents</q> (Num. xix. 14) treats of tents and houses retaining +uncleanness, how persons who enter them become unclean, +and how they are to be cleansed. +</p> + +<p> +3. <q>Plagues of Leprosy</q> treats of leprosy of men, garments, +or dwellings, how their pollution is conveyed, and how +they are to be purified. +</p> + +<pb n='010'/><anchor id='Pg010'/> + +<p> +4. <q>The Red Heifer</q> directs how she is to be burned, and +how her ashes are to be used in purifying. +</p> + +<p> +5. <q>Purifications</q> teaches how purifications are to be +effected. +</p> + +<p> +6. <q>Pools of Water</q> (Num. xxxi. 23) treats of their construction, +and the quantity of water necessary for cleansing. +</p> + +<p> +7. <q>Separation</q> of women. +</p> + +<p> +8. <q>Liquors</q> that dispose seeds and fruits to receive pollution +(Lev. xi. 38). +</p> + +<p> +9. <q>Issues</q> that cause pollution. +</p> + +<p> +10. <q>Baptism</q> on the day of uncleanness (Lev. xxii. 6). +</p> + +<p> +11. <q>Hands</q> treats of the washing of hands before eating +bread, though dry fruits are allowed to be eaten without such +washing. +</p> + +<p> +12. <q>Stalks of Fruit which convey Uncleanness</q> 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. +</p> + +<p> +From the six books or <q>Orders</q> the Jews call the Babylon +Talmud by the pet name of <q><foreign rend='italic'>Shas</foreign></q> (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 +<hi rend='smallcaps'>a.d.</hi> 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;<note place='foot'>So named from its situation at the mouth (<q>Pum</q>) of +the Bedaitha, a canal between the Tigris and the Euphrates.</note> +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 +<pb n='011'/><anchor id='Pg011'/> +about 498 <hi rend='smallcaps'>a.d.</hi> He was the last of the <q>Dictators.</q> Those +who lived after him were called <q>Opinionists,</q> 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. <q>The +mark of Bereitha is <q>the sages learned,</q> or <q>it is once learned,</q> +or <q>it is learned in another one.</q> 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, <q>If Rabbi Judah the Holy did not teach it, whence could +Rabbi Chayya know it?</q> 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.</q> +</p> + +<p> +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 <q>Devastators.</q> +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 +<pb n='012'/><anchor id='Pg012'/> +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. +</p> + +<p> +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, <q>To your holiness.</q> +Flattered by the title, he politely asked the reason of their +visit. <q>To learn your system of instruction.</q> 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, <q>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.</q> +Hananiah demanded their objections to his teaching. +They answered, <q>Thou hast dared to fix intercalations and +new moons, by which nonconformity has arisen between +Babylon and Palestine.</q> <q>So did Rabbi Akiba,</q> said Hananiah, +<q>when in Babylon.</q> <q>Akiba,</q> they replied, <q>left not +his like in Palestine.</q> <q>Neither,</q> cried Hananiah, <q>have I +left my equal in Palestine.</q> The legates then produced their +second letter, in which it was written, <q>That which thou hast +left a kid is grown up a strong horned goat.</q> Hananiah was +<pb n='013'/><anchor id='Pg013'/> +struck dumb. Rabbi Isaac, one of the legates, ran, and +mounted the reading desk. <q>These,</q> said he, calling them +out aloud, <q>are the holy days of God, and these the holy days +of Hananiah.</q> +</p> + +<p> +The people began to murmur. Rabbi Nathan, the second +legate, arose, and read the verse of Isaiah, <q>Out of Zion shall +go forth the Law, and the word of the Lord from Jerusalem.</q> +Then in a mocking voice, <q>Out of Babylon shall go forth +the Law, and the Word of the Lord from Nahor-pakod.</q> The +congregation was in an uproar. <q>Alter not the word of God</q> +was the universal shout. The legates then produced the third +letter, threatening excommunication to all who would not +obey their decrees. They further said, <q>The learned have +sent us, and commanded us to say, if he will submit, well; if +not, utter at once the Cherem.<note place='foot'>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: <q>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,</q> etc. There were three degrees of excommunication. The first +was <q>the casting out of the synagogue.</q> The second <q>the delivering over to +Satan.</q> And the third was the anathema proclaimed by priests with the sounding +of trumpets.</note> 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, <q>We have no +portion in the God of Israel.</q></q> From every side the cry +arose, <q>Heaven preserve us from heresy; we have still a portion +in the Israel of God.</q> 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. +</p> + +<p> +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 <q>the tyrant.</q> 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 +<pb n='014'/><anchor id='Pg014'/> +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 <q>a book written by Christ's nearest relations.</q> 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 +<q>clad in a sack,</q> because he was thus meanly clad +when his great talents were discovered. +</p> + +<p> +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. +<q>Everyone,</q> say the Jews, <q>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.</q> 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 <q>like a fish.</q> Israelites are forbidden +to marry the daughter of such a one, as <q>she is no better than +a beast.</q> +</p> + +<p> +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, <q>He who +writes it down will have no part in the world to come; he who +explains it will be scorched.</q> Maimonides also says, <q>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 +<pb n='015'/><anchor id='Pg015'/> +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.</q> The School of Shammai, who lived before +Christ, and the School of Hillel, who lived till eight<note place='foot'>Some +think he died twelve years <hi rend='smallcaps'>b.c.</hi></note> 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 <q>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.</q> +</p> + +<p> +By a sort of legal fiction both schools are supposed to be +of equal authority. A Bath Kol<note place='foot'>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 <q>daughter voice</q> or <q>daughter of a voice,</q> 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 <q>Rabbis Jochanan and Simeon +ben Lachish wished to see the face of Rabbi Samuel, a Babylon Rabbi. +<q>Let us follow,</q> said they, <q>the hearing of Bath Kol.</q> They journeyed near a +school, and as they were passing it they heard a boy reading from the book of +Samuel the words, <q>And Samuel died.</q> 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.</q> The Bath Kol seems to have +been a sort of divination practised with the words of Scripture, like the Sortes +Virgilianæ among the heathen.</note> or holy echo, supplying the +place of departed Urim and Thummim, and of oracles long +since silent, is related to have established it. <q>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.</q> 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 +<pb n='016'/><anchor id='Pg016'/> +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, <q>If only two men be saved, one must be a +Pharisee</q>; while others defined a Pharisee to be <q>one who +wished to play the part of Zimri, and to claim the reward of +Phinehas.</q> The great opponents of the Pharisees were the +Sadducees, who arose <hi rend='smallcaps'>b.c.</hi> 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 <q>the +door of mercy is always open to the penitent.</q> The numerical +value of the letters of Messiah and Nachash (serpent) is the +same, and this teaches that <q>the Messiah will overcome the +Serpent.</q> +</p> + +<p> +The Kabbalists believed nothing but what they <q>received.</q> +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 <q>King +and the Queen.</q> 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 <q>it is a firmament of telescopic +<pb n='017'/><anchor id='Pg017'/> +stars, containing many a cluster of light, which no unaided +eye has ever resolved.</q> Some of its sayings are of +touching beauty. Such are the words of Rabbi Tarphon, +<q>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.</q> 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 <q>human industry, human wisdom, and human +folly.</q> +</p> + +<p> +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, <q>the father</q> of uncleanness; and +this again renders necessary continual appeals to the decision +of the Rabbis. +</p> + +<p> +Predestination and free will are both taught. <q>Everything +is in the hands of heaven, except the fear of heaven.</q> <q>All +things are ordained of God, but men's actions are their own.</q> +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 <q>moving +stars.</q> Mercury is <q>the star</q>; Venus, <q>splendor</q>; Mars, +<pb n='018'/><anchor id='Pg018'/> +<q>redness</q>; Jupiter, <q>rightness</q>; Saturn, <q>the Sabbath star.</q> +The signs of the Zodiac have the same names as are now used. +The Galaxy is <q>the river of light.</q> Comets are <q>burning arrows.</q> +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, <q>Are +there thieves here?</q> <q>No,</q> he replied, <q>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.</q> +</p> + +<p> +Astrology is treated as a science which governs the life of +man. The stars make men wise. The stars make them rich. +<q>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.</q> Rabba bar Shila says, +<q>He shall be eminently holy.</q> Rabbi Chanina says, <q>The +influence of the stars makes wise, the influence of the stars +makes rich, and Israel is under the influence of the stars.</q> +Rabbi Jochanan says, <q>Israel is not under the influence of +the stars. Whence is it proved? <q>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</q> (Jer. x. 2). +The heathen, but not Israel.</q> <q>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.</q> 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 +<pb n='019'/><anchor id='Pg019'/> +amulets and charms. Amulets are divided into two classes, +approved and disapproved. An approved amulet is <q>one that +has cured three persons, or has been made by a man who has +cured three persons with other amulets.</q> +</p> + +<p> +Charms are abundantly provided against accidents. <q>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 <q>Ana +pipi Shila bar Sumki,</q> or <q>Taam dli bemi ceseph, taam dli +bemi pagam</q>; 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.</q> If a man be bitten by +a mad dog he must die, unless some remedy be found for him. +<q>Abai says he must take the skin of a male adder, and write +upon it, <q>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.</q> +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.</q> +</p> + +<p> +Magic naturally follows from such teaching. Abba Benjamin +says, <q>If leave had been given to see the hurtful demons, +no creature could stand before them.</q> Abbai says, <q>They are +more than we are, and stand against us, like the trench round +a garden bed.</q> Rav Huni says, <q>Everyone has a thousand +on his left hand, and ten thousand on his right hand.</q> Rabba +says, <q>The want of room at the sermon is from them, the +<pb n='020'/><anchor id='Pg020'/> +wearing out of the Rabbis' clothes is from their rubbing +against them, bruised legs are from them.</q> <q>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.</q> 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. +</p> + +<p> +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, <q>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, <q>And He shall slay the dragon that is in the sea</q> +(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 +<pb n='021'/><anchor id='Pg021'/> +so fat that their feathers fell off, and the rivers flowed in fat. +He said to them, <q>Shall we have part of you in the world to +come?</q> 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.</q> +</p> + +<p> +Rabba bar Chama says that he once saw <q>a bird so tall, +that its head reached to the sky and its legs to the bottom of +the ocean.</q> 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 <q>a frog as large as a +village containing sixty houses.</q> 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, <q>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</q> (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. +</p> + +<p> +The Talmud informs us that <q>a young unicorn, one day +old, is as large as Mount Tabor.</q> 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. +<pb n='022'/><anchor id='Pg022'/> +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, <q>Thou hast +broken the teeth of the ungodly</q> (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). +</p> + +<p> +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, <q>Thou hast beset me behind and before</q> (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, <q>Thou bringest clothes.</q> He said, <q>I will pay for +clothes.</q> They said, <q>Thou bringest gold.</q> He said, <q>I will +pay for gold.</q> They said, <q>Thou bringest silk.</q> He said, <q>I +will pay for silk.</q> They said, <q>Thou bringest pearls.</q> He +said, <q>I will pay for pearls.</q> They said, <q>Thou must open +the box,</q> whereupon her splendor shone over the whole land +of Egypt. +</p> + +<p> +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: <q>Whosoever +cut off the ears of another's ass received the ass till his ears +grew again.</q> <q>Whosoever wounded another, the man +wounded was obliged to pay him for letting his blood.</q> When +the judges of Sodom attempted to fine Eliezer, the servant +of Abraham, because another man had wounded him, he took +<pb n='023'/><anchor id='Pg023'/> +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. +</p> + +<p> +At the giving of the Law the Israelites stood at the lower +part of the mount (Exod. xix. 17). Rabbi Avidmi says, +<q>these words teach us that the Holy One, blessed be He, +turned the mountain over them like a tub, and said to them, +<q>If ye will receive the Law, well; but if not, there shall be your +grave.</q></q> Rabbi Joshua says, <q>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, <q>The angels of the host did flee apace</q><note place='foot'>The Rabbis +make two changes in this verse—they change <q>kings</q> into +<q>angels,</q> and <q>fled</q> into <q>led.</q></note> (Ps. lxviii. +13). Do not read <q>they fled</q> but <q>they led.</q></q> Rabbi Eliezer, +the Modite, says, that Jethro <q>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, <q>In His temple doth everyone +speak of His glory</q></q> (Ps. xxix. 9). The question is asked, +<q>Why are the Gentiles defiled?</q> <q>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.</q> Rav Acha, the son +of Rabbi, said to Rav Ashai, <q>How then is it with proselytes?</q> +He answered, <q>Although they went not there, +their lucky star was there, as it is written, <q>With <emph>him</emph> that +standeth here with us this day before the Lord our God, and +also with <emph>him</emph> that <emph>is</emph> not here with us this day</q></q> +(Deut. xxix. 15). +</p> + +<pb n='024'/><anchor id='Pg024'/> + +<p> +In the hour that Moses ascended up on high the ministering +angels said before God, <q>O Lord of the world, what business +has he that is born of woman amongst us?</q> He answered, +<q>He is come to receive the Law.</q> They replied, +<q>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.</q> The Holy One said +to Moses, <q>Return them an answer.</q> He said, <q>O Lord of +the world, I fear, lest they burn me with the breath of their +mouth.</q> God said, <q>Lay hold on the throne of my glory, and +return them an answer; for it is said, <q>He that holdeth the face +of His throne, He spreadeth His cloud over him</q></q> (Job xxvi. +9). Rabbi Nahum says, <q>This means that the Almighty +spread some of the glory of the Shechinah and His cloud +over him.</q> He then said, <q>Lord of the world, what is written +in the Law that Thou art about to give me?</q> <q>I am the +Lord thy God, that brought thee out of Egypt.</q> He then +said, <q>Did ye (angels) ever go down into Egypt and serve +Pharaoh? why then should ye have the Law?</q> Again, +<q>What is written therein?</q> <q>Thou shalt have none other +God.</q> He then asked them, <q>Do ye then dwell among the +uncircumcised, that ye should commit idolatry?</q> Again, +<q>What is written?</q> <q>Remember the Sabbath day to sanctify +it.</q> <q>Do ye then do any work so as to need rest?</q> Again, +<q>What is written?</q> <q>Thou shalt not take the name of the +Lord in vain.</q> <q>Have ye then any work that would lead to +this sin?</q> Again, <q>What is written?</q> <q>Honor thy father +and mother.</q> <q>Have ye then got any father or mother?</q> +Again, <q>What is written?</q> <q>Thou shalt do no murder.</q> +<q>Thou shalt not commit adultery.</q> <q>Thou shalt not steal.</q> +<q>Have ye then envy or the principle of evil amongst you?</q> +Immediately they praised the Holy One, <q>Blessed be He.</q> +</p> + +<p> +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 +<pb n='025'/><anchor id='Pg025'/> +other wished for honey, so it tasted, as it is written, <q>Thou +hast lacked nothing</q> (Deut. xi. 7). The Targum of Jonathan +goes on to inform us, <q>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</q> (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 <q>from the +cedar to the hyssop.</q> 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, <q>What profit hath a man of +all his labor which he taketh under the sun?</q> (Eccles. i. 3). +</p> + +<p> +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, +<q>Is this man, who is but flesh and blood, filled with pity toward +my children, and shall not I be much more?</q> So he +gave a sign to the blood, and it was swallowed up in the place. +<pb n='026'/><anchor id='Pg026'/> +Of the eighty thousand priests slain none was left but Joshua +the son of Jozedek, of whom it is written, <q>Is not this a brand +plucked out of the fire?</q> (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. +</p> + +<p> +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, +<q>Make room for the son of Levi,</q>—<q>Make room for the son +of Levi.</q> 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. +</p> + +<p> +Rabbi Isaac moreover asserts, that a worm in a dead body +<pb n='027'/><anchor id='Pg027'/> +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. +</p> + +<p> +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, <q>They are new every +morning: great is thy faithfulness</q> (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, <q>By the word +of the LORD were the heavens made; and all the host of them +by the breath of His mouth</q> (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, <q>Lord of the world, I will go down and +cool the flame, and deliver the righteous One from the furnace +of fire.</q> The blessed God said to him, <q>I am the ONE in +this world, and he is the one in his world. It becomes the ONE +to deliver the one.</q> But as the blessed God deprives no one +of his reward, He said, <q>Thou shalt be deemed worthy to +deliver three of his posterity.</q> Rabbi Simon, the Shilonite, +taught, <q>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, <q>I will go down and cool the flame, and deliver +the righteous ones from the furnace of fire.</q> To him said +Gabriel, <q>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, +<pb n='028'/><anchor id='Pg028'/> +and heat outwardly, and I will make a wonder within a wonder.</q></q> +To him said the blessed God, <q>Go down.</q> In the +same hour Gabriel began and said, <q>And the truth of the Lord +<emph>endureth</emph> for ever</q> (Ps. cxvii. 2). +</p> + +<p> +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 <q>whole world is but +a pot-lid to hell.</q> Yet some say that hell is immeasurable, and +some say heaven is immeasurable. It was a pearl amongst +the sayings of a Rabbi. <q>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.</q> +</p> + +<p> +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, <q>They, and all that appertained to them, went down +alive into the pit</q> (Num. xvi. 33). In the sea, as it is written, +<q>Out of the belly of hell cried I, and thou heardest my voice</q> +(Jonah ii. 3). In Jerusalem, as it is written, <q>Saith the Lord +whose fire is in Zion, and His furnace in Jerusalem</q> (Is. xxxi. +9). The school of Rabbi Ishmael teaches that the <q>fire in +Zion</q> is hell and <q>His furnace in Jerusalem</q> 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, <q>And ye shall tread down the wicked: for they shall +be ashes under the soles of your feet</q> (Mal. iv. 3). Heretics—deniers +<pb n='029'/><anchor id='Pg029'/> +of the resurrection—Epicureans, and other sinners, +shall be perpetually tormented <q>where their worm dieth +not and their fire is not quenched.</q> +</p> + +<p> +The doctrine of the resurrection is clearly taught in the Talmud. +As for the last judgment, the following story is told: +<q>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.</q> He replied, <q>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, <q>I see pleasant fruits in the +garden; come, and let me sit upon thee, and let us go and eat.</q></q> +The lame sat upon the blind, and they went and ate. After +some days the lord of the garden came, and said, <q>Where are +my pleasant fruits?</q> The lame said, <q>I have no legs to go to +them.</q> The blind said, <q>I have no eyes to see them.</q> 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, <q>He shall call to the +heavens from above and to the earth, that he may judge his +people</q> (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. +</p> + +<p> +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, +<q>With the pure thou wilt show thyself pure, and with the +froward thou wilt show thyself unsavory</q> (2 Sam. xxii. 27). +The Rabbis teach hatred of Christians and Gentiles. Instead +of saying, <q>In the presence of the king,</q> they are taught to +say, <q>In the presence of the dog.</q> A Jew who bears witness +<pb n='030'/><anchor id='Pg030'/> +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. <q>For,</q> he said, <q>the Gentile knows +their number, but he does not know whether they be thick or +thin.</q> +</p> + +<p> +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 <q>miracles are +not wrought every day.</q> 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. +</p> + +<p> +Proverbs everywhere abound in the Talmud, and they are +generally replete with shrewd observation. <q>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.</q> This, however, again appears as +<pb n='031'/><anchor id='Pg031'/> +<q>Rather be the tail of lions than the head of foxes.</q> <q>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.</q> <q>Licentiousness in a house is as a worm in a +pumpkin.</q> This reappears as <q>Violence in a house is as a +worm in a pumpkin.</q> <q>Thy friend has an acquaintance, and +the acquaintance of thy friend has also an acquaintance; be +discreet.</q> The unworthy child of a good father is called +<q>vinegar, the son of wine.</q> <q>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, <q>Light profits +me, but how does it profit thee?</q> 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, +<q>Their case is left in our hands, that we may thereby +acquire merits and forgiveness of sin.</q> 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 +<pb n='032'/><anchor id='Pg032'/> +under his sufferings, they are friends of God, and of them +says the Scripture, <q>they shall shine forth as the sun at noonday.</q></q> +R. Phineas, son of Jair, said, <q>Industry brings purity—purity, +cleanness—cleanness, holiness—holiness, humbleness—humbleness, +fear of sin—and fear of sin, partaking of +the Holy Ghost.</q> +</p> + +<p> +Ideas of God are gathered from the occupations which the +authors of the Talmud assign to him. <q>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, <q>The leviathan, whom +thou hast formed to play therein</q></q> (Ps. civ. 26). Rabbi Eliezer +says, <q>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, <q>The Lord shall roar from on high and utter His voice +from His holy habitation; He shall mightily roar upon His +habitation</q></q> (Jer. xxv. 30). Rabbi Isaac, the son of Samuel, +says in the name of Rav, <q>The night has three watches, and +at every watch the Holy One, blessed be He, sits and roars +like a lion, and says, <q>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!</q></q> He is described +as praying, and wearing phylacteries, and as having a special +place for weeping. <q>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.</q> It is further +said that He <q>braided the hair of Eve,</q> and <q>shaved the +head of Sennacherib.</q> 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. +</p> + +<pb n='033'/><anchor id='Pg033'/> + +<p> +The question of the Messiah is often brought forward. <q>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.</q> It is further said that the time for the coming of +the Messiah is expired. <q>Rav says the appointed times are +long since past.</q> The Jerusalem Talmud relates that <q>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 <q>O Jew! O Jew! unyoke thine ox, and loose +thy ploughshare, for the Temple is desolate.</q> It lowed a second +time, and he said, <q>O Jew! O Jew! yoke thine ox and bind thy +ploughshare, for King Messiah is born.</q> The Jew said, <q>What +is His name?</q> He answered <q>Menachem.</q> He asked again, +<q>What is His father's name?</q> He said, <q>Hezekiah.</q> He asked, +<q>From whence is He?</q> He replied, <q>From the royal palace of +Bethlehem Judah.</q> The Jew then went and saw him; but when +he went again, the mother told him <q>that the winds had borne +the child away.</q></q> The Babylon Talmud further states that +<q>Rabbi Joshua, the son of Levi, found Elijah standing at the +door of the cave of Rabbi Simeon ben Yochai, and said to him, +<q>Shall I reach the world to come?</q> He answered, <q>If the +Lord will.</q> Rabbi Joshua, the son of Levi, said, <q>I see two, +but I hear the voice of three.</q> He also asked, <q>When will +Messiah come?</q> Elijah answered, <q>Go and ask Himself.</q> +Rabbi Joshua then said, <q>Where does he sit?</q> <q>At the gate +of Rome.</q> <q>And how is he known?</q> <q>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.</q> Rabbi Joshua went to him, and said, +<q>Peace be upon thee, my Master, and my Lord.</q> He answered, +<q>Peace be upon thee, son of Levi.</q> The Rabbi then asked him, +<q>When will my Lord come?</q> He answered, <q>To-day</q></q> (Ps. +xcv. 7). It is said that <q>the bones of those who reckon the +appointed time of the Messiah must burst asunder.</q> Again, +however, it is said that <q>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.</q> It is further stated that there +<pb n='034'/><anchor id='Pg034'/> +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 <q>an hundred colors.</q> 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 <q>up to the present time.</q> Others say that the +kingdom of the Messiah will endure for thousands of years, +as <q>when there is a good government it is not quickly dissolved.</q> +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: <q>He shall not fail, nor be discouraged, +till He have set judgment in the earth.</q> The lives of men will +be prolonged for centuries: <q>He will swallow up death in +victory</q> (Is. xxv. 8); and <q>the child shall die an hundred +years old</q> (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 <q>upright</q> (Lev. xxvi. 13), <q>upright</q> being +applied to the supposed height of man before the fall. <q>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</q> (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 <q>with the fat of kidneys of wheat</q> (Deut. +xxxii. 14). Each kidney will be as large as <q>the kidneys of +the fattest oxen.</q> 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 +<q><emph>There</emph> is no new <emph>thing</emph> under the sun</q> (Eccles. i. 9), the +<pb n='035'/><anchor id='Pg035'/> +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, <q>It shall be lifted up</q> (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, +<q>Thou fool, if thou hadst not seen, thou hadst not believed; +thou mockest the words of the wise.</q> He then <q>lifted up his +eyes upon him, and he was made an heap of bones.</q> +</p> + +<p> +Said R. Samuel, the son of Nachman, R. Jochanan said, +<q>Three shall be called by the name of the Holy One; blessed +be He.</q> 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): <q>And this is +His name whereby he shall be called, THE LORD OUR +RIGHTEOUSNESS.</q> Jerusalem, as it is written (Ezek. +xlviii. 35): <q>It was round about eighteen thousand measures: +and the name of the city from that day shall be The LORD is +THERE.</q> +</p> + +<p> +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 <q>that one,</q> <q>such an one,</q> <q>a fool,</q> <q>the leper,</q> <q>the +deceiver of Israel,</q> 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 +<pb n='036'/><anchor id='Pg036'/> +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. +</p> + +<p> +The Rabbis have laid down thirteen rules for the interpretation +of the Talmud. These rules form their system of logic. +They are as follows: +</p> + +<p> +(1.) <q>Light and heavy,</q> an argument from the less to the +greater. An example is furnished in the case of Miriam (Num. +xii. 14). <q>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.</q> 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. +</p> + +<p> +(2.) <q>Equality,</q> an argument from the similarity or identity +of words and impressions. An example is furnished in +Deut. xv. 12: <q>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.</q> 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. +</p> + +<p> +(3.) <q>The building of the father,</q> 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. +</p> + +<p> +(4.) <q>Universal and particular.</q> Where there is a general +and a special statement, the special binds the general. An +example is furnished in Lev. i. 2: <q>If any man of you bring +an offering unto the Lord, ye shall bring your offering of the +<pb n='037'/><anchor id='Pg037'/> +cattle, even of the herd and of the flock.</q> Cattle (in the Hebrew +Behemah) includes both wild and tame. The special +terms <q>herd</q> and <q>flock</q> limit the offering to domesticated +animals. +</p> + +<p> +(5.) <q>Particular and universal,</q> or argument from the +special to the general. An example is furnished in Deut. xxii. +1: <q>Thou shalt not see thy brother's ox or his sheep go +astray: thou shalt in any case bring them again unto thy +brother.</q> In the 3d verse, it is further commanded to restore +<q>all lost things of thy brother's.</q> Hence it is concluded, not +only his ox or his sheep, but that everything, which he has lost +is to be restored to him. +</p> + +<p> +(6.) <q>Universal, particular and universal.</q> 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, <q>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.</q> +The special limitation, between the two universal +permissions, is to productions of the land of Canaan. +</p> + +<p> +(7.) <q>The general that requires the special, and the special +that requires the general.</q> An example is furnished in Lev. +xvii. 13: <q>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.</q> The word <q>cover</q> +or <q>hide</q> is again used in Gen. xviii. 17: <q>Shall I hide from +Abraham that thing which I shall do?</q> 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): +<q>Sanctify unto me all the first-born; whatever openeth the +womb among the children of Israel, both of man and beast, +it is mine.</q> From this verse females might be included with +males. Reference is made to Deut. xv. 19, where it is found +<q>All the firstling males.</q> Still it is obscure, when there are +firstling females, about the males born afterward. Reference +is made to Exod. xxxiv. 19: <q>All that openeth the matrix is +mine.</q> 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 <q>all that openeth +the matrix.</q> +</p> + +<pb n='038'/><anchor id='Pg038'/> + +<p> +(8.) <q>Whatsoever is taught in general and something special +is mentioned—it is mentioned to strengthen the general rule.</q> +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. +</p> + +<p> +(9.) <q>When there is a general rule and also an exception—the +exception lightens and does not aggravate.</q> An example +is furnished in the command (Exod. xxi. 12), <q>He that smiteth +a man so that he die, he shall surely be put to death.</q> The +exception is, <q>Whoso killeth his neighbor ignorantly</q> (Deut. +xix. 4, 5), <q>he can flee to one of the cities of refuge.</q> +</p> + +<p> +(10.) <q>When there is a general rule, and an exception not +agreeing with the general rule, the exception both lightens and +aggravates.</q> 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 <q>yellow +thin hair,</q> it is a dry scall—this aggravates. +</p> + +<p> +(11.) <q>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.</q> 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. +</p> + +<p> +(12.) <q>Things that teach from the subject, and things that +teach from the end.</q> An example is furnished from the +eighth commandment, <q>Thou shalt not steal.</q> This law, if +applied to man-stealing or kidnapping, implies capital punishment. +The reason given is from its following <q>Thou shalt +do no murder,</q> and <q>Thou shalt not commit adultery</q>—two +laws which, if violated, entailed death. The second part of +this rule applies to things that teach from the end. What is +<pb n='039'/><anchor id='Pg039'/> +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): <q>And he shall break down the house, the +stones of it, and the timber thereof, and all the mortar of the +house.</q> These directions teach that houses made of mud are +excepted. +</p> + +<p> +(13.) <q>When two texts contradict each other, until a third +be found to decide between them.</q> An example is furnished +in Gen. i. 1: <q>In the beginning God created the heaven and +the earth.</q> It is again written, Gen. ii. 4, <q>In the day that +the Lord made the earth and the heavens.</q> The question now +arises, Which did He make first? The answer is found in +Isaiah xlviii. 13: <q>Mine hand also hath laid the foundation +of the earth, and My right hand hath spanned the heavens.</q> +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 <q>eleven hundred +thousand.</q> 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. +</p> + +<p> +In reading the following tracts it should be borne in mind +that the meaning in many places is more implied than expressed.<note place='foot'>The +expression <q>they</q> 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 <q>he.</q> +In such cases the expression <q>he</q> generally refers to the decision on a particular +occasion.</note> 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 +<q>binding heavy burdens on men's shoulders</q> 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 +<pb n='040'/><anchor id='Pg040'/> +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: +<q>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</q> (Deut. v. 22). And it tends to nullify +the declaration of the Targum of Jonathan Ben Uzziel, <q>For +unto us a child is born, unto us a son is given; and he has +taken the law upon himself to keep it</q> (Isaiah ix. 6). +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='041'/><anchor id='Pg041'/> +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? <q>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.</q> +</p> + +<p> +[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.] +</p> + +</div> + +<pb n='043'/><anchor id='Pg043'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>On Blessings</head> + +<quote rend='display'> +Recitation of the Shemah—Blessings—Rabbi Gamaliel—Exemptions from +the Recitation—Prayers—Differences Between the Schools of Shammai +and Hillel—Reverence for the Temple. +</quote> + +<div> +<index index='pdf'/> +<head>Chapter I</head> + +<p> +1. <q>From what time do we recite the Shemah<note place='foot'><q>Hear, O Israel, the +Lord our God is one Lord,</q> etc. (Deut. vi. 4-9, xi. 13-21; Num. xv. 37-41). Evening +prayer might be said after 12.30 <hi rend='smallcaps'>p.m.</hi> (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. <q>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.</q> The Zohar gives also an imperfect illustration +of this great Truth, by saying that the Trinity in unity is like <q>the human voice, +which is composed of three elements—warmth, air, and vapor.</q></note> in the +evening?</q> <q>From the hour the priests<note place='foot'>Priests who were legally +unclean. (Lev. xxii. 7.)</note> enter (the temple) +to eat their heave offerings, until the end of the first watch.</q><note place='foot'>The +Mishna begins the night at 6 <hi rend='smallcaps'>p.m.</hi>, and divides it into three +watches of four hours each.</note> +The words of R. Eleazar; but the Sages say <q>until midnight.</q> +Rabban Gamaliel says, <q>until the pillar of the morn ascend.</q> +It happened that his sons came from a banquet. They said +to him, <q>we have not yet said the Shemah.</q> He said to them, +<q>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, <q>till +midnight,</q> they command till the pillar of the morn ascend.</q> +The burning of the fat and members they command <q>till the +pillar of the morn ascend.</q> And all offerings, which must be +eaten the same day, they command <q>till the pillar of the morn +ascend.</q> If so, why do the Sages say <q>until midnight</q>? +<q>To withhold man from transgression.</q> +</p> + +<pb n='044'/><anchor id='Pg044'/> + +<p> +2. <q>From what time do we recite the Shemah in the morning?</q> +When one can discern betwixt <q>blue and white.</q> R. +Eleazar says <q>betwixt blue and leek green.</q> And it may be +finished <q>until the sun shine forth.</q> R. Joshua says <q>until +the third hour.</q><note place='foot'>The Mishna begins the day at 6 +<hi rend='smallcaps'>a.m.</hi> The third hour is 9 <hi rend='smallcaps'>a.m.</hi></note> +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. +</p> + +<p> +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, <q>when thou liest down +and when thou risest up.</q><note place='foot'>Deut. vi. 7.</note> +But the school of Hillel say, that +every man is to recite it in his own way; for it is said, <q>when +thou walkest by the way.</q><note place='foot'>Ibid.</note> If +so, why is it said, <q>when thou +liest down and when thou risest up</q>? <q>When mankind +usually lie down, and when mankind usually rise up.</q> R. Tarphon +said, <q>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.</q> The Sages said to him, +<q>thou wast guilty against thyself, because thou didst transgress +the words of the school of Hillel.</q> +</p> + +<p> +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.<note place='foot'>A long +blessing begins and ends with <q>Blessed art Thou, O Lord</q>; a +short blessing only ends with these words.</note> 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. +</p> + +<p> +5. We commemorate the departure from Egypt at night; +said R. Eleazar, son of Azariah, <q>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, <q>that +thou mayest remember the day when thou camest forth out +of the land of Egypt all the days of thy life;</q><note place='foot'>Deut. +xvi. 3.</note> the days of thy +life (are) days; all the days of thy life (include) the nights.</q> +But the Sages say, <q>the days of thy life (are) this world; all +the days of thy life (include) the days of the Messiah.</q> +</p> + +</div> + +<pb n='045'/><anchor id='Pg045'/> + +<div> +<index index='pdf'/> +<head>Chapter II</head> + +<p> +1. <q>If one who is reading in the Law when the time comes +for praying intends it in his heart?</q> <q>He is free.</q> <q>But if +not?</q> <q>He is not free.</q> <q>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.</q> Such are the words +of R. Mair. R. Judah says, <q>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.</q> +</p> + +<p> +2. The intervals of the sections are between the first blessing +and the second—between the second and <q>Hear, O Israel;</q> +between <q>Hear</q> and <q>it shall come to pass;</q><note place='foot'>Deut. +xi. 13-21.</note> between <q>and it shall come to pass</q> +and <q>and he said;</q><note place='foot'>Num. xv. 37-41.</note> between <q>and +he said</q> and <q>it is true and certain.</q><note place='foot'>Because in Jer. x. 10 +it is written, <q>But the Lord is the true God,</q> etc.</note> Said R. Judah, <q>between +<q>and he said</q> and <q>it is true and certain,</q> none is to +pause.</q> R. Joshua, the son of Korcha, said, <q>Why does the +(section) <q>Hear,</q> etc., precede <q>and it shall come to pass</q>? +<q>That one may take on himself the kingdom of heaven, before +he take on himself the yoke of the commandments.</q> Why +does (the section) <q>and it shall come to pass</q> precede <q>and +he said</q>? Because <q>and it shall come to pass</q> may be practised +by day and by night;<note place='foot'>Deut. xi. 19.</note> +but <q>and he said,</q> etc., only by day.</q><note place='foot'>Because it says, +<q>that ye may look upon it,</q> <hi rend='italic'>i.e.</hi>, the fringe. Num. xv. +39.</note> +</p> + +<p> +3. He who recites the Shemah so as not to be audible to +his own ears, is legally free.<note place='foot'>When the expressions <q>free</q> or +<q>not free</q> are used, they refer to the decisions of the Levitical Law. So also +is it with the expressions <q>clean</q> or <q>unclean.</q></note> +R. José says <q>he is not legally +free.</q> <q>If he has said it without grammar and pronunciation?</q> +R. José says <q>he is legally free.</q> R. Judah says <q>he +is not legally free.</q> <q>If he said it irregularly?</q> <q>He is not +legally free.</q> <q>In recitation he mistook?</q> <q>He must recommence +from the place where he mistook.</q> +</p> + +<p> +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.<note place='foot'><hi rend='italic'>I.e.</hi>, the eighteen blessings called +<q>Amidah.</q></note> +</p> + +<p> +5. A bridegroom is exempted from reciting the Shemah +on the first night of marriage, and, even until the expiration +<pb n='046'/><anchor id='Pg046'/> +of the Sabbath if the marriage be not complete. It happened +that Rabban Gamaliel recited on the first night. His disciples +said to him, <q>hast thou not taught us, our master, that a bridegroom +is exempted from reciting Shemah on the first night?</q> +He said to them, <q>I will not hear you, to deprive myself of +the yoke of the kingdom of heaven even one hour.</q> +</p> + +<p> +6. He (R. Gamaliel) bathed on the first night of his wife's +death. His disciples said to him, <q>hast thou not taught us, +our master, that a mourner is forbidden to bathe?</q> He said +to them, <q>I am not like all other men; I am infirm.</q> +</p> + +<p> +7. When his slave Tabbi died, he received visits of condolence. +His disciples said to him, <q>hast thou not taught us, +our master, that visits of condolence are not to be received +for slaves?</q> He said to them, <q>my slave Tabbi was not like +all other slaves, he was upright.</q> +</p> + +<p> +8. The bridegroom who wishes to recite the Shemah on +the first night may recite it. R. Simeon, the son of Gamaliel, +said, <q>not every one who wishes to affect the pious reputation +can affect it.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter III</head> + +<p> +1. He whose dead lies before him is exempted from reciting +the Shemah,—from the prayer,—and from the +phylacteries.<note place='foot'>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.</note> 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. +</p> + +<p> +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. +</p> + +<p> +3. Women, slaves, and children, are exempt from reciting +the Shemah, and also from the phylacteries; but they are +<pb n='047'/><anchor id='Pg047'/> +bound in the prayer, the sign on the door-post, and the blessing +after food. +</p> + +<p> +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 <q>he blesses both before and after it.</q> +</p> + +<p> +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),<note place='foot'>Lev. xv. +16.</note> 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. <q>How far is he to keep +from foul water, or excrement?</q> <q>Four cubits.</q> +</p> + +<p> +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 <q>exempts +them.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter IV</head> + +<p> +1. The morning prayer may be said till noon. R. Judah +says <q>until the fourth hour.</q> The afternoon prayer until +the evening. R. Judah says <q>until half the afternoon.</q> The +evening prayer has no limit, and the additional prayers may +be said all day. R. Judah says <q>until the seventh hour.</q> +</p> + +<p> +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, <q>what occasion is +there for this prayer?</q> He said to them, <q>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.</q> +</p> + +<p> +3. Rabban Gamaliel said, <q>one must daily say the eighteen +prayers.</q> R. Joshua said <q>a summary of the eighteen.</q> R. +Akivah said, <q>if his prayer be fluent in his mouth, he says the +eighteen; if not, a summary of the eighteen.</q> +</p> + +<p> +4. R. Eleazar said, <q>if one make his prayer fixed, his +prayer is not supplications.</q> R. Joshua said, <q>if a man travel +in dangerous places, let him use this short prayer: <q>Save, O +<pb n='048'/><anchor id='Pg048'/> +Lord, thy people, the remnant of Israel; at every stage of their +journey<note place='foot'>Or transgression.</note> +let their wants be before thee. Blessed art thou, O +Lord, who hearest prayers.</q></q> +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +7. R. Eleazar, the son of Azariah, said <q>the additional<note place='foot'>Called +Musaph.</note> prayers are only to be said in a public congregation.</q> But +the Sages say, <q>if there be a public congregation, or no public +congregation.</q> R. Judah said in his name, <q>in every +place, where there is a public congregation, individuals are +exempted from additional prayers.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter V</head> + +<p> +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. +</p> + +<p> +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 <q>the distinction between the Sabbath and +weekday</q><note place='foot'>Prayer called <q>Habdelah.</q></note> +is to be said in the prayer <q>who graciously bestows +knowledge.</q><note place='foot'>Called <q>Chonen hada'ath.</q></note> +R. Akivah said, <q>the distinction between the +Sabbath and week-day is to be said in a fourth prayer by itself.</q> +R. Eleazar said, <q>in the thanksgivings.</q> +</p> + +<p> +3. He who says, <q>Thy mercies extend to a bird's nest,</q> or, +<q>for goodness be Thy name remembered,</q> or he who says, +<q>we give thanks, we give thanks,</q><note place='foot'>As if +there were two gods.</note> 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. <q>Where does he begin?</q> +<q>From the beginning of the prayer in which the other made +the mistake.</q> +</p> + +<pb n='049'/><anchor id='Pg049'/> + +<p> +4. He who passes up to the ark is not to answer <q>Amen</q> +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. +</p> + +<p> +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, <q>this one will live,</q> or <q>this +one will die.</q> The (Sages) said to him, <q>how do you know?</q> +He said to them, <q>if my prayer be fluent in my mouth, I know +that he is accepted; but if not, I know that he is lost.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VI</head> + +<p> +1. <q>How do we bless for fruit?</q> <q>For fruit of a tree say, +<q>Who createst the fruit of the wood,</q> excepting the wine. For +wine say, <q>Who createst the fruit of the vine.</q> For fruits of +the earth say, <q>Who createst the fruit of the ground,</q> excepting +the morsel. For the morsel say, <q>Who bringest forth +bread from the earth.</q> For vegetables say, <q>Who createst the +fruit of the ground.</q> R. Judah says, <q>Who createst various +kinds of herbs.</q></q> +</p> + +<p> +2. He who blessed the fruits of the tree (thus), <q>Who +createst the fruits of the ground?</q> <q>He is free.</q> And for +the fruits of ground (said), <q>Who createst the fruits of the +wood?</q> <q>He is not free.</q> But, in general, if one say, <q>(Who +createst) everything?</q> <q>He is free.</q> +</p> + +<p> +3. For the thing which groweth not from the earth, say, +<q>(Who createst) everything.</q> For vinegar, unripe fruit, and +locusts, say <q>everything.</q> For milk, cheese, and eggs, say +<q>everything.</q> R. Judah says, <q>whatever it be, which had its +origin in a curse, is not to be blessed.</q> +</p> + +<p> +4. If a man have before him many kinds of fruits? R. +Judah says, <q>if there be among them of the seven<note place='foot'>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, <q>Arise, let us go up to Zion to +the House of the Lord our God.</q> 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 <q>crowned</q> 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: <q>O our brethren, inhabitants of such a city, ye are welcome.</q> 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, <q>I will exalt thee, O Lord, because +thou hast lifted me up, and hast not made my foes to rejoice over me.</q> +(Ps. xxx. 1). While the basket is still on his shoulder, he says, <q>I profess +this day to the Lord my God.</q> And when he repeats the passage, <q>A Syrian +ready to perish was my father</q> (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.</note> +kinds, he +<pb n='050'/><anchor id='Pg050'/> +is to bless them.</q> But the Sages say <q>he may bless whichever +of them he pleases.</q> +</p> + +<p> +5. <q>If one blessed the wine before food?</q> <q>The blessing +frees the wine after food.</q> <q>If he blessed the titbit before +food?</q> <q>It frees the titbit after food.</q> <q>If he blessed the +bread?</q> <q>It frees the titbit.</q> But the blessing on the titbit +does not free the bread. The school of Shammai say, <q>neither +does it free the cookery.</q> +</p> + +<p> +6. <q>If several persons sit down to eat?</q> <q>Each blesses for +himself.</q> <q>But if they recline together?</q> <q>One blesses for +all.</q> <q>If wine come to them during food?</q> <q>Each blesses +for himself.</q> <q>But if after food?</q> <q>One blesses for all.</q> He +also blesses for the incense, even though they have not brought +it till after the repast. +</p> + +<p> +7. <q>If they first set salt food before a man and bread with +it?</q> <q>He blesses the salt food, which frees the bread, as the +bread is only an appendage.</q> The rule is, whenever there is +principal and with it appendage,—the blessing on the principal +frees the appendage. +</p> + +<p> +8. <q>If one have eaten figs, grapes, and pomegranates?</q> +<q>He must say after them three blessings.</q> The words of +Rabban Gamaliel. But the Sages say, <q>one blessing—a +summary of the three.</q> R. Akivah says, <q>if one have eaten +<pb n='051'/><anchor id='Pg051'/> +boiled (pulse); and it is his meal, he must say after it three +blessings.</q> Whoever drinks water for his thirst, says, <q>By +whose word everything is,</q> etc. R. Tarphon says, <q>Who +createst many souls,</q> etc. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VII</head> + +<p> +1. Three men who have eaten together are bound to bless +after food. <q>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?</q> +<q>The blessing must be said.</q> <q>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?</q> <q>The blessing is not to be said.</q> +</p> + +<p> +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 <q>the size of an egg.</q> +</p> + +<p> +3. <q>How do we bless at food?</q> <q>If there be three, one +says, <q>Let us bless,</q> etc.; if three and himself, he says, <q>Bless +ye,</q> etc.: if ten, he says, <q>Let us bless our God,</q> etc.; if ten +and himself, he says, <q>Bless ye,</q> etc.; (so) if there be ten or +ten myriads. If there be an hundred, he says, <q>Let us bless +the Lord our God,</q> etc.; if there be an hundred and himself, +he says, <q>Bless ye,</q> etc.: if there be a thousand, he says, <q>Let +us bless the Lord our God, the God of Israel;</q> if there be a +thousand and himself, he says, <q>Bless ye,</q> etc.: if there be a +myriad, he says, <q>Let us bless the Lord our God, the God of +Israel, the God of Hosts, who sitteth between the Cherubim,</q> +etc.; if there be a myriad and himself, he says, <q>Bless ye,</q> etc. +As he pronounces the blessing, so they respond after him, +<q>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.</q></q> R. José the Galilean says they should bless according +to the number of the assembly; for it is written, <q>Bless ye God +in the congregations; (even) the Lord from the fountain of +<pb n='052'/><anchor id='Pg052'/> +Israel.</q><note place='foot'>Ps. lxviii. 26.</note> +Said R. Akivah, <q>What do we find in the synagogue? +whether many or few the minister says, <q>Bless ye the +Lord,</q></q> etc. R. Ishmael says, <q>Bless ye the Lord, who is +ever blessed.</q> +</p> + +<p> +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). +</p> + +<p> +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. <q>They should not bless the wine till it has been mixed +with water.</q> The words of R. Eleazar. But the Sages say +<q>they may bless it unmixed.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VIII</head> + +<p> +1. These are the controversies relating to meals between +the schools of Shammai and Hillel. The school of Shammai +say, <q>one must say the blessing of the day, and then bless the +wine;</q> but the school of Hillel say, <q>one must say the blessing +on the wine, and then bless the day.</q> +</p> + +<p> +2. The school of Shammai say, <q>men must pour water on +the hands, and then mix the goblet;</q> but the school of Hillel +say, <q>the goblet must be mixed, and then water poured on +the hands.</q> +</p> + +<p> +3. The school of Shammai say, <q>one is to wipe his hands +on the napkin, and lay it on the table;</q> but the school of Hillel +say, <q>on the cushion.</q> +</p> + +<p> +4. The school of Shammai bless <q>the light, the food, the +spices, and the distinction of the day;</q> but the school of Hillel +bless <q>the light, the spices, the food, and the distinction of the +day.</q> The school of Shammai say, <q>who created the light +of fire;</q> but the school of Hillel say, <q>Creator of the lights of +fire.</q> +</p> + +<p> +6. Men must not bless light and spices of idolatrous Gentiles, +nor light and spices of corpses, nor light and spices before +<pb n='053'/><anchor id='Pg053'/> +an idol. They must not bless the light until they have +enjoyed the light. +</p> + +<p> +7. <q>If one have eaten, and forgotten, and not blessed?</q> +The school of Shammai say, <q>he must return to his place +and bless.</q> But the school of Hillel say, <q>he may bless in +the place where he recollects.</q> <q>How long is one obliged to +bless?</q> <q>Until the food in his stomach be digested.</q> +</p> + +<p> +8. <q>If wine came to the company, and there is but one +goblet?</q> The school of Shammai say <q>that one must bless +the wine and then bless the food.</q> But the school of Hillel +say <q>that one must bless the food and then bless the wine.</q> +Men must answer <q>Amen</q> when an Israelite blesses; but +they must not answer <q>Amen</q> when a Samaritan blesses, +until the whole<note place='foot'>Lest it be a blessing used on +Mount Gerizim.</note> blessing be heard. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter IX</head> + +<p> +1. He who sees a place where signs were wrought for Israel, +says, <q>Blessed be He who wrought signs for our fathers in +this place;</q> a place where idolatry has been rooted out,—says, +<q>Blessed be He who hath rooted idolatry out of our +land.</q> +</p> + +<p> +2. On comets, earthquakes, lightnings, thunder, and tempests, +say, <q>Blessed be He whose strength and might fill the +world.</q> On mountains, hills, seas, rivers, and deserts, say, +<q>Blessed be He who made the creation.</q> R. Judah says, +when a man sees the great sea he is to say, <q>Blessed be He +who made the great sea,</q>—when he sees it at intervals. On +rains, and on good news say, <q>Blessed be He who is good and +beneficent.</q> On bad news say, <q>Blessed be the true Judge.</q> +</p> + +<p> +3. He who has built a new house, or bought new furniture, +says, <q>Blessed be He who has kept us alive,</q> etc. One must +bless for evil the source of good; and for good the source of +evil. <q>He who supplicates for what is past?</q> <q>Such prayer +is vain.</q> <q>How?</q> His wife is pregnant, and he says, <q>God +grant that my wife may bring forth a male child.</q> Such prayer +is vain. Or if one on the road hear the voice of lamentation in +the city, and say, <q>God grant that it may not be my son, my +house,</q> etc., such prayer is vain. +</p> + +<pb n='054'/><anchor id='Pg054'/> + +<p> +4. Whoever enters a fortified town must say two prayers, +one at his entrance, and one at his departure. Ben Azai says, +<q>four, two at his entrance, and two at his departure; he returns +thanks for the past, and supplicates for the future.</q> +</p> + +<p> +5. Man is bound to bless God for evil, as he is bound to +bless Him for good. For it is said, <q>And thou shalt love the +Lord thy God with all thy heart, and with all thy soul, and +with all thy might.</q><note place='foot'>Deut. vi. +5.</note> <q>With all thy heart</q> means, with both +thy inclinations, the evil as well as the good. <q>With all thy +soul</q> means, even should He deprive thee of life; and <q>with all +thy might</q> means with all thy wealth. Another opinion is, that +<q>with all thy might</q> 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, <q>from eternity.</q> But since the Epicureans perversely +taught there is but one world, it was directed that man should +say, <q>from eternity to eternity.</q> It was also directed that every +man should greet his friend in THE NAME, as it is said, <q>And +behold Boaz came from Bethlehem, and said unto the reapers, +The Lord (be) with you: and they answered him, The Lord +bless thee.</q><note place='foot'>Ruth ii. 4.</note> +And it is also said, <q>The Lord <emph>is</emph> with thee, +thou mighty man of valor.</q><note place='foot'>Judges vi. +12.</note> And it is said, <q>Despise not thy +mother when she is old.</q><note place='foot'>Prov. xxiii. +22.</note> And it is also said, <q>(It is) time +for (thee), Lord, to work, for they have made void thy law.</q><note place='foot'>Psalm +cxix. 126.</note> R. Nathan says, <q>They have made void thy law because (it is) +time for (thee), Lord, to work.</q> +</p> + +</div> + +</div> + +<pb n='055'/><anchor id='Pg055'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>On The Sabbatical Year</head> + +<quote rend='display'> +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. +</quote> + +<div> +<index index='pdf'/> +<head>Chapter I</head> + +<p> +1. <q>How long do men plough in a field with trees on the +eve of the Sabbatical year?</q><note place='foot'>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).</note> The school of Shammai say, +<q>so long as it is useful for the fruit;</q> but the school of Hillel +say, <q>till Pentecost,</q> and the words of the one are near to the +words of the other. +</p> + +<p> +2. <q>What is a field with trees?</q> <q>Three trees to every +fifty cubits square, if they be fit to produce a heap of figs worth +sixty Italian minas;<note place='foot'>An Italian mina perhaps; a denarius. +If so, the heap would be worth about £1 17s. 6d.</note> 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.</q> +</p> + +<p> +3. <q>Whether they be fruitless or fruitful?</q> <q>Men may +regard them as though they were fig-trees.</q> <q>If they be fit +to produce a heap of figs worth sixty Italian minas?</q> <q>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.</q> +</p> + +<p> +4. <q>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?</q> <q>Men may not plough save what is absolutely +needful for them, till they be from three to nine in number.</q> +<q>If they be ten?</q> <q>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 +<pb n='056'/><anchor id='Pg056'/> +it.</q> As is said, <q>in earing-time and in harvest thou shalt +rest.</q><note place='foot'>Exod. xxxiv. 21.</note> +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, <q>as the +earing-time (mentioned Exod. xxxiv. 21) is voluntary, so the +harvest is voluntary, except the harvest of the (omer) sheaf.</q><note place='foot'>Lev. +xxiii. 10. The omer or <q>wave sheaf</q> 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.</note> +</p> + +<p> +5. <q>If the three trees belong to three owners?</q> <q>They are +reckoned as one, and on their account they may legally plough +the whole fifty cubits square around them.</q> <q>And how much +space must be between them?</q> Rabban Simon, the son of +Gamaliel, said, <q>that a bullock with his ploughing instruments +may pass.</q> +</p> + +<p> +6. <q>If there be ten saplings dispersed in the fifty cubits +square?</q> <q>On their account men may plough the whole fifty +cubits square around them till new year's day.</q> <q>If they be +placed in a row, or rounded like a crown?</q> <q>Men may not +plough save what is absolutely needful for them.</q> +</p> + +<p> +7. The saplings and the gourds are reckoned alike in the +fifty cubits square. Rabban Simon, the son of Gamaliel, said, +<q>for every ten cucumbers in the fifty cubits square, men may +plough the fifty cubits square around them till new year's day.</q> +</p> + +<p> +8. <q>How long are they called saplings?</q> Rabbi Eleazar, +the son of Azariah, said,<note place='foot'>Lev. xix. 23-25.</note> +<q>till they can be used.</q> R. Joshua +said, <q>till the age of seven years.</q> R. Akiba said, <q>a sapling, +as commonly named.</q> <q>A tree decays and sprouts afresh; +when less than a handbreadth, it is a sapling; when more than +a handbreadth, it is a tree.</q> The words of Rabbi Simon. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter II</head> + +<p> +1. <q>How long may men plough in a white<note place='foot'>Grain +or corn field.</note> field on the +eve of the Sabbatical year?</q> <q>Till the productiveness ceases; +so long as men usually plough to plant cucumbers and gourds.</q> +Said R. Simon, <q>thou hast put the law in every man's hand. +<pb n='057'/><anchor id='Pg057'/> +But men may plough in a grain field till the Passover, and +in a field of trees till Pentecost.</q> +</p> + +<p> +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, <q>one may even remove the leaf from the bunch of grapes +in the Sabbatical year.</q> +</p> + +<p> +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, <q>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.</q> Rabbi +Simon said, <q>every time I am permitted to work among the +trees, I am permitted to cut off the withered part.</q> +</p> + +<p> +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, <q>one may +even water the top of the branch in the Sabbatical year, but +not the root.</q> +</p> + +<p> +5. Men may anoint unripe fruits, and puncture<note place='foot'>With +a pointed instrument covered with oil.</note> 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, <q>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.</q> R. Simon <q>permitted it in trees because it is allowable +in the usual culture of the trees.</q> +</p> + +<p> +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, +<q>every graft which does not cohere in three days has no more +cohesion.</q> Rabbi José and R. Simon said <q>in two weeks.</q> +</p> + +<p> +7. Rice, and millet, and poppy, and simsim,<note place='foot'>Linseed.</note> +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 +<pb n='058'/><anchor id='Pg058'/> +they are forbidden in the Sabbatical year, and must pay tithes +for the following year. +</p> + +<p> +8. R. Simon of Shezur said, <q>Egyptian beans which are +sown at first for seed are reckoned like them.</q> R. Simon said, +<q>the large lentils are reckoned like them.</q> R. Eliezer said, +<q>the large lentils which put forth pods before new year's day +are also reckoned like them.</q> +</p> + +<p> +9. <q>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<note place='foot'>Rain-field means a field irrigated +with rain water.</note> from which the water of irrigation +is withheld on two occasions.</q> The words of R. Maier. +But the Sages say <q>three.</q> +</p> + +<p> +10. <q>The gourds which stand over for seed?</q> <q>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.</q><note place='foot'>Some suppose +the meaning to be, the permission to sprinkle with water a +<q>white</q> or corn field in which the gourds are growing.</note> The words of R. +Simon. Rabbi Eliezer, the son of Jacob, <q>forbade them.</q> +Men may irrigate rice in the Sabbatical year. Rabbi Simon +said, <q>but they must not cut its leaves.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter III</head> + +<p> +1. <q>How long may men bring out dung to the heap?</q> +<q>Till the time comes for stopping work.</q> The words of R. +Maier. R. Judah said, <q>till its fertility<note place='foot'>The word translated +<q>fertility</q> means literally <q>sweetness.</q> Some apply +these words to the dung out of which the moisture has <q>dried out,</q> +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.</note> dry out.</q> R. José +said, <q>till it hardens into a lump.</q> +</p> + +<p> +2. <q>How much may men manure?</q> <q>As much as three +times three heaps for fifty cubits square of ten times ten ass +panniers, each containing a letech.<note place='foot'>About +thirty-six and one-half gallons.</note> They may increase the +<pb n='059'/><anchor id='Pg059'/> +panniers, but they must not increase the heaps.</q> Rabbi Simon +said, <q>also the heaps.</q> +</p> + +<p> +3. A man may make for his field three times three heaps +to the fifty cubits square. <q>For more than these he must +excavate the earth.</q> The words of R. Simon. But the Sages +<q>forbid it, till he sink the heaps three handbreadths, or till he +raise them three above the earth.</q> A man may keep his +manure in store. Rabbi Maier <q>forbade it till he sink it three +handbreadths, or till he raise it three.</q> If he have only a little, +he may increase it and proceed in his work. Rabbi Eleazar, +the son of Azariah, <q>forbade it till he sink the manure three +handbreadths, or raise it three, or till he place it on a rock.</q> +</p> + +<p> +4. <q>He who stables his cattle in his field?</q> <q>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.</q> Rabbi Simon, the son of Gamaliel, +said <q>eight times fifty cubits square.</q> <q>If his whole field +were four times fifty square cubits?</q> <q>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.</q> +</p> + +<p> +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. +</p> + +<p> +6. A fence composed of ten stones each, of weight sufficient +for two men, may be removed. <q>If the fence measure ten +handbreadths?</q> <q>Less than this he may clear off, but he +must leave it a handbreadth high over the ground.</q> 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. <q>But if one begin on the eve of the +Sabbatical year?</q> <q>He may take away what he pleases.</q> +</p> + +<p> +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),<note place='foot'><hi rend='italic'>I.e.</hi>, +Stones lying on the top of other stones.</note> but he must leave those +touching the earth. And so also from a heap of rubbish, or a +<pb n='060'/><anchor id='Pg060'/> +heap of stones, one may take away the upper part, but must +leave that which touches<note place='foot'>The removal of stones <q>touching</q> +the earth might loosen it, and become a kind of cultivation.</note> +the earth. If there be beneath them +a rock, or stubble, they may be removed. +</p> + +<p> +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<note place='foot'><hi rend='italic'>I.e.</hi>, 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.).</note> +with their hands and remove, they may remove. +</p> + +<p> +9. <q>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.</q> The words of R. Maier. Rabbi José said, <q>shoulder +stones, commonly so named, all that can be carried, two, three, +upon the shoulder.</q> +</p> + +<p> +10. He who builds a fence between his own and public property +may sink it down to the rock. <q>What shall he do with +the dust?</q> <q>He may heap it up on the public property, and +benefit it.</q> The words of R. Joshua. R. Akiba said, <q>as we +have no right to injure public property, so we have no right +to benefit it.</q> <q>What shall he do with the dust?</q> <q>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.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter IV</head> + +<p> +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. +</p> + +<p> +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 +<pb n='061'/><anchor id='Pg061'/> +not be sown in the close of the Sabbatical year. <q>If a field be +twice ploughed?</q><note place='foot'>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).</note> The school of Shammai say, <q>its fruit +must not be eaten in the Sabbatical year.</q> But the school of +Hillel say, <q>it may be eaten.</q> The school of Shammai say, +<q>they must not eat its fruit on the Sabbatical year, if (the +owner of it have) benefit therefrom.</q> But the school of Hillel +say, <q>men may eat it whether there be or be not benefit.</q> R. +Judah said, <q>the words are contrary; that which is permitted +by the school of Shammai is restricted by the school of Hillel.</q> +</p> + +<p> +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.<note place='foot'>Jer. xxix. 7.</note> +</p> + +<p> +4. <q>If one thins olive trees?</q> The school of Shammai +say, <q>only cut them down,</q> and the school of Hillel say, <q>one +may root them out</q>; but they both agree that for smoothing +the earth the trees must be cut down. <q>What is meant by +thinning?</q> <q>Removing one or two.</q> <q>What is meant by +smoothing the earth?</q> <q>Removing three trees each by the +side of the other.</q> <q>How is this understood?</q> <q>That one +may root them out not only of his own field, but also when +smoothing down the field of his neighbor.</q> +</p> + +<p> +5. <q>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.</q> R. Judah said, <q>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.</q> <q>He +who lops off vine tendrils, and cuts reeds?</q> R. José the +Galilean said, <q>he must leave them an handbreadth high.</q> +Rabbi Akiba said, <q>he may cut them as it is usual with an +axe, or sickle, or saw, or with whatever he pleases.</q> <q>A tree +that is split?</q> <q>Men may bind it round in the Sabbatical +year, not that it may cohere, but that its fissure may not extend.</q> +</p> + +<pb n='062'/><anchor id='Pg062'/> + +<p> +7. <q>From what time may the fruits of trees in the Sabbatical +year be eaten?</q> <q>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.</q> During the remainder +of the seven years their tithes must be paid. +</p> + +<p> +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. +</p> + +<p> +9. <q>Olives from which men have collected the fourth of a +log<note place='foot'>A log held the contents of six eggshells.</note> +of oil to the seah?</q><note place='foot'>A seah held about the third of a +bushel.</note> <q>They may be crushed and eaten +in the field.</q> 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. +</p> + +<p> +10. <q>From what time may men not cut trees in the Sabbatical +year?</q> The school of Shammai say, <q>every tree when +it shoots forth.</q> The school of Hillel say, <q>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.</q> But it is permitted +to cut all trees, when they come to the season, for tithes. +<q>How much fruit should be in the olive tree to prevent its +being cut down?</q> <q>A quarter cab.</q> Rabban Gamaliel said, +<q>the whole depends on the size.</q> +</p> + +</div> + +<pb n='063'/><anchor id='Pg063'/> + +<div> +<index index='pdf'/> +<head>Chapter V</head> + +<p> +1. The Sabbatical year of white figs<note place='foot'>Literally, <q>daughters of the +pit.</q> <q>Adam's apples,</q> (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.</note> is the second after +the Sabbatical year, because they produce in three years. +Rabbi Judah said, <q>The Sabbatical year of the Persian figs is +the close of the Sabbatical year, because they produce in two +years.</q> The Sages replied to him, <q>they only said white +figs.</q> +</p> + +<p> +2. <q>If one store eschalots in the Sabbatical year?</q> R. +Maier said, <q>there must be not less than two +seahs,<note place='foot'>Twelve cabs.</note> in height +three handbreadths, and over them an handbreadth of dust.</q> +But the Sages say, <q>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.</q><note place='foot'>To +prevent their growth.</note> +</p> + +<p> +3. <q>Eschalots over which the Sabbatical year has passed?</q> +Rabbi Eleazar said, <q>if the poor have gathered the leaves they +are theirs; but if not, the owner must reckon with the poor.</q> +R. Joshua said, <q>if the poor have gathered the leaves, they +are theirs; but if not, the poor cannot reckon with the +owner.</q> +</p> + +<p> +4. <q>Eschalots of the eve of the Sabbatical year which have +entered on the Sabbatical year, and summer onions, and also +dye<note place='foot'><q>Puah, for dyeing red</q>(?).</note> +plants of the best ground?</q> The school of Shammai +say, <q>they are to be rooted out with wooden spades.</q> But +the school of Hillel say, <q>with metal axes.</q> But they both +agree with regard to dye plants on rocky ground, that they +are to be rooted out with metal axes. +</p> + +<p> +5. <q>From what time is it allowed to buy eschalots on the +departure of the Sabbatical year?</q> R. Judah said, <q>off +hand</q>; but the Sages say, <q>when the new ones become +plenty.</q> +</p> + +<p> +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: <q>all implements, +<pb n='064'/><anchor id='Pg064'/> +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.</q> +</p> + +<p> +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. +</p> + +<p> +8. The school of Shammai say, <q>a man must not sell a +ploughing heifer on the Sabbatical year</q>; but the school of +Hillel allow it, <q>because the buyer may slaughter her.</q> 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. +</p> + +<p> +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<note place='foot'>This permission has reference to certain +laws with regard to legal cleanness.</note> 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. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VI</head> + +<p> +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,<note place='foot'>Achzib; Ecdippa, near Acca.</note> +we may not eat cultivated fruit, and we may not cultivate +the ground. And in all the possessions of those who +<pb n='065'/><anchor id='Pg065'/> +came up from Egypt from Cezib, and to the river of Egypt, +and to the Amana,<note place='foot'>Some consider this to be the Abana: +others read Amnum, and try to identify it with Mount Hor.</note> +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. +</p> + +<p> +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, <q>all things similar to that which is allowed in the land +of Israel, men may do in Syria.</q> +</p> + +<p> +3. <q>Onions upon which fell rain and they sprouted?</q> <q>If +the leaves on them be dark, they are forbidden; if green, they +are allowed.</q> Rabbi Chanina, the son of Antigonus, said, +<q>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.</q> +</p> + +<p> +4. <q>From what time may men buy greens at the close of +the Sabbatical year?</q> <q>From the time that similar young +ones are produced. If the earlier ones are prematurely +ripened, than the later ones are allowed.</q> Rabbi<note place='foot'>Rabbi Judah the +Holy, called only Rabbi by way of eminence.</note> allowed +greens to be bought off-hand at the close of the Sabbatical +year. +</p> + +<p> +5. Men must not export oil<note place='foot'><hi rend='italic'>I.e.</hi>, Defiled oil +of the heave-offering, etc.</note> which is only to be burned, nor +fruits of the Sabbatical year, from the land to lands abroad. +Said Rabbi Simon, <q>I expressly heard that they may be exported +to Syria, but that they must not be exported to lands +abroad.</q> +</p> + +<p> +6. Men must not import a heave-offering from abroad into +the land. Said Rabbi Simon, <q>I expressly heard that they +may import it from Syria, but that they must not import it +from lands abroad.</q> +</p> + +</div> + +<pb n='066'/><anchor id='Pg066'/> + +<div> +<index index='pdf'/> +<head>Chapter VII</head> + +<p> +1. The Sages stated an important rule: <q>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.</q><note place='foot'><hi rend='italic'>I.e.</hi>, +They become common property, and are to be depastured by cattle (Lev. +xxv. 7).</note> <q>And which are these?</q> +<q>The leaves of the deceitful scallion, and the leaves of mint, +succory, and cresses, and the leek, and the milk-flower.</q><note place='foot'>Perhaps +<q>the star of Bethlehem.</q></note> +<q>And what is eaten by beasts?</q> <q>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.</q> +</p> + +<p> +2. And again, the Sages stated another rule: <q>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.</q> <q>And which are these?</q> <q>The +root of the deceitful scallion, and the root of the mint, and +scorpion grass,<note place='foot'>A spiral grass growing on the palm +tree(?).</note> 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.</q> +Rabbi Maier said, <q>their prices are to be cleared off from +being private property till New Year's Day.</q> The Sages said +to him, <q>if they are not to be cleared off from being private +property, it is immaterial about their prices.</q> +</p> + +<p> +3. <q>The peelings and flower of the pomegranate, the shells +and kernels of nuts?</q> <q>To them the laws of the Sabbatical +<pb n='067'/><anchor id='Pg067'/> +year apply, and to their prices the laws of the Sabbatical year +apply.</q> 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. +</p> + +<p> +<q>He bought a first-born animal for a feast for his son, or +for a holiday, and has no need of it?</q> <q>He is allowed to +sell it.</q> +</p> + +<p> +4. <q>Hunters of wild animals—birds and fishes—who +chanced to find sorts that are unclean?</q> <q>It is allowed to +sell them.</q> R. Judah said, <q>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.</q> But the Sages <q>disallow +them.</q> +</p> + +<p> +5. <q>The shoots of vines and of the locust-trees?</q> <q>To +them the laws of the Sabbatical year apply, and to their prices +the laws of the Sabbatical year apply.</q> They are to be cleared +off from being private property, and their prices are to be +cleared off from being private property. <q>The shoots of the +oak, and the nuts,<note place='foot'>Arabic, Fûstûk. Pistachio +nuts.</note> and the blackberries?</q> <q>To them the laws +of the Sabbatical year apply, and to their prices the laws of +the Sabbatical year apply.</q> <q>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.</q><note place='foot'>See +<ref target="talmud_sabbatical_chap_ix_6">Chap. ix. +6</ref>.</note> +</p> + +<p> +6. <q>The rose and the carnation and the balsam and the +chestnut?</q> <q>To them the laws of the Sabbatical year apply, +and to their prices the laws of the Sabbatical year apply.</q> R. +Simon said, <q>there is no Sabbatical year for the balsam, because +it has no fruit.</q> +</p> + +<p> +7. <q>A new Sabbatical rose which one steeped in old oil?</q> +<q>One may pick out the rose.</q> <q>But an old rose in new oil?</q> +<q>One is bound to clear it off from being private property.</q> +<q>New locust fruit which one steeped in old wine, and old +<pb n='068'/><anchor id='Pg068'/> +(fruit) in new (wine)?</q> <q>Men are bound to clear them off +from being private property.</q> 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.<note place='foot'>This refers to the examples already given +of a rose in oil, or locust fruit in wine.</note> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VIII</head> + +<p> +1. The Sages stated an important rule for the Sabbatical +year: <q>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.</q> 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. +</p> + +<p> +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. +</p> + +<p> +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, <q>nor in bunches.</q> But the school +of Hillel say, <q>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.</q> +</p> + +<p> +4. If one said to a laborer, <q>Here! take this aisar<note place='foot'>Aisar, +a coin worth 3-1/10 farthings.</note> and +<pb n='069'/><anchor id='Pg069'/> +gather greens for me to-day?</q> <q>His hire is allowed.</q> +<q>Gather me for it greens to-day?</q> <q>His hire is forbidden.</q> +If one take from the baker a cake for a pundion<note place='foot'>Pundion, a +coin worth 1-1/2d.</note> (saying), +<q>when I will gather greens of the field I will bring them to +you?</q> <q>It is allowed.</q> <q>If one take bread from the baker +in silence?</q> <q>He must not pay him from money of the Sabbatical +year, because men must not pay a debt with money of +the Sabbatical year.</q> +</p> + +<p> +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. +</p> + +<p> +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, <q>one may +also grind them in the house of the oil-press and put them into +the small press.</q> +</p> + +<p> +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 <q>allowed it.</q> 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. +</p> + +<p> +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<note place='foot'>Of the fruits of the Sabbatical year.</note> +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<note place='foot'>Of the +fruits of the Sabbatical year.</note> as much as +their value. They must not anoint vessels with oil of the Sabbatical +year. But if they anoint them, they must eat<note place='foot'>Of the +fruits of the Sabbatical year.</note> as much as their value. +</p> + +<p> +9. <q>A skin which one anointed with oil of the Sabbatical +year?</q> Rabbi Eleazar said, <q>it must be burned.</q> But the +Sages say, <q>one must eat<note place='foot'>Of the fruits of the +Sabbatical year.</note> as much as its value.</q> The Sages +said before Rabbi Akiba it was a saying of Rabbi Eleazar, <q>a +skin smeared with oil of the Sabbatical year must be burned.</q> +<pb n='070'/><anchor id='Pg070'/> +He said to them, <q>Hush! I cannot tell you what Rabbi +Eleazar said about it.</q> +</p> + +<p> +10. And again, the Sages said in his presence, it was a saying +of Rabbi Eleazar,<note place='foot'>There are various Rabbis of this +name, spelled in different ways, mentioned in the Talmud.</note> +<q>he who eats the bread of Samaritans +is as one who eats swine-flesh.</q> He said to them, <q>Hush! I +cannot tell you what Rabbi Eleazar said about it.</q> +</p> + +<p> +11. <q>A bath which was heated with stubble or straw of the +Sabbatical year?</q> <q>It is allowed to wash in it.</q> <q>But if one +confer honor (on the bath)?</q> <q>He should not wash in it.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter IX</head> + +<p> +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, <q>the sprouts of the mustard are allowed, because +transgressors are not suspected for taking them from a +guarded place.</q> Rabbi Simon said, <q>all vegetables that +sprout again are allowed, excepting the sprouts of cabbage, +because there is not their like among the greens of the field.</q> +But the Sages say, <q>whatever sprouts again is forbidden.</q> +</p> + +<p> +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.<note place='foot'>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.</note> From Bethhorn and to the sea is one province. +</p> + +<p> +3. <q>And wherefore did the Sages say three countries?</q> +<q>That men might eat during the Sabbatical year in every +<pb n='071'/><anchor id='Pg071'/> +one of them, till the last fruits be finished in it.</q> R. Simon +said, <q>they did not say three countries, they said only in +Judah.</q> And all the other countries are reckoned as the +King's mountain; and all countries are reckoned the same for +olives and dates. +</p> + +<p> +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 <q>allowed it, even when guarded.</q> 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 <q>allowed it at all times, if it ripened before the summer +ended.</q> +</p> + +<anchor id="talmud_sabbatical_chap_ix_5"/> +<p> +5. <q>If men pressed three sorts of fruit in one barrel?</q> R. +Eliezer said, <q>they may eat of the first.</q> R. Joshua said, +<q>even of the last.</q> Rabban Gamaliel said, <q>everything, the +species of which is finished growing in the field, its species is +to be removed from the barrel.</q><note place='foot'>Others read <q>and +the decision is as his word.</q></note> Rabbi Simon said, <q>all +greens are reckoned as one. They are to be cleared away from +the house.</q> They may eat of the leeks till the teasels have +ceased growing in the valley of Beth-Netopha. +</p> + +<anchor id="talmud_sabbatical_chap_ix_6"/> +<p> +6. <q>He who gathers fresh herbs?</q> <q>He may use them +till their sap dry out.</q> <q>And he who binds the dry in bundles?</q> +<q>He may use them till the second rain descends.</q><note place='foot'>The +second or the <q>latter</q> rain (Joel ii. 23), called Malkosh, falls in +spring chiefly during the months of March and April.</note> +<q>The leaves of reeds and the leaves of vines?</q> <q>They may +be used till they fall from their stems.</q> <q>And he who binds +the dry in bundles?</q> <q>He may use them till the second +rain descends.</q> Rabbi Akiba said, <q>they may be used by all +persons till the second rain descends.</q> +</p> + +<p> +7. <q>Like to this rule is his case who rented a house to his +neighbor till the rains?</q> <q>This means till the second rain +descends.</q> <q>He who by his vow cannot get assistance from +his neighbor till the rains?</q> <q>This means till the second rain +descends.</q> <q>When may the poor enter into the gardens?</q><note place='foot'>Lev. +xxiii. 22; Deut. xxiv. 19.</note> +<q>When the second rain descends.</q> <q>When may they use +and burn the stubble and straw of the Sabbatical year?</q> +<q>When the second rain descends.</q> +</p> + +<p> +8. <q>A man had fruit of the Sabbatical year, and the time +<pb n='072'/><anchor id='Pg072'/> +came for clearing it out from his house?</q> <q>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.</q> The +words of Rabbi Judah. Rabbi José said, <q>the poor and the +rich are alike, they may eat it after it is cleared out.</q> +</p> + +<p> +9. <q>A man had fruits of the Sabbatical year, whether they +fell to him by inheritance, or were given to him by gift?</q> +R. Eliezer said, <q>let them be given to those who may eat +them.</q> But the Sages say, <q>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.</q> <q>He who eats dough of the +Sabbatical year before the heave-offering be separated from +it?</q> <q>He is guilty of death.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter X</head> + +<p> +1. The Sabbatical year releases<note place='foot'>Deut. xv. 1.</note> +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, <q>all +the first credit is released, the wages of an hireling is not released.</q> +<q>But if one made it as a loan?</q> <q>It is released.</q> +Rabbi José said, <q>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.</q> +</p> + +<p> +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,<note place='foot'>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.</note> 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. <q>He who lent on security, or +delivered his bills to the tribunal?</q> <q>There is no release for +him.</q> +</p> + +<p> +3. The Defence<note place='foot'><q>The defence,</q> called Pruzbul, was +a legal document constituted to encourage loans to the poor, and to protect the +interests of the lender.</note> (for the poor) has no release. This is one +of the things which the old Hillel ruled. When he saw that +<pb n='073'/><anchor id='Pg073'/> +the people refrained from mutual loans, and transgressed what +is written in the law, <q>Beware that there be not a thought in +thy wicked heart,</q><note place='foot'>Deut. xv. 9.</note> +etc., Hillel ruled the Defence. +</p> + +<p> +4. This is the substance of the Defence, <q>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.</q> And +the judges or witnesses sealed it below. +</p> + +<p> +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. +</p> + +<p> +6. Men must not write a Defence save only on ground. <q>If +he have none?</q> <q>The lender may present him with however +little from his own field.</q> <q>If he had a field in pledge in a +city?</q> <q>He may write on it the Defence.</q> Rabbi Huzpith +said, <q>a man may write it on the property of his wife; and for +orphans on the property of their guardians.</q> +</p> + +<p> +7. <q>Beehives?</q> R. Eliezer said, <q>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.</q> +</p> + +<p> +8. <q>He who paid his debt on the Sabbatical year?</q> <q>The +lender must say to him, <q>I release thee.</q></q> <q>When he said it +to him?</q> <q>Even so, he may receive it from him, as is said, +and this is the manner of the release.</q><note place='foot'>Deut. +xv. 2.</note> 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, <q>I am a +murderer.</q> They say to him, <q>Even so.</q> He may receive +the honor from them, as is said, <q>and this is the case of the +slayer.</q><note place='foot'>Deut. xix. 4.</note> +</p> + +<p> +9. <q>He who pays a debt in the Sabbatical year?</q> <q>The +spirit of the Sages reposes on him.</q><note place='foot'><hi rend='italic'>I.e.</hi>, +They are well pleased with him.</note> <q>He who borrowed +<pb n='074'/><anchor id='Pg074'/> +from a proselyte, when his children<note place='foot'>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.</note> became proselytes with +him?</q> <q>He need not repay his children.</q> <q>But if he repay +them?</q> <q>The spirit of the Sages reposes on him.</q> All +movables become property by acquisition; but everyone who +keeps his word, +</p> + +<lg> +<l>THE SPIRIT</l> +<l>OF THE SAGES</l> +<l>REPOSES</l> +<l>ON</l> +<l>HIM.</l> +</lg> + +<p> +<hi rend='smallcaps'>Note.</hi>—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 <q>Thou mayst not set a stranger over thee, which is not +thy brother</q> (Deut. xvii. 15), <q>tears dropped from his eyes.</q> The people +then cried out to encourage him, <q>Thou art our brother—thou art our +brother.</q> (Sotah, vii. 8). +</p> + +</div> + +</div> + +<pb n='075'/><anchor id='Pg075'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>On The Sabbath</head> + +<quote rend='display'> +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. +</quote> + +<div> +<index index='pdf'/> +<head>Chapter I</head> + +<p> +1. Removals<note place='foot'>From private to public property.</note> +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. <q>How?</q> <q>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?</q> <q>The beggar is guilty,<note place='foot'>Of +death.</note> and the master +of the house is free.</q> <q>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?</q> <q>The +master of the house is guilty, but the beggar is free.</q> <q>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?</q> <q>Both are free.</q> <q>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?</q> <q>Both are free.</q> +</p> + +<p> +2. A man must not sit before the barber near to evening +prayer,<note place='foot'>On Friday evening.</note> +until he has prayed. He must not enter a bath, nor a +tannery, nor eat, nor judge. <q>But if they began?</q> <q>They +need not cease.</q> They may cease to read the <q>Hear,</q><note place='foot'>Deut. +vi. 4.</note> etc., +but they must not cease to pray. +</p> + +<p> +3. A tailor must not go out with his needle near dusk,<note place='foot'>On Friday +evening.</note> lest he forget and go (afterward). Nor a scribe go out with his +<pb n='076'/><anchor id='Pg076'/> +pen. Nor may one search his garments. Nor shall one read +at the light of the lamp. In truth they said, <q>the teacher may +overlook when children are reading, but he himself shall not +read.</q> Similar to him, one with an issue shall not eat with her +who has an issue, because of the custom of transgression. +</p> + +<p> +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. +</p> + +<p> +5. The school of Shammai said, <q>they must not soak ink, +nor paints, nor vetches, unless they be sufficiently soaked while +it is yet day.</q> But the school of Hillel allows it. +</p> + +<p> +6. The school of Shammai said, <q>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.</q> But the school of Hillel +allow it. The school of Shammai said, <q>they must not spread +nets for beasts, nor birds, nor fishes, except they be netted +while it is yet day.</q> But the school of Hillel allows it. +</p> + +<p> +7. The school of Shammai said, <q>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.</q> But the school of Hillel +allows it. +</p> + +<p> +8. The school of Shammai said, <q>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.</q> But all of them +the school of Hillel allow <q>with the sun.</q> +</p> + +<p> +9. Said Rabbi Simon, the son of Gamaliel, <q>the house of +my father used to give white articles to a strange laundress +three days before the Sabbath.</q> But both schools agree that +<q>they may carry<note place='foot'>Though by their weight they continue +to press out oil or wine on the Sabbath.</note> beams to the +oil-press and logs to the wine-press.</q> +</p> + +<p> +10. <q>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 +<pb n='077'/><anchor id='Pg077'/> +be sufficiently crusted while it is yet day.</q> Rabbi Eliezer said, +<q>that its under side be sufficiently crusted.</q> +</p> + +<p> +11. <q>They may hang up the passover<note place='foot'>When the eve of the passover and +the eve of the Sabbath coincided.</note> offering in an oven +at dusk. And they may take a light from the wood pile in the +house of burning.</q><note place='foot'>In the temple. See tract on +<ref target="talmud_measurements_chap_i">Measurements, c. 1</ref>.</note> And in the +suburbs <q>when the fire has sufficiently lighted the greater part.</q> Rabbi Judah +says, <q>from the coals however little</q> (kindled before the Sabbath). +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter II</head> + +<p> +1. <q>With what may they light (lamps) on the Sabbath?</q> +<q>And with what may they not light?</q> <q>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.</q> Nahum the +Median said, <q>they may light with cooked fat.</q> But the +Sages say, <q>whether cooked or uncooked, they must not light +with it.</q> +</p> + +<p> +2. They must not light with the defiled oil of the heave-offering +on a holiday. Rabbi Ishmael said, <q>they must not +light with pitch dregs for the honor of the Sabbath.</q> But the +Sages allow all oils, <q>with sesame oil, with nut oil, with radish +oil, with fish oil, with colocynth oil, with pitch dregs and +naphtha.</q> Rabbi Tarphon said, <q>they must only light with +olive oil.</q> +</p> + +<p> +3. <q>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,<note place='foot'>Num. xix. +18.</note> except flax.</q> <q>A wick of +cloth folded but not singed?</q> Rabbi Eliezer says, <q>it contracts +uncleanness, and they must not light it.</q> Rabbi Akiba +says, <q>it is clean, and they may light it.</q> +</p> + +<p> +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 <q>allows it.</q> <q>But +if the potter joined it at first?</q> <q>It is allowed, since it is one +<pb n='078'/><anchor id='Pg078'/> +vessel.</q> 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 <q>allows it.</q> +</p> + +<p> +5. <q>Whoever extinguishes the lamp because he fears the +Gentiles, or robbers, or a bad spirit, or that the sick may sleep?</q> +<q>He is free.</q> <q>He spares the lamp?</q> <q>He spares the oil?</q> +<q>He spares the wick?</q> <q>He is guilty.</q> But Rabbi José +frees in all cases except the wick, because <q>it makes coal.</q> +</p> + +<p> +6. For three transgressions women die in the hour of childbirth: +when they neglect times, and the dough offering,<note place='foot'>Num. +xv. 20.</note> and lighting the Sabbath lamp. +</p> + +<p> +7. Three things are necessary for a man to say in his house +on the eve of the Sabbath at dusk. <q>Have you taken tithes?</q> +<q>Have you prepared erub?</q><note place='foot'><hi rend='italic'>I.e.</hi>, +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.</note> <q>Light the lamp.</q> <q>It is +doubtful if it be dark or not?</q><note place='foot'>When three stars are seen, it +is dark.</note> <q>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.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter III</head> + +<p> +1. <q>A cooking oven which was heated with stubble or +brushwood?</q> <q>They may place on it cookery.</q> <q>With oil-dregs +and with wood?</q> <q>They must not place it, till the coals +are raked out, or ashes put in.</q> The school of Shammai say, +<q>hot water, but not cookery.</q> But the school of Hillel say, +<q>hot water and cookery.</q> The school of Shammai say, <q>they +may take it off, but not place it back.</q> But the school of +Hillel say, <q>they may place it back.</q> +</p> + +<p> +2. <q>A cooking stove, which was heated with stubble or +brushwood?</q> <q>They must not place anything either inside +or upon it.</q> <q>A bake oven, which was heated with stubble or +brushwood?</q> <q>It is as a cooking oven.</q> <q>With oil-dregs +or with wood?</q> <q>It is as a cooking stove.</q> +</p> + +<p> +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 +<pb n='079'/><anchor id='Pg079'/> +it. And they must not hide it in sand, or in the dust of the +roads, lest it be roasted. +</p> + +<p> +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, <q>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.</q> <q>A skillet with attached brazier?</q> <q>If one rake +out the coals (on Friday evening), persons may drink its hot +waters on Sabbath.</q> <q>A pan with double bottom?</q> <q>Even +though the coals are raked out, they must not drink of it.</q> +</p> + +<p> +5. <q>The boiler which is set aside (from the fire)?</q> <q>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.</q> +<q>A saucepan or an earthen pot, which they took off boiling?</q> +<q>They must not put into it spices, but they may put them into +a bowl or into a plate.</q> Rabbi Judah says, <q>they may put them +into all vessels, excepting a thing in which there is vinegar or +fish-brine.</q> +</p> + +<p> +6. They must not put vessels under a lamp to catch the oil. +<q>But if they place them, while it is still day?</q> <q>It is allowed.</q> +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, <q>all lamps may be removed, +except the lamp lighted for the Sabbath.</q> They may +put a vessel under the lamp to catch sparks, but they must +not put water into it, as it quenches. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter IV</head> + +<p> +1. <q>With what may they cover up (pots to retain the +heat)?</q> <q>And with what may they not cover them up?</q> +<q>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.</q> Rabbi Judah forbids +<q>fine,</q> but allows <q>coarse.</q> +</p> + +<pb n='080'/><anchor id='Pg080'/> + +<p> +2. They may cover up with hides, and remove them—with +woollen fleeces, but they must not remove them. <q>How does +one do?</q> <q>He takes off the cover, and they fall down.</q> +Rabbi Eleazar, the son of Azariah, says <q>the vessel is inclined +on its side, and he takes them away.</q> <q>Perhaps he took them +away and cannot return them?</q><note place='foot'>As that would +involve <q>labor.</q></note> But the Sages say <q>he +may take them away, and return them.</q> <q>He does not cover +it, while it is yet day?</q> <q>He must not cover it, when it begins +to be dark.</q> <q>He covered it, and it opened?</q> <q>It is allowed +to cover it again.</q> A man may fill the goblet, and put it under +the pillow or under the bolster (to warm it). +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter V</head> + +<p> +1. <q>With what is a beast led forth, and with what is it not +led forth?</q><note place='foot'>The point to be decided is the difference +between what is necessary and what is a burden.</note> +One may lead forth the camel with a head-stall, +and the she-camel with a nose-ring, and the Lydda<note place='foot'>Others +think <q>Lybian</q> asses.</note> 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. +</p> + +<p> +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 <q>forbids all, excepting ewes, +to have their tails in a bag.</q> Rabbi Judah says <q>the goats go +forth bound tightly to dry up their udders, but not to guard +the milk.</q> +</p> + +<p> +3. <q>And with what must they not go forth?</q> <q>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.</q><note place='foot'>Through +fear of linen and woollen being mixed. Deut. xxii. 11.</note> +</p> + +<p> +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<note place='foot'>Ladder-shaped +piece of wood to prevent it rubbing its throat if it have a +sore.</note> on its throat, nor +<pb n='081'/><anchor id='Pg081'/> +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.<note place='foot'>Wood +discovered by one John, which when put into sheep's nostrils, caused +them to sneeze and the maggots to fall off.</note> +And the calf must not be led forth with a muzzle, nor a cow with +the skin of the hedgehog,<note place='foot'>To prevent her being sucked by +reptiles.</note> nor with a strap between her horns. +The cow<note place='foot'>The Gemara says, the cow was his +neighbor's, but as he did not object, the blame was laid on him.</note> +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. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VI</head> + +<p> +1. <q>With what may a woman go out?</q> And <q>with what +may she not go out?</q> <q>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.</q> +</p> + +<p> +2. A man must not go out with hobnailed sandals,<note place='foot'>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.</note> 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. +</p> + +<p> +3. <q>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.</q> The words of Rabbi Meier. But the +Sages <q>absolve the scent-box and the bottle of musk.</q> +</p> + +<p> +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, <q>they are his ornaments.</q> But +the Sages say, <q>they are only for shame, as is said, <q>And they +shall beat their swords into ploughshares, and their spears +<pb n='082'/><anchor id='Pg082'/> +into pruning hooks: nation shall not lift up sword against +nation, neither shall they learn war any more.</q></q><note place='foot'>Isaiah +xi. 4; Micah iv. 3.</note> Garters are +clean, and they may go forth in them on Sabbath. Anklets<note place='foot'>These +anklets were a kind of chain used to prevent members of certain +families in Jerusalem taking too wide strides in walking.</note> +contract uncleanness, and they must not go out in them on Sabbath. +</p> + +<p> +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,<note place='foot'>To cure +toothache.</note> 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. <q>A false tooth or a tooth of gold?</q> Rabbi +<q>allows it.</q> But the Sages <q>forbid it.</q> +</p> + +<p> +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, <q>according +to their custom.</q> +</p> + +<p> +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. +</p> + +<p> +8. <q>The cripple may go out on his wooden leg.</q> The words +of Rabbi Meier. But Rabbi José forbids it. <q>But if it have a +place for receiving rags?</q> <q>It is unclean.</q> 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<note place='foot'>Others translate +<q>masks.</q></note> are clean, but they must not go out with +them. +</p> + +<p> +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, <q>according to their custom.</q> +</p> + +<p> +10. <q>They may go out with an egg of a locust,<note place='foot'>To +cure ear-ache.</note> and a tooth +of a fox,<note place='foot'>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.</note> and a nail of one crucified, as +medicine.</q><note place='foot'>To cure ague.</note> The words +<pb n='083'/><anchor id='Pg083'/> +of Rabbi Meier. But the Sages say (others read the words of +Rabbi José and Rabbi Meier) <q>it is forbidden even on a +week day, because of the ways of the Amorites.</q><note place='foot'>Lev. +xviii. 3.</note> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VII</head> + +<p> +1. The Sages laid down a great rule for the Sabbath: +<q>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.<note place='foot'>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.</note> +Everyone who has done many works, springing +from one principal work, is only responsible for one sin-offering.</q> +</p> + +<p> +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. +</p> + +<p> +3. And another rule the Sages laid down: <q>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.</q> +</p> + +<p> +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 +<pb n='084'/><anchor id='Pg084'/> +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, <q>excepting the peels of lentils, as they may cook them +with them.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VIII</head> + +<p> +1. One may bring out wine sufficient for the +cup,<note place='foot'><hi rend='italic'>I.e.</hi>, one +part wine and three parts water.</note> 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<note place='foot'><hi rend='italic'>E.g.</hi>, +foul water.</note> a quarter of a log. Rabbi +Simeon says, <q>all of them by the quarter log.</q> And they did +not mention these measures save for those who reserve them. +</p> + +<p> +2. <q>Whoever brings out cord sufficient to make an ear for +a tub, bulrush sufficient to hang the sieve and the riddle?</q> +Rabbi Judah said, <q>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</q> (of death). +</p> + +<p> +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, <q>Hear, O Israel;</q> ink sufficient to write two letters; +kohl<note place='foot'>Henna dust for women's eyes.</note> +sufficient to paint one eye. +</p> + +<p> +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, <q>sufficient to make +a crucible stand;</q> 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, <q>sufficient +to make the hair grow;</q> Rabbi Nehemiah says, <q>to freshen +the temple.</q> +</p> + +<pb n='085'/><anchor id='Pg085'/> + +<p> +5. Red earth <q>as the seal of merchants</q>—the words of R. +Akiba; but the Sages say, <q>as the seal of letters;</q> dung and +fine sand, <q>sufficient to manure a cabbage stalk,</q>—the words +of Rabbi Akiba; but the Sages say, <q>sufficient to manure a +leek;</q> coarse sand sufficient to put on a full lime-hod; a reed +sufficient to make a pen. <q>But if it be thick or split?</q> <q>sufficient +to boil with it a hen's egg easy (to be cooked) among +eggs, mixed with oil and put in a pan.</q> +</p> + +<p> +6. A bone sufficient to make a spoon,—Rabbi Judah said, +<q>sufficient to make the ward of a key;</q> 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, <q>sufficient to fling +at a beast.</q> +</p> + +<p> +7. <q>A potsherd?</q> <q>Sufficient to put between two beans,</q>—the +words of Rabbi Judah; Rabbi Meier says, <q>sufficient +to take away fire with it;</q> Rabbi José says, <q>sufficient to receive +in it the fourth of a log.</q> Said Rabbi Meier, <q>Although +there is no visible proof of the matter, there is an indication of +the matter, as is said, <q>there shall not be found in the bursting +of it a sherd to take fire from the hearth.</q></q><note place='foot'>Isaiah +xxx. 14.</note> Rabbi José said to him, <q>thence is the visible proof, +<q>or to take water out of the pit.</q></q><note place='foot'>Isaiah xxx. 14.</note> +</p> + +</div> + +</div> + +<pb n='086'/><anchor id='Pg086'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>On The Passover</head> + +<quote rend='display'> +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. +</quote> + +<div> +<index index='pdf'/> +<head>Chapter I</head> + +<p> +1. On the eve of the fourteenth day of Nisan<note place='foot'>Nisan +nearly corresponds with the month of March.</note> men search +for leaven by candlelight. Every place where men do not bring +in leaven, there is no need of search. <q>And wherefore do they +say, two lines of barrels in the wine cellar?</q> <q>The place is +meant into which persons bring leaven.</q> The school of Shammai +say, <q>two rows in front of the whole cellar.</q> But the +school of Hillel say, <q>the two outer lines on the top.</q> +</p> + +<p> +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. +</p> + +<p> +3. Rabbi Judah said, <q>men search on the eve of the fourteenth +and on the morning of the fourteenth day, and at the +time of burning it.</q> But the Sages say, <q>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.</q> +</p> + +<p> +4. Rabbi Meier said, <q>men may eat it till five +o'clock,<note place='foot'><hi rend='italic'>I.e.</hi>, 11 o'clock +<hi rend='smallcaps'>a.m.</hi> To obtain our +computation of time, six must be added +to the hours mentioned in the Mishna.</note> and +<pb n='087'/><anchor id='Pg087'/> +burn it at the beginning of six.</q> Rabbi Judah said, <q>they +may eat it till four, and they are in suspense about five, but they +burn it at the beginning of six.</q> +</p> + +<p> +5. And again said R. Judah, <q>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.</q> Rabban Gamaliel said, <q>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.</q> +</p> + +<p> +6. Rabbi Chanina, the deputy of the priesthood, said, <q>from +the (first) days of the priesthood the priests did not object +to burn the flesh rendered legally unclean<note place='foot'>When +uncleanness is mentioned, it is to be understood of legal +uncleanness.</note> 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.</q> Rabbi Akiba +went further and said, <q>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.</q> +</p> + +<p> +7. Said R. Meier, <q>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.</q> To him replied Rabbi +José, <q>this is not the conclusion.</q> But Rabbi Eliezer and +Rabbi Joshua confess <q>that men should burn each by itself.</q> +And the contention is with regard to what is doubtful, and what +is unclean. Because Rabbi Eliezer said, <q>thou shalt burn each +by itself.</q> But R. Joshua said, <q>both at once.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter II</head> + +<p> +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. +<pb n='088'/><anchor id='Pg088'/> +Rabbi Judah said, <q>there is no riddance of leaven but by burning.</q> +But the Sages say, <q>also by powdering and scattering +it to the wind, or casting it into the sea.</q> +</p> + +<p> +2. <q>The leaven of a stranger, over which the passover has +passed?</q> <q>Its enjoyment is allowed.</q> <q>But of an Israelite?</q> +<q>Its enjoyment is disallowed,</q> as is said,<note place='foot'>Exod. +xiii. 7.</note> <q>And there +shall no leavened bread be seen with thee.</q> +</p> + +<p> +3. <q>The stranger who has lent money to an Israelite on his +leaven?</q> <q>After passover its enjoyment is allowed.</q> <q>And +an Israelite who lent money to the stranger on his leaven?</q> +<q>Its enjoyment after passover is disallowed.</q> <q>Leaven over +which a building fell?</q> <q>It is as though it was cleared away.</q> +Rabban Simon, son of Gamaliel, said, <q>all after which the dog +cannot snuff.</q> +</p> + +<p> +4. <q>He who has eaten a leavened heave-offering during the +passover in error?</q> <q>He must pay its value and a fifth +more.</q> <q>In presumption?</q> <q>He is free from the payment, +and from its value even for fuel.</q><note place='foot'><hi rend='italic'>I.e.</hi>, +he is to be put to death forthwith.</note> +</p> + +<p> +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. <q>The loaves +of the praise-offering and the cakes of the Nazarite?</q> <q>If +made for themselves, they do not discharge the obligation: if +made for sale in the market, they discharge the obligation.</q> +</p> + +<p> +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 +<pb n='089'/><anchor id='Pg089'/> +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. +</p> + +<p> +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. +</p> + +<p> +8. People must not put flour into the charoseth<note place='foot'>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.</note> or into the +mustard. <q>But if one puts it?</q> <q>He must eat it off-hand.</q> +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. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter III</head> + +<p> +1. These cause transgression during passover: the Babylonian +cuthack,<note place='foot'>Fragments of chickens and dough +left to ferment.</note> and the Median beer, and the Edomite vinegar, +and the Egyptian zithum,<note place='foot'>A compound of barley, wild saffron, +and salt, one-third of each.</note> and the purifying dough of the +dyer,<note place='foot'>A dough or unripe grain lid put +over the liquid to absorb the dregs from the foam of +fermentation.</note> and the clarifying grain of the cooks, and the paste of +the bookbinders. Rabbi Eleazar said, <q>even the cosmetics of +women.</q> 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. +</p> + +<p> +2. <q>Dough in a split of a kneading trough?</q> <q>If there +be the size of an olive in a single place one is bound to clear +it out.</q> Less than this is worthless from its minuteness. And +so is it with the question of uncleanness. Particularity causes +division. <q>But if one wish it to remain?</q> <q>It is reckoned as +the trough.</q> <q>Dough dried up?</q><note place='foot'>Literally, +<q>deaf</q>; that is, dough which does not rise, or that sounds dull +when it is struck.</note> <q>If it be like that which +can become leavened it is forbidden.</q> +</p> + +<p> +3. <q>How do persons separate the dough-offering when it +becomes unclean on a holiday?</q> Rabbi Eleazar said, <q>you +cannot call it a dough-offering till it be baked.</q> Rabbi Judah, +<pb n='090'/><anchor id='Pg090'/> +the son of Bethira, said, <q>you must put it in cold water.</q> Said +R. Joshua, <q>it is not leaven so as to transgress the negative +command <q>It shall not be seen nor found,</q><note place='foot'>Exod. +xi. 19.</note> but it must be +separated and left till the evening. But if it become leavened +it is leavened.</q> +</p> + +<p> +4. Rabban Gamaliel said, <q>three women may knead at once, +and bake in one oven, each after the other.</q> But the Sages say, +<q>three women may be busied with the dough, one kneads, and +one prepares, and one bakes.</q> Rabbi Akiba said, <q>all women, +and all wood, and all ovens, are not alike.</q> This is the rule. +<q>If it ferment it must be smoothed down with cold water.</q> +</p> + +<p> +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. <q>What is leavening?</q> +<q>Like the horns of locusts.</q> <q>Cracking?</q> <q>When the +cracks intermingle.</q> The words of R. Judah. But the Sages +say, <q>if either of them be eaten, the eater must be cut off.</q> +<q>And what is leavening?</q> <q>All which changed its appearance, +as when a man's hairs stand on end through fright.</q> +</p> + +<p> +6. <q>If the fourteenth day of Nisan happened on the Sabbath?</q> +<q>They must clear off all the leaven before the Sabbath +begins.</q> The words of R. Meier. But the Sages say, <q>in the +proper season.</q> Rabbi Eleazar, the son of Zaduk, said, <q>the +heave-offering before the Sabbath, and ordinary things in the +proper season.</q> +</p> + +<p> +7. <q>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?</q> <q>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.</q> <q>(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?</q> <q>He may esteem +it as nothing in his heart.</q> <q>But if he is reposing at his ease?</q> +<q>He must return off-hand.</q> +</p> + +<p> +8. And so also when one went forth from Jerusalem and +remembered that he had holy flesh in his hand. If he passed +Zophim<note place='foot'>An eminence from which there was a +clear view of the temple.</note> 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 +<pb n='091'/><anchor id='Pg091'/> +altar. <q>And for how much flesh or leaven must men return?</q> +Rabbi Meier said, <q>both of them the size of an egg.</q> Rabbi +Judah said, <q>both the size of an olive.</q> But the Sages say, +<q>Holy flesh the size of an olive, and leaven the size of an +egg.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter IV</head> + +<p> +1. <q>A place in which men are accustomed to do work on the +eve of the passover?</q> <q>For half a day they may work.</q> <q>A +place in which they are not accustomed to work?</q> <q>They +must not work.</q> <q>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?</q> <q>The Sages put +on him the burden<note place='foot'>The burden means that the man is +forbidden to work.</note> 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.</q> +</p> + +<p> +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, <q>they can +say to him, go and bring them for yourself from the field.</q><note place='foot'>See +treatise on the <ref target="talmud_sabbatical_chap_ix_5">Sabbatical year, +ix. 5</ref>, etc.</note> +</p> + +<p> +3. <q>A place in which men are accustomed to sell small +cattle to Gentiles?</q> <q>They may sell them.</q> <q>A place in +which they are not accustomed to sell them?</q> <q>They may +not sell them.</q> But in no place may they sell working cattle—calves, +ass-foals, either unblemished or broken down.<note place='foot'>Lest the +Gentiles should set them to work on the Sabbath.</note> +Rabbi Judah <q>allowed the broken down.</q> The son of Bethira +<q>allowed a horse.</q> +</p> + +<p> +4. <q>A place where men are accustomed to eat roast meat +on the night of the passover?</q> <q>They may eat it.</q> <q>A place +in which they are not accustomed to eat it?</q> <q>They may not +eat it.</q> <q>A place in which they are accustomed to light a +candle on the night of the Day of Atonement?</q> <q>They may +light it.</q> <q>A place in which they are not accustomed to light +it?</q> <q>They may not light it.</q> But men may light candles +in the synagogues, and in the schools, and in the dark streets, +and for the sick. +</p> + +<pb n='092'/><anchor id='Pg092'/> + +<p> +5. <q>A place in which men are accustomed to do work on the +ninth of Ab;</q><note place='foot'>Part of July and August. The ninth +of Ab is the anniversary of the threefold destruction of +the Temple.</note> <q>They may work.</q> <q>A place in which they +are not accustomed to work?</q> <q>They may not work.</q> But +everywhere the disciples of the Sages are idle. Rabban Simon, +the son of Gamaliel, said, <q>a man may always make himself a +disciple of the Sages.</q> But the Sages say, <q>in Judah they +did work on the eves of the passovers for half a day, and in +Galilee they did nothing.</q> And work in the night before the +passover the school of Shammai disallowed; but the school of +Hillel <q>allowed it till sunrise.</q> +</p> + +<p> +6. Rabbi Meier said, <q>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.</q> And the Sages say, <q>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.</q> Rabbi José, the son of Judah, said, <q>also shoemakers.</q> +</p> + +<p> +7. Persons may set hens on their nests on the fourteenth. +<q>But if the hen ran off?</q> <q>They may return her to her +place.</q> <q>And if she died?</q> <q>They may set another instead +of her.</q> 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. +</p> + +<p> +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 +<q>Hear,</q><note place='foot'>Deut. vi. 4.</note> +and they reaped and stacked new corn before <q>the +sheaf</q><note place='foot'>Lev. xxiii. 15.</note> +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<note place='foot'>Lev. xix. 9, 10.</note> +(to the poor) the corners of the +fields of vegetables. And the Sages prohibited them +from these things.<note place='foot'>Because the poor might eat them untithed, +thinking they were Peah.</note> +</p> + +<pb n='093'/><anchor id='Pg093'/> + +<p> +9. <hi rend='smallcaps'>Bereitha—External Tradition.</hi>—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,<note place='foot'>To show his abhorrence of his father's +idolatry.</note> and they consented. He powdered the brazen +serpent,<note place='foot'>2 Kings xviii. 4.</note> +and they consented. He concealed the book of medicines,<note place='foot'>Lest +the people should substitute medicine for God.</note> +and they consented. And to three they did not consent: +he cut off (the gold from) the doors of the temple<note place='foot'>2 +Kings xviii. 16.</note> and +sent it to the Assyrian king, and they did not consent. He +stopped the waters of the upper Gihon,<note place='foot'>2 Chron. xxxii. +4.</note> and they did not consent. +He introduced an intercalary Nisan, and they did not +consent. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter V</head> + +<p> +1. The daily offering was slaughtered at half-past +eight,<note place='foot'><hi rend='italic'>I.e.</hi>, 2.30 +<hi rend='smallcaps'>p.m.</hi></note> +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. +</p> + +<p> +2. <q>The passover offering, which was slaughtered without +intention—and the priest took its blood, and he went and +sprinkled it without intention?</q> or <q>with intention, and without +intention?</q> or <q>without intention and with intention?</q> +<q>It is disallowed.</q> <q>How can it be with intention and without +intention?</q> <q>With intention partly for the passover, and +with intention partly for peace-offerings.</q> <q>Without intention +and with intention?</q> <q>With intention partly for peace-offerings, +and with intention partly for the passover-offering.</q> +</p> + +<p> +3. <q>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?</q> <q>It is disallowed.</q> +<q>For those who may eat, and for those who may +not eat it?</q> <q>For those who are reckoned in one company, +and for those who are not so reckoned?</q> <q>For circumcised, +and for uncircumcised?</q> <q>For unclean, and for clean?</q> <q>It +<pb n='094'/><anchor id='Pg094'/> +is allowed.</q> <q>If he slaughtered it before noon?</q> <q>It is +disallowed.</q> Because it is said <q>between the evenings.</q><note place='foot'>Exod. +xii. 6.</note> <q>If +he slaughtered it before the daily offering?</q> <q>It is allowed.</q> +Except that one must keep stirring<note place='foot'>To prevent its +coagulating.</note> its blood, till the blood of +the daily offering be sprinkled. <q>But if it be <emph>even</emph> sprinkled +(before?)</q> <q>It is lawful.</q> +</p> + +<p> +4. <q>He who slaughtered the passover-offering possessing +leaven?</q> <q>He transgressed a negative command.</q><note place='foot'>Exod. +xxiii. 18.</note> Rabbi +Judah said, <q>this applies even to the daily offering (of that +evening).</q> Rabbi Simon said, <q>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.</q> <q>And in all other +sacrifices during the feast, whether one sacrifice with or without +the proper intention?</q> <q>He is free.</q> <q>When one thus +offers in the feast itself with proper intention?</q> <q>He is +free.</q> <q>Without proper intention?</q> <q>He is guilty.</q> <q>And +in all the other sacrifices, when one possessing leaven offers +either with or without intention?</q> <q>He is guilty, only excepting +the sin-offering, which was slaughtered without intention.</q> +</p> + +<p> +5. The passover was slaughtered<note place='foot'>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' <q>Wars,</q> vi. 9, 3.</note> +for three bands in succession, as is said, +<q>The whole assembly of the congregation of +Israel</q><note place='foot'>Exod. xii. 6.</note>—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. +</p> + +<p> +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. +</p> + +<pb n='095'/><anchor id='Pg095'/> + +<p> +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.<note place='foot'>Psalms cxiii.-cxviii.</note> +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, +<q>during the time of the third band they did not reach to <q>I +love the Lord, for He hath heard,</q> because the people were +few.</q> +</p> + +<p> +8. As was the proceeding in ordinary days, so was the proceeding +on the Sabbath, save that the priests washed out the +court,<note place='foot'>They washed the court indirectly by +stopping a canal of water which overflowed the court; they afterward opened +it, when all flowed off again.</note> though not with the will of the Sages. R. +Judah said, <q>a cup was filled with mixed-up blood,<note place='foot'>Taken +from the intermingled blood of the many offerings.</note> and poured out at +once upon the altar;</q> but the Sages <q>did not admit it.</q> +</p> + +<p> +9. <q>How did they hang up and skin the passover sacrifices?</q> +<q>Iron hooks were fixed in the walls and pillars, and +on them they hung them, and skinned them.</q> <q>And every one +who had not a place to hang them up and skin them?</q> <q>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.</q> Rabbi Eliezer said, <q>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.</q> +</p> + +<p> +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,<note place='foot'>See +<ref target="talmud_measurements_chap_ii_3"><q>Measurements,</q> ii. 3</ref>.</note> +and the third party remained in their +place. When it grew dark they went out and roasted their +passovers. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VI</head> + +<p> +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 +<pb n='096'/><anchor id='Pg096'/> +day's journey, and to cut off its wen, do not abrogate the Sabbath. +Rabbi Eleazar said, <q>they abrogate it.</q> +</p> + +<p> +2. Said Rabbi Eleazar, <q>and is not this the teaching? when +slaughtering is work it abrogates the Sabbath. Things which +are for <q>resting</q> do not abrogate the Sabbath.</q><note place='foot'>The +following subtle discussion arises out of the distinction between +<q>work</q> forbidden by the law of God and <q>resting from work</q> enjoined by +tradition.</note> To him said +Rabbi Joshua, <q>a holiday will give the proof; the Sages permitted +that which is work, and they forbade that which is resting.</q> +Rabbi Eleazar said to him, <q>what do you mean, Joshua? what +comparison is there between a command and that which is +voluntary?</q> Rabbi Akiba answered and said, <q>sprinkling<note place='foot'>The +sprinkling of a person unclean from touching a dead body when the +passover fell on a Sabbath.</note> will give the proof, because it is a positive +command, and it is for <q>resting,</q> and does not abrogate the Sabbath; but you +should not wonder at this, even though it be a command, as it +is for <q>resting,</q> and does not abrogate the Sabbath.</q> Rabbi +Eleazar said to him, <q>and on that I form my judgment, when +slaughtering is work it abrogates the Sabbath; sprinkling, +which is for <q>resting,</q> does it not teach that it abrogates the +Sabbath?</q> Rabbi Akiba said to him, <q>on the contrary, if +sprinkling, which is for <q>resting,</q> does not abrogate the Sabbath, +slaughtering, which is for work, is it not the teaching? +should not abrogate the Sabbath.</q> Rabbi Eleazar said to +him, <q>Akiba, thou hast annulled what is written in the Law, +<q>between the evenings,</q> <q>in its appointed time,</q> whether it be +a week-day or a Sabbath.</q> He said to him, <q>My teacher, +give me proof of an appointed time for these things, like the +appointed time for slaughtering the passover-offering?</q> The +rule is, said R. Akiba, <q>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.</q> +</p> + +<p> +3. <q>When do men bring with the passover a feast-offering?</q> +<q>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.</q> +</p> + +<anchor id='talmud_passover_chap_vi_4'/> +<p> +4. The feast-offering<note place='foot'>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.</note> came from flocks, from herds, from +<pb n='097'/><anchor id='Pg097'/> +sheep and goats, from rams and ewes, and it may be eaten during +a period of two days and one night. +</p> + +<p> +5. <q>The passover which was slaughtered without the proper +intention on a Sabbath?</q> <q>The offerer of it is indebted for +a sin-offering.</q> <q>And all the other sacrifices which he +slaughtered for the passover?</q> <q>If they be not suitable for +it he is guilty.</q> <q>And if they be suitable?</q> Rabbi Eleazar +declares him <q>indebted for a sin-offering.</q> But R. Joshua +<q>frees him.</q> Said Rabbi Eleazar, <q>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?</q> Rabbi Joshua said to him, <q>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.</q> +Rabbi Eleazar said to him, <q>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.</q> Rabbi Joshua said to him, <q>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.</q> Rabbi Meier said, +<q>even he who slaughtered other offerings on the Sabbath, with +the intention of the congregational offerings, is free.</q> +</p> + +<p> +6. <q>When one slaughtered the passover, but not for its +eaters, or not for those numbered to eat it, for uncircumcised +and for unclean persons?</q> <q>He is guilty.</q> <q>For its eaters +and not for its eaters? For its reckoning and not for its +reckoning? For circumcised and uncircumcised? For clean +and unclean?</q> <q>He is free.</q> <q>He slaughtered it, and it was +found blemished?</q> <q>He is guilty.</q> <q>He slaughtered it +and it was found torn in secret?</q> <q>He is free.</q> <q>He +slaughtered it, and it became known that its owners retired +from it, or died, or became legally unclean?</q> <q>He is free, +because he slaughtered it with lawful permission.</q> +</p> + +</div> + +<pb n='098'/><anchor id='Pg098'/> + +<div> +<index index='pdf'/> +<head>Chapter VII</head> + +<p> +1. <q>How do men roast the passover?</q> <q>They bring a +stick of pomegranate and thrust it through its mouth to its +tail. And they put its legs and intestines inside it.</q> The words +of R. José, the Galilean. Rabbi Akiba said, <q>that is a kind of +boiling, therefore they hang them outside of it.</q> +</p> + +<p> +2. Men must not roast the passover on a spit or a gridiron. +Said R. Zaduk, <q>it happened to Rabban Gamaliel that he said +to Zabi, his servant, <q>go and roast for us the passover on the +gridiron.</q></q> <q>If it touch the side of the oven?</q> <q>That part +must be peeled off.</q> <q>If its gravy drop on the side of the +oven, and again return on it?</q> <q>That part must be taken +out.</q> <q>If the gravy drop on the fine flour?</q> <q>That part +must be pulled out</q> (and burned). +</p> + +<p> +3. <q>If men anointed (basted) it with oil of the heave-offering?</q> +<q>If it be a company of priests, they may eat it.</q> <q>If +it be a company of Israelites?</q> <q>If it be raw they can wash +it away.</q> <q>But if roast?</q> <q>They must peel off the surface.</q> +<q>If it was anointed with oil of the second tithe?</q> <q>Its value +in money must not be charged to the members of the company, +because they cannot redeem<note place='foot'>Jer. Tal. reads <q>sell.</q></note> +the second tithes in Jerusalem.</q> +</p> + +<p> +4. Five things may be brought during legal uncleanness, +but they must not be eaten in legal uncleanness: the sheaf,<note place='foot'>Lev. +xxiii. 11.</note> the two wave loaves,<note place='foot'>Lev. xxiii. 17.</note> +and the shewbread,<note place='foot'>Exod. xxv. 30.</note> sacrifices of peace-offerings +of the congregation,<note place='foot'>Lev. xxiii. 19.</note> and the +kids<note place='foot'>Num. xxviii. 15.</note> 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. +</p> + +<p> +5. <q>If the flesh be legally unclean and the fat unpolluted?</q> +<q>The priest must not sprinkle its blood on the altar.</q> <q>If +the fat be unclean and the flesh unpolluted?</q> <q>The priest +may sprinkle its blood.</q> 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. +</p> + +<p> +6. <q>If the congregation be legally unclean, or its majority, +or the priests be legally unclean, and the congregation legally +<pb n='099'/><anchor id='Pg099'/> +clean?</q> <q>The passover may be kept in legal uncleanness.</q> +<q>If the minority of the congregation be legally unclean?</q> +<q>The clean majority can keep the first, and the unclean +minority the second passover</q> (on the fourteenth day of the +following month). +</p> + +<p> +7. When the blood of the passover-offering was poured on +the altar, and it was afterward known that it was unclean, the +(golden)<note place='foot'>Exod. xxviii. 36-38.</note> +plate of the High Priest makes it accepted. When +the body of the paschal sacrifice was unclean, <q>the plate</q> +cannot make it accepted, as they say the Nazarite and the +celebrant of the passover have the uncleanness of the blood accepted +with <q>the plate.</q> But <q>the plate</q> 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. +</p> + +<p> +8. <q>If it be legally unclean in whole or in most part?</q> +<q>The passover must be burned in front of <q>the palace</q><note place='foot'>1 +Chron. xxix. 19.</note> with +the wood of the altar.</q> <q>A little which is unclean, and that +which is left over?</q> <q>The owners may burn it in their own +courts, or on their roofs with their own wood.</q> The stingy +ones burnt it in front of the palace, that they might use the +wood of the altar. +</p> + +<p> +9. <q>The passover which was carried out of the city, or became +unclean?</q> <q>The owner must burn it off-hand.</q> <q>Its +masters became unclean or died?</q> <q>Let its appearance +change, and let it be burned on the sixteenth.</q><note place='foot'>It remained +uneaten overnight, and therefore must be burned, in accordance +with Exod. xii. 10.</note> Rabbi +Jochanan, the son of Beruka, said, <q>even it must be burned +off-hand, because it has no one to eat it.</q> +</p> + +<p> +10. <q>Bones and tendons and what is left over?</q> <q>They +must be burned on the sixteenth.</q> <q>If the sixteenth happened +on a Sabbath?</q> <q>They must be burned on the seventeenth, +because they cannot abrogate either the laws of the Sabbath +or the holiday.</q> +</p> + +<p> +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. +<q>Whoever broke any bone in a clean passover?</q> <q>He must +receive forty stripes.</q> <q>But for what is left over in the clean, +<pb n='100'/><anchor id='Pg100'/> +and broken in an unclean passover?</q> <q>He does not receive +the forty</q>. +</p> + +<p> +12. <q>A member partly displaced?</q> <q>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.</q> (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. +</p> + +<p> +13. <q>Two companies which eat the passover in one house?</q> +<q>These turn their faces to this side and eat; and those turn +their faces to that side and eat. And the boiler<note place='foot'>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.</note> 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.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VIII</head> + +<p> +1. <q>The married woman, while she is in the house of her +husband?</q> <q>Her husband slaughtered on her account, and +her father slaughtered on her account?</q> <q>She must eat the +passover with her husband.</q> <q>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?</q> <q>She may eat in the place which she wishes.</q> +<q>An orphan on whose account the guardians slaughtered?</q> +<q>He may eat in the place which he wishes.</q> <q>A slave of two +partners?</q> <q>He must not eat with both.</q> <q>A slave who is +half free?</q> <q>He must not eat with his master.</q> +</p> + +<p> +2. One said to his slave, <q>go and slaughter for me the +passover.</q> <q>He slaughtered a kid?</q> <q>He may eat it.</q> <q>He +slaughtered a lamb?</q> <q>He may eat it.</q> <q>He slaughtered +a kid and a lamb?</q> <q>He may eat of the first.</q> <q>He forgot +what his master said to him—what shall he do?</q> <q>He must +slaughter a lamb and a kid, and shall say, <q>If my master said +<pb n='101'/><anchor id='Pg101'/> +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.</q></q> <q>If his master forgot what +he said to him?</q> <q>Both animals must go forth to the house +of burning; and they are free from keeping the second passover.</q> +</p> + +<p> +3. One said to his sons, <q>I am ready to slaughter the +passover for you who shall first go up to Jerusalem.</q> 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, <q>until its blood be poured +out on their account.</q> +</p> + +<p> +4. <q>He who reckoned others with himself in his portion of +the lamb?</q> <q>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.</q> +</p> + +<p> +5. <q>If one observed an issue twice?</q> <q>They may slaughter +the lamb on his account on the seventh day of the issue if +it be the fourteenth day of Nisan.</q> <q>If he observed it +thrice?</q><note place='foot'>If one observed the issue three +times on the same day, he could not be considered clean before he brought a +sacrifice.</note> <q>They may only slaughter on his account on the +eighth day of the issue</q> (if it be the fourteenth day of Nisan). +</p> + +<p> +6. <q>The mourner and the person who opened a heap,<note place='foot'>In +which there is a dead body.</note> 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?</q> <q>They may slaughter the passover for them.</q> For +all of them they must not slaughter the lamb on their own +account alone, lest they bring the passover into contempt,<note place='foot'>The +mourner might be too sorrowful to eat, the sick too ill to eat, and +the prisoner might be detained in prison, etc.</note> +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. +</p> + +<p> +7. <q>They must not slaughter the passover for one person.</q> +<pb n='102'/><anchor id='Pg102'/> +The words of Rabbi Judah; but Rabbi José <q>allowed it.</q> +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. +</p> + +<p> +8. A mourner may be baptized, and eat his passover in the +evening, but not other holy things. <q>He who heard of a death, +or had the bones of his relations collected?</q> <q>He may be +baptized and eat holy things.</q> <q>A stranger who was +proselytized on the eve of the passover?</q> The school of +Shammai say, <q>He may be baptized and eat his passover in +the evening</q>; but the school of Hillel say, <q>he who just departed +from the foreskin is as legally unclean as he who just +departs from the grave.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter IX</head> + +<p> +1. He who was legally unclean, or in a journey afar off, and +did not keep the first, must keep the second (passover). <q>He +mistook it, or was constrained by force, and did not keep the +first?</q> <q>He must keep the second.</q> <q>If so, why is it said +unclean<note place='foot'>Numbers ix. 10.</note> or +in a journey afar off?</q> <q>Because such persons +are free from being cut off, but those bound to observe it are +to be cut off if they neglect it.</q> +</p> + +<p> +2. What is a <q>journey afar off?</q> <q>From Modiim<note place='foot'>About +fifteen miles from Jerusalem. Modiim or Modin was the city of the +Maccabees.</note> and +outward; and so is the measure from Jerusalem on every side.</q> +The words of Rabbi Akiba; Rabbi Eleazar said, <q>from the +threshold of the temple-court and outward.</q> Said R. José, +<q>for this reason there is a dot on the <q>he,</q> to explain not that +it is really afar off, but that one is afar off from the threshold +of the temple-court and outward.</q> +</p> + +<p> +3. <q>What is the difference between the first and second +passover?</q> <q>The first passover forbids leaven to be seen or +found; but the second allows unleavened and leavened bread +in one's house.</q> The first passover requires hallel<note place='foot'>Psalms +cxiii.-cxviii.</note> during +eating, but the second does not require hallel during eating. +<pb n='103'/><anchor id='Pg103'/> +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. +</p> + +<p> +4. <q>The passover-offering which was brought during legal +uncleanness?</q> <q>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.</q> Rabbi Eleazar <q>frees +them even in going into the sanctuary.</q> +</p> + +<p> +5. <q>What is the difference between the passover of Egypt +and the passover of succeeding generations?</q> <q>The passover +of Egypt was taken on the tenth day,<note place='foot'>Exod. xii. +3.</note> 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.</q> +</p> + +<p> +6. Said R. Joshua, <q>I once heard that the substitute<note place='foot'>The +substitute refers to one animal changed for another, which had been +intended for the passover-offering.</note> of +the passover-offering can be sacrificed, and that the substitute +of the passover-offering cannot be sacrificed, I have no one +to explain.</q> Said R. Akiba, <q>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.</q> +</p> + +<p> +7. <q>He who set apart a ewe for his passover, or a male +of two years?</q> <q>He may pasture it till it be blemished. And +he can sell it, and its price may be used for a free-will offering.</q> +<q>He who selected his passover, and afterward died?</q> +<q>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.</q> +</p> + +<p> +8. <q>The passover-offering which was mixed up with other +sacrifices?</q> <q>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.</q> <q>The +passover-offering which was mixed up with first-borns?</q> +<pb n='104'/><anchor id='Pg104'/> +Rabbi Simon said, <q>if there be companies of priests they may +eat it.</q> +</p> + +<p> +9. <q>A company<note place='foot'>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.</note> +which lost its passover-offering, and said +to someone, <q>go and seek it and slaughter it for us</q>; and he +went and found it and slaughtered it, and they meanwhile +also took one and slaughtered it,—if his be first slaughtered?</q> +<q>He may eat of his and they may eat with him of his.</q> <q>But +if theirs be first slaughtered?</q> <q>They may eat of theirs, +and he may eat of his.</q> <q>But if it be not known which of +them was first slaughtered, or both were slaughtered at +once?</q> <q>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.</q> +<q>He said to them, <q>if I be too late, go and slaughter for me</q>; +he went, and meanwhile found (the lost) one and slaughtered +it, and they took and also slaughtered one. If theirs be first +slaughtered?</q> <q>They may eat of theirs, and he may eat with +them.</q> <q>But if his were first slaughtered?</q> <q>He shall eat +of his, and they shall eat of theirs.</q> <q>But if it be not known +which of them was first slaughtered or both of them were +slaughtered at once?</q> <q>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).</q> +<q>If he said to them <q>slaughter for me,</q> and they also said to +him <q>slaughter for us?</q></q> <q>All shall eat of that one first +slaughtered.</q> <q>But if it be not known which of them was +first slaughtered?</q> <q>Both must go forth to the house of +burning.</q> <q>If he did not say it to them, nor they say it to +him?</q> <q>They are not sureties one for the other</q> (and they +must eat apart from each other). +</p> + +<p> +10. <q>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, <q>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.</q> +<pb n='105'/><anchor id='Pg105'/> +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.</q> +</p> + +<p> +11. <q>Two persons who had their passover-offerings +mixed?</q> <q>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, <q>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.</q></q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter X</head> + +<p> +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. +</p> + +<p> +2. When they mix for him the first cup of wine,<note place='foot'>It was +after the first cup of wine was drunk that our Lord washed the disciples' +feet (John xiii. 5; Luke xxii. 17).</note> the school +of Shammai say, <q>he shall repeat the blessing for the day, and +after that the blessing for the wine.</q> But the school of Hillel +say, <q>he shall repeat the blessing for the wine, and after that +the blessing for the day.</q> +</p> + +<p> +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) <q>a command, and in the time of the +sanctuary they used to bring before him the body of the passover +offering.</q> +</p> + +<p> +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, <q>in what is this night different from all +other nights?</q> <q>Because in all other nights we eat leavened +<pb n='106'/><anchor id='Pg106'/> +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</q> (<hi rend='italic'>i.e.</hi>, 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 <q>a Syrian ready to perish was my father,</q><note place='foot'>Deut. +xxvi. 5-11.</note> till he end +the whole passage. +</p> + +<p> +5. Rabban Gamaliel used to say, <q>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.</q> In every generation man is bound to look to +himself as though he in person went out from Egypt, as is +said,<note place='foot'>Exod. xiii. 8.</note> <q>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.</q> 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. +</p> + +<p> +6. <q>How far does he repeat?</q> The school of Shammai +say, till <q>a joyful mother of children.</q><note place='foot'>Psalm +cxiii. 9.</note> But the school of Hillel say, till +<q>the flint into a fountain of waters,</q><note place='foot'>Psalm +cxiv. 8.</note> and he +finished with a <q>blessing for redemption.</q> Rabbi Tarphon +said, <q><q>Who redeemed us and redeemed our fathers from +Egypt,</q> and he does not end with any other blessing.</q> Rabbi +Akiba adds, <q>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 +<pb n='107'/><anchor id='Pg107'/> +and the passovers, etc., until <q>Blessed be Thou, Lord, the Redeemer +of Israel.</q></q> +</p> + +<p> +7. When the attendants mixed for him the third cup<note place='foot'>The third +cup was called the <q>cup of blessing</q> (1 Cor. x. 16). It was the +one used by our Lord for the institution of the holy sacrament.</note> he +says the blessing for his food, with the fourth cup he finished +the hallel, and said over it the blessing of the Song.<note place='foot'>Psalm +cxxxvi.</note> 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. +</p> + +<p> +8. Persons are not free after the passover to ask for more +food. <q>If some fall asleep during the passover?</q><note place='foot'>They may +have been overcome with wine (1 Cor. xi. 21).</note> <q>They +may afterward eat of it.</q> <q>All?</q> <q>They must not eat of +it.</q> Rabbi José says, <q>If they dozed?</q> <q>They may eat of +it.</q> <q>If they slept?</q> <q>They must not eat of it.</q> +</p> + +<p> +9. The passover after midnight renders hands legally unclean. +False intention and the remains of the feast render +hands legally unclean.<note place='foot'>This is explained in the treatise +<ref target='talmud_hands'><q>Hands.</q></ref></note> +<q>When one repeated the passover-blessing?</q> +<q>He is free from the sacrifice-blessing, but the +sacrifice-blessing does not free him from that of the passover.</q> +The words of R. Ishmael. Rabbi Akiba said, <q>this +does not free from that, nor that from this.</q> +</p> + +</div> + +</div> + +<pb n='108'/><anchor id='Pg108'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>On The Day Of Atonement</head> + +<quote rend='display'> +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—<q>Foundation</q>—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. +</quote> + +<div> +<index index='pdf'/> +<head>Chapter I</head> + +<p> +1. Seven days before the Day of Atonement the High +Priest was removed from his house to the chamber<note place='foot'>Where +the counsellors sat.</note> Parhedrin, +and the council prepared for him another priest,<note place='foot'>Called Sagan +(suffragan) (2 Kings xxv. 18; Jer. lii. 24).</note> lest +there happen to him any defilement. R. Judah said, <q>they +prepared also another wife, lest his wife die</q>; as is said,<note place='foot'>Lev. +xvi. 6.</note> <q>And he shall atone for himself and for his house</q>; for his +house, <hi rend='italic'>i.e.</hi>, for his wife. The Sages said to him, <q>if so, there +is no end to the matter.</q> +</p> + +<p> +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). +</p> + +<p> +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, <q>My Lord High Priest, read with thy +mouth, perchance thou hast forgotten, or perchance thou hast +not learned.</q><note place='foot'>As might occur from the frequent +changes during the second Temple.</note> 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. +</p> + +<pb n='109'/><anchor id='Pg109'/> + +<p> +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. +</p> + +<p> +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,<note place='foot'>That he would incense <q>within</q> the +vail (Lev. xvi. 12, 13), in opposition to +the Sadducees, who maintained that the incense should be burned +<q>without.</q></note> and they left him and departed. And they said to him, +<q>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.</q> He went apart and wept. They +went apart and wept.<note place='foot'>That such an oath was necessary.</note> +</p> + +<p> +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. +<q>And in what did they read before him?</q> <q>In Job, and in +Ezra, and in Chronicles.</q> Zachariah, the son of Kebutal, said, +<q>I often read before him in Daniel.</q> +</p> + +<p> +7. If he desired to sleep, the young priests filliped with the +first finger<note place='foot'>Or the <q>index</q> finger; other +trans. the <q>middle</q> finger.</note> before him, and said to him, <q>My Lord High +Priest, stand up and refresh thyself<note place='foot'>Or change thyself.</note> +once on the pavement,</q> and they kept him +occupied<note place='foot'>Singing to him <q>Unless the Lord +build the house, they labor but in vain that build it,</q> etc. +(Psalm cxxvii.).</note> until the time approached for +slaying (the victims). +</p> + +<p> +8. Every day they cleansed the altar at cockcrow, or at its +approach, intermediate before or after it; and on the day of +atonement<note place='foot'>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.</note> at midnight; and in the three great feasts, at the +first watch. And before cockcrow the court was crowded with +Israel. +</p> + +</div> + +<pb n='110'/><anchor id='Pg110'/> + +<div> +<index index='pdf'/> +<head>Chapter II</head> + +<p> +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, <q>lift your fingers.</q><note place='foot'><hi rend='italic'>I.e.</hi>, +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.)</note> +<q>And what is that?</q> +<q>They lifted one or two fingers, but no one lifted the thumb +in the Sanctuary.</q> +</p> + +<p> +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. +</p> + +<p> +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, <q>like to its way of motion</q> +(when alive). +</p> + +<p> +4. The third lot<note place='foot'>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.)</note> +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. +</p> + +<p> +5. The daily offering was with nine, ten, eleven, twelve, +priests; not less and not more. <q>How?</q> <q>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, +<pb n='111'/><anchor id='Pg111'/> +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.</q> +</p> + +<p> +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. +</p> + +<p> +7. The bullock was offered with twenty-four priests. <q>The +head and the right foot?</q> <q>The head with one, and the +foot with two.</q> <q>The chine and the left foot?</q> <q>The tail +with two, and the left foot with two.</q> <q>The breast and +the throat?</q> <q>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.</q> <q>Of which is that said?</q> <q>Of the offering for +the whole congregation.</q> <q>But for the offerings of an individual?</q> +<q>If he wished to offer, he might offer.</q> <q>For +the skinning and cutting up?</q> <q>For these all were equal.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter III</head> + +<p> +1. The overseer said to them, <q>go and look if the time for +slaughter is come.</q> If it came, the watchman said, <q>it is +brightening.</q><note place='foot'>Or, as you wish.</note> +Matthew the son of Samuel said, <q>is the +whole east light as far as Hebron?</q> and he said <q>yes.</q> +</p> + +<p> +2. <q>And why was that necessary?</q> <q>Because it once +happened that the light of the moon came up, and they +deemed it the light from the east.</q> 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. +</p> + +<p> +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,<note place='foot'>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 <q>bullock-hides.</q></note> with the exception +of the first one alone. +</p> + +<pb n='112'/><anchor id='Pg112'/> + +<p> +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. +</p> + +<p> +5. The morning incense was offered between the blood and +the members. That of the evening<note place='foot'>Literally, +between the evenings.</note> 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. +</p> + +<p> +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. +</p> + +<p> +7. <q>In the morning he was dressed with Pelusian linen +worth twelve minas,<note place='foot'>The mina of the sanctuary was worth +about £5 14s., consequently the morning dress cost about £68 8s.</note> +and in the evening with Indian linen +worth 800 zuz.</q><note place='foot'>The zuz was worth about 6-1/2d., consequently +the evening dress cost about £21 13s. 4d.</note> The words of R. Meier. But the Sages +say, <q>that in the morning his dress was worth eighteen minas, +and in the evening twelve minas</q>; all these thirty minas were +from the congregation, and if he wished to add to them he +might add of himself. +</p> + +<p> +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, <q>I beseech thee, +O Name, I have committed iniquity. I have sinned before +Thee—I, and my house—I beseech thee, O Name, +pardon<note place='foot'>Literally, <q>cover over</q>; <hi rend='italic'>i.e.</hi>, +<q>atone for.</q></note> +now the iniquities and the transgressions and the sins which +I have perversely committed, and transgressed, and sinned +<pb n='113'/><anchor id='Pg113'/> +before thee, I, and my house, as is written in the law of Moses +thy servant, that in this day <q>He will atone for you,</q> etc. And +they answered after him, <q>BLESSED BE THE NAME. +THE HONOR OF HIS KINGDOM FOREVER AND +EVER.</q></q> +</p> + +<p> +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. +</p> + +<p> +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<note place='foot'>King +of Adiabene, a proselyte to +Judaism about <hi rend='smallcaps'>a.d.</hi> 45.</note> +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<note place='foot'>The accused +woman.</note> was written. +Wonders were wrought for the doors of Nicanor,<note place='foot'>See +Treatise on <ref target="talmud_measurements_chap_ii_3"><q>Measurements,</q> +ii. 3</ref>, note.</note> and they were commemorated as praiseworthy. +</p> + +<p> +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, <q>The memory of the just is +blessed</q>; and concerning the latter it is said, <q>but the name +of the wicked shall rot</q> (Prov. x. 7). +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter IV</head> + +<p> +1. He shook the urn and brought up two lots; one was +written <q>for the Name,</q> and the other was written <q>for +Azazel.</q><note place='foot'>A. V. <q>Scapegoat,</q> or for the +<q>devil.</q> Others translate <q>wholly put away</q> in reference to the sins of the +people, or for <q>the hard mountain,</q> and others the <q>demon of dry places.</q> +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 +<q>the goat that departs.</q> Theodotion translates <q>the goat sent away.</q> +Aquila, <q>the goat set free.</q> The LXX. and Josephus understand by the +term <q>the averter of ills,</q> and the Vulgate <q>caper emissarius.</q></note> +The Sagan stood at his right hand, and the Chief +of the Fathers at his left. If <q>for the Name</q> came up in his +right hand the Sagan said to him, <q>My Lord High Priest, lift +<pb n='114'/><anchor id='Pg114'/> +up thy right hand</q>; and if <q>for the Name</q> came up in his +left the Chief of the Fathers said to him, <q>My Lord High +Priest, lift up thy left hand.</q> He placed them upon the two +goats, and said, <q>for the Lord is the sin-offering.</q> R. Ismael +said, <q>it was not necessary to mention the sin-offering</q> but +<q>for the Lord.</q> And they answered after him, <q>BLESSED +BE THE NAME. THE HONOR OF HIS KINGDOM +FOREVER AND EVER.</q> +</p> + +<p> +2. He twisted a tongue<note place='foot'>A tongue-shaped piece of scarlet +wool.</note> 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: <q>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 +<q>Before the LORD. Ye shall be pure.</q></q> And they answered +after him, <q>BLESSED BE THE NAME. THE HONOR +OF HIS KINGDOM FOREVER AND EVER.</q> +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='115'/><anchor id='Pg115'/> +gathered them out with one of four cabs<note place='foot'>A +cab contained 2.8333 pints.</note> 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, <q>every day he gathered out with one containing a seah,<note place='foot'>A +seah contained one peck and one pint.</note> +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.</q> The words of Rabbi Menachem. <q>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.</q> +</p> + +<p> +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, <q>The High Priest ever went up in the middle and +descended in the middle.</q> Every day the High Priest sanctified +his hands and his feet from the laver; but to-day from +the golden basin. R. Judah said, <q>The High Priest ever +sanctified his hands and his feet from the golden basin.</q> +</p> + +<p> +6. <q>Every day there were there four rows<note place='foot'>On +the altar.</note> of hearths; but +to-day five,</q> the words of R. Meier. Rabbi Joseph said, +<q>every day three; but to-day four.</q> Rabbi Judah said, <q>every +day two; but to-day three.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter V</head> + +<p> +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,<note place='foot'>The size of the priest's hands was +proportionate to his stature.</note> 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, <q>there was one vail only,</q> as He +said, <q>the vail is the division for you between the Holy and the +Holy of Holies</q> (Exod. xxvi. 33). Outside it was looped +<pb n='116'/><anchor id='Pg116'/> +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<note place='foot'>That +he had been struck dead.</note> in Israel. +</p> + +<p> +2. When the ark was removed, a stone was there from the +days of the first prophets, and it was called +<q>FOUNDATION.</q><note place='foot'>Supposed by some to be the +<hi rend='smallcaps'>Sukhrah</hi> 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 <q>Noble Cave</q> and the canals beneath +it.</note> It was three digits high above the earth, and upon +it he put the censer. +</p> + +<p> +3. He took the blood from the mixer.<note place='foot'>A priest +continued to stir the blood to prevent its coagulation.</note> 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,<note place='foot'>Or, <q>as a thrasher.</q></note> +and so he counted, <q>one, one and +one, one and two, one and three, one and four, one and five, +one and six, one and seven.</q> He went out and placed it on +the golden pedestal, which was in the Sanctuary. +</p> + +<p> +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;<note place='foot'>Or, <q>as +a thrasher.</q></note> and so he counted, <q>one, one and one, one and two,</q> +etc. He went out, and placed it on the second pedestal, which +was in the Sanctuary. R. Judah said <q>there was but one +pedestal only.</q> 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 +<pb n='117'/><anchor id='Pg117'/> +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. +</p> + +<p> +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. <q>From what place did he begin?</q> <q>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.</q> R. Eliezer said, <q>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.</q> +</p> + +<p> +6. He sprinkled on the middle<note place='foot'>Or, <q>the clean +place.</q></note> 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<note place='foot'><hi rend='italic'>I.e.</hi>, +the gardeners became liable for a trespass-offering.</note> in themselves. +</p> + +<p> +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, <q>from the place where he stopped there he began.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VI</head> + +<p> +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. <q>If one be selected to-day and the other tomorrow?</q> +<q>They are lawful.</q> <q>If one of them died?</q> +<pb n='118'/><anchor id='Pg118'/> +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, <q>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.</q> +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, <q>thou shalt die</q>;<note place='foot'>R. Judah +addresses in imagination the goat.</note> and again said R. +Judah, <q>is his blood shed?</q> <q>The one to be sent forth shall +die.</q> <q>Has the one to be sent forth died?</q> <q>His blood +shall be shed.</q> +</p> + +<anchor id="talmud_atonement_chap_vi_2"/> +<p> +2. The high priest came to the side of the goat to be sent +forth, and he placed his two hands<note place='foot'>It seems, according to the Talmud, +that there was no <q>laying on of hands</q> 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.</note> on him and made confession, +and thus he spake: <q>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, +<q>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.</q><note place='foot'>Lev. +xvi. 30.</note> 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, +<q>BLESSED BE THE NAME. THE HONOR OF HIS +KINGDOM FOREVER AND EVER.</q></q> +</p> + +<p> +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, <q>it occurred that Arsela of Zippori led him forth, +and he was an Israelite.</q> +</p> + +<p> +4. And they made steps<note place='foot'>Or viaduct, or causeway.</note> +for him by reason of the Babylonians,<note place='foot'>Supposed to be Alexandrine Jews, +so called from hatred to the Babylonians.</note> +who plucked off his hair and said to him, <q>take and go, +<pb n='119'/><anchor id='Pg119'/> +take and go.</q> The nobles of Jerusalem escorted him to the +first booth. There were ten booths from Jerusalem to Zuk,<note place='foot'>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.</note>—ninety +stadia—seven and a half to every mile. +</p> + +<p> +5. At every booth they said to him, <q>there is food, there is +water,</q> 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. +</p> + +<p> +6. <q>What did he do?</q> <q>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.<note place='foot'><hi rend='italic'>I.e.</hi>, broken to pieces.</note> +He returned and sat under the last booth until darkness +set in.</q> <q>And when did he render garments unclean?</q><note place='foot'>Maimonides +says that those connected with the red heifer and scapegoat +were rendered unclean because these animals were <q>sin-bearing</q> 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, <q>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.</q></note> +<q>From his exit from the wall of Jerusalem.</q> R. Simon said, +<q>from the time of his thrusting at Zuk.</q> +</p> + +<p> +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. <q>And when +did he render garments unclean?</q> <q>From his proceeding +without the wall of the court.</q> R. Simon said, <q>when the fire +kindled on the greatest part</q> (of the sacrifice). +</p> + +<p> +8. They said to the High Priest, <q>the he-goat has arrived in +the wilderness.</q> <q>And whence knew they that the he-goat +had arrived in the wilderness?</q> <q>They set watchmen, who +waved handkerchiefs, and they knew that the he-goat had arrived +in the wilderness.</q> Said R. Judah, <q>and was not this a +great sign to them? from Jerusalem to Bethhoron<note place='foot'><q>Place +of the hollow.</q></note> 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.</q> +R. Ishmael<note place='foot'>Bereitha, or External Traditions.</note> +said, <q>and was there not another sign to them?</q> +<pb n='120'/><anchor id='Pg120'/> +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, <q>Though your sins be as scarlet, they +shall be white as snow.</q><note place='foot'>Isaiah i. 18.</note> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VII</head> + +<p> +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 <q>after the +death</q><note place='foot'>Lev. xvi.</note> and <q>also on the +tenth day.</q><note place='foot'>Lev. xxiii. 27.</note> And he rolled up the +book of the Law, and put it into his bosom, and said, <q>More +than what I have read before you is written here.</q> And <q>on +the tenth</q><note place='foot'>Num. xxix. 7.</note> 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. +</p> + +<p> +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. +</p> + +<p> +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, <q>with the morning sacrifice +they were offered.</q> And the bullock of burnt-offering and +the he-goat,<note place='foot'>Num. xxix. 7.</note> which was +prepared without, were offered with +the evening sacrifice. +</p> + +<pb n='121'/><anchor id='Pg121'/> + +<p> +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. +</p> + +<p> +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.<note place='foot'>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.</note> 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. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VIII</head> + +<p> +1. On the day of atonement, food, and drink, and washing, +and anointing, and the sandal latchet,<note place='foot'>Sandals were, however, allowed +where there was fear of serpents and scorpions. Woollen socks might be +used.</note> and marriage duties, +are restricted. <q>But the king and bride are allowed to wash +their face, and the woman after childbirth may wear sandals.</q> +The words of R. Eleazar, but the Sages forbid them. +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='122'/><anchor id='Pg122'/> +drinks what is disagreeable for drinking, and he who drinks +fish brine, or salt gravy, is free. +</p> + +<p> +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. +</p> + +<p> +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, +<q>it is enough.</q> +</p> + +<p> +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, <q>it is allowed</q>; and +again said R. Mathia Ben Charash, <q>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.</q> +</p> + +<p> +7. <q>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?</q> <q>They open over him the heap. If they +find him alive, they open fully, but if dead, they leave him.</q> +</p> + +<p> +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. +</p> + +<p> +9. He who said, <q>I will sin and repent—I will sin and repent?</q> +<q>They did not give him the opportunity of repentance.</q> +<q>I will sin, and the day of atonement shall atone?</q> +<q>The day of atonement makes no atonement.</q> Transgressions +between man and The Place<note place='foot'><hi rend='italic'>I.e.</hi>, +God omnipresent. The Jews in a spirit of reverence use the words +<q>Place</q> and the <q>Name</q> 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 <q>fell +on their faces</q> in reverence for it (<ref target="talmud_atonement_chap_vi_2">vi. +2</ref>). 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.</note> the day of atonement expiates. +<pb n='123'/><anchor id='Pg123'/> +Transgressions between man and his neighbor, the +day of atonement does not expiate, until his companion be +reconciled. This R. Eleazar Ben Azariah explained <q>From +all thy sins before the LORD thou shalt be cleansed.</q> 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, <q>Happy are ye, Israel! before +whom are ye to be pure? Who will purify you? Your Father +in heaven, as is said, <q>I will sprinkle clean water upon you, and +ye shall be clean.</q></q> Then said the Fountain of Israel, the +LORD, <q>As the fountain purifies the defiled, so the Holy One, +blessed be He, purifies Israel.</q> +</p> + +</div> + +</div> + +<pb n='124'/><anchor id='Pg124'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>On Tabernacles<note place='foot'>According to Maimonides, we have +in this treatise proof that it is coeval with the laws of Moses on the same +subject.</note></head> + +<quote rend='display'> +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. +</quote> + +<div> +<index index='pdf'/> +<head>Chapter I</head> + +<p> +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. <q>An old booth?</q> <q>The school of Shammai +disallow it; but the school of Hillel allow it.</q> <q>What is an +old booth?</q> <q>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.</q> +</p> + +<p> +2. <q>If a man make his booth beneath a tree?</q> <q>It is as +though he made it in the house.</q> <q>If one booth be above +another?</q> <q>The upper one is allowed; but the lower one is +disallowed.</q> R. Judah says, <q>if they cannot inhabit the upper +one, the lower one is allowed.</q> +</p> + +<p> +3. <q>If one spread a cloth over (its roof)<note place='foot'>The cloth would change it +into a tent.</note> on account of +the sun; or under (its roof) on account of the falling leaves; +or if one spread a canopy over his bed?</q> <q>It is disallowed. +But he may spread a cloth over two bedposts.</q> +</p> + +<p> +4. <q>If one have trained a vine, or a gourd, or ivy, and covered +it over?</q> <q>It is disallowed. But if the covering be +larger than these, or if they have been trimmed, it is allowed.</q> +The rule is, everything which contracts uncleanness, and does +not grow from the ground, must not be used for a covering; +<pb n='125'/><anchor id='Pg125'/> +but everything which does not contract uncleanness, and grows +from the ground, may be used for a covering. +</p> + +<p> +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. +</p> + +<p> +6. <q>They may cover it with laths.</q> The words of R. Judah; +but R. Meier forbids it. <q>If one put a board four hands wide +over it?</q> <q>It is allowed, provided he do not sleep under it.</q> +</p> + +<p> +7. <q>Rafters over which there is no ceiling?</q> R. Judah +says, <q>the school of Shammai say, <q>let him loosen them, and +remove the middle one out of three.</q> But the school of Hillel +say, <q>he may either loosen them, or remove the middle one +out of every three.</q></q> R. Meier says, <q>he must remove the +middle one out of every three, but he need not loosen them.</q> +</p> + +<p> +8. <q>If one roof in his booth with spits, or bed-boards?</q> +<q>If the intermediate spaces be equal to them, it is allowed.</q> +<q>If one pile up loose sheaves to make a booth?</q> <q>It is no +booth.</q> +</p> + +<p> +9. <q>If one interweave the side walls from above downwards?</q> +<q>If they be three hand-breadths high from the +ground, it is disallowed.</q> <q>If from the ground upwards they +be ten hand-breadths high?</q> <q>It is allowed.</q> R. José says, +<q>even as from the ground upward ten hand-breadths (are required), +so likewise from the roof downward, ten hand-breadths +(are required).</q> <q>If the covering be three hand-breadths +above the side walls?</q> <q>It is disallowed.</q> +</p> + +<p> +10. <q>If a house be unroofed and covered over?</q> <q>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.</q> <q>If the large booth be enclosed with covering, +which must not be used, and if there be below it a space of +four cubits?</q> <q>It is disallowed.</q> +</p> + +<p> +11. <q>If one make his booth like a pyramid; or lean it against +a wall?</q> R. Eleazar <q>disallows it, because it has no roof</q>; +but the Sages <q>allow it.</q> <q>A large reed mat, which has been +made for sleeping purposes?</q> <q>It contracts uncleanness, and +they must not cover with it.</q> <q>If made for covering purposes?</q> +<q>They may use it; and it contracts no uncleanness.</q> +R. Eleazar says, <q>whether large or small, if made for sleeping, +it contracts uncleanness, and must not be used for covering; +<pb n='126'/><anchor id='Pg126'/> +but if made for covering, they may cover with it, and it contracts +no uncleanness.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter II</head> + +<p> +1. <q>If one sleep under a bed in the booth?</q> <q>He has +not discharged his duty.</q> R. Judah said, <q>we used to sleep +under a bed before the elders, and they said nothing to us.</q> +R. Simon said, <q>it happened that Tabbi, the slave of R. +Gamaliel, used to sleep under a bed, and R. Gamaliel said to +the elders, <q>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.</q> From this we in our +way infer that he who sleeps under a bed has not discharged +his duty.</q> +</p> + +<p> +2. <q>If a man support his booth with the posts of his bed?</q> +<q>It is allowed.</q> R. Judah says, <q>a booth which cannot stand +by itself, is disallowed.</q> 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. +</p> + +<p> +3. <q>If one make his booth on the top of a wagon, or on +a boat?</q> <q>It is allowed; and he may go up to it on the +festival.</q> <q>If one make it on the top of a tree, or on the +back of a camel?</q> <q>It is allowed, but he must not go up to +it on the festival.</q><note place='foot'>But he may go up on the +middle days of the feast.</note> <q>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?</q> <q>The booth is allowed, but he must not +go up to it on the festival.</q> <q>If three (sides be formed) by +hands of man and the fourth by a tree?</q> <q>The booth is +allowed, and he may go up to it on the festival.</q> 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. +</p> + +<p> +4. <q>If one make his booth between trees, and the trees +form side walls?</q> <q>The booth is allowed.</q> 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. +</p> + +<p> +5. It happened that they brought to R. Jochanan, son of +<pb n='127'/><anchor id='Pg127'/> +Zachai, a dish to taste, and to Rabban Gamaliel two dates +and a jar of water, and they said, <q>bring them to the booth.</q> +But when they brought to R. Zadok food smaller than an +egg, he took it in the napkin<note place='foot'>Lest he should render the food +legally unclean with his unwashed hands. Mark vii. 2, 5.</note> +and ate it outside the booth, +but he did not say a blessing after it. +</p> + +<p> +6. R. Eleazar says, <q>a man is bound to eat fourteen meals +in the booth, one by day and one by night</q>; but the Sages +say the matter is not determined, except on the first night of +the festival. Moreover R. Eleazar said, <q>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, <q>(That which is) crooked +cannot be made straight, and that which is wanting, cannot +be numbered.</q></q><note place='foot'>Eccles. i. 15.</note> +</p> + +<p> +7. <q>If anyone's head, and the greater part of his body, be +in the booth, and his table in the house?</q> The school of +Shammai <q>disallow it</q>; but the school of Hillel <q>allow it.</q> +The school of Hillel said to the school of Shammai, <q>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?</q> The school of +Shammai said to them, <q>Is that a proof? Even the elders +did say to him, <q>if such has been thy custom, thou hast never +in thy life fulfilled the commandment of the booth.</q></q> +</p> + +<p> +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,<note place='foot'>He lived about eighty years before +the destruction of the Temple.</note> gave birth to a son, and Shammai removed the +ceiling and covered over her bed on account of the little one. +</p> + +<p> +9. During the whole seven days a man is to make the booth +his regular dwelling, and (to use) his house only occasionally. +<q>If rain fall, when is it permitted to remove from it?</q> <q>When +the porridge is spoiled.</q> The elders illustrate this by an example: +<q>To what is the matter like?</q> <q>It is as if a servant +pour out a cup for his master, who in return dashes a bowlful in +his face.</q> +</p> + +</div> + +<pb n='128'/><anchor id='Pg128'/> + +<div> +<index index='pdf'/> +<head>Chapter III</head> + +<p> +1. A palm branch stolen or withered is disallowed. One +from an idolatrous grove, or from a city withdrawn to idolatry,<note place='foot'>Deut. +xiii. 13.</note> 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, <q>it must be tied together at the top.</q> Short-leaved +palms from the Iron Mount<note place='foot'>Supposed to be the mountain east +of the Dead Sea, above Callirrhoe.</note> are allowed. A palm branch +measuring three hands, sufficient to shake it by, is allowed. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +4. R. Ishmael says, <q>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.</q> R. Tarphon says, <q>even +if three have their points broken off.</q> R. Akivah says, <q>even +as there is one citron and one palm branch, so there is one +myrtle bough and one willow.</q> +</p> + +<p> +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<note place='foot'>Lev. xix. 23.</note> is disallowed. One +from an unclean heave-offering<note place='foot'>Num. xviii. 11, 12.</note> +is disallowed. From the +clean heave-offering one is not to take a citron, but if it be +taken, it is allowed. <q>One from what is doubtful as to payment +of tithe?</q> The school of Shammai <q>disallow it,</q> but +the school of Hillel <q>allow it.</q> One is not to take a citron +from the second tithe in Jerusalem, but if it be taken it is +allowed. +</p> + +<pb n='129'/><anchor id='Pg129'/> + +<p> +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 <q>allows,</q> but R. Judah <q>disallows it.</q> +</p> + +<p> +7. <q>What is the (legal) size of a small citron?</q> R. Meier +says <q>like a nut.</q> R. Judah says <q>like an egg.</q> <q>And of +a large citron?</q> <q>That one can hold two in his hand,</q> the +words of R. Judah. But R. José says, <q>One if (it must be +held) in two hands.</q> +</p> + +<p> +8. <q>They must only tie the palm-branch with its own kind,</q> +the words of R. Judah. But R. Meier says, <q>even with twine.</q> +R. Meier said, <q>it happened that the men of Jerusalem tied +their palm-branches with gold thread.</q> The Sages said to +him, <q>underneath they tied them with their own kind.</q> +</p> + +<p> +9. <q>When did they shake the palm-branch?</q> At the beginning +and ending of <q>Oh, give thanks unto the Lord,</q><note place='foot'>Ps. +cxviii. 1.</note> and at <q>Save now, I beseech Thee, O Lord,</q><note place='foot'>Ps. +cxviii. 25.</note> the words of +the school of Hillel. But the school of Shammai say, <q>also +at <q>O Lord, I beseech Thee,</q> send now prosperity.</q><note place='foot'>Ps. +cxviii. 25.</note> R. Akivah +said, <q>I watched Rabban Gamaliel and R. Joshua; and +when all the people shook their palm-branches, they only +shook theirs at <q>Save now, I beseech Thee.</q></q> 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. +</p> + +<p> +10. If the hymns<note place='foot'>Ps. cxiii. to cxviii. inclusive.</note> +be read to a man by a slave, or a woman, +or a child,<note place='foot'>These not being legally bound to +this duty cannot act as deputies for another.</note> he must +repeat after them what they read, but it +is a disgrace<note place='foot'>His ignorance of reading.</note> +to him. If a grown-up man read it to him, +he must repeat after him, Hallelujah. +</p> + +<p> +11. In a place where it is the custom to repeat,<note place='foot'><q>I +will praise thee,</q> etc.—Ps. cxviii. 21 to end.</note> 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 +<pb n='130'/><anchor id='Pg130'/> +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. +</p> + +<p> +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, +<q>that in the country the palm-branch should be used seven +days, in memory of the Sanctuary.</q> He at the same time +also decreed, <q>that on the day of the wave-sheaf<note place='foot'>Lev. +xxiii. 10, 11.</note> it should +be unlawful to eat new grain.</q> +</p> + +<p> +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, <q>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.</q> +</p> + +<p> +14. R. José says, <q>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.</q><note place='foot'>Permission arising out +of his intention to fulfil the law.</note> +</p> + +<p> +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, <q>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.</q> A child who knows how +to shake, is bound to shake the palm-branch. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter IV</head> + +<p> +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. +</p> + +<p> +2. The palm-branch (was used) for seven days. <q>How?</q> +<q>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.</q> +</p> + +<pb n='131'/><anchor id='Pg131'/> + +<p> +3. The willow (was used) for seven days. <q>How?</q> +<q>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.</q> +</p> + +<p> +4. <q>How was the command for the palm-branch when the +first day of the feast fell on a Sabbath?</q> <q>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, <q>Whoever takes my palm-branch in his +hand, be it his as a gift.</q> 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.</q> +</p> + +<p> +5. <q>How was the command for the willow?</q> <q>There was +a place below Jerusalem called Moza;<note place='foot'>Means a place exempt from taxation +called Colonin, perhaps the modern Colonia. Some, however, say it was a +place in the Kedron Valley.</note> 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, <q>Save now, I beseech Thee, O Lord! +O Lord, I beseech Thee, send now prosperity.</q></q> Rabbi Judah +said, <q>I and HE save now, I beseech thee.</q><note place='foot'>Deut. +xxxii. 39.</note> On the day +itself<note place='foot'>The seventh day on which they used +the willows.</note> they made seven circuits round the altar. <q>As they +withdrew what did they say?</q> <q>Beauty is thine, O Altar!</q> +<q>Beauty is thine, O Altar!</q> R. Eleazar said, <q>To the LORD +and to thee, O Altar!</q> <q>To the LORD, and to thee, O +Altar!</q> +</p> + +<p> +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, <q>they brought date-branches, +and thrashed them on the ground at the sides of +the altar</q> (others say <q>on the altar</q>). And the day itself +was called <q>the day for thrashing the branches.</q> +</p> + +<p> +7. Immediately the children threw down their palm-branches, +and ate their citrons. +</p> + +<pb n='132'/><anchor id='Pg132'/> + +<p> +8. The hymn and rejoicings were for eight days. <q>How?</q> +<q>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.</q> <q>How is the booth for seven days?</q> <q>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.</q> +</p> + +<p> +9. <q>How was the pouring out of the water?</q> <q>A golden +pitcher holding three logs<note place='foot'>A log is about +half a pint.</note> 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.</q> +R. Judah says, <q>they were of lime, but their look was dark +from the wine.</q> And they were bored with two narrow nostrils, +one wider, the other narrower, that both might get empty +at once. <q>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.</q> +R. Judah said, <q>they poured out one log on each of the eight +days.</q> To him, who poured out, they said, <q>lift your hand;</q> +for once it happened, that one poured over his feet,<note place='foot'>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, <q>Antiq.,</q> book xiii. +chap. xiii. 5.</note> and all +the people pelted him to death with their citrons. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter V</head> + +<p> +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, <q>he who has not seen the joy<note place='foot'>Isa. xii. 3; +John vii. 37, 38.</note> of the water-drawing, +has never seen joy in his life.</q> +</p> + +<p> +2. With the departure of the first day of the feast, they went +<pb n='133'/><anchor id='Pg133'/> +down into the women's court, and made great preparations.<note place='foot'>Galleries +were erected for the women, and the men stood below them.</note> +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. +</p> + +<p> +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. +</p> + +<p> +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,<note place='foot'>Ps. +cxx. to cxxxiv. inclusive.</note> +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.<note place='foot'>The signal +for drawing water.</note> 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,<note place='foot'>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).</note> +and said, +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'>Our fathers, who were in this place,</q></l> +<l>Turned their backs upon the Temple;</l> +<l>And their faces toward the east,</l> +<l><q rend='post'>And worshipped the sun eastward.</q><note place='foot'>Ezek. +viii. 16.</note></l> +</lg> +</quote> + +<p> +R. Judah says, they repeated again and again, +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'>But we unto the LORD;</q></l> +<l><q rend='post'>To the LORD are our eyes.</q><note place='foot'>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.</note></l> +</lg> +</quote> + +<p> +5. In the sanctuary they did not blow the trumpet less than +twenty-one times, nor oftener than forty-eight times. Every +<pb n='134'/><anchor id='Pg134'/> +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. +</p> + +<p> +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.<note place='foot'>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.</note> +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, <q>that the +order which offered bullocks to-day, was not permitted to offer +bullocks to-morrow.</q> But they changed in rotation. +</p> + +<p> +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<note place='foot'>In the feast of weeks there +were two leavened wave loaves (Lev. xxiii. 17).</note> they say to each priest, +<q>Here is unleavened bread for thee, and here is leavened +for thee.</q> 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 +<pb n='135'/><anchor id='Pg135'/> +the Sabbath, either before or after it, all the courses shared +alike in the distribution of the showbread. +</p> + +<p> +8. <q>But if a day intervene between the two?</q> <q>The +course in regular succession took ten loaves, and the loiterers<note place='foot'>Those +priests who were slow in attendance, as they were obliged to share +their perquisites with the whole priesthood.</note> +took two.</q> 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, <q>the course entering took seven, and that going +off took five.</q> 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.<note place='foot'>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, <q>O wolf, +wolf, how long art thou to consume the wealth of Israel, and canst not preserve +them in their hour of need!</q> 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.</note> +</p> + +</div> + +</div> + +<pb n='136'/><anchor id='Pg136'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>The New Year</head> + +<quote rend='display'> +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. +</quote> + +<div> +<index index='pdf'/> +<head>Chapter I</head> + +<p> +1. There are four new years. The first of Nisan<note place='foot'>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.</note> is a new year for kings and for festivals.<note place='foot'>The +passover was the first of the three feasts, beyond which one could +not neglect a vow.</note> The first of Elul<note place='foot'>Part of August +and September.</note> is a new +year for the tithing of cattle; but R. Eleazar and R. Simeon +say, <q>it is on the first of Tishri.</q><note place='foot'>Part of September and +October.</note> The first of Tishri is a +new year for civil years, for years of release, and for jubilees, +also for planting of trees<note place='foot'>Lev. xix. 23-25.</note> 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, <q>on its fifteenth.</q> +</p> + +<p> +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, <q>He fashioneth their hearts alike; He considereth +all their works</q>;<note place='foot'>Ps. xxxiii. 15.</note> +and at the feast of tabernacles, +judgment is given for the rains. +</p> + +<p> +3. Messengers went forth (from Jerusalem) in six months: +in Nisan for the passover; in Ab<note place='foot'>Part of July +and August.</note> for the fast; in Elul for the +new year; in Tishri for the regulation of the feasts; in Kislev<note place='foot'>Part +of November and December.</note> for the dedication; in Adar<note place='foot'>Part of +February and March.</note> for the feast of lots; and also in +Iyar<note place='foot'>Part of April and May.</note> during the +existence of the Temple for the little passover. +</p> + +<pb n='137'/><anchor id='Pg137'/> + +<p> +4. For two months<note place='foot'>That is, for the new +moon observances.</note> 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. +</p> + +<p> +5. If the moon<note place='foot'>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 <q>a sin-offering</q> on every new moon, because the +moon had become less than the sun!</note> appeared high and clear, or did not appear +high and clear, the witnesses may profane the Sabbath on +account of it. R. José says, <q>if it appeared high and clear, +they may not profane the Sabbath on account of it.</q> +</p> + +<p> +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, <q>if thou thus detainest the people, +it will be a stumbling-block in the future.</q> +</p> + +<p> +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, <q>father, and son, and relatives in +every degree, may be allowed as competent witnesses for the +new moon.</q> R. José says, <q>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.</q> +</p> + +<p> +8. These witnesses are disallowed—gamblers with dice, +usurers,<note place='foot'>The Sanhedrin treated gamblers and +usurers as thieves.</note> pigeon-breeders,<note place='foot'>Those +who bred pigeons, to bet on their quickness of flight, or to entice +their neighbors' pigeons to their dovecotes.</note> 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. +</p> + +<p> +9. <q>He who has seen the new moon but cannot walk?</q> +<q>They must bring him on an ass or even in a bed.</q> 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 +<pb n='138'/><anchor id='Pg138'/> +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, <q>These are the feasts of the LORD, which ye shall proclaim +in their seasons.</q><note place='foot'>Lev. xxiii. 4.</note> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter II</head> + +<p> +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<note place='foot'>Literally, Bithosin, the followers of +Biothos, who, with Zadok, the founder of the Sadducees, was a scholar of +Antigonus of Socho.</note> bribed (the witnesses), they +ordained that evidence should only be received from those +who were known. +</p> + +<p> +2. At first high flames were lighted, but when the Samaritans +mimicked them, it was ordained that messengers should +be sent forth. +</p> + +<p> +3. <q>How were these high flames lighted?</q> <q>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,</q> etc. +</p> + +<p> +4. <q>And where were these high flames lighted?</q> <q>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<note place='foot'>Babylon.</note> +looked like torches of fire.</q> +</p> + +<p> +5. There was a large court in Jerusalem called Beth +Yangzek,<note place='foot'>So called in the Mishna. It means +<q>the place fenced in.</q> The Gemara reads, Beth Yazak, <q>the place of +chains.</q></note> 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.<note place='foot'><hi rend='italic'>I.e.</hi>, the Sabbath, +when they could only go four cubits.</note> 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 +<pb n='139'/><anchor id='Pg139'/> +buildings. These are as inhabitants of the place, and they +have 2,000 cubits on every side. +</p> + +<p> +6. <q>How did they examine the witnesses?</q> <q>The first +pair which came were examined first, and they brought in the +eldest of them, and they said to him, <q>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?</q> +If he said <q>toward the sun,</q> 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.</q> +</p> + +<p> +7. The chief of the Sanhedrin said, <q>(the feast) is sanctified</q>; +and all the people answered after him, <q>Sanctified, +sanctified.</q> Whether the new moon had been seen in its season, +or not, they sanctified it. R. Eleazar, son of Zadok, said, +<q>if it were not seen in its season, they did not sanctify it, for +heaven had already sanctified it.</q> +</p> + +<p> +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, <q>was it like this you saw her, +or like that?</q> It happened once that two witnesses came, +and said, <q>we saw the moon in the morning in the east, and +in the evening in the west</q>; said R. Jochanan, son of Nourri, +<q>they are false witnesses,</q> but when they came to Jamnia, +Rabban Gamaliel received their evidence. Two other witnesses +came, and said, <q>we saw the moon in her season, but +on the next evening of the intercalary day she was invisible,</q> +and R. Gamaliel received them. Said R. Dosah, son of Arkenaz, +<q>they are false witnesses, for how can they testify of a +woman being delivered, and on the morrow she is still pregnant?</q> +To him said R. Joshua, <q>I approve thy words.</q> +</p> + +<p> +9. Rabban Gamaliel sent to (R. Joshua), <q>I order thee to +come to me with thy staff and money on the day of atonement, +according to thy reckoning.</q><note place='foot'>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.</note> R. Akivah went to (R. +Joshua), and found him sorrowing. He said to him, <q>I can +<pb n='140'/><anchor id='Pg140'/> +prove that all Rabban Gamaliel has done is well done, for it +is said, <q>These are the feasts of the Lord, even holy convocations, +which ye shall proclaim in their seasons,</q><note place='foot'>Lev. +xxiii. 4.</note> or out of +their seasons; I have no other feasts but these.</q> R. Joshua +came to R. Dose, son of Arkenaz. He said to him, <q>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,</q> for it is said, <q>Then went up Moses and Aaron, +Nadab and Abihu, and seventy of the elders of Israel.</q><note place='foot'>Exod. +xxiv. 9.</note> <q>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?</q> 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, <q>come in peace, my master and disciple—my +master in wisdom, my disciple in obeying my +words.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter III</head> + +<p> +1. <q>The Sanhedrin and all Israel saw (the new moon); the +witnesses were examined, but it became dark before they +could say, <q>Sanctified</q>?</q> <q>The month is intercalary.</q> <q>The +Sanhedrin alone saw it?</q> <q>Two members must stand up and +testify before them, and they shall say, <q>Sanctified, sanctified.</q></q> +<q>Three composing a Sanhedrin saw it?</q> <q>Two of +them must stand up, and their assessors must be seated with +the single member, and before them they shall testify, and say, +<q>Sanctified, sanctified,</q> because an individual cannot be trusted +by himself alone.</q> +</p> + +<p> +2. All cornets are allowed, except (horns) of a heifer,<note place='foot'>Not to +remind God of the sin of the golden calf.</note> because +it is (written) horn.<note place='foot'>Deut. xxxiii. +17.</note> Said Rabbi José, <q>are not all cornets +called horn? for it is said, <q>When they shall make a long +(blast) with the ram's horn.</q></q><note place='foot'>Josh. vi. 5.</note> +</p> + +<p> +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<note place='foot'>Num. x.</note> were stationed on each side. The cornet +prolonged +<pb n='141'/><anchor id='Pg141'/> +its note when the trumpets ceased, because the obligation +of the day was for the cornet. +</p> + +<p> +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. +</p> + +<p> +5. The jubilee is like the New Year for the sounding and +the blessings. R. Judah says, <q>on the New Year they +sounded rams' horns; and on the jubilee wild goats' horns.</q> +</p> + +<p> +6. A cornet, which was rent and cemented, is disallowed. +One cemented from fragments of cornets is disallowed. <q>It +had a hole, which was closed?</q> <q>If it hinder the sound, it is +disallowed; but if not, it is allowed.</q> +</p> + +<p> +7. <q>If one sound the cornet within a pit, a cistern, or in +an earthenware vessel, and one (outside) hears the sound of +the cornet?</q> <q>He is free.</q><note place='foot'>From +the obligation of hearing or sounding.</note> <q>But if he hear the echo of the +sound?</q> <q>He is not free.</q> 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. +</p> + +<p> +8. <q>And it came to pass, when Moses held up his hand +that Israel prevailed,</q><note place='foot'>Exod. xvii. +11.</note> 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, <q>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.</q><note place='foot'>Num. +xxi. 8.</note> 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 +<pb n='142'/><anchor id='Pg142'/> +rule: all who are not responsible for a thing, cannot free +others from their obligations. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter IV</head> + +<p> +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, <q>R. Jochanan, son of Zacai, decreed it only for Jamnia.</q> +But the Sages said to him, <q>it was all one for Jamnia, and all +one for every place in which there is a tribunal of justice.</q> +</p> + +<p> +2. And again,<note place='foot'>There is a supposed hiatus in the +Mishna text to the following effect: <q>In Jerusalem they sounded through the +whole city during the session of the Sanhedrin (<hi rend='italic'>i.e.</hi>, till +noon); but in Jamnia they did not sound in the city, but +only before the tribunal of justice. And again,</q> etc.</note> +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. +</p> + +<p> +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, <q>that +the palm-branch should be taken in the provinces for seven +days, to commemorate the Sanctuary</q>; also <q>that the whole +day of the waving<note place='foot'><hi rend='italic'>I.e.</hi>, +of the sheaf of the first-fruits. Lev. xxiii. 10.</note> +it should be forbidden (to eat new corn).</q> +</p> + +<p> +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, +<q>that they should receive evidence of the new moon +during the whole day.</q> R. Joshua, son of Korcha, says, <q>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.</q> +</p> + +<pb n='143'/><anchor id='Pg143'/> + +<p> +5. The order of blessings to be said on the New Year is, +<q>The Fathers,</q><note place='foot'>The titles or the headings of the +blessings which were used in the services of the Temple and of the synagogues +out of Jerusalem.</note> and <q>The Mighty,</q> and <q>Sanctification of +the Name,</q> and there are comprehended the <q>Kingdoms</q> +without blowing the trumpet; <q>The Holiness of the Day,</q> +and he blows; <q>The Remembrances,</q> and he blows; <q>The +Trumpets,</q> and he blows. And he says, <q>The Service,</q> +<q>The Confession,</q> and <q>Blessing of the Priests.</q> The +words of R. Jochanan, son of Nourri. Said R. Akivah to him, +<q>if the trumpet be not blown after <q>The Kingdoms,</q> why are +they mentioned?</q> But the order is, <q>The Fathers,</q> and +<q>The Mighty,</q> and <q>Sanctification of the Name,</q> and there +are comprehended <q>The Kingdoms,</q> with sanctification of +the Day, and he blows; <q>The Remembrances,</q> and he +blows; <q>The Trumpets,</q> and he blows. And he says, <q>The +Service,</q> <q>The Confession,</q> and <q>Blessing of the Priests.</q> +</p> + +<p> +6. They cannot read less than ten (texts of Scripture) relating +to <q>The Kingdom,</q> ten relating to <q>Remembrances,</q> +and ten to <q>Trumpets.</q><note place='foot'>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.</note> R. Jochanan, son of Nourri, says, +<q>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.<note place='foot'><hi rend='italic'>I.e.</hi>, they would not read such +passages as Ps. lxxviii. 39.</note> They must begin with the Law and end with +the Prophets.</q> R. José says, <q>if they end with the Law, the +duty is fulfilled.</q> +</p> + +<p> +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. +</p> + +<p> +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<note place='foot'><hi rend='italic'>I.e.</hi>, to improve its tone.</note> +with anything that violates the Sabbatical rest, or violates a +negative command. But if one wish he may pour into it water +or wine.<note place='foot'>To clear its tone.</note> They +may not prevent children from blowing, but +they may practise in teaching them. But he who practises +<pb n='144'/><anchor id='Pg144'/> +blowing is not freed from his obligation, and he who listens to +the practice is not freed from his obligation. +</p> + +<p> +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, <q>the minister of +the congregation releases the public from their obligations.</q> +</p> + +</div> + +</div> + +<pb n='145'/><anchor id='Pg145'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>On Fasting</head> + +<quote rend='display'> +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. +</quote> + +<div> +<index index='pdf'/> +<head>Chapter I</head> + +<p> +1. <q>When do we remember in prayer the heavy rain?</q> +Rabbi Eleazar said, <q>from the first holiday of the feast (of +tabernacles),</q> Rabbi Joshua said, <q>from the last holiday of +the feast.</q> To him said Rabbi Joshua, <q>when the rain is no +mark of blessing in the feast, why should one remember it?</q> +Said Rabbi Eleazar to him, <q>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.</q> He replied to him, <q>if so, one can +remember it always.</q> +</p> + +<p> +2. We ask for rain only near to the season of rains. Rabbi +Judah said,<note place='foot'><hi rend='italic'>I.e.</hi>, the Chazan that prays +Musaph.</note> <q>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.</q> How long +do we ask for rain? Rabbi Judah said, <q>till the passover be +ended.</q> Rabbi Meier said, <q>till Nisan depart,<note place='foot'>Nisan +corresponded partly to March and April.</note> as is said,<note place='foot'>Joel +ii. 23.</note> <q>And He will cause to come down for you the rain, the former +rain, and the latter rain in the first month.</q></q> +</p> + +<p> +3. On the third day of Marchesvan<note place='foot'>Marchesvan corresponded partly to +October and November.</note> we ask for the rain. +Rabban Gamaliel said, <q>on the seventh, fifteen days after the +feast, that the last Israelite returning home from the feast may +reach the river Euphrates.</q> +</p> + +<p> +4. <q>If the seventeenth day of Marchesvan arrive, and the +<pb n='146'/><anchor id='Pg146'/> +rain does not come down?</q> <q>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.</q> +</p> + +<p> +5. <q>If the first day of the month Chislev<note place='foot'>Part of +November and part of December.</note> arrive, and the +rain does not come down?</q> <q>The tribunal proclaims three +fast-days<note place='foot'>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.</note> +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.</q> +</p> + +<p> +6. <q>If these days pass over, and there be no answer?</q> +<q>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.</q> <q>If these days pass over, and there +be no answer?</q> <q>The tribunal proclaims for them seven +more; these are altogether thirteen fast-days for the congregation.</q> +<q>And what are these fast-days more than the first +six?</q> <q>Because during them men blow with the trumpets +and lock up their shops.</q> On Monday they can half open +them at dark. But on Thursday they may open them for honor +to the approaching Sabbath. +</p> + +<p> +7. <q>If these days pass over, and there be no answer?</q> +<q>People diminish business, building, planting, betrothals and +marriages, and salutations of peace between man and his +friend, as children of men ashamed before OMNIPRESENCE.</q> +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,<note place='foot'>1 Sam. xii. +17.</note> <q>Is it not wheat harvest +to-day?</q> etc. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter II</head> + +<p> +1. <q>What is the order of the fast-days?</q> <q>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 +<pb n='147'/><anchor id='Pg147'/> +of the tribunal, and everyone takes and puts ashes on his own +head.</q> The most aged of them says before them touching +words, <q>Brethren, it is not said for the men of Nineveh, +<q>And God saw their sackcloth and their fasting,</q><note place='foot'>Jonah +iii. 10.</note> but <q>God saw their works, that they +returned from their evil way.</q> And in the tradition +(of the prophet) he says,<note place='foot'>Joel ii. 13.</note> <q>Rend your hearts +and not your garments, and turn unto the Lord your God.</q></q> +</p> + +<p> +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. +</p> + +<p> +3. These are they, <q>remembrances,</q><note place='foot'>Prayers for the New +Year.</note> and <q>blowing of the trumpets,</q><note place='foot'>Prayers for the New +Year.</note> <q>In my distress I cried unto the Lord, and He +heard me,</q><note place='foot'>Ps. cxx. 1.</note> <q>I will lift up my eyes +unto the hills,</q><note place='foot'>Ps. cxxi. 1.</note> <q>out of +the depths have I cried unto Thee, O Lord,</q><note place='foot'>Ps. cxxx.</note> +<q>A prayer of the afflicted when he is overwhelmed.</q><note place='foot'>Ps. +cii.</note> Rabbi Judah says, <q>it was not necessary to say the <q>remembrances,</q> +and <q>the trumpets,</q> but he said instead of them, <q>If there be in the land +famine, if there be pestilence,</q></q><note place='foot'>1 Kings viii. 37.</note> +etc. <q>The word of the Lord that came to Jeremiah concerning the +dearth.</q><note place='foot'>Jer. xiv. 1.</note> And he said +their closing benediction. +</p> + +<p> +4. For the first additional prayer he said, <q>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.</q> For the second he +said, <q>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.</q> +For the third he said, <q>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.</q> +For the fourth he said, <q>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.</q> +For the fifth he said, <q>He who answered Elijah on +<pb n='148'/><anchor id='Pg148'/> +Mount Carmel, He will answer you, and hear the voice of +your cry this day. Blessed be Thou, Lord, who hearest +prayer.</q> For the sixth he said, <q>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.</q> For the seventh he +said, <q>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.</q> +</p> + +<p> +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, <q>Let the priests +blow the trumpets</q>; they blew. (The minister prayed,) <q>May +He who answered Abraham our Father on Mount Moriah answer +you, and hear the voice of your cry this day.</q> (One +cried out,) <q>Let the sons of Aaron blow an alarm</q>; they blew +an alarm. (The minister prayed,) <q>May He who answered +our fathers by the Red Sea, answer you, and hear the voice of +your cry this day.</q> 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. +</p> + +<p> +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 <q>Father's House</q><note place='foot'>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 +<q>Father's Houses,</q> and each <q>Father's House</q> 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.</note> did not fast at all. In +the second three fasts the men of the Watch fasted completely. +And the men of their <q>Father's House</q> fasted, but not completely. +<q>In the seven last fasts both of them fasted completely.</q> +The words of Rabbi Joshua. But the Sages say, <q>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 <q>Father's House</q> did +not fast at all. In the seven last fasts the priests of the Watch +fasted completely, and the priests of their <q>Father's House</q> +fasted, but not completely.</q> +</p> + +<pb n='149'/><anchor id='Pg149'/> + +<p> +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<note place='foot'>This means the officiating +priests.</note> may not drink it neither by day nor night. +The men of the Watch and the Delegates<note place='foot'>The delegates +were the representatives of the congregation, who attended +at the public sacrifices, and prayed on their behalf.</note> are not allowed +to shave, nor wash, except on Thursdays for the honor of the +approaching Sabbath. +</p> + +<p> +8. That which is written in <q>The Roll of Fasting,</q><note place='foot'>This +was a book written in Chaldee, as is proved by the quotations from it.</note> <q>not +to mourn</q> on certain days—the day before them it is not allowed—the +day after them it is allowed to mourn. Rabbi +José said, <q>both before and after the day it is not allowed.</q> +But when it is written, <q>not to fast,</q> both the day before and +the day after the fast, it is allowed to fast. Rabbi José said, +<q>before the fast it is not allowed—after the fast it is allowed.</q> +</p> + +<p> +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, <q>as the first fasts are not to begin on Thursday, so likewise +the second and the last are not to begin on that day.</q> +</p> + +<p> +10. <q>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.</q> The words of Rabbi Gamaliel. Said R. Meier, +<q>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.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter III</head> + +<p> +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. +</p> + +<p> +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 +<pb n='150'/><anchor id='Pg150'/> +both these, but not for the wells, pits, and caves, men must +blow an alarm for them off-hand. +</p> + +<p> +3. And so also for the city, on which the rain did not come +down, as is written,<note place='foot'>Amos iv. 7.</note> +<q>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.</q> +</p> + +<p> +This city fasts and blows an alarm, and all its neighboring +cities fast, but do not blow alarms. R. Akiba said, <q>they blow +alarms, but do not fast.</q> +</p> + +<p> +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, <q>they blow alarms, but do not fast.</q> <q>What is +pestilence?</q> <q>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.</q> +</p> + +<p> +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. +</p> + +<p> +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, <q>not because +they devoured them, but because the wolves were seen.</q> +</p> + +<p> +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, <q>for help, but not +for a cry of distress.</q> Simon the Temanite said, <q>also for +pestilence,</q> but the Sages did not admit it. +</p> + +<p> +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, <q>pray that the +rain come down</q>: he said to them, <q>go and bring in the +passover ovens, that they be not dissolved.</q> 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, <q>Our Lord of +the world, thy sons have turned toward me, because I am a +<pb n='151'/><anchor id='Pg151'/> +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.</q> The rain began to drop; he said, <q>I did not +ask it thus, but rains for wells, pits, and caves.</q> The rain +began to descend with storm. He said, <q>I did not ask it +thus, but reasonable rain, with blessing and free-will.</q> 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, <q>as thou hast prayed that +the rains should come down, so pray that they may depart.</q> +He said to them, <q>go and see if the Stone of Proclamation<note place='foot'>A stone +on which lost property was deposited, and publication of it was +made, so that its owner might reclaim it.</note> +be covered.</q> Simon the son of Shatach sent to him word, +<q>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, +<q>Thy father and thy mother shall be glad, and she that bare +thee shall rejoice.</q></q><note place='foot'>Prov. xxiii. 25.</note> +</p> + +<p> +9. <q>If men were fasting and the rains came down for them +before the sun rose?</q> <q>They need not complete the day.</q> +<q>If the rains came down after sunrise?</q> <q>They must complete +it.</q> R. Eliezer said, <q>before noon they need not +complete it, if after noon they must complete it.</q> It happened, +that the rulers proclaimed a fast in Lydda, and the +rains came down in the forenoon. Said R. Tarphon, <q>go and +eat, and drink, and make holiday.</q> They went and ate and +drank, and made holiday, and they came in the evening and +read the great Thanksgiving.<note place='foot'>Ps. cxxxvi.</note> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter IV</head> + +<p> +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. +</p> + +<p> +2. These are the Delegates, according as is said, <q>Command +the children of Israel, and say unto them, My offering and +<pb n='152'/><anchor id='Pg152'/> +my bread for my sacrifices made by fire.</q><note place='foot'>Num. +xxviii. 2.</note> 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. +</p> + +<p> +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,<note place='foot'>Gen. i. 6, +etc.</note> <q>and let there be a firmament.</q> On +the second, <q>let there be a firmament and let the waters be +gathered together.</q> On the third day, <q>let the waters be +gathered together, and let there be lights.</q> On the fourth, +<q>let there be lights, and let the waters bring forth abundantly.</q> +On the fifth, <q>let the waters bring forth abundantly,</q> +and <q>let the earth bring forth.</q> On the sixth, <q>let the earth +bring forth,</q> and <q>the heavens were finished.</q> 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 +<q>Hear,</q><note place='foot'>Deut. vi. 4, etc.</note> +etc. On the eve of the Sabbath they did not go +in to evening prayer for honor to the Sabbath. +</p> + +<p> +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. <q>When there is the offering of the +wood, there is not the evening prayer.</q> The words of Rabbi +Akiba. The son of Azai said to him, R. Joshua thus taught +it: <q>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.</q> R. Akiba changed his opinion, and taught as the +son of Azai. +</p> + +<p> +5. The times of bringing wood for the altar by priests and +<pb n='153'/><anchor id='Pg153'/> +people were nine. On the first of Nisan,<note place='foot'>Part +of March and April.</note> the children of +Arach, son of Judah, brought it. On the twentieth of Tammuz,<note place='foot'>Part +of June and July.</note> the children of David, the son of Judah, brought it. +On the fifth of Ab,<note place='foot'>Part of July and August.</note> +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<note place='foot'><hi rend='italic'>I.e.</hi>, +<q>thieves of the pestle and dried figs</q>; 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.</note> +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,<note place='foot'>Part +of August and September.</note> 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,<note place='foot'>Part of December and +January.</note> there was no meeting of the Delegates, +as there was on it <q>The Praise,</q> and the additional offering +at the following prayer, and the offering of the wood. +</p> + +<p> +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<note place='foot'>Antiochus +Epiphanes.</note> 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. +</p> + +<p> +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, <q>one must change the style of living.</q> R. +Judah <q>enjoined to turn over the beds,</q> but the Sages did +not approve him. +</p> + +<p> +8. Said Rabban Simon, the son of Gamaliel, <q>there were no +holidays in Israel like the fifteenth of Ab, or like the day of +<pb n='154'/><anchor id='Pg154'/> +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? <q>Look +here, young man, and see whom you choose; look not for +beauty, look for family;</q> <q>Favor is deceitful, and beauty is +vain, but a woman that feareth the Lord, she shall be praised;</q> +and it is said, <q>Give her of the fruit of her hands, and let her +own works praise her in the gates,</q><note place='foot'>Prov. xxxi. +30, 31.</note> and also it is said, <q>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.</q><note place='foot'>Sol. +Song, iii. 11.</note> 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.</q> +</p> + +</div> + +</div> + +<pb n='155'/><anchor id='Pg155'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>The Feast-Offering<note place='foot'>The feast-offering (<q>chagiga</q>) was +the offering of individual worshippers, and was quite distinct from the sacrifices +of the whole congregation. See <q>Treatise on the Passover,</q> +<ref target="talmud_passover_chap_vi_4">vi. 4</ref>, note.</note></head> + +<quote rend='display'> +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. +</quote> + +<div> +<index index='pdf'/> +<head>Chapter I</head> + +<p> +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. <q>What +is a child?</q> <q>Everyone who cannot ride on the shoulder +of his father, and go up from Jerusalem to the Mountain of +the House.</q> The words of the school of Shammai. But the +school of Hillel say, <q>everyone who cannot grasp his father's +hand, and go up from Jerusalem to the Mountain of the +House,</q> as is said, <q>three times.</q><note place='foot'>Exod. xxiii. 14.</note> +</p> + +<p> +2. The school of Shammai say, <q>the appearance in the +Temple is with two pieces of silver, and the peace-offering +with a meah of silver.</q><note place='foot'>Worth perhaps 3d.</note> +But the school of Hillel say, <q>the +appearance is with a meah of silver, and the feast-offering +with two pieces of silver.</q> +</p> + +<p> +3. The burnt-offerings of the appointed feasts come from +ordinary money; but the peace-offering from tithes. <q>The +offerings on the first holiday of the passover?</q><note place='foot'>Jer. +Tal. says <q>Tabernacles.</q></note> The school +of Shammai say, <q>from ordinary money,</q> but the school of +Hillel say, <q>from tithes.</q> +</p> + +<p> +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. +</p> + +<pb n='156'/><anchor id='Pg156'/> + +<p> +5. <q>If one have a large family and small income?</q> <q>He +must bring more peace-offerings, and less burnt-offerings.</q> +<q>If a small family and large income?</q> <q>He must bring +more burnt-offerings, and less peace-offerings.</q> <q>If both be +small?</q> <q>Of this they say, a silver meah, and two pieces of +silver are sufficient.</q> <q>If both be large?</q> <q>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.</q><note place='foot'>Deut. +xvi. 17.</note> +</p> + +<p> +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. <q>If the feast passed over, +and he did not bring the peace-offering?</q> <q>He is not +obliged to bring it.</q> For this it is said, <q>that which is crooked +cannot be made straight, and that which is wanting cannot be +numbered.</q><note place='foot'>Eccl. i. 15.</note> +</p> + +<p> +7. Rabbi Simon, the son of Menasia, said, <q>if thou shalt +say, a thief or a robber, he may return and become straight.</q> +R. Simon, the son of Jochai, said, <q>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.</q> +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter II</head> + +<p> +1. Men may not discourse on illegal connections with three,<note place='foot'>From +motives of delicacy.</note> nor on the work of creation with two,<note place='foot'>This +must be done only by one (Deut. iv. 32).</note> nor on the cherubs +with one,<note place='foot'>Ezek. x.; Isa. vi.</note> 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. +</p> + +<pb n='157'/><anchor id='Pg157'/> + +<p> +2. José, the son of Joezar, said that <q>one is not to lay his +hand on the offering.</q> José, the son of Jochanan, said, <q>he +is to lay his hand on the offering.</q> Joshua, the son of Perachia, +said, that he <q>is not to lay on his hand.</q> Nittai, the +Arbelite, said, <q>he is to lay on his hand.</q> Judah, the son of +Tabai, said, that <q>he is not to lay on his hand.</q> Simon, the +son of Shatach, said, <q>he is to lay on his hand.</q> Shemaiah, +said, <q>he is to lay on his hand.</q> Abtalion said, <q>he is not to +lay on his hand.</q> Hillel and Menachem did not dispute. +Menachem went out and Shammai entered. Shammai said, +<q>he is not to lay on his hand.</q> Hillel said, <q>he is to lay on +his hand.</q><note place='foot'>This decision is for private sacrifices, +but for public sacrifices there seems (according to the Talmud) to +have been no <q>laying on of hands,</q> except in the case of the scapegoat and +the bullock, when the congregation had sinned through ignorance.</note> +The first were Princes, and the second were +Presidents of the Tribunal. +</p> + +<p> +3. The school of Shammai said, <q>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.</q> But the +house of Hillel say, <q>they may bring peace-offerings, and +burnt-offerings, and lay their hands on them.</q> +</p> + +<p> +4. <q>When Pentecost happens to be on the eve of the Sabbath?</q> +The school of Shammai say, <q>the day of slaughtering +the offering is after the Sabbath.</q> But the school of +Hillel say, <q>there is no day of slaughtering after the Sabbath.</q> +</p> + +<p> +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 <q>Pentecost is after +the Sabbath.</q><note place='foot'><hi rend='italic'>I.e.</hi>, +the Sadducees (Lev. xxiii. 15).</note> +</p> + +<p> +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. +</p> + +<p> +6. He who baptized himself for ordinary eating, and indicated +it to be for ordinary eating, he is prohibited from (eating) +the tithe. <q>If he baptized for the tithe, and indicated it to +be for the tithe?</q> <q>He is prohibited from eating heave-offerings.</q> +<q>If he baptized for heave-offerings, and indicated +<pb n='158'/><anchor id='Pg158'/> +it to be for heave-offerings?</q> <q>He is prohibited from eating +the holy flesh.</q> <q>If he baptized for the holy flesh, and indicated +it to be for the holy flesh?</q> <q>He is prohibited from +the sin-offering.</q> <q>If he baptized for the weighty?</q> <q>He +is permitted the light.</q> <q>If he baptized, and did not indicate +his intention?</q> <q>It is as no baptism.</q> +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter III</head> + +<p> +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. +</p> + +<p> +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<note place='foot'>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.</note> is disallowed in holy +things, and the third degree in the heave-offering. In the +<pb n='159'/><anchor id='Pg159'/> +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. +</p> + +<p> +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. +</p> + +<p> +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, <q>I put into it a quarter log of holy +wine,</q> it is credited. <q>Jugs of wine and jugs of oil which are +mixed?</q> They are credited in the time of wine-pressing and +oil-pressing, and seventy days before that time. +</p> + +<p> +5. From Modiyith<note place='foot'>A city about fifteen miles from Jerusalem.</note> +and inward,<note place='foot'>Toward Jerusalem.</note> men are credited for the +purity of earthen vessels. From Modiyith and outward they +are not credited. <q>How?</q> <q>The potter, when he is selling +pots, comes inward from Modiyith.</q> One says, <q>this is the +potter,</q> and <q>these the pots,</q> and <q>these the purchasers,</q> <q>it +is credited.</q> <q>When he went outward?</q> <q>It is not +credited.</q> +</p> + +<p> +6. The tax-gatherers when they enter the house, and also +the tax-gatherers when they restore the vessels, are credited +in saying, <q>we did not touch them.</q> 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. +</p> + +<p> +7. <q>He who opened his barrel of wine,<note place='foot'>This decision refers to the +case of a dealer whose wine or flour might become legally defiled by contact with the +common people.</note> and commenced +with his dough for the use of the feast?</q> R. Judah said, <q>he +may finish it</q> (after the feast). But the Sages say, <q>he must +not finish it.</q> When the feast was over, the priests looked +round for the purity of the Temple court. If the feast ended +<pb n='160'/><anchor id='Pg160'/> +on Friday, they did not look round for honor to the approaching +Sabbath. R. Judah said, <q>even they did not look round +on Thursday, because the priests are not then idle.</q> +</p> + +<p> +8. <q>How did they look round for the purity of the court?</q> +<q>The priests baptized the vessels, which were in the Sanctuary, +and used to say to the people, <q>Watch and do not touch the +table and the candlestick, lest you render them unclean.</q></q> All +the vessels in the Sanctuary were double and treble, because +if the first became unclean, they could bring duplicates instead +of them. <q>All the vessels which were in the Sanctuary required +baptism<note place='foot'>The Tosephta relates, that when the +Pharisees were baptizing the candlestick, the Sadducees used to mock them +by saying, they were baptizing the sun.</note> except the golden altar, and the +brazen altar, because they are as earth.</q> The words of R. Eliezer. But +the Sages say, <q>because they were overlaid.</q> +</p> + +</div> + +</div> + +<pb n='161'/><anchor id='Pg161'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>The Sanhedrin</head> + +<quote rend='display'> +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. +</quote> + +<div> +<index index='pdf'/> +<head>Chapter I</head> + +<p> +1. <q>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.</q> <q>Constraint, and enticement, and slander (require) +three.</q> The words of R. Meier. But the Sages say, <q>slander +(requires) twenty-three judges, because there exist in it judgments +of souls.</q> +</p> + +<p> +2. Stripes (require) three judges. In the name of Rabbi +Ishmael, the Sages say, <q>twenty-three.</q> <q>The intercalary +month<note place='foot'>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.</note> +requires three. The intercalary year requires three.</q> +The words of Rabbi Meier. Rabban Simon, the son of Gamaliel, +said, <q>with three judges they begin, and with five they +discuss, and they conclude with seven; and if they concluded +with three it is intercalated.</q> +</p> + +<pb n='162'/><anchor id='Pg162'/> + +<p> +3. <q>The appointment of elders, and striking off the heifer's +neck<note place='foot'>Deut. xxi. 4.</note> (require) +three.</q> The words of Rabbi Simon. But +Rabbi Judah said, <q>five.</q> The loosing off the shoe,<note place='foot'>Deut. +xx. 5, 9.</note> and dissatisfaction in marriage (require) three. +The produce<note place='foot'>Lev. xix. 24.</note> of +the fourth year,<note place='foot'>Deut. xiv. 22-25.</note> +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, <q>one of them must be a priest.</q> Immovable +things require nine judges and a priest; and the valuation +of a man (slave) is similar. +</p> + +<p> +4. Judgments of souls (require) twenty-three judges. Bestiality +(requires) twenty-three, as is said, <q>and thou shalt slay +the woman and the beast,</q> and it is also said, <q>the beast thou +shalt slay.</q> An ox to be stoned (requires) twenty-three +judges; as is said, <q>The ox shall be stoned, and his owner also +shall be put to death,</q><note place='foot'>Exod. xxi. +29.</note> 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, <q>everyone +who first killed them has gained honor.</q> R. Akiba said, <q>they +are to be put to death after a judgment with twenty-three +(judges).</q> +</p> + +<p> +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. +</p> + +<p> +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, <q>Gather +unto me seventy men of the elders of Israel</q>,<note place='foot'>Num. +xi. 17.</note> and Moses +over them. There are seventy-one. R. Judah said <q>seventy.</q> +And whence know we that the small one consisted of twenty-three? +<pb n='163'/><anchor id='Pg163'/> +as is said, <q>Then the congregation shall judge</q>;<note place='foot'>Num. +xxxv. 24, 25. A congregation, or <q>minyan,</q> 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 <q>two or three gathered together.</q> +Matt. xviii. 20.</note> <q>and +the congregation shall deliver.</q> A congregation to judge, +and a congregation to deliver, there is twenty. And whence +know we that a congregation required ten? as is said, <q>How +long shall I bear with this evil congregation?</q><note place='foot'>Num. +xiv. 27.</note> Joshua and +Caleb were excepted. <q>And whence know we to produce the +other three?</q> From the meaning, as is said, <q>Thou shalt not +follow a multitude to do evil.</q><note place='foot'>Exod. +xxiii. 2.</note> I am hearing that <q>I shall +be with them for good.</q> If so, why is it said, <q>to decline +after many to wrest judgment</q>?<note place='foot'>Exod. xxiii. +2.</note> <q>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.</q> +<q>And how populous must be the city suited for judges?</q> +<q>One hundred and twenty.</q> R. Nehemiah said <q>230 to +represent twenty-three overseers of tens.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter II</head> + +<p> +1. The high-priest may judge, and be judged.<note place='foot'>The Great Sanhedrin +could whip a high-priest for certain offences, and afterward +restore him to his office.</note> 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.<note place='foot'>Deut. xxv. 9.</note> +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. <q>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.</q> +The words of R. Meier. R. Judah said, <q>he must not depart +from the sanctuary</q>; as is said, <q>neither shall he go out of +the sanctuary.</q><note place='foot'>Lev. xxi. +12.</note> 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. +<pb n='164'/><anchor id='Pg164'/> +But when he is comforted by others, all the people say to him, +<q>we are thy atonement.</q> And he says to them, <q>you shall +be blessed from heaven.</q> And at the first meal<note place='foot'>2 +Sam. iii. 35.</note> after a funeral, +all the people recline on the ground, and he sits on a stool. +</p> + +<p> +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, <q>if he pleased he may +unloose the shoe, or marry his brother's wife. He is remembered +in prayer for good.</q> The Sages said to him, <q>we do +not hear him (the king) (for unloosing the shoe) and his widow +must not marry.</q> R. Judah said, <q>the king may marry the +widow of a king, as we find with David that he married the +widow of Saul</q>; as is said, <q>And I gave thee thy master's +house, and thy master's wives into thy bosom.</q><note place='foot'>2 +Sam. xii. 8.</note> +</p> + +<p> +3. If there happened a death in his family, he goes not out +from the entrance of his palace. R. Judah said, <q>if he pleases +to go after the bier he may go, as we find in David that he +went after the bier of Abner</q>; as is said, <q>And King David +himself followed the bier.</q><note place='foot'>2 +Sam. iii. 31.</note> The Sages said to him, <q>this +only happened to pacify the people.</q> And at the first meal +after a funeral, all the people recline on the ground, and he sits +on a sofa. +</p> + +<p> +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, <q>he may multiply wives +for himself so long as they do not turn away his heart.</q> R. +Simon said, <q>even if one turn away his heart, he should not +marry her.</q> If so, wherefore is it said, <q>he must not multiply +for himself wives, even though they be as Abigail</q>? 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 +<pb n='165'/><anchor id='Pg165'/> +in judgment it is with him. When he is seated it is before him, +as is said, <q>And it shall be with him, and he shall read therein +all the days of his life.</q><note place='foot'>Deut. xvii. 19.</note> +</p> + +<p> +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, +<q>Thou shalt in any wise set him king over thee,</q><note place='foot'>Deut. +xvii. 15.</note> that his +dread be upon thee. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter III</head> + +<p> +1. <q>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.</q> The +words of R. Meier. But the Sages say, <q>the two judges +choose for themselves the other.</q> <q>This one may declare the +judge of that one illegal. And that one may declare the +judge of this one illegal.</q> The words of R. Meier. But the +Sages say, <q>it is only when witness can be brought against +them that they are related or unlawful.</q> <q>But if they be +righteous or experienced, they must not be declared illegal.</q> +<q>This one may declare illegal the witness of that one. And +that one may declare illegal the witness of this one.</q> The +words of R. Meier. But the Sages say, <q>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.</q> +</p> + +<p> +2. One said to the other, <q>I trust my father,</q> <q>I trust +thy father,</q> <q>I trust three cowherds.</q> R. Meier said, <q>he +may change his mind.</q> But the Sages say, <q>he must not +change.</q> If he must give an oath to his companion, and he +said to him, <q>vow to me by the life of thy head</q>? R. Meier +said, <q>he may change his mind.</q> But the Sages say, <q>he +must not change his mind.</q> +</p> + +<p> +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, <q>at first they +were called gatherers on the Sabbatical year; when they were +forced by Gentiles to cultivate the ground, they changed to +<pb n='166'/><anchor id='Pg166'/> +call them traders on the Sabbatical year.</q> R. Judah said, <q>it +is only when they have no other occupation but this one alone: +but if they have another occupation, they are allowed.</q> +</p> + +<p> +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, <q>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.</q> <q>One was related and became +estranged?</q> <q>He is lawful.</q> R. Judah said, <q>even if his +daughter died, and he has children left by her, they are related.</q> +</p> + +<p> +5. <q>Who is a friend? and who is an enemy?</q> <q>A friend +is the bridegroom's best man, an enemy is everyone who has +not spoken with him three days in malice.</q> The Sages replied +to him, <q>Israelites are not so suspicious.</q> +</p> + +<p> +6. <q>How are witnesses examined?</q> <q>They are brought +in and intimidated; and all other men are driven out.</q> And +the chief of the witnesses is left, and they say to him, <q>tell +us how do you know that this man is indebted to that man?</q> +If the witness said, <q>he told me that I am indebted to him</q>—<q>such +a man told me that he is indebted to him</q>—he has +said nothing, till he shall say, <q>he acknowledged in our presence +that he owed him 200 zuz.</q> 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 <q>he is clear,</q> and one said <q>he is indebted</q>? <q>He is +cleared.</q> <q>Two said, he is indebted, and one said, he is +clear?</q> <q>He is indebted.</q> <q>One said he is clear, and one +said he is indebted? And even if two pronounced him clear +or indebted, and one said, <q>I don't know</q>?</q> <q>The judges +must be increased.</q> +</p> + +<p> +7. The matter is finished. They bring in the plaintiff and +defendant. The chief judge says, <q>thou, such a one, art clear; +thou such a one, art indebted.</q> <q>And whence know we +that one of the judges on going out should not say, <q>I was +<pb n='167'/><anchor id='Pg167'/> +for clearing him, but my colleagues pronounced him indebted, +but what shall I do when my colleagues are too many for +me</q>?</q> <q>Of this man it is said, <q>Thou shalt not go up and +down as a tale-bearer among thy people</q>;<note place='foot'>Lev. +xix. 16.</note> and it is said, <q>A tale-bearer revealeth +secrets.</q></q><note place='foot'>Prov. xi. 13.</note> +</p> + +<p> +8. At any time the one condemned may bring evidence and +annul the judgment. The judges said to him, <q>bring all your +evidence within thirty days from this date.</q> 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, +<q>what shall he do if he did not find them within thirty days, +but found them after thirty days?</q> <q>The judges said to him, +<q>bring witnesses</q>; and he said, <q>I have no witnesses</q>; they +said, <q>bring evidence</q>; and he said, <q>I have no evidence</q>; +but afterward he found evidence, and found witnesses?</q> +<q>They are nothing.</q> Rabban Simon, the son of Gamaliel, +said, <q>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?</q> <q>They said to him, <q>bring +witnesses</q>; he said, <q>I have no witnesses.</q> <q>Bring evidence,</q> +and he said, <q>I have no evidence.</q></q> <q>He saw that he will +be pronounced indebted in judgment, and he said, <q>approach +such a one, and such a one, and bear witness for me,</q> or <q>he +pulled out evidence from his pocket</q>?</q> <q>It is nothing.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter IV</head> + +<p> +1. Judgments in money and judgments in souls must be +equally inquired into and investigated; as is said, <q>Ye shall +have one manner of law.</q><note place='foot'>Lev. xxiv. +22.</note> <q>What is the difference between +judgments in money and judgments in souls?</q> <q>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; +<pb n='168'/><anchor id='Pg168'/> +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.</q><note place='foot'>This +rule was violated in the case of our Lord Jesus Christ. Matt. xxvi. +xxvii.; Mark xiv.; Luke xxii. xxiii.; John xix.</note> +</p> + +<p> +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. +</p> + +<p> +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, <q>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.</q> +</p> + +<p> +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, +<pb n='169'/><anchor id='Pg169'/> +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. +</p> + +<p> +5. <q>How did the judges intimidate witnesses in the testimony +for souls?</q> <q>They introduced them, and intimidated +them.</q> <q>Perhaps you are speaking from guess? or from +hearsay? witness from witness? or from a trustworthy man +we heard it?</q> Or, perhaps, <q>you don't know that at the last +we shall proceed to inquire into your own character and investigate +it.</q> <q>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.</q> So we find it with +Cain when he slew his brother. It is said of him,<note place='foot'>Gen. +iv. 10.</note> <q>the voice +of thy brother's bloods crieth.</q> 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, <q>for my +sake was the world created.</q> But, perhaps, the witnesses will +say <q>what is this trouble to us?</q> But is it not already said, +<q>And is a witness, whether he hath seen or known of it; if +he do not utter it?</q><note place='foot'>Lev. v. 1.</note> +But perhaps the witnesses will say, <q>what is it to us, to be +guilty of this man's blood?</q> But is it not already said, +<q>When the wicked perish, there is shouting</q>?<note place='foot'>Prov. +xi. 10.</note> +</p> + +</div> + +<pb n='170'/><anchor id='Pg170'/> + +<div> +<index index='pdf'/> +<head>Chapter V</head> + +<p> +1. The witnesses were examined with seven investigations. +<q>In what Sabbatical year?</q> <q>In what year?</q> <q>In what +month?</q> <q>What date in the month?</q> <q>What day?</q> <q>What +hour?</q> <q>What place?</q> R. José said, <q>What day?</q> <q>What +hour?</q> <q>What place?</q> <q>Did you know him?</q> <q>Did +you warn him?</q> In a case of idolatry, <q>whom did he serve?</q> +<q>And with what did he serve?</q> +</p> + +<p> +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, <q>I +don't know,</q> their witness is worthless. In examinations, +if one say, <q>I don't know,</q> and even two say, <q>we don't +know,</q> their witness stands. Whether in investigations or +examinations, when they contradict each other, their witness +is worthless. +</p> + +<p> +3. One witness said, <q>on the second of the month,</q> and +another witness said, <q>the third of the month.</q> Their witness +stands. Because one knows of the intercalary month, +and another does not know of the intercalary month. One +said, <q>on the third,</q> and another said, <q>on the fifth</q>; their +witness is worthless. One said, <q>at the second hour,</q> and +another said, <q>at the third hour</q>; their witness stands. One +said, <q>at the third,</q> and another said, <q>at the fifth</q>; their +witness is worthless. R. Judah said, <q>it stands.</q> One said, +<q>on the fifth,</q> and another said, <q>on the seventh</q>; 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. +</p> + +<p> +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, <q>I possess information +to clear him.</q> Or one of the disciples of the Sanhedrin +says, <q>I possess information for condemning.</q> They +order him to keep silence. One of the disciples of the Sanhedrin +says, <q>I possess information to clear him.</q> 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, +<pb n='171'/><anchor id='Pg171'/> +they give him a hearing. And even when he (the +accused) says, <q>I possess information for clearing myself,</q> +the judges give him a hearing; only there must be substantial +information in his words. +</p> + +<p> +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, <q>I was for clearing, and +I am for clearing in my place.</q> And he who was for condemning +said, <q>I was for condemning, and I am for condemning +in my place.</q> 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. <q>Twelve cleared him, +and eleven condemned?</q> <q>He is clear.</q> <q>Twelve condemned +him, and eleven cleared him, and even eleven cleared, +and eleven condemned,</q> and one said, <q>I don't know.</q> And +even twenty-two cleared or condemned, and one said, <q>I don't +know?</q> <q>They must add judges.</q> <q>How many do they +add as judges two by two?</q> <q>Up to seventy-one.</q> <q>Thirty-six +cleared him, and thirty-five condemned him?</q> <q>He is +clear.</q> <q>Thirty-six condemned him, and thirty-five cleared +him?</q> <q>They disputed with each other until one of the condemning +party acknowledged the statement of the clearing +party.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VI</head> + +<p> +1. When the judgment was finished, they brought him forth +to stone him.<note place='foot'>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, <q>Give strong drink unto him that is ready to perish, +and wine unto those that be of heavy hearts.</q></note> +The place of stoning was outside the judgment-hall; +as is said, <q>Bring him forth that hath cursed.</q><note place='foot'>Lev. +xxiv. 14.</note> +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, +<pb n='172'/><anchor id='Pg172'/> +but so that he might see him. If one said, <q>I have something +to tell for clearing,</q> this one waved the towels, and the other +galloped his horse, and stopped the accused. And even though +he himself said, <q>I have something to tell to clear myself,</q> 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), <q>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.</q> +</p> + +<p> +2. When he was ten cubits from the place of stoning, they +said to him <q>confess,</q> 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, <q>My son, give, I pray thee, glory to the Lord God of +Israel, and make confession unto him.</q><note place='foot'>Josh. +vii. 19, 20, 25</note> And Achan answered +Joshua, and said, <q>Indeed, I have sinned against the +Lord God of Israel, and thus and thus I have done.</q> <q>And +from whence know we that his confession made atonement for +him?</q> <q>As it is said, <q>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.</q></q> And if he did not know how to confess, they told +him to say, <q>let my death be an atonement for all my sins.</q> +Rabbi Judah said, <q>if he knew that he was falsely condemned, +he said, <q>let my death be an atonement for all my sins, except +this one</q>;</q> the (Sages) said, <q>if so, every man will speak thus +to make themselves innocent.</q> +</p> + +<p> +3. When he was four cubits from the place of stoning, they +stripped off his garments. <q>If a man, they covered him in +front; if a woman, before and behind.</q> The words of Rabbi +Judah. But the Sages say <q>a man was stoned naked, but the +woman was not stoned naked.</q> +</p> + +<p> +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 +<pb n='173'/><anchor id='Pg173'/> +stoning was finished. But if not, he was stoned by all Israel, +as is said, <q>The hands of the witnesses shall be first upon him +to put him to death, and afterward the hands of all the +people.</q><note place='foot'>Deut. xvii. 7.</note> +<q>All who were stoned were hung up.</q> The words of Rabbi +Eliezer. But the Sages say, <q>none were hung up, save the +blasphemer and the idolater.</q> <q>The man is to be hung with +his face toward the people, but the woman with her face toward +the wood.</q> The words of Rabbi Eliezer. But the Sages +say, <q>the man was hung up, but they do not hang up a +woman.</q> Rabbi Eleazar said to them, <q>and did not Simon, +the son of Shatach, hang women in Askalon?</q> They said +to him, <q>he hung up eighty women (witches), and two could +not be judged, in one day.</q> <q>How did they hang him?</q> +<q>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</q> (by them). R. José said, <q>the beam was +inclined against the wall, and he was hung upon it, just as the +butchers do.</q> And they loosed him immediately afterward. +<q>But if he was out all night?</q> <q>It was a transgression of +a negative command, as is said, <q>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),</q></q><note place='foot'>Deut. +xxi. 23.</note> etc. As one says, <q>wherefore is this one hung?</q> <q>Because he +blasphemed the NAME, and it follows that the heavenly NAME +is profaned.</q> +</p> + +<p> +5. Rabbi Meier said, <q>when man is sorrowful,<note place='foot'>This +supposes a man sorrowful, because he is obliged to punish his own +son.</note> what language does the +Shekinah<note place='foot'><hi rend='italic'>I.e.</hi>, the Divine Presence. The +luminous cloud of glory in the Holy of Holies.</note> make him to utter?</q> If it be +lawful so to speak, <q>my head makes me ashamed, my arm +makes me ashamed.</q> 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 +<pb n='174'/><anchor id='Pg174'/> +prepared for the Judgment Hall—one for the stoned and the +burned, and one for those beheaded and strangled. +</p> + +<p> +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, <q>know there is +nothing in our hearts against you, as your judgment was +true.</q> And they did not mourn, but were gloomy, since gloominess +is only in the heart. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VII</head> + +<p> +1. Four punishments were permitted to the supreme court—stoning, +burning, beheading, and strangling. R. Simon +said, <q>burning, stoning, strangling, and beheading.</q> The +preceding chapter is the order of stoning. +</p> + +<p> +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, +<q>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.</q> +Said R. Eleazar the son of Zadok, <q>it happened with the +daughter of a priest, who was immoral, that they surrounded +her with dry branches and burned her.</q> The Sages replied, +<q>because the court at that time was unskilled.</q> +</p> + +<p> +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, <q>that was an abuse; they only rested his head +on a block, and hewed it off with an axe.</q> The Sages replied +to him, <q>no death is a greater abuse than that.</q> 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. +</p> + +<p> +4. These were stoned; ... a blasphemer, and an +<pb n='175'/><anchor id='Pg175'/> +idolater, and he who gave his seed to Molech, and one with a +familiar spirit,<note place='foot'>The words in the original, <q>Baal +Aob,</q> are supposed by some to denote a ventriloquist from <q>Aob,</q> meaning a +<q>bottle</q> or <q>stomach.</q> <q>Aob</q> seems, however, much more likely to be +allied to the Coptic word for <q>a serpent</q> or <q>Python.</q> Acts xvi. +16.</note> 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. +</p> + +<p> +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, <q>José shall beat José.</q> 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, <q>tell us clearly what thou hast +heard?</q> and he said it. And the judges stood up on their +feet, and rent their garments,<note place='foot'>Matt. xxvi. +65.</note> and they were never sewn +again. And the second witness said, <q>even I (heard) as he,</q> +and the third said, <q>even I (heard) as he.</q> +</p> + +<p> +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, <q>thou art my God.</q> 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. +<q>He exposed himself to Baal peor?</q> <q>That is positive service.</q> +<q>He cast a stone to Mercury?</q> <q>That is positive +service.</q> +</p> + +<p> +7. He who gave his seed to Molech<note place='foot'>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; <q>but whosoever offered his son, they +opened to him the seventh chapel.</q> The face of Molech was like the face of +a calf, and the image stretched forth its hands <q>as a man who opens his hands +to receive something of his neighbor.</q> <q>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.</q> They called it Tophet; because they made a noise with +drums (<q>tophim</q>), 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 (<q>menahem</q>) in his anguish. Others say it was called Hinnom, because +the priests used to say, <q>May it profit thee—may it be sweet to +thee.</q></note> is not guilty till he hand +<pb n='176'/><anchor id='Pg176'/> +it to Molech, and pass it through the fire. <q>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?</q> <q>He is +not guilty till he hand it to Molech, and pass it through the +fire.</q> 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. +</p> + +<p> +8. He who profaned the Sabbath by aught which renders +him guilty of presumption is to be cut off;<note place='foot'>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.</note> 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. <q>If he curse them with a substituted name of +God?</q> R. Meier pronounces him <q>guilty</q>; but the Sages +<q>free him.</q> +</p> + +<p> +9. <q>If one came to a betrothed maid?</q> <q>He is not guilty, +except she be a virgin, and betrothed, and in the house of her +father.</q> <q>If two came to her?</q> <q>The first is to be stoned +and the second strangled.</q> +</p> + +<p> +10. <q>The enticer to idolatry?</q> <q>This ordinary man enticed +an ordinary man; he said to him, <q>there is an object +of fear in such a place, so it eats, so it drinks, so it does good, +so it does evil.</q></q> 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, <q>I have companions who desire to +hear so and so.</q> <q>If he be cunning, and he does not speak +before them?</q> <q>Witnesses are concealed behind a wall, and +he says to the idolater, <q>tell me what thou saidst to me alone,</q> +and the idolater told him. And he replied to him, <q>how can +we leave our God, who is in heaven, and go and serve wood and +stone?</q></q> <q>If the idolater returned from his sin, it is well; but +if he said, <q>so is our duty, and so it is excellent for us,</q> they who +stood behind the wall bring him to the judgment-hall, and +stone him; if he said, <q>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, +<pb n='177'/><anchor id='Pg177'/> +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</q>—the +withdrawer is he who says, <q>let us go and serve idols.</q></q> +</p> + +<p> +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, <q>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.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VIII</head> + +<p> +1. A son stubborn and rebellious.<note place='foot'>Deut. xxi. +18.</note> <q>From what time is +he decidedly a son stubborn and rebellious?</q> <q>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.</q> +</p> + +<p> +2. <q>From what time is he guilty?</q> <q>From the time he +ate three-quarters of a pound of flesh, and drank half a log of +Italian wine.</q> R. José said, <q>a pound of flesh and a log of +wine.</q> <q>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?</q> <q>He is not a son stubborn and rebellious +till he eat flesh and drink wine,</q> as is said, <q>A glutton and a +drunkard</q>;<note place='foot'>Deut. xxi. 20.</note> and +even though there is no conclusive evidence, +there is a memorial to the matter, as is said, <q>Be not among +winebibbers; among riotous eaters of flesh.</q><note place='foot'>Prov. xxiii. 20.</note> +</p> + +<p> +3. <q>If he steal it from his father, and eat it (with permission) +on the property of his father; from others, and eat it +<pb n='178'/><anchor id='Pg178'/> +on the property of others; from others, and eat it on the +property of his father?</q> <q>He is not a son stubborn and rebellious +till he steal it from his father and eat it on the property +of others.</q> R. José, the son of R. Judah, said, <q>till he steal +it from his father and from his mother.</q> +</p> + +<p> +4. <q>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?</q> <q>He is not declared a son stubborn +and rebellious until both of them desire it.</q> R. Judah said, +<q>if his mother was not suitable for his father, he is not declared +a son stubborn and rebellious.</q> <q>One of them was +broken-handed, or lame, or dumb, or blind, or deaf?</q> <q>He is +not declared a son stubborn and rebellious,</q> as is said, <q><q>Then +shall his father and his mother lay hold on him,</q><note place='foot'>Deut. +xxi. 19, 20.</note> which is +impossible if they be broken-handed; <q>and bring him out,</q> +which is impossible if they be lame; <q>and they shall say,</q> +which is impossible if they be dumb; <q>this our son,</q> which is +impossible if they be blind; <q>he will not obey our voice,</q> which +is impossible if they be deaf. They must warn him before +three judges, and then flog him.</q> <q>He returned to his bad +habits?</q> <q>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, <q>this our son</q> who was flogged before you.</q> +<q>He ran away before his judgment was finished, and afterward +came to puberty?</q> <q>He is free.</q> <q>But if he ran +away after the decision and then came to puberty?</q> <q>He is +guilty.</q> +</p> + +<p> +5. A son stubborn and rebellious is judged for the sake of his +future prospects. The law says, <q>better die when he is innocent, +and not die when he is guilty.</q> 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 +<pb n='179'/><anchor id='Pg179'/> +is evil for them, and evil for the world; but for the righteous, it +is pleasant for them, and pleasant for the world. +</p> + +<p> +6. If one engaged in burglary, he is judged for the sake of +his future prospects. <q>He engaged in burglary and broke +a barrel?</q> <q>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.</q> +</p> + +<p> +7. These are they who are rescued<note place='foot'><hi rend='italic'>I.e.</hi>, +they are saved from crime by immediately depriving them of life. +This summary mode of procedure was called <q>the rebel's beating.</q> It was a +kind of lynch law inflicted by the people at once. John viii. 59.</note> +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.<note place='foot'>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.</note> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter IX</head> + +<p> +1. And these are to be beheaded. The murderer and the +men of a city withdrawn to idolatry. <q>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?</q> <q>He is +guilty.</q> <q>He pushed him into the midst of water, or into the +midst of fire, and he could come out, but he died?</q> <q>He +is free.</q> <q>He encouraged a dog against him, he encouraged +a serpent against him?</q> <q>He is free.</q> <q>He caused a serpent +to bite him?</q> Rabbi Judah declared him <q>guilty,</q> but +the Sages <q>freed him.</q> <q>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?</q> <q>He is +guilty.</q> R. Nehemiah said, <q>he is free, because there are +extenuating circumstances in the matter.</q> +</p> + +<p> +2. <q>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?</q> <q>He is free.</q> <q>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?</q> <q>He is free.</q> <q>His intention was to smite him +<pb n='180'/><anchor id='Pg180'/> +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?</q> <q>He is free.</q> <q>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?</q> <q>He is free.</q> +<q>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?</q> <q>He is free.</q> <q>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?</q> <q>He is guilty.</q> <q>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?</q> <q>He +is guilty.</q> R. Simon said, <q>even if his intention be to kill this +one, and he killed that one, he is free.</q> +</p> + +<p> +3. <q>A murderer, who is mingled with others?</q> <q>All are +to be freed.</q> R. Judah said, <q>they are to be collected in a +prison.</q> <q>Several condemned to (different) deaths are promiscuously +mingled?</q> <q>They are all to be adjudged the lightest +punishment.</q> <q>Those condemned to stoning with those +condemned to burning?</q> R. Simon said, <q>they are to be +condemned to stoning, because burning is more grievous,</q> but +the Sages say, <q>they are to be condemned to burning, because +stoning is more grievous.</q> To them replied R. Simon, <q>if +burning were not more grievous, it would not have been assigned +to the daughter of a priest who was immoral.</q> They +replied to him, <q>if stoning were not more grievous, it would +not have been assigned to the blasphemer, and the idolater.</q> +<q>Those condemned to beheading, mingled with those condemned +to strangling?</q> R. Simon said, <q>they are to be put +to death with the sword,</q> but the Sages say, <q>with strangling.</q> +</p> + +<p> +4. <q>He who is found guilty of two deaths by the judges?</q> +<q>He is condemned to the more grievous punishment.</q> <q>He +committed a transgression, which made him deserve two +deaths?</q> <q>He is condemned to the more grievous.</q> R. José +said, <q>he is condemned for the first deed which he committed.</q> +</p> + +<p> +5. <q>He who is flogged once and again?</q> <q>The judges commit +<pb n='181'/><anchor id='Pg181'/> +him to prison, and they give him barley to eat till his belly +bursts.</q> <q>He who killed a person without witnesses?</q> <q>They +commit him to prison, and they give him to eat the bread of adversity, +and the water of affliction.</q><note place='foot'>Isa. xxx. 20.</note> +</p> + +<p> +6. <q>A thief who stole a sacred vessel, and he who cursed +in necromancy, and the paramour of an Aramæan?</q> <q>The +avengers may at once fall upon him.</q> <q>The priest who served +in legal uncleanness?</q> <q>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.</q> <q>A stranger who served in the sanctuary?</q> R. Akiba +said, he is to be killed <q>with strangling,</q> but the Sages say, +<q>by the visitation of heaven.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter X</head> + +<p> +1. All Israel have a portion in the world to come, as is said, +<q>Thy people also shall be all righteous,</q><note place='foot'>Isa. +lx. 21.</note> 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, <q>even he who reads in forbidden<note place='foot'>Literally, +outside.</note> books, and he who +mutters over a wound</q>; and he said, <q>I will put none of +these diseases upon thee, which I have brought upon the Egyptians: for I +am the Lord that healeth thee.</q><note place='foot'>Exod. xv. 26.</note> Aba Shaul +said, <q>even to meditate the NAME<note place='foot'><hi rend='italic'>I.e.</hi>, to +meditate with the intention to mutter JEHOVAH over a wound.</note> in its letters.</q> +</p> + +<p> +2. Three kings and four ordinary persons have no portion +in the world to come. Three kings, Jeroboam, Ahab, and +Manasseh. R. Judah said, <q>Manasseh had a portion in the +world to come,</q> as is said, <q>And prayed unto him, and he was +entreated of him, and heard his supplication, and brought him +again to Jerusalem into his kingdom.</q><note place='foot'>2 Chron. +xxxiii. 13.</note> The Sages said to +him, <q>He brought him back to his kingdom, but He did not +bring him back to life in the world to come.</q> Four ordinary +persons, Balaam, and Doeg, and Ahitophel, and Gehazi, have +no portion in the world to come. +</p> + +<p> +3. The generation of the deluge has no portion in the world +<pb n='182'/><anchor id='Pg182'/> +to come, and they stand not in judgment, as is said, <q>My +Spirit shall not always strive with man.</q><note place='foot'>Gen. vi. 3.</note> (They +have) neither judgment nor spirit. The generation of the dispersion has +no portion in the world to come, as is said, <q>So the Lord +scattered them abroad from thence upon the face of all the +earth.</q><note place='foot'>Gen. xi. 8.</note> 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, <q>But the men of Sodom were wicked and sinners before +the Lord exceedingly,</q><note place='foot'>Gen. xiii. 13.</note> wicked in this world, +and sinners in the world to come. But they will stand in judgment. +R. Nehemiah said, <q>neither one nor other will stand in judgment,</q> +as is said, <q>Therefore the ungodly shall not stand in +the judgment, nor sinners in the congregation of the righteous.</q><note place='foot'>Ps. +i. 5.</note> <q>Therefore the wicked shall not stand in judgment;</q> +this is the generation of the deluge: <q>Nor sinners +in the congregation of the righteous;</q> these are the men of +Sodom. The (Sages) said to him, <q>they do not stand in the +congregation of the righteous, but they stand in the congregation +of the wicked.</q> The spies have no portion in the world +to come, as is said, <q>Even those men that did bring up the +evil report upon the land, died by the plague before the +Lord.</q><note place='foot'>Num. xiv. 37.</note> And they died in this world. They also +died in the plague in the world to come. <q>The generation of the +wilderness has no portion in the world to come, and they will +not stand in judgment, as is said, <q>In this wilderness they +shall be consumed, and there they shall die.</q></q><note place='foot'>Num. xiv. +35.</note> The words of R. Akiba. R. Eliezer said, <q>of them He said, <q>Gather my +saints together unto me, those that have made a covenant +with me by sacrifice.</q></q><note place='foot'>Ps. l. 5.</note> <q>The congregation of +Korah will not come up, as is said, <q>And the earth closed upon +them</q><note place='foot'>Num. xvi. 33.</note> in this world. <q>And they perished from +among the congregation</q> in the world to come.</q> The words of R. Akiba. R. +Eliezer said, <q>of them he said, <q>The Lord killeth and maketh +alive; he bringeth down to the grave and bringeth up.</q></q><note place='foot'>1 Sam. +ii. 6.</note> <q>The ten tribes will not return, as is said, <q>And cast them into +another land, as it is this day</q>;<note place='foot'>Deut. xxix. 28.</note> as the day +departs and does +<pb n='183'/><anchor id='Pg183'/> +not return, so they depart and do not return.</q> The words of +R. Akiba. R. Eliezer said, <q>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.</q> +</p> + +<p> +4. The men of a city withdrawn to idolatry have no portion +in the world to come, as is said, <q>Certain men, the children +of Belial, are gone out from among you and have withdrawn +the inhabitants of their city,</q><note place='foot'>Deut. xiii. 13.</note> 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. +</p> + +<p> +5. <q>Thou shalt surely smite the inhabitants of that city,</q><note place='foot'>Deut. +xiii. 15.</note> etc. A caravan of asses or camels passing from place to place +are delivered, as is said, <q>Destroying it utterly and all that is +therein,</q> etc. From thence they said, <q>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.</q> +</p> + +<p> +6. <q>And thou shalt gather all the spoil of it into the midst +of the street thereof.</q><note place='foot'>Deut. xiii. 16.</note> If it have no +street, they must make a street for it. If there be a street outside of it, they bring +it inside. <q>And shalt burn with fire the city and all the spoil +thereof,</q> 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. <q>Every whit for the Lord +thy God.</q> Said R. Simon, <q>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.</q> <q>And it shall be a heap forever; it shall not be +built again.</q> <q>Thou shalt not make of it even gardens or +parks.</q> The words of R. José, the Galilean. R. Akiba said, +<q>it shall not be builded again. It must not be built as it was +<pb n='184'/><anchor id='Pg184'/> +before, but it may be made (into) gardens and parks.</q> <q>And +there shall cleave naught of the cursed thing to thine hand.</q><note place='foot'>Deut. +xiii. 17.</note> 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. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter XI</head> + +<p> +1. These are to be strangled—he who beats his father or +his mother, and he who steals a soul from Israel, and an +<q>elder</q> 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, <q>till he +bring him on his property and obtain service by him,</q> as is +said, <q>And maketh merchandise of him, or selleth him.</q><note place='foot'>Deut. +xxiv. 7.</note> <q>If he steal his own son?</q> R. Ishmael, the son of R. +Jochanan, the son of Beroka, pronounces him <q>guilty,</q> but +the sages pronounce him <q>free.</q> <q>If he stole one, half a +servant and half free?</q> R. Judah pronounces him <q>guilty,</q> +but the Sages pronounce him <q>free.</q> +</p> + +<p> +2. The elder rebellious against the decision of the judges? +as it is said, <q>If there arise a matter too hard for thee in +judgment,</q><note place='foot'>Deut. xvii. 8.</note> 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, <q>so I expounded, and so my companions +expounded; so I taught, and so my companions taught.</q> 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, +<q>so I expounded, and so my companions expounded; so I +taught, and so my companions taught.</q> If they listened to +them, they told them; but if not, both parties went to the supreme +<pb n='185'/><anchor id='Pg185'/> +court in the chamber of hewn stone, because from it +the Law proceeded forth to all Israel, as is said, <q>Of that +place which the Lord shall choose.</q><note place='foot'>Deut. xvii. 10.</note> <q>If +the rebellious elder returned to his city, and taught as before?</q> <q>He is free.</q> +<q>But if he decided to practise false teaching?</q> <q>He is +guilty,</q> as is said, <q>And the man that will do +presumptuously.</q><note place='foot'>Deut. xvii. 12.</note> 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. +</p> + +<p> +3. The burden in the words of the scribes is greater than +the burden in the words of the law. He who said, <q>There are +no phylacteries, so as to transgress the words of the law?</q> +<q>He is free.</q> He who said, <q>There are five frontlets, so as +to add to the words of the scribes?</q> <q>He is guilty.</q> +</p> + +<p> +4. <q>The judges do not put such an offender to death in +the tribunal of his city, nor in the tribunal of Jabneh,<note place='foot'>Now called +Yebna.</note> 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, <q>And all the people shall hear and fear, +and do no more presumptuously.</q></q><note place='foot'>Deut. xvii. 13.</note> The +words of R. Akiba. R. Judah said, <q>they do not cause him anguish in delaying his +judgment, but they execute him off-hand.</q> And they write +and send messengers to all places, <q>Such a man, the son of +such a man, is condemned to death by the tribunal.</q> +</p> + +<p> +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, <q>I will require it of him.</q><note place='foot'>Deut. xviii. 19.</note> +</p> + +<p> +6. And he who prophesied in the name of idolatry and +said, <q>so the idol said,</q> 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. +</p> + +</div> + +</div> + +<pb n='186'/><anchor id='Pg186'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>On Idolatry<note place='foot'>Literally, strange worship. It chiefly means the +worship of the stars and other heavenly bodies.</note></head> + +<quote rend='display'> +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. +</quote> + +<div> +<index index='pdf'/> +<head>Chapter I</head> + +<p> +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, <q>it is allowed to take +payment from them, since it is unsatisfactory to the idolater.</q> +The (Sages) answered him, <q>though it is unpleasant to him +now, he rejoices afterward.</q> +</p> + +<p> +2. R. Ishmael said, <q>three days before and three days after +their feasts it is forbidden.</q> But the Sages say, <q>before their +feasts it is forbidden, after their feasts it is allowed.</q> +</p> + +<p> +3. <q>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.</q> The words of R. Meier. But the Sages say, +<q>every death anniversary in which there is burning of incense,<note place='foot'>Jer. +xxxiv. 5.</note> there is in it the worship of idols. But if there be no +burning of incense there is no worship of idols.</q> <q>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?</q> +<q>It is not forbidden to deal with them save on this day of his +feast, and with this man who keeps the feast only.</q> +</p> + +<pb n='187'/><anchor id='Pg187'/> + +<p> +4. <q>The city in which there exists idolatry outside the +city?</q> <q>It is allowed to deal with the idolaters.</q> <q>If the +idolatry be outside?</q> <q>Inside it is allowed.</q> <q>How is it +with going there?</q> <q>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.</q> +</p> + +<p> +5. <q>If in the city in which there exists idolatry there be +shops, some decorated with idolatrous crowns, and some without +decoration?</q> This was the case in Bethshan; and the +Sages say, <q>the decorated ones are forbidden for dealing, and +those not decorated are allowed.</q> +</p> + +<p> +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, <q>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.</q> And all other +things for ordinary uses are allowed—but if they be declared +to be for idolatry, they are forbidden. R. Meier said, <q>even +the fine dates, and the date sap,<note place='foot'>Or sugar-cane.</note> and the +Jericho dates, are forbidden for sale to idolaters.</q> +</p> + +<p> +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. +</p> + +<p> +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,<note place='foot'>For executions.</note> judgment-seats, and +stadiums,<note place='foot'>For races.</note> and bemas.<note place='foot'>Where +harangues were delivered involving life and death.</note> 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. +</p> + +<p> +9. And Israelites must not make decorations for idols, necklaces, +and nose-rings, and rings. R. Eleazar said, <q>for pay it +is allowed.</q> Men must not sell to them what is fastened to +the ground. But one may sell it after it is cut down. R. Judah +<pb n='188'/><anchor id='Pg188'/> +said, <q>one may sell it to a heathen on condition that he cuts +it down.</q> +</p> + +<p> +10. <q>Men must not let to them buildings<note place='foot'>Nor graves.</note> 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.</q> +The words of R. Meier. R. José said, <q>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.</q> 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, <q>Thou shalt not bring in +abomination into thy house.</q><note place='foot'>Deut. vii. 26.</note> And everywhere a +man must not hire to a heathen his bath, because it is called by his +name. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter II</head> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +3. <q>Israelites may take from them medicine to cure property; +but not to cure persons. And they are not to be shaved +by them anywhere.</q> The words of R. Meier. But the Sages +say, <q>under public observation it is allowed, but not entirely +alone.</q> +</p> + +<p> +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<note place='foot'>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.</note> with its fragments, and hides of animals with their +hearts<note place='foot'>The heart torn out of the animal when alive to be offered in +idolatrous worship.</note> (torn +<pb n='189'/><anchor id='Pg189'/> +out). Rabbi Simon, the son of Gamaliel, said, <q>when the +rent is round, it is forbidden, when lengthwise, it is allowed.</q> +<q>The flesh brought in for idolatry is allowed; but that which +is brought out is forbidden, because it is the sacrifice for the +dead.</q> 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. <q>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.</q> +The words of R. Meier. But the Sages say, <q>every +use of them is not forbidden.</q> <q>Grape-stones and grape-skins +of the idolaters are forbidden, and every use of them +is strictly forbidden.</q> The words of R. Meier. But the Sages +say, <q>when moist, they are forbidden; but when dry, they +are allowed.</q> <q>Fish-brine and the cheese from Bethuniki,<note place='foot'>A +village where calves were offered in idolatry. Consequently the rennet +was forbidden, and the cheese made from their rennet was also forbidden.</note> +a village of the idolaters, are forbidden, and every use of them +strictly forbidden.</q> The words of R. Meier. But the Sages +say, <q>every use of them is not forbidden.</q> R. Judah related, +that R. Ishmael asked R. Joshua, as they were journeying +along the road—he said to him, <q>why do they forbid the +cheese of idolaters?</q> He replied to him, <q>because they cause +it to ferment with the stomach of a carcass.</q> R. Ishmael said +to him, <q>and is not the stomach of a burnt-offering of more +importance than the stomach of a carcass,</q> and it was said, +<q>the priest who was so minded supped the milk that was in +it,</q> but the Sages did not agree with him, and they said, <q>the +priests do not use it, and they are not guilty.</q> He changed +the conversation, and said to him, <q>because they ferment it +with the stomach of a calf (devoted) to idolatry.</q> He said +to him, <q>if so, why do they not forbid it for every use?</q> He +turned to another subject, and said to him, <q>brother Ishmael, +how do you read, <q>For thy love is better than wine,</q><note place='foot'>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.</note> +or <q>For thy love is good</q>?</q> He replied to him, <q>For thy love is +good.</q> He said to him, <q>it is not so, since the next verse explains +it, <q>Because of the savor of thy good ointments.</q></q> +</p> + +<p> +5. These things of the idolaters are forbidden, but every +<pb n='190'/><anchor id='Pg190'/> +use of them is not strictly forbidden; milk which a heathen +milked, and an Israelite did not see it. <q>Their bread and +oil?</q> <q>Rabbi and his colleagues allowed oil.</q> 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 assafœtida, and spiced salt, are forbidden; but every +use of them is not strictly forbidden. +</p> + +<p> +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,<note place='foot'><hi rend='italic'>I.e.</hi>, for legal +defilement.</note> 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 assafœtida, and +olives crushed into round cakes. R. José said, <q>the kernels +detached from the olives are forbidden.</q> The locusts which +they bring from their baskets<note place='foot'>The locusts might be mixed in the +basket with wine or liquor, which would cause legal defilement.</note> are forbidden; +but those brought from their magazines are allowed. And even so is +the decision for their heave-offerings. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter III</head> + +<p> +1. <q>All images are forbidden, because they are worshipped +once a year.</q> The words of R. Meier. But the Sages say, +<q>only those are forbidden which have in their hand a staff, or +bird, or ball.</q> R. Simon, the son of Gamaliel, said, <q>all images +which have in their hand anything whatever.</q> +</p> + +<p> +2. <q>If one find the broken pieces of images?</q> <q>They are +allowed (for useful purposes).</q> <q>If one find the figure of a +hand, or the figure of a foot?</q> <q>They are forbidden, because +such as they are worshipped.</q> +</p> + +<p> +3. <q>(If one find) vessels on which is the form of the sun-disk, +the form of the moon, the form of a dragon?</q> <q>They +are to be carried into the Salt Sea.</q><note place='foot'>The Salt Sea generally means +in the Talmud the Dead Sea. It is now called by the Arabs <q>Bahr-Lût,</q> +<hi rend='italic'>i.e.</hi>, the Sea of Lot.</note> R. Simon, the son of +Gamaliel, said, <q>when such forms are on precious (vessels) +they are forbidden, when they are on insignificant (ones) they +are allowed.</q> +</p> + +<pb n='191'/><anchor id='Pg191'/> + +<p> +4. R. José said, <q>one must grind the image to powder and +scatter it to the wind, or cast it into the sea.</q> The Sages said +to him, <q>then it will make dung,</q> and it is said, <q>And there +shall not cleave to thy hand aught of the accursed thing.</q><note place='foot'>Deut. +xiii. 17.</note> +</p> + +<p> +5. Proclus, the son of a philosopher, asked R. Gamaliel, +in Acho,<note place='foot'>The modern Akka (Acre).</note> as he was bathing in the bath +of Venus, and said to him, <q>it is written in thy law, <q>and there shall not cleave +to thy hand aught of the accursed thing</q>; why dost thou bathe +in the bath of Venus?</q> He said to him, <q>men do not give +replies in the bath</q>; and when he came out he said to him, +<q>I came not within its district; it came into my district.</q> +They did not say, <q>let us make a bath to the honor of Venus, +but they said, let us make Venus an honor to the bath.</q> Another +thing: <q>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.</q> It is not said, save for their heathen gods, <q>that which +is customary from its being a god, is forbidden, that which +is not customary from its being a god, is allowed.</q> +</p> + +<p> +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, <q>Thou shalt not covet the silver +and the gold upon them to take them.</q><note place='foot'>Deut. vii. 25.</note> R. +José, the Galilean, said, <q>their gods of the mountains, but not the +mountains their gods; their gods of the hills, but not the hills +their gods.</q> <q>But why are the groves forbidden?</q> <q>Because +they are prepared by man's hands, and every object of +idolatry which is prepared by man's hands is forbidden.</q> Said +R. Akiba, <q>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.</q> +</p> + +<p> +7. <q>He who had a house joined to an idol, and it fell +down?</q> <q>It is forbidden to rebuild it.</q> <q>What shall he +do?</q> <q>He must first reduce the size of the house by four +cubits, and then rebuild it.</q> <q>If the house be in common +between him and the idol?</q> <q>It is decided to leave the four +cubits unoccupied, as its stones, wood, and dust cause defilement +like a worm, <q>Thou shalt utterly detest it.</q></q><note place='foot'>Deut. vii. +26.</note> +</p> + +<pb n='192'/><anchor id='Pg192'/> + +<p> +8. There are three sorts of buildings. The house originally +built for idolatry is forbidden. <q>If the idolater whitewashed, +and painted, and repaired it for the idol?</q> <q>He must take +down his repairs.</q> <q>If he brought in and afterward took out +the idol?</q> <q>It is allowed.</q> +</p> + +<p> +9. There are three sorts of stones. The stone originally +hewn for a pedestal to the idol is forbidden. <q>If the idolater +whitewashed, and painted, and repaired it to honor an idol?</q> +<q>He must take down his repairs.</q> <q>If he placed his idol upon +it, and afterward took it away?</q> <q>It is allowed.</q> +</p> + +<p> +10. There are three sorts of groves. The tree originally +planted to honor an idol is forbidden. <q>If the idolater cut +it, and hewed it, and made changes to honor an idol?</q> <q>He +must take down his changes.</q> <q>If he placed an idol beneath +it and abused it?</q> <q>It is allowed.</q> +</p> + +<p> +11. <q>What is a grove?</q> <q>That in which there is an idol.</q> +R. Simon said, <q>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, <q>examine +this heap.</q> And they examined it and found in it an image. +He said to them, <q>as the object of service is the image, we shall +allow the tree to you.</q></q> +</p> + +<p> +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. <q>If it occupy the +public thoroughfare and one pass beneath it?</q> <q>He is clean.</q> +</p> + +<p> +13. One may sow underneath it vegetables in winter, but +not in summer. But lettuce<note place='foot'>Lest the lettuce might derive profit from +the shade of the idolatrous grove.</note> must not be sown either in summer +or winter. R. José said, <q>not even vegetables in winter, +since the leaves would fall upon them and serve them for +dung.</q> +</p> + +<p> +14. <q>Has one taken wood from it?</q> <q>Its wood is forbidden +for every use.</q> <q>Has one heated an oven with it?</q> +<q>If the oven be new it must be broken down, and if old it +must be cooled down.</q> <q>Has one baked bread in it?</q> <q>The +use of the bread is forbidden.</q> <q>Are the loaves mixed with +other loaves, and these again with others?</q> <q>The use of all +the loaves is forbidden.</q> R. Eliezer said, <q>its value is to be +<pb n='193'/><anchor id='Pg193'/> +cast into the Salt Sea.</q> The Sages replied to him, <q>there is +no redemption for idolatry.</q> <q>Has one made out of such a +tree a weaver's shuttle?</q> <q>Its use is forbidden.</q> <q>Has one +woven a garment with it?</q> <q>The use of the garment is forbidden.</q> +<q>Is the garment mixed with other garments, and +these again with others?</q> <q>The use of all the garments is +forbidden.</q> Rabbi Eleazar said, <q>its value is to be cast into +the Salt Sea.</q> The Sages replied to him, <q>there is no redemption +for idolatry.</q> +</p> + +<p> +15. <q>How is the tree to be desecrated?</q> <q>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.</q> <q>Has he +trimmed it for the sake of the tree?</q> <q>It is forbidden.</q> <q>Has +he trimmed it, but not for the sake of the tree?</q> <q>It is allowed.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter IV</head> + +<p> +1. Rabbi Ishmael said, <q>three stones<note place='foot'>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.</note> beside each other at +the side of the image of Mercury are forbidden, but two are +allowed.</q> But the Sages say, <q>when they are within his view +they are forbidden, but when they are not within his view they +are allowed.</q> +</p> + +<p> +2. <q>Has one found money on his head, a garment, or implements +which are not offerings?</q> <q>They are allowed.</q> +Festoons of grapes, wreaths of ears of corn, and wines, and +oils, and fine flour, and everything similar offered on his altar +are forbidden. +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='194'/><anchor id='Pg194'/> +to it. <q>Has he desecrated what appertains to it?</q> +<q>What appertains to it is allowed, but the idol itself is forbidden.</q> +</p> + +<p> +5. <q>How is it to be desecrated?</q> <q>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.</q> <q>He +spits before it, he drags it, and throws dirt upon it?</q> <q>It is +not desecrated.</q> <q>Has he sold it or pledged it?</q> Rabbi says, +<q>it is desecrated.</q> But the Sages say, <q>it is not desecrated.</q> +</p> + +<p> +6. The idol, the service of which is abandoned in the time +of peace, is allowed. <q>But if its service be abandoned in time +of war?</q> <q>It is forbidden.</q><note place='foot'>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.</note> The royal pedestals<note place='foot'><hi rend='italic'>I.e.</hi>, +triumphal arches with statues upon them.</note> are forbidden, +because they are erected at the time when kings are +travelling. +</p> + +<p> +7. The elders were asked in Rome, <q>If God has no pleasure +in idolatry, why does He not destroy it?</q> They replied +to the Romans, <q>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?</q> They replied to them, <q>If so He can destroy the +object which is not wanted for the world, and leave that which +the world wants.</q> They replied to them, <q>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.</q> +</p> + +<p> +8. One may buy a wine-press pressed by an idolater, even +though he take <emph>grapes</emph> 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. <q>Has it run into the vat?</q> +<q>That which is in the vat is forbidden, but the remainder is +allowed.</q> 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 +<pb n='195'/><anchor id='Pg195'/> +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. +</p> + +<p> +9. <q>If an idolater be found standing by the side of a wine +vat, and if he have any loan upon it?</q> <q>It is forbidden.</q> +<q>If he have no loan on it?</q> <q>It is allowed.</q> <q>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?</q> All these +things once happened, and the (Sages) decided, <q>Let it be +sold.</q> But R. Simon <q>allowed it.</q> He took the barrel and +flung it in a rage into the vat. This once happened, and the +Sages allowed it. +</p> + +<p> +10. <q>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?</q> <q>It is allowed.</q> <q>In a city in which all are +idolaters?</q> <q>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.</q> R. Simon, the son +of Eleazar, said, <q>all possession of wine by idolaters is alike.</q> +<q>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?</q> <q>It is allowed.</q> <q>But if the Israelite wish to withdraw +it, and the idolater do not permit him, till he shall give +him his money for it?</q> This once happened in Bethshan, +and the Sages <q>forbade it.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter V</head> + +<p> +1. <q>Has an idolater hired an Israelite to make with him +wine of idolatrous libation?</q> <q>His wages are forbidden.</q> +<q>But if he hired him to do with him another work, even +though he say to him, <q>carry for me a barrel of wine of libation +from place to place?</q></q> <q>His wages are allowed.</q> <q>Has +one hired an ass to bring on him wine of idolatrous libation?</q> +<q>The hire is not allowed.</q> <q>Has one hired out the ass for +riding, even though the idolater put his wine flask upon him?</q> +<q>The hire is allowed.</q> +</p> + +<pb n='196'/><anchor id='Pg196'/> + +<p> +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. <q>Has the idolatrous wine +fallen on figs or on dates?</q> <q>If it convey to them a taste, +they are forbidden.</q> 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. +</p> + +<p> +3. <q>An idolater who was carrying with an Israelite pitchers +of wine from place to place?</q> <q>If it be certain that the +idolater is watched, it is allowed.</q> <q>If the Israelite let him +know that he is departing—if there be time to bore, to close, +and to seal the pitcher?</q> R. Simon, son of Gamaliel, said, +<q>it is not allowed if there be time to open, to cork, and to +seal it again.</q> <q>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?</q> <q>It is allowed.</q> <q>But if he let the idolater +know that he is departing, if there be time to bore, and cork, +and seal it again?</q> R. Simon, son of Gamaliel, said, <q>it is +not allowed if there be time to open the barrel and cork and +seal it again.</q> <q>If he leave the idolater in the wine-shop, +even though he go in and out?</q> <q>It is allowed.</q> <q>But if +he let the idolater know that he departs, if there be time to +bore, and cork, and seal it again?</q> R. Simon ben Gamaliel +said, <q>it is not allowed if there be time to open, and to cork, +and to seal it again.</q> <q>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?</q> <q>That one which is on the +table is forbidden, but that one on the sideboard is allowed.</q> +<q>But if he said to him, <q>you may mix and drink wine, even +that one on the sideboard is forbidden?</q></q><note place='foot'>Because the idolater +might have made an idolatrous libation from both flasks.</note> <q>Open barrels are +forbidden, also sealed ones, when there is time to open, and +cork, and seal them up again.</q> +</p> + +<p> +4. If foreign banditti have entered into a city in time of +peace, open barrels are forbidden—closed ones are allowed. +<pb n='197'/><anchor id='Pg197'/> +If the banditti have entered in time of war, both are equally +allowed, because there is no time for idolatrous libation. +</p> + +<p> +5. When an idolater has sent to workmen of Israel a barrel +of wine of idolatrous libation for wages, it is allowed to say, +<q>give us its value.</q> <q>But if it has come into their possession?</q> +<q>It is forbidden.</q> +</p> + +<p> +6. <q>Has one sold wine to an idolater?</q> <q>If he agreed +for the price before it is measured, its payment is allowed.</q> +<q>Has he measured it before he agreed for the price?</q> <q>Its +payment is forbidden.</q> +</p> + +<p> +7. <q>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?</q> <q>If the funnel retain +a drop of the wine of the idolater, the wine is forbidden.</q> +<q>Has one poured the wine from vessel to vessel?</q> <q>That +vessel from which he poured it is allowed, and that one into +which he poured it is forbidden.</q> +</p> + +<p> +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. +</p> + +<p> +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,<note place='foot'>Exod. xxi. 29.</note> and a heifer that is +beheaded,<note place='foot'>Deut. xxi. 4.</note> and the +birds from the leprosy, and the hair of the Nazarite,<note place='foot'>Num. vi. +18.</note> and the first-born of the ass, and flesh in milk, and the scapegoat, and +the profane animals<note place='foot'>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.</note> 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. +</p> + +<p> +10. <q>Wine of idolatrous libation which has fallen into a +vat?</q> <q>All its use is forbidden.</q> R. Simon ben Gamaliel +said, <q>it may all be sold to heathens, excepting the value of +the wine of idolatrous libation which is in it.</q> +</p> + +<pb n='198'/><anchor id='Pg198'/> + +<p> +11. <q>A stone-press which an idolater has prepared with +pitch?</q> <q>It must be cleansed, and it is clean.</q> <q>And if of +wood?</q> Rabbi said, <q>it should be cleansed</q>; and the Sages +said, <q>one must peel off the pitch; but if it be made of earthenware, +even though one peel off the pitch, it is forbidden.</q> +</p> + +<p> +12. <q>If one buy culinary utensils from an idolater?</q> <q>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;<note place='foot'>Num. xxxi. +23.</note> and the knife must be rubbed down, and it is clean.</q> +</p> + +</div> + +</div> + +<pb n='199'/><anchor id='Pg199'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>The Fathers</head> + +<quote rend='display'> +The Oral Law—Its Transmission—Names of the +<q>Receivers</q>—Maxims—Apothegms—Wisdom +of the Wise. +</quote> + +<div> +<index index='pdf'/> +<head>Chapter I</head> + +<p> +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.<note place='foot'>The men of the great synagogue +were the <q>Scribes</q> who flourished from the return out of Babylon till the +Græco-Syrian persecution, 220 <hi rend='smallcaps'>b.c.</hi> Their object +was to preserve the sacred text with scrupulous minuteness, and make +a <q>fence</q> for the law. They added numberless directions for the better observance +of the old precepts. The Scribes were succeeded by the <q>learners,</q> +the <q>repeaters,</q> and the <q>master builders,</q> who continued from 220 +<hi rend='smallcaps'>b.c.</hi> till 220 <hi rend='smallcaps'>a.d.</hi> 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.</note> They said three things, <q>be deliberate in +judgment, raise up many disciples, and make a fence for the +law.</q> +</p> + +<p> +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—<q>on the law, the service, and the acts of the +pious.</q> +</p> + +<p> +3. Antigonus of Soco received (the law) from Simon the +Just. He used to say, <q>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.</q> +</p> + +<p> +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, <q>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.</q> +</p> + +<p> +5. José, son of Jochanan of Jerusalem, said, <q>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 +<pb n='200'/><anchor id='Pg200'/> +thy neighbor's wife.</q> Hence the wise men say, <q>whoever +converses much with women brings evil on himself, neglects +the study of the law, and at last will inherit hell.</q> +</p> + +<p> +6. Joshua, son of Perechiah, and Natai the Arbelite received +the oral law from them. Joshua, son of Perechiah, said, +<q>get thyself a master, and obtain a companion, and judge all +mankind with favor.</q> +</p> + +<p> +7. Natai the Arbelite said, <q>withdraw from an evil neighbor, +and associate not with the wicked, neither flatter thyself +to escape punishment.</q> +</p> + +<p> +8. Judah, son of Tabai, and Simon, son of Shetach, received +it of them. Judah, son of Tabai, said, <q>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.</q> +</p> + +<p> +9. Simon, son of Shetach, said, <q>be extremely careful in +the examination of witnesses, and be cautious in thy words, +lest they from thence should learn to utter a falsehood.</q> +</p> + +<p> +10. Shemaiah and Abtalyon<note place='foot'>Supposed by some to be the Sameas +and Pollio of Josephus. Though others try to identify Sameas with Simon, son +of Shetach.—<q>Antiq.</q> xiv. ix. 4, etc.</note> received it from them. Shemaiah +said, <q>love thy business and hate dominion, and be +unknown to government.</q> +</p> + +<p> +11. Abtalyon said, <q>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.</q> +</p> + +<p> +12. Hillel and Shammai received it of them. Hillel said, +<q>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.</q> +</p> + +<p> +13. He used to say, <q>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.</q> +</p> + +<p> +14. He also said, <q>if I perform not good works myself, who +can do them for me?</q> and <q>when I consider myself, what am +I?</q> and <q>if not now, when shall I?</q> +</p> + +<pb n='201'/><anchor id='Pg201'/> + +<p> +15. Shammai said, <q>let thy study of the law be fixed, say little +and do much, and receive all men with an open, pleasant +face.</q> +</p> + +<p> +16. Rabban Gamaliel said, <q>procure thyself an instructor, +that thou mayest not be in doubt, and accustom not thyself to +give tithes by conjecture.</q> +</p> + +<p> +17. Simon, his son, said, <q>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,</q> and <q>whoever multiplies words causes +sin.</q> +</p> + +<p> +18. Rabban Simon, son of Gamaliel, said the duration of +the world depends on three things, justice, truth, and peace, +as is said, <q>judge truth, and justice, and peace in your gates.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter II</head> + +<p> +1. Rabbi Judah said, <q>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.</q> +</p> + +<p> +2. Rabban Gamaliel, the son of Rabban Judah the Prince, +said, <q>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.</q> +</p> + +<p> +3. <q>Be ye warned of following princes, as they only bestow +favors on men for their own interest. They show themselves +<pb n='202'/><anchor id='Pg202'/> +as friends while men are useful to them; but they will not support +a man in time of need.</q> +</p> + +<p> +4. He used to say, <q>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.</q> Hillel said, <q>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.</q> +</p> + +<p> +5. He also said, <q>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.</q> +</p> + +<p> +6. He having also seen a skull floating on the water, said, +<q>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.</q> +</p> + +<p> +7. He also said, <q>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.</q> +</p> + +<p> +8. Rabbi Jochanan, son of Zaccai, received the oral law +from Hillel and Shammai. He used to say, <q>if thou hast +spent much time in the study of the law, yet pride not thyself +thereon, because for that wast thou created.</q> 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: +<pb n='203'/><anchor id='Pg203'/> +<q>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.</q> He +used to say, <q>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.</q> Abba Saul said in his name, <q>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.</q> +</p> + +<p> +9. He also said to them, <q>go forth and consider which is +the good path for man to cleave to?</q> To this R. Eleazar +answered, <q>a good eye.</q> R. Joshua said, <q>a good companion.</q> +R. José said, <q>a good neighbor.</q> R. Simon said, <q>he +who foresees the future.</q> R. Eleazar said, <q>a good heart.</q> +He then said to them, <q>I prefer the words of R. Eleazar, son +of Arach, above yours, as his words include yours.</q> He also +said to them, <q>go forth and consider which is the bad way +that man should shun</q>; to which R. Eleazar said, <q>a bad +eye.</q> R. Joshua said, <q>a bad companion.</q> R. José said, +<q>a bad neighbor.</q> R. Simon said, <q>he who borrows and +pays not; for when one borrows from man, it is as if he borrows +from God, as is said, <q>The wicked borroweth and payeth +not again; but the righteous showeth mercy and giveth.</q></q><note place='foot'>Ps. +xxxvii. 21.</note> R. Eleazar said, <q>a bad heart.</q> He then said to them, <q>I +prefer the words of R. Eleazar, son of Arach, above yours, as +his words include yours.</q> +</p> + +<p> +10. They also said three things. R. Eleazar said, <q>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.</q> +</p> + +<p> +11. R. Joshua said, <q>the bad eye, the bad thought, and +envy of companions, cause the death of man.</q> +</p> + +<p> +12. R. José said, <q>let thy companion's property be as dear +to thee as thine own; and prepare thyself to study the law, as it +<pb n='204'/><anchor id='Pg204'/> +cometh not to thee by inheritance; and let all thine actions be +in the name of God.</q> +</p> + +<p> +13. R. Simon said, <q>be careful of reading the <q>Hear,</q><note place='foot'>Deut. vi. +4, etc.</note> 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, <q>For He is gracious and +merciful, slow to anger and of great kindness, and repenteth +Him of the evil</q>;<note place='foot'>Joel ii. 13.</note> and be not impious in thine +own sight.</q> +</p> + +<p> +14. R. Eleazar said, <q>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.</q> +</p> + +<p> +15. R. Tarphon said, <q>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.</q> +</p> + +<p> +16. He used to say, <q>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.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter III</head> + +<p> +1. Akabia, son of Mahallalel, said, <q>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.</q> +</p> + +<p> +2. Rabbi Chanina, suffragan of the priests, said, <q>pray for +the peace of the kingdom, for, were it not for its fear, men +would swallow each other alive.</q> Rabbi Chanina, son of +Theradion, said, <q>two who are sitting together and speak not +of the law are an assembly of scorners; as is said, <q>Nor sitteth +in the seat of the scornful.</q></q><note place='foot'>Ps. i. 1.</note> But two who sit +together, +<pb n='205'/><anchor id='Pg205'/> +and speak of the law, the DIVINE PRESENCE (Shechinah) +rests between them; as is said, <q>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.</q><note place='foot'>Mal. iii. 16.</note> 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, <q>He sitteth alone and keepeth silence, because +he hath borne it upon him.</q><note place='foot'>Lam. iii. 28.</note> +</p> + +<p> +3. Rabbi Simon said, <q>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, <q>For all +tables are full of vomit and filthiness, so that there is no place +clean.</q><note place='foot'>Isa. xxviii. 8.</note> 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, <q>And he said unto me, This is the +table that is before the LORD.</q></q><note place='foot'>Ezek. xli. 22.</note> +</p> + +<p> +4. R. Chanina, son of Chanina, said, <q>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.</q> +</p> + +<p> +5. R. Nechunya, son of Hakana, said, <q>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.</q> +</p> + +<p> +6. R. Chalaphta of the village of Chananya said, <q>ten men +who assemble together and study the law, the Shechinah rests +among them, as is said, <q>God standeth in the congregation +of the mighty.</q></q><note place='foot'>Ps. lxxxii. 1.</note> And hence it is inferred +that it is also so with five, because it is said, <q>and hath founded his troop in +the earth.</q><note place='foot'>Amos ix. 6.</note> And hence it is inferred that it is +likewise so with three, because it is said, <q>He judgeth among the +gods.</q><note place='foot'>Ps. lxxxii. 1.</note> And hence it is inferred that it is +also thus with two, because it is said, <q>Then they that feared the Lord spake often +one to another, and the Lord hearkened and heard, etc.</q><note place='foot'>Mal. iii. +16.</note> And +<pb n='206'/><anchor id='Pg206'/> +hence it is inferred that it is likewise so with one, because it +is said, <q>In all places where I record my name I will come +unto thee, and I will bless thee.</q><note place='foot'>Exod. xx. 24.</note> +</p> + +<p> +7. R. Eleazar of Barthota said, <q>give unto Him of His own, +for thou and all that thou hast are His.</q> And thus said David, +<q>For all things come of Thee, and of thine own have we given +Thee.</q><note place='foot'>1 Chron. xxix. 14.</note> R. Simon said, <q>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.</q> +</p> + +<p> +8. R. Dosthai, the son of Jonai, in the name of R. Meier, +said, <q>whoever forgetteth anything of what he had obtained +by study, is considered in Scripture as having endangered his +life</q>; as is said, <q>Only take heed to thyself and guard thy soul +diligently, lest thou forget the things which thine eyes have +seen.</q><note place='foot'>Deut. iv. 9.</note> <q>Perhaps his study has been too +powerful for him?</q> <q>But it is said, <q>And lest they depart from thy heart all the +days of thy life.</q></q><note place='foot'>Deut. iv. 9.</note> Hence he endangers not +his life, till he deliberately removes them from his heart. +</p> + +<p> +9. Rabbi Chanina, son of Dose, said, <q>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.</q> He used to say, <q>whosoever's good deeds exceed +his wisdom, his wisdom will remain; but whosoever's wisdom +exceeds his good deeds, his wisdom will not remain.</q> +</p> + +<p> +10. He also used to say, <q>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.</q> R. José, son of Harchinas, +said, <q>that morning sleep, noontide wine, childish conversation, +and the assembly of the ignorant, take man out of the +world.</q> +</p> + +<p> +11. R. Eleazar Hamodai said, <q>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.</q> +</p> + +<pb n='207'/><anchor id='Pg207'/> + +<p> +12. R. Ishmael said, <q>be humble to thy superior, and affable +to thy inferior, and receive all mankind with joy.</q> +</p> + +<p> +13. R. Akiba said, <q>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.</q> +</p> + +<p> +14. He used to say, <q>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, <q>In the +image of God he made man.</q><note place='foot'>Gen. ix. 6.</note> 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, <q>Ye are the children of the Lord your God.</q><note place='foot'>Deut. xiv. +1.</note> 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, <q>For I give +you good doctrine, forsake ye not my law.</q></q><note place='foot'>Prov. iv. 2.</note> +</p> + +<p> +15. <q>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.</q> +</p> + +<p> +16. He used to say, <q>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.</q> +</p> + +<p> +17. R. Eleazar, son of Azariah, said, <q>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.</q> He used to say, <q>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 +<pb n='208'/><anchor id='Pg208'/> +it up and overturns it, as is said, <q>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.</q><note place='foot'>Jer. xvii. 6.</note> 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, <q>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.</q></q><note place='foot'>Jer. xvii. 8.</note> +</p> + +<p> +18. R. Eleazar, son of Chisma, said, <q>sacrifices of doves +and observance of times are important constitutions. Astronomy +and geometry are the ornaments of wisdom.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter IV</head> + +<p> +1. The son of Zoma said, <q>Who is wise? He who is willing +to receive instruction from all men, as is said, <q>Than all +my teachers.</q><note place='foot'>Ps. cxix. 99.</note> Who is mighty? He who subdues his +evil imagination, as is said, <q>He that is slow to anger is better than +the mighty, and he that ruleth his spirit than he that taketh +a city.</q><note place='foot'>Prov. xvi. 32.</note> Who is rich? He who rejoices in his +lot, as is said, <q>For thou shalt eat the labor of thine hands, happy shalt thou +be and it shall be well with thee</q>;<note place='foot'>Ps. cxxviii. 2.</note> 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, <q>For +them that honor me I will honor, and they that despise me +shall be lightly esteemed.</q></q><note place='foot'>1 Sam. ii. 30.</note> +</p> + +<p> +2. Ben Asai said, <q>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.</q> +</p> + +<p> +3. He used to say, <q>despise not all men, nor oppose all +<pb n='209'/><anchor id='Pg209'/> +things, for there is no man who has not his hour, neither is +there anything that has not its place.</q> +</p> + +<p> +4. Rabbi Levitas of Jabneh said, <q>be very humble of spirit, +as all the hope of man is to be food for worms.</q> Rabbi +Johanan, son of Beroka, said, <q>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.</q> +</p> + +<p> +5. Rabbi Ishmael, his son, said, <q>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.</q> +Rabbi Zadok said, <q>make not the study of the law +subservient to thy aggrandizement, neither make a hatchet +thereof to hew therewith.</q> And thus said Hillel, <q>whosoever +receiveth any emolument from the words of the law deprives +himself of life.</q> +</p> + +<p> +6. Rabbi José said, <q>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.</q> +</p> + +<p> +7. Rabbi Ishmael, his son, said, <q>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.</q> +</p> + +<p> +8. He used to say, <q>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.</q> +</p> + +<p> +9. Rabbi Jonathan said, <q>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.</q> +</p> + +<p> +10. Rabbi Meier said, <q>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.</q> +</p> + +<p> +11. Rabbi Eliezer, the son of Jacob, said, <q>he who performs +but one precept gains for himself an advocate; and he +who commits a single sin, gains for himself an accuser; repentance +<pb n='210'/><anchor id='Pg210'/> +and good deeds are a shield before the divine punishment.</q> +Rabbi Johannan Hasandelar said, <q>every congregation +formed for God will be permanent, but that which is +not for God will not be permanent.</q> +</p> + +<p> +12. Rabbi Eliezer, son of Shamua, said, <q>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.</q> +</p> + +<p> +13. Rabbi Judah said, <q>be careful in doctrine, for an error +in doctrine is presumptuous sin.</q> Rabbi Simon said, <q>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.</q> +</p> + +<p> +14. Rabbi Nehorai said, <q>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.</q> +</p> + +<p> +15. Rabbi Janai said, <q>the prosperity of the wicked and +the chastisements of the righteous are not in our hands.</q> +Rabbi Mathia, son of Charash, said, <q>be forward to greet all +men, and be rather as the tail of the lion, than as the head of +the foxes.</q> +</p> + +<p> +16. Rabbi Jacob said, <q>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.</q> +</p> + +<p> +17. He used to say, <q>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.</q> +</p> + +<p> +18. Rabbi Simon, son of Eleazar, said, <q>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.</q> +</p> + +<p> +19. The younger Samuel used to say, <q>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.</q> +</p> + +<p> +20. Elisha, son of Abuya, said, <q>he who teaches a child, +is like to one who writes on clean paper; but he who teaches +<pb n='211'/><anchor id='Pg211'/> +old people, is like to one who writes on blotted paper.</q> Rabbi +José, the son of Judah, of a village near Babylon, said, <q>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.</q> +Rabbi Meier said, <q>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.</q> +</p> + +<p> +21. Rabbi Eleazer Hakapher said, <q>envy, lust, and ambition +take men out of the world.</q> +</p> + +<p> +22. He used to say, <q>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.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter V</head> + +<p> +1. With ten expressions<note place='foot'>The Rabbis reckon that the expression +<q>God said</q> is used nine times in the first chapter of Genesis, and that the +tenth expression is to be found in the first verse, <q>In the beginning God created +the heaven and the earth.</q></note> the world was created. <q>But +wherefore is this taught, since God could have created it with +one expression?</q> <q>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.</q> +</p> + +<p> +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 +<pb n='212'/><anchor id='Pg212'/> +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. +</p> + +<p> +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. +</p> + +<p> +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, <q>And have tempted me now these ten times, and +have not hearkened to my voice.</q><note place='foot'>Num. xiv. 22.</note> +</p> + +<p> +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. +</p> + +<p> +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;<note place='foot'>The shameer is the worm which +knows how to hew stones, and helped Solomon to build the Temple.</note> 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. +</p> + +<p> +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 +<pb n='213'/><anchor id='Pg213'/> +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. +</p> + +<p> +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 <q>cake,</q><note place='foot'>Num. xv. 20.</note> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +11. There are four sorts of passionate men: He who is +<pb n='214'/><anchor id='Pg214'/> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. <q>What may be considered a +dispute for God's sake?</q> <q>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.</q> +</p> + +<pb n='215'/><anchor id='Pg215'/> + +<p> +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, <q>He executed the justice of the +Lord and his judgments with Israel.</q><note place='foot'>Deut. xxxiii. 21.</note> +Jeroboam, the son of Nebat, sinned, and caused Israel to sin: the sin of the public was +attributed to him, as is said, <q>Because of the sins of Jeroboam, +who did sin, and who made Israel to sin.</q><note place='foot'>1 Kings xiv. 16.</note> +</p> + +<p> +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. <q>What +is the difference between the disciples of our father Abraham +and the disciples of the wicked Balaam?</q> <q>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, <q>That I may +cause those that love me to inherit substance, and I will fill +their treasures.</q><note place='foot'>Prov. viii. 21.</note> But the disciples of the +wicked Balaam inherit hell and descend to the pit of destruction, as is said, <q>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.</q></q><note place='foot'>Ps. lv. 23.</note> +</p> + +<p> +20. Judah, son of Tamai, said, <q>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.</q> He used to say, <q>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.</q> +</p> + +<p> +21. He also said, <q>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 +<pb n='216'/><anchor id='Pg216'/> +eighty he may still be accounted strong; at ninety he is only +fit for the pit;<note place='foot'>Or, perhaps, <q>for meditation.</q></note> at 100 he +is as if already dead and forgotten from the world.</q> +</p> + +<p> +22. The son of Bagbag said, <q>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.</q> +</p> + +<p> +23. The son of Haha said, <q>the reward is proportioned to +the labor.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VI</head> + +<p> +1. The Sages studied in the language of the Mishna; blessed +be He who made choice of them and their learning. R. Meier +said, <q>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, <q>Counsel is mine, and +sound wisdom; I am understanding, I have strength.</q><note place='foot'>Prov. viii. +14.</note> 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.</q> +</p> + +<p> +2. R. Joshua, son of Levi, said, <q>every day a Divine voice +(<foreign lang='he' rend='italic'>bath kol</foreign>) proceeds from Mount Horeb, which +proclaims and says, <q>Woe be to those who contemn the law; for whoever is +not engaged in the study of the law may be considered as excommunicate</q>; +for it is said, <q>as a jewel of gold in a swine's +snout, so is a fair woman which is without discretion</q>;<note place='foot'>Prov. xi. +22.</note> and it is said, <q>And the tables were the work of God, and the +writing was the writing of God, graven upon the tables.</q><note place='foot'>Ex. xxxii. +16.</note> Read not graven but freedom; for who are counted free but +those engaged in the study of the law, and whoever is engaged +<pb n='217'/><anchor id='Pg217'/> +in the study of the law is exalted; as it is said, <q>And from +Mattanah to Nahaliel, and from Nahaliel to Bamoth.</q></q><note place='foot'>Num. xxi. +19.</note> +</p> + +<p> +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, <q>But it was thou, a man mine +equal, my guide, and mine acquaintance.</q><note place='foot'>Ps. lv. 13.</note> Hence +it may be deduced that if David, King of Israel, who having learned +only two things from Ahitophel, called him his <q>teacher, +guide, and acquaintance,</q> 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, <q>The wise +shall inherit glory</q>;<note place='foot'>Prov. iii. 35.</note> and the perfect shall +inherit the good; but nothing is really good but the law, as is said, <q>For I give +you good doctrine, forsake ye not my law.</q><note place='foot'>Prov. iv. 2.</note> +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='218'/><anchor id='Pg218'/> +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, <q>And Esther certified the king thereof in Mordecai's +name.</q><note place='foot'>Esther ii. 22.</note> +</p> + +<p> +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, <q>For +they are life unto those that find them, and health to all their +flesh.</q><note place='foot'>Prov. iv. 22.</note> And it is said, <q>It shall be health +to thy navel, and marrow to thy bones.</q><note place='foot'>Prov. iii. 8.</note> And it +is said, <q>She is a tree of life to them that lay hold upon her; and happy is everyone +that retaineth her.</q><note place='foot'>Prov. iii. 18.</note> And it is said, <q>For +they shall be an ornament of grace unto thy head, and chains about thy +neck.</q><note place='foot'>Prov. i. 9.</note> And it is said, <q>She shall give to thine +head an ornament of grace; a crown of glory shall she deliver to +thee.</q><note place='foot'>Prov. iv. 9.</note> And it +is said, <q>Length of days is in her right hand, and in her left +hand riches and honor.</q><note place='foot'>Prov. iii. 16.</note> And it is said, +<q>For length of days and long life, and peace shall they add to +thee.</q><note place='foot'>Prov. iii. 2.</note> +</p> + +<p> +8. Rabbi Simeon, son of Judah, in the name of Rabbi +Simeon, son of Jochai, said, <q>beauty, strength, riches, honor, +wisdom, age, hoariness, and many children, are suitable for +the righteous, and suitable for the world; as is said, <q>The +<pb n='219'/><anchor id='Pg219'/> +hoary head is a crown of glory, if it be found in the way of +righteousness.</q><note place='foot'>Prov. xvi. 31.</note> And it is said, <q>Children's +children are the crown of old men, and the glory of children are their +fathers.</q><note place='foot'>Prov. xvii. 6.</note> +And it is said, <q>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.</q></q><note place='foot'>Isa. +xxiv. 23.</note> +</p> + +<p> +9. Rabbi Simeon, son of Manasya, said, <q>those seven qualities +which the Sages counted as proper for the righteous, were +all established in the Rabbi (Judah) and his children.</q> Rabbi +José, son of Kishma, said, <q>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, <q>Rabbi, +whence art thou?</q> I answered him, <q>from a great city +abounding in sages and scribes:</q> said he to me, <q>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.</q> To this I answered, <q>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, <q>When thou goest it shall lead thee: when thou +sleepest it shall keep thee: and when thou awakest it shall talk +with thee.</q></q></q><note place='foot'>Prov. vi. 22.</note> <q>When thou goest it shall +lead thee,</q> that is in this world. <q>When thou sleepest it shall keep thee,</q> in +the grave; <q>and when thou awakest it shall talk with thee,</q> +in the world to come. And thus it is written in the book of +Psalms by the hand of David, King of Israel, <q>The law of +thy mouth is better to me than thousands of gold and silver.</q><note place='foot'>Ps. +cxix. 72.</note> And it is said, <q>The silver is mine, and the gold is mine, saith +the Lord of Hosts.</q><note place='foot'>Hag. ii. 8.</note> +</p> + +<p> +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, <q>The LORD possessed me in the beginning of +<pb n='220'/><anchor id='Pg220'/> +His way before His works of old.</q><note place='foot'>Prov. viii. 22.</note> And whence +is it proved that heaven and earth is another possession? Because it is +said, <q>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?</q><note place='foot'>Isa. lxvi. 1.</note> And it +is said, <q>O Lord, how manifold are thy works! in wisdom hast thou +made them all; the earth is full of thy riches.</q><note place='foot'>Ps. civ. 24.</note> +Whence is it proved that Abraham is one possession? Because it is +written, <q>And he blessed him, and said blessed be Abraham +of the most high God, possessor of heaven and earth.</q><note place='foot'>Gen. xiv. +19.</note> Whence is it proved that Israel is one possession? Because +it is written, <q>Till thy people pass over, O Lord, till the people +pass over, which thou hast purchased.</q><note place='foot'>Exod. xv. 16.</note> And it +is said, <q>But to the saints that are in the earth, and to the excellent, in whom +is all my delight.</q><note place='foot'>Ps. xvi. 3.</note> Whence can it be proved that +the holy temple is one possession? Because it is said, <q>The sanctuary, +O Lord, which thy hands have established.</q><note place='foot'>Exod. xv. 17.</note> And +it is said, <q>And he brought them to the border of his sanctuary, even +to this mountain which his right hand hath purchased.</q><note place='foot'>Ps. lxxviii. +54.</note> Everything which God created, he created but for his glory; +as is said, <q>Everyone that is called by my name; for I have +created him for my glory, I have formed him; yea, I have +made him.</q><note place='foot'>Isa. xliii. 7.</note> And the Lord will reign forever +and ever. R. Chanina, son of Akasea, said, <q>the Holy One, Blessed be +He, wished to purify Israel, wherefore He magnified for them +the Law and the Commandments, as is said, <q>The Lord is +well pleased for his righteousness' sake; he will magnify the +law and make it honorable.</q></q><note place='foot'>Isa. xlii. 21.</note> +</p> + +</div> + +</div> + +<pb n='221'/><anchor id='Pg221'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>The Daily Sacrifice</head> + +<quote rend='display'> +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. +</quote> + +<div> +<index index='pdf'/> +<head>Chapter I</head> + +<p> +1. The Priests guarded the sanctuary in three places<note place='foot'>See +the treatise on <q>Measurements,</q> +<ref target='talmud_measurements_chap_i'>chap. i</ref>.</note>—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. +</p> + +<pb n='222'/><anchor id='Pg222'/> + +<p> +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, <q>let whoever is +washed, come, and cast lots.</q> They cast lots, and he gained +who gained. +</p> + +<p> +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. +</p> + +<p> +4. He who gained the lot to take the ashes from the altar, +took them; and they said to him, <q>be careful that thou touch +not the vessels, till thou dost sanctify thy hands and thy feet +from the laver.</q> 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, <q>the time has come +to sanctify his hands and feet from the laver.</q> 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. +</p> + +</div> + +<pb n='223'/><anchor id='Pg223'/> + +<div> +<index index='pdf'/> +<head>Chapter II</head> + +<p> +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<note place='foot'>Membranes over the fat.</note> (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. +</p> + +<p> +2. They commenced to bring up the ashes to the top of +the heap,<note place='foot'>In the form of an apple.</note> and the heap was on the +middle of the altar. Sometimes there was on it about 300 cors;<note place='foot'>A cor +was equal, according to the Rabbis, to 44.286 gallons, but Josephus +reckons it to have been 86.696 gallons.</note> 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. +</p> + +<p> +3. The priests began bringing up the fagots to arrange +the fire of preparation on the altar. <q>Was, then, all wood +allowed for preparation?</q> <q>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.</q> +</p> + +<p> +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. +</p> + +<p> +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<note place='foot'>A seah, +according to the Rabbis, was 1.4762 gallon.</note> 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.<note place='foot'>Or, of <q>the +treasurers.</q></note> +</p> + +</div> + +<pb n='224'/><anchor id='Pg224'/> + +<div> +<index index='pdf'/> +<head>Chapter III</head> + +<p> +1. The Captain of the Temple said to the priests, <q>come +and cast lots.</q> <q>Who is to slaughter?</q> <q>Who is to +sprinkle?</q> <q>Who is to take the ashes from the inner altar?</q> +<q>Who is to take the ashes from the candlestick?</q> <q>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?</q> They cast lots, +and he gained who gained. +</p> + +<p> +2. The Captain said to them, <q>go and see if the time for +slaughter approaches?</q> If it approached, the watchman said, +<q>it brightens.</q> Matthia, son of Samuel, said, <q>is it light in +the whole east, even to Hebron?</q> and he said, <q>yes.</q> +</p> + +<p> +3. He said to them, <q>go and bring the lamb from the lamb-chamber.</q> +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,<note place='foot'>In this chamber were kept the +<q>seals</q> or <q>tokens</q> given to those persons who bought their offerings from +the Levites. These <q>seals</q> were of four sorts, and were respectively inscribed +with <q>calf</q> or <q>kid,</q> according to the offerings to be presented; and +with the word <q>male</q> when the offering was to be a ram; and <q>sinner</q> +when it was to be a sin-offering.</note> and one chamber for +the burning materials, and one chamber where they made +showbread. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +6. Those who gained the lot for the removal of the ashes +<pb n='225'/><anchor id='Pg225'/> +from the inner altar, and the ashes from the candlestick, advanced +with four vessels in their hands, a flagon<note place='foot'>Others read <q>a +basket.</q></note> and a cup<note place='foot'>Or jug.</note> +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. +</p> + +<p> +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. <q>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.</q><note place='foot'>Ezek. xliv. 2.</note> 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. +</p> + +<anchor id='talmud_daily_chap_iii_8'/> +<p> +8. From Jericho<note place='foot'>Jericho is about eighteen miles distant +from Jerusalem.</note> people heard the opening of the great +gate. From Jericho they heard the noise of the shovel.<note place='foot'>Perhaps <q>a +gong</q> or <q>a bell.</q> Some think it to have been a <q>musical +instrument,</q> and others consider it to have been <q>an organ.</q></note> +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, <q>the family of Aba had goats on +the mountains of Mikvor,<note place='foot'>Some think <q>Machærus</q> on the +east of the Dead Sea, about fifty miles distant from Jerusalem.</note> and they used to +sneeze from the odor of the preparation of the incense.</q> +</p> + +<p> +9. The priest who gained the lot for removing the ashes +from the inner altar entered, and took the flagon and laid it +<pb n='226'/><anchor id='Pg226'/> +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. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter IV</head> + +<p> +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:<note place='foot'>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.</note> the remainder +of the blood he poured out on the southern altar-base. +</p> + +<p> +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 +<pb n='227'/><anchor id='Pg227'/> +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. +</p> + +<p> +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 +<pb n='228'/><anchor id='Pg228'/> +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 <q>Hear,</q><note place='foot'>Called +the Shema. It consisted of the following three passages of Scripture, as given +in the next footnotes.</note> +etc. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter V</head> + +<p> +1. The Captain of the Watch said, <q>give one blessing,</q> +and the priests blessed and read the ten commandments, +<q>Hear,</q><note place='foot'>Deut. vi. 4-9.</note> etc. <q>And it shall come to pass +if ye shall hearken,</q><note place='foot'>Deut. xi. 13-21.</note> etc. And <q>He +spake,</q><note place='foot'>Num. xv. 37-41.</note> etc. They then gave the +three blessings to the people, <q>Truth and Sureness,</q> and <q>the +Service,</q> and <q>the Blessing of the Priests.</q> And on the Sabbath +they added one blessing for the outgoing Temple-guard. +</p> + +<p> +2. He said to them, <q>novices<note place='foot'>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.</note> to the incense, +come and cast lots.</q> They cast lots. He gained who gained. He said +to them, <q>novices with old men come and cast lots, who shall +bring up the members of the lamb from the ascent to the +altar.</q> R. Eliezer, the son of Jacob, said, <q>those priests who +brought the members to the ascent must also bring them to +the top of the altar.</q> +</p> + +<p> +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, +<q>used for vestments.</q><note place='foot'>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.</note> +</p> + +<p> +4. He who gained the lot for the incense, took the spoon; +and the spoon resembled a great measure of gold containing +<pb n='229'/><anchor id='Pg229'/> +three cabs. And the pan was heaped full of incense; and it +had a covering like a kind of weight upon it. +</p> + +<p> +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.<note place='foot'>About 37-1/2 gallons.</note> +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. +</p> + +<p> +6. The priests arrived between the porch and the altar. One +of them took the shovel,<note place='foot'>See note 5, +<ref target='talmud_daily_chap_iii_8'>chap. iii. 8</ref>.</note> +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<note place='foot'>The Delegates were appointed to +represent the whole congregation of Israel in the temple services.</note> +compelled the defiled men to stand in the eastern gate of the Temple. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VI</head> + +<p> +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 +<pb n='230'/><anchor id='Pg230'/> +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. +</p> + +<p> +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. +</p> + +<p> +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, <q>be careful and do not begin +too near yourself, lest you be burned.</q> He smoothed it and +went out. The offerer could not offer the incense, till the +Captain said to him, <q>offer incense.</q> If the offerer were the +high priest, the captain said, <q>My Lord, High Priest, offer +the incense.</q> The people dispersed, and he offered the incense, +and he bowed down and went out from the Holy Place. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VII</head> + +<p> +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. +</p> + +<p> +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<note place='foot'>Jehovah.</note> as it is +written, but in the city they pronounced it by its substitute.<note place='foot'>That is +by substituting for the Name (Jehovah) the word <q>Adonai,</q> except +where <q>Adonai</q> and <q>Jehovah</q> come together. In such cases <q>Elohim</q> is +substituted for <q>Jehovah.</q></note> In the +<pb n='231'/><anchor id='Pg231'/> +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, <q>even the High Priest +could lift his hands above the golden plate, as is said, <q>Aaron +lifted up his hand toward the people and blessed them.</q></q><note place='foot'>Lev. ix. +22.</note> +</p> + +<p> +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. <q>From what +place did he begin?</q> <q>From the southeastern corner, northeastern, +northwestern, southwestern.</q> 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.<note place='foot'>Who had charge of the channels from the altar.</note> +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. +</p> + +<p> +4. The chant which the Levites intoned in the sanctuary on +the first day of the week was, <q>The earth is the Lord's and +the fulness thereof; the world, and they that dwell therein.</q><note place='foot'>Ps. +xxiv. 1.</note> +<pb n='232'/><anchor id='Pg232'/> +On the second day they said, <q>Great is the Lord, and greatly +to be praised, in the city of our God, in the mountain of his +holiness.</q><note place='foot'>Ps. xlviii. 1.</note> On the third day they said, <q>God +standeth in the congregation of the mighty: He judgeth among the +gods.</q><note place='foot'>Ps. lxxxii. 1.</note> On the fourth day they said, +<q>O Lord God, to whom vengeance belongeth; O God, to whom vengeance belongeth, +show thyself.</q><note place='foot'>Ps. xciv.</note> On the fifth day they said, +<q>Sing aloud unto God our strength, make a joyful noise unto the God of +Jacob.</q><note place='foot'>Ps. lxxxi.</note> On the sixth day they said, +<q>The Lord reigneth, he is clothed with majesty,</q><note place='foot'>Ps. +xciii.</note> 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. +</p> + +</div> + +</div> + +<pb n='233'/><anchor id='Pg233'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>On Measurements</head> + +<quote rend='display'> +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. +</quote> + +<div> +<index index='pdf'/> +<anchor id='talmud_measurements_chap_i'/> +<head>Chapter I</head> + +<p> +1. The priests guarded the sanctuary in three places, in the +House Abtinas,<note place='foot'>A famous maker of incense.</note> in the House +Nitzus,<note place='foot'>Sparkling.</note> and in the House +Moked;<note place='foot'>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.</note> 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. +</p> + +<p> +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, +<q>Peace be to thee.</q> If it appeared that he slept, he beat him +with his staff; and he had permission to set fire to his cushion.<note place='foot'>He +rolled up his overcoat and laid it down for a cushion.</note> +And they said, <q>what is the voice in the Court?</q> <q>It is the +voice of the Levite being beaten, and his garments burned, +because he slept on his guard.</q><note place='foot'>Rev. xvi. 15.</note> +Rabbi Eliezer, the son of Jacob, said, <q>once they found the brother of my mother asleep, +and they burned his cushion.</q> +</p> + +<p> +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<note place='foot'>Obscurity.</note> in the north +served for no (ordinary) purpose. Upon +<pb n='234'/><anchor id='Pg234'/> +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. +</p> + +<p> +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. +</p> + +<p> +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.<note place='foot'>Platform +or rampart.</note> Second to it was the gate of the offering. Third the House +Moked. +</p> + +<p> +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.<note place='foot'>1 +Mac. ii. 25.</note> In the northwest chamber they descended to the house of +baptism. +</p> + +<p> +7. To the House Moked were two doors; one open to the +Chel, and one open to the court. Said Rabbi Judah, <q>the +one open to the court had a wicket, through which they went +in to sweep the court.</q> +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='235'/><anchor id='Pg235'/> +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, +<q>in the gallery that went under the Chel, he passed out through +Tadi.</q> +</p> + +<p> +<hi rend='smallcaps'>Our Beauty be upon Thee in Three Places.</hi> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter II</head> + +<p> +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. +</p> + +<p> +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. <q>Why do you go to the left?</q> <q>I am in mourning.</q> +<q>He that dwelleth in this House comfort thee.</q> <q>I +am excommunicate.</q> <q>He that dwelleth in this House put +in thy heart (repentance), and they shall receive thee.</q> The +words of Rabbi Meier. To him said Rabbi José, <q>thou hast +acted as though they had transgressed against him in judgment; +but, <q>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.</q></q> +</p> + +<anchor id='talmud_measurements_chap_ii_3'/> +<p> +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 +<pb n='236'/><anchor id='Pg236'/> +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,<note place='foot'>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.</note> +because to it happened a wonder, +though some said <q>because its brass glittered like gold.</q> +</p> + +<p> +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. +</p> + +<p> +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, <q>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.</q><note place='foot'>Ezek. xlvi. 2.</note> +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, <q>I forget +for what it served.</q> Abashaul said, <q>there they put wine, +and oil.</q> 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. +</p> + +<p> +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 +<pb n='237'/><anchor id='Pg237'/> +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, <q>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.</q> 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, <q>in front of the thirteen gates.</q> 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, <q>through it the water returned +out, and in future it will issue from under the threshold of the +house.</q> 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 <q>why was it +called the gate of Jochania?</q> <q>Because through it Jochania +went out in his captivity.</q> 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. +</p> + +<p> +<hi rend='smallcaps'>Our Beauty be upon Thee, O Mountain of the House.</hi> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter III</head> + +<p> +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, <q>at first it was only twenty-eight cubits +square.</q> 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 +<pb n='238'/><anchor id='Pg238'/> +twelve cubits long by twelve broad, being a square. One +might say it was only <q>a square of twelve,</q><note place='foot'>Ezek. +xliii. 16.</note> 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.<note place='foot'>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.</note> +</p> + +<p> +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. +</p> + +<p> +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<note place='foot'>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.</note> +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. +</p> + +<p> +4. Either the stones of the sloping ascent, or the stones +of the altar were from the valley of Bethcerem.<note place='foot'>House of the +vineyard.</note> And they digged deeper than virgin soil, and brought from thence perfect +stones over which iron<note place='foot'>Deut. xxvii. 5.</note> 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, <q>every Friday evening they whitewashed them +with a mop on account of the blood.</q> They did not plaster +it with an iron trowel, <q>mayhap it will touch and defile.</q> +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. +</p> + +<p> +5. And there were rings to the northern side of the altar, +<pb n='239'/><anchor id='Pg239'/> +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. +</p> + +<p> +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, <q>the upper +one a cubit—a cubit, and the landing five cubits.</q> +</p> + +<p> +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. +</p> + +<p> +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, <q>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.</q><note place='foot'>Zech. +vi. 14.</note> 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, <q>it is a fact, and there were numbered +300 priests to keep it bright.</q> +</p> + +<p> +<hi rend='smallcaps'>Our Beauty be upon Thee, O Altar.</hi> +</p> + +</div> + +<pb n='240'/><anchor id='Pg240'/> + +<div> +<index index='pdf'/> +<head>Chapter IV</head> + +<p> +1. The doorway of the Sanctuary<note place='foot'>The Rabbis say that <q>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.</q></note> was twenty cubits in +height, and ten in breadth. And it had four doors, two within +and two without, as is said, <q>Two doors to the temple and +the holy place.</q><note place='foot'>Ezek. xli. 23.</note> +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, <q>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.</q> It is said, <q>two doors to two +doors folding back, two leaves to one door and two leaves to +the other.</q><note place='foot'>Ezek. xli. 24.</note> +</p> + +<p> +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, <q>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.</q><note place='foot'>Ezek. xliv. 2.</note> +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, <q>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.</q> +</p> + +<p> +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 +<pb n='241'/><anchor id='Pg241'/> +the right, and one to the little chamber over, and one to the +gallery, and one to the wicket, and one to the Sanctuary. +</p> + +<p> +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, <q>the nethermost chamber was +five cubits broad, and the middle six cubits broad, and the +third seven cubits broad.</q><note place='foot'>1 Kings vi. 6.</note> +</p> + +<p> +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. +</p> + +<p> +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<note place='foot'>Curiously +graven and gilt.</note> 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, <q>the scarecrow +was not counted in the measurement; but the battlement was +four cubits.</q> +</p> + +<p> +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 +<pb n='242'/><anchor id='Pg242'/> +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, <q>the house of the instruments of slaughter,</q> 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, <q>Ho! Ariel, the city where David +dwelt,<note place='foot'>Is. xxix. 1.</note> as +a lion is narrow behind and broad in front, so the Sanctuary +is narrow behind and broad in front.</q> +</p> + +<p> +<hi rend='smallcaps'>Our Beauty be upon Thee, Door of the Sanctuary.</hi> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter V</head> + +<p> +1. The length of the whole court<note place='foot'><q>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.</q> Cunœus +further observes, that the king was esteemed nearer to God than the priests +themselves, and a greater president of religion.</note> 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. +</p> + +<p> +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. +</p> + +<p> +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 +<pb n='243'/><anchor id='Pg243'/> +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. +</p> + +<p> +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, <q>I forget for +what it served.</q> Abashaul said, <q>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, <q>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<note place='foot'>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.</note> before the Lord +in the House of the Holy of Holies.</q></q> +</p> + +<p> +<hi rend='smallcaps'>Our Beauty be upon Thee, whole Court;<lb/> +And Completion to Thee, Tract</hi><lb/> +MEASUREMENTS. +</p> + +</div> + +</div> + +<pb n='244'/><anchor id='Pg244'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>The Tabernacle</head> + +<quote rend='display'> +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. +</quote> + +<div> +<index index='pdf'/> +<head>Chapter I</head> + +<p> +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,<note place='foot'>The +Nethinim, or the <q>given ones,</q> 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.</note> +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 +<pb n='245'/><anchor id='Pg245'/> +ten cubits, and its height was ten cubits. Rabbi José said, +<q>its length was thirty-one cubits.</q> <q>How was the tabernacle +set up?</q> <q>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,<note place='foot'>Exod. xxxviii. 27.</note> <q>An +hundred sockets of the hundred talents, a talent +for a socket.</q></q> <q>How were the boards set up?</q> <q>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,<note place='foot'>Exod. xxvi. 31-33.</note> +<q>thou shalt make a vail,</q> etc., <q>and +thou shalt hang it upon four pillars of shittim-wood, overlaid +with gold,</q> etc., and <q>thou shalt hang up the vail under the +taches.</q></q> 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, <q>two sockets under +one board for its two tenons.</q><note place='foot'>Exod. xxvi. +19.</note> The pins extended from the +boards two and two, to every one which was inserted, the +positive into the negative, as it is said,<note place='foot'>Exod. +xxvi. 17.</note> <q>Set in order one +against the other.</q> The words of Rabbi Nehemiah, when +Rabbi Nehemiah said, <q>there is no meaning in saying, <q>set +in order.</q></q> <q>And what is meant by set in order?</q> <q>It is +meant that there should be made for them rungs like an +Egyptian ladder.</q> 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, <q>And they +shall be coupled together beneath, and they shall be coupled +together above the head of it unto one ring.</q><note place='foot'>Exod. +xvi. 24</note> There is no +meaning in saying, <q>unto one ring,</q> and what is meant by +saying, <q>unto one ring?</q> <q>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.</q> 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 +<pb n='246'/><anchor id='Pg246'/> +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, <q>And the middle bar in the midst of +the boards shall reach from end to end.</q><note place='foot'>Exod. xxvi. 28.</note> +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, <q>And the boards thou shalt overlay with +gold.</q><note place='foot'>Exod. xxvi. 29.</note> +<q>The places for the bars,</q> there is no meaning in saying, +<q>places for the bars</q>; and what is the meaning of saying, +<q>places for the bars</q>? <q>The place where the bar entered +the boards.</q> <q>And the bars themselves shall be overlaid with +gold.</q><note place='foot'>Exod. xxvi. 29.</note> +<q>How was it done?</q> <q>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.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter II</head> + +<p> +<q>How was the tabernacle covered?</q> <q>There were provided +ten curtains of blue, of purple, and scarlet, and fine-twined +linen.</q> As is said, <q>Moreover, thou shalt make the +tabernacle (with) ten curtains of fine-twined linen, and blue, +and purple, and scarlet.</q><note place='foot'>Exod. xxvi. 1.</note> +<q>Their threads were doubled thirty-two times,</q> the words of +Rabbi Nehemiah, when R. Nehemiah said, <q>thread,</q> <hi rend='italic'>i.e.</hi>, +one doubled in two, <q>twined,</q> <hi rend='italic'>i.e.</hi>, to four, +<q>fine-twined,</q> <hi rend='italic'>i.e.</hi>, to eight. It follows that their +threads were doubled thirty-two times. But the Sages say, +<q>thread,</q> <hi rend='italic'>i.e.</hi>, one doubled in two, <q>twined,</q> +<hi rend='italic'>i.e.</hi>, to three, <q>fine-twined,</q> <hi rend='italic'>i.e.</hi>, +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.<note place='foot'>Exod. xxvi. 3.</note> +As is said, <q>the five curtains +shall be coupled together one to another: and (other) five curtains +(shall be) coupled one to another,</q> and they were coupled +with loops of blue, as is said,<note place='foot'>Exod. xxvi. 4.</note> +<q>And thou shalt make loops +<pb n='247'/><anchor id='Pg247'/> +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.</q> +And they were coupled to fifty taches of gold, as is +said,<note place='foot'>Exod. xxvi. 6.</note> <q>And +thou shalt make fifty taches of gold, and couple the curtains +together with the taches; and it shall be one tabernacle.</q> And +the taches appeared in the tabernacle as stars in the firmament. +The length of the curtains was twenty-eight cubits, as is +said,<note place='foot'>Exod. xxvi. 2.</note> +<q>the length of one curtain (shall be) eight and twenty cubits.</q> +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,<note place='foot'>Exod. xxvi. 2.</note> +<q>and the breadth of one curtain +four cubits.</q> 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. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter III</head> + +<p> +There were provided eleven curtains of goats' hair, and the +length of every one of them was thirty cubits, as is said, <q>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.</q><note place='foot'>Exod. +xxvi. 7, 8.</note> And they were +coupled in two vails, one of five, and one of six, as is said, +<q>And thou shalt couple five curtains by themselves, and six +curtains by themselves,</q><note place='foot'>Exod. xxvi. 9.</note> +and they were coupled with fifty +loops, as is said, <q>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.</q><note place='foot'>Exod. xxxvi. 17.</note> +And the loops were coupled to fifty taches of brass, as is said, +<q>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.</q><note place='foot'>Exod. xxvi. 11.</note> +The length of the curtains was thirty cubits. Take +from them ten cubits for their breadth, there will remain ten +<pb n='248'/><anchor id='Pg248'/> +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, <q>And +the breadth of one curtain four cubits; and the eleven curtains +shall be all of one measure.</q><note place='foot'>Exod. xxvi. +8.</note> 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, <q>And thou +shalt double the sixth curtain in the fore-front of the +tabernacle.</q><note place='foot'>Exod. xxvi. 9.</note> +Rabbi Judah said, <q>half of it was doubled in the +fore-front of the tabernacle, and half of it was hanging behind +the tabernacle,</q> as is said, <q>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.</q><note place='foot'>Exod. +xxvi. 12.</note> 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, <q>And +thou shalt make a covering for the tent of rams' skins dyed +red, and a covering above of badgers' skins,</q><note place='foot'>Some +commentators explain these to be <q>skins of seals</q> or <q>dolphins,</q> and +others understand the meaning to be a <q>blue color.</q> Exod. xxvi. +14.</note> and it was +made <q>like patchwork,</q> the words of Rabbi Nehemiah. +Rabbi Judah said, <q>there were two covers—the lower one of +rams' skins dyed red, and the upper one of badgers' skins,</q> +as is said, <q>his covering and the covering of the badgers' skins +that is above upon it.</q><note place='foot'>Num. iv. 25.</note> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter IV</head> + +<p> +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, <q>And thou shalt hang up +the vail under the taches.</q><note place='foot'>Exod. xxvi. 33.</note> +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 +<pb n='249'/><anchor id='Pg249'/> +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, <q>And thou shalt set the table without the vail, and +the candlestick over against the table.</q><note place='foot'>Exod. +xxvi. 35.</note> And as they were placed in the tent of the +congregation, so were they placed in the everlasting +House.<note place='foot'>Or, in the <q>House of dispensations.</q></note> 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, +<q>And they did beat the gold into thin plates and cut <emph>it into</emph> +wires.</q><note place='foot'>Exod. xxxix. 3.</note> 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, <q>Thou shalt make the vail of blue +and purple,</q> etc.; <q>cunning work.</q><note place='foot'>Exod. xxvi. 31.</note> But +the covering of the entrance was needle-work, as is said, <q>And thou shalt +make an hanging for the door of the tent,</q> etc., <q>of +needle-work.</q><note place='foot'>Exod. xxvi. 36.</note> +The words of R. Nehemiah. R. Nehemiah usually +said, <q>every place where it is said cunning work (there were) +two figures—in the needlework (there was) but one figure +only.</q> 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, <q>And +thou shalt put it before the vail that is by the ark of the testimony +before the mercy-seat.</q><note place='foot'>Exod. xxx. 6.</note> 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. +</p> + +</div> + +<pb n='250'/><anchor id='Pg250'/> + +<div> +<index index='pdf'/> +<head>Chapter V</head> + +<p> +The court of the tabernacle was in length 100 cubits, and +in breadth fifty cubits, as is said, <q>And thou shalt make the +court of the tabernacle for the south side, etc., 100 cubits,<note place='foot'>Exod. +xxvii. 9.</note> and likewise for the north side an hundred cubits,</q> as is said, +<q>and likewise for the north side in length there shall be hangings +of 100 cubits long.</q><note place='foot'>Exod. xxvii. 11.</note> And on the west fifty +cubits, as is said, <q>On the west side shall be hangings of fifty +cubits.</q><note place='foot'>Exod. xxvii. 12.</note> And +on the east fifty cubits, as is said, <q>On the east side eastward +<emph>shall be</emph> fifty cubits.</q><note place='foot'>Exod. xxvii. 13.</note> Take +from them fifty cubits for hangings, as is said, <q>The hangings of one side of the gate +shall be fifteen cubits,</q><note place='foot'>Exod. xxxviii. 14, 15.</note> etc. <q>And +for the other side,</q> 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, <q>The length of the court shall be +100 cubits, and the breadth fifty everywhere.</q><note place='foot'>Exod. xxvii. +18.</note> Rabbi José said there is no meaning in saying <q>fifty everywhere,</q> and +what is meant by saying <q>fifty everywhere</q>? <q>That is in +front of the tent.</q> 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, <q>And the height five cubits</q>;<note place='foot'>Exod. xxvii. +18.</note> as the height was five cubits, so was the breadth five cubits. <q>How +was the court set up?</q> 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 +<pb n='251'/><anchor id='Pg251'/> +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, <q>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.</q><note place='foot'>Exod. xxvii. 19.</note> But you +could not know how much space there was from the hangings to the entrance +of the court, till he said, <q>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.</q><note place='foot'>Num. iv. +26.</note> 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, <q>And for the gate of the court shall be a hanging +of twenty cubits,</q> in length and height. In breadth it was +five cubits. <q>There was no meaning in saying five cubits, +and what is the meaning of saying five cubits?</q> <q>To instruct +thee that its length was ten cubits, and its breadth five +cubits.</q> 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. <q>The length of the court shall be 100 cubits, and the +breadth of it fifty everywhere.</q><note place='foot'>Exod. xxvii. 18.</note> The oral +law says, <q>Take fifty and surround them with fifty.</q><note place='foot'>Some explain +this to mean <q>multiply fifty with 100</q> (Aruch); others think that the measurement +is to be made with a rope of fifty cubits (Eruvin).</note> Hence said Rabbi José, +the son of Rabbi Judah,<note place='foot'>Some read <q>in the name of,</q> etc.</note> +<q>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.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VI</head> + +<p> +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, <q>And they shall +make an ark of shittim-wood, two cubits and a half shall be +<pb n='252'/><anchor id='Pg252'/> +the length thereof, and a cubit and a half the breadth thereof, +and a cubit and a half the height thereof.</q><note place='foot'>Exod. xxv. 10.</note> +R. Meier said, <q>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.</q> R. Judah said, <q>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.</q> 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, <q>King Solomon made himself a chariot of the +wood of Lebanon. He made the pillars thereof of silver.</q><note place='foot'>Sol. Song, +iii. 9, 10.</note> 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, <q>And put it in the side of the ark of the covenant +of the LORD.</q><note place='foot'>Deut. xxxi. 26.</note> And so with the Philistines, +he said, <q>And put the jewels of gold, which ye return for a trespass-offering, +in a coffer by the side thereof.</q><note place='foot'>1 Sam. vi. 8.</note> R. Judah, +the son of Lachish, said, <q>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,</q> as is said, <q>And the ark of the +covenant of the Lord went.</q><note place='foot'>Num. x. 33.</note> But the one with +them in the encampment contained the roll of the Law. That is what is +written, <q>Nevertheless the ark of the covenant of the Lord; +and Moses departed not out of the camp.</q><note place='foot'>Num. xiv. 44.</note> And +so he said with regard to Saul, <q>And Saul said unto Ahiah, bring hither +<pb n='253'/><anchor id='Pg253'/> +the ark of God.</q><note place='foot'>1 Sam. xiv. 18.</note> And so of Uriah it is said, +<q>The ark, and Israel, and Judah abide in tents.</q><note place='foot'>2 Sam. xi. +11.</note> But the ark of the covenant went not forth to war, save once only, as is +said, <q>So the people sent to Shiloh, that they might bring from thence +the ark of the covenant of the Lord of hosts.</q><note place='foot'>1 Sam. iv. 4.</note> +R. Judah said, <q>there was nothing in the ark save the tables of the covenant +only,</q> as is said, <q>There was nothing in the ark save the +two tables of stone.</q><note place='foot'>1 Kings viii. 9.</note> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VII</head> + +<p> +<q>How did Bezaleel make the ark?</q> <q>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, <q>And thou shalt overlay it with pure gold: within and +without shalt thou overlay it.</q></q><note place='foot'>Exod. xxv. 11.</note> <q>And +what is the meaning of saying, <q>thou shalt overlay it</q>?</q> <q>It means that he +covered the upper edges (with) gold.</q> The golden mercy-seat +was placed above upon it; as is said, <q>And thou shalt put the +mercy-seat above upon the ark.</q><note place='foot'>Exod. xxv. 21.</note> 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, <q>The staves shall be in the rings of +the ark; they shall not be taken from it.</q><note place='foot'>Exod. xxv. 15.</note> +Even though Solomon made the pattern of all the vessels, the pattern of +the ark he did not make; as is said, <q>And all the elders of +Israel came, and the priests took up the ark.</q><note place='foot'>1 Kings viii. +3.</note> 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. +<q>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?</q> As is said, <q>And they +drew out the staves, that the ends of the staves were seen out in +the holy place before the oracle.</q><note place='foot'>1 Kings viii. 8.</note> For that +reason the doors of the Holy of Holies were never closed. <q>And they were +<pb n='254'/><anchor id='Pg254'/> +not seen without.</q><note place='foot'>1 Kings viii. 8.</note> It is not possible to +say that they were not seen, since it was already said <q>they were seen.</q> Neither +is it possible to say that they were seen, since it is already said +<q>they were not seen.</q> <q>How is it?</q> <q>They were pushing +out in the vail, and were seen in the sanctuary like the two +paps of a woman.</q> <q>And from whence (do we know) that +they were drawn out from the inside?</q> As is said, <q>And +they were not seen without.</q> 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, <q>And the +ends of the staves were seen.</q> 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, <q>And the cherubims covered +the ark and the staves thereof, above.</q><note place='foot'>1 Kings viii. 7, 8.</note> +<q>And where was the ark concealed?</q> Rabbi Judah, the son of Lachish, said, +<q>in its place in the house of the Holy of Holies, as is said, <q>And +there they are unto this day.</q></q><note place='foot'>1 Kings viii. 8.</note> But the +Sages say, <q>in the chamber of the wood.</q> <q>And who concealed it?</q> Rabbi +Judah the Holy said, Josiah concealed it, as it is said, <q>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.</q><note place='foot'>2 Chron. xxxv. 3.</note> He said to +them, <q>it shall not be carried captive with you to Babylon, that you should +bear it upon your shoulders.</q> Rabbi Eleazar said, <q>it went +to Babylon, as is said, <q>Nothing shall be left saith the +Lord,</q><note place='foot'>2 Kings xx. 17.</note> +nothing, not even the words in it.</q> The house of the Holy +of Holies, which Solomon made for it, had a wall, entrance, +and doors, as is said, <q>And the temple and the sanctuary had +two doors.</q><note place='foot'>Ezek. xli. 23.</note> 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.<note place='foot'>Some +commentators interpret <q>Traksin</q> to mean <q>place of doubting,</q> +as zealots continually disputed the exact division between the Holy Place +and the Holy of Holies.</note> +</p> + +</div> + +<pb n='255'/><anchor id='Pg255'/> + +<div> +<index index='pdf'/> +<head>Chapter VIII</head> + +<p> +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, <q>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.</q><note place='foot'>Exod. xxv. 23.</note> Rabbi Judah said, <q>the +cubit (contained) five hand-breadths, thus there are ten hand-breadths.</q> From +thence the Sages said, <q>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.</q> Rabbi Meier said, <q>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).</q> +Aba Shaul said, <q>they put there two cups of incense of the +showbread.</q> The Sages said to him, <q>and is it not already +said, <q>And thou shalt put pure frankincense upon each +row</q>?</q><note place='foot'>Lev. xxiv. 7.</note> +He replied to them, <q>and is it not already said, <q>And by him +shall be the tribe of Manasseh</q>?</q><note place='foot'>Num. ii. 20. The Hebrew letters +Ayin and Lamed therefore means <q>by</q> or <q>next,</q> as well as <q>upon.</q></note> +Although Solomon made ten tables, and all of them were lawful for service, as is said, +<q>He made also ten tables, and placed them in the temple, five +on the right side, and five on the left.</q><note place='foot'>2 Chron. iv. 8.</note> +<q>If thou sayest five on the south, and five on the north, is not a table on the south +worthless?</q> But what is the meaning of saying, <q>five on +the right and five on the left</q>? <q>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, <q>And the table whereupon the showbread +was.</q></q><note place='foot'>1 Kings vii. 48.</note> Rabbi José, the son of Rabbi +Judah, said, +<pb n='256'/><anchor id='Pg256'/> +<q>all the tables were arranged for showbread as is said, <q>And the tables +whereon the showbread was set.</q></q><note place='foot'>2 Chron. iv. 19.</note> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter IX</head> + +<p> +The candlestick which Moses made in the wilderness +was wrought from gold, and required hammering, and +required knops and flowers, as is said, <q>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.</q><note place='foot'>Exod. xxv. 31.</note> <q>Do +I hear that he shall make separate members and join them to it?</q> <q>The +teaching says, that <q>they shall be of the same.</q></q> <q>Whence +know we that it extends to the light?</q> <q>The teaching says, +<q>Thou shalt make.</q></q> <q>I am of opinion that it should be +extended to the bowls, knops, and flowers. The teaching +says <q>it,</q> and what dost thou see to extend it to the light, and +withhold it from the bowls, the knops, and the flowers?</q> +<q>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.</q> <q>Whence know we to extend +(it to) the tongs and snuff-dishes?</q> <q>The teaching says, +<q>thou shalt make.</q></q> <q>I am of opinion to extend (it to) the +snuffers, and the tweezers.</q> <q>The teaching says, <q>it,</q> and +what dost thou see to extend (it to) the tongs and snuff-dishes, +and to withhold (it from) the snuffers?</q> <q>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.</q> +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, <q>it (the candlestick) was made of a talent, but +the lights, and the tongs, and the snuff-dishes, were not from +the talent,</q> as is said, <q>Of a talent of pure gold shall he make +<pb n='257'/><anchor id='Pg257'/> +it.</q><note place='foot'>Exod. xxv. 39.</note> <q>And what do I establish?</q> <q>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, +<q>Make thee two trumpets of silver.</q></q><note place='foot'>Num. x. 2.</note> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter X</head> + +<p> +<q>How did Bezaleel make the candlestick?</q> <q>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, <q>And six +branches shall come out of the sides of it.</q></q><note place='foot'>Exod. xxv. +32.</note> But we could not understand the hammering of the bowls, until it be said, +<q>And in the candlesticks shall be four bowls made like unto +almonds with their knops and their flowers.</q><note place='foot'>Exod. xxv. 34.</note> +Aisi, the son of Judah, said, <q>there are five expressions in the Law, and +they have no fixed meaning. These are they, <q>accepted,</q><note place='foot'>Gen. iv. +7.</note> <q>cursed,</q><note place='foot'>Gen. xlix. 7.</note> +<q>to-morrow,</q><note place='foot'>Exod. xvii. 9.</note> <q>made like unto +almonds,</q><note place='foot'>Exod. xxv. 34.</note> <q>and will rise +up.</q></q><note place='foot'>Deut. xxxi. 16.</note> <q>If thou doest well, shalt thou +not be accepted?</q> or, <q>thou shalt be accepted even if thou doest not +well.</q> <q>Cursed be their anger for it was fierce,</q> or, <q>for in +their anger they slew a man, and in their self-will they houghed +cursed oxen.</q> <q>To-morrow I will stand</q> or <q>go out, fight +with Amalek to-morrow.</q> <q>Made like unto almonds with +their knops, and their flowers,</q> or <q>four bowls made like unto +almonds.</q> <q>And this people will rise up,</q> or, <q>thou shalt +sleep with thy fathers, and thou shalt rise up.</q> These are the +five expressions in the Law which have no fixed meaning. +Aisa, the son of Akiba, said, <q>it happened once to be more +(than a talent by) a dinar of gold, and it was brought into the +crucible eighty times.</q> 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 +<pb n='258'/><anchor id='Pg258'/> +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, <q>Three bowls made like +unto almonds with a knop and a flower in one branch.</q><note place='foot'>Exod. xxv. +33.</note> It follows that the bowls were twenty-two, and the knops eleven, +and the flowers nine. <q>The bowls, to what were they like?</q> +<q>To cups of Alexandria.</q> <q>The knops, to what were they +like?</q> <q>To the apples of pine-trees.</q><note place='foot'>Or, <q>egg-shaped, +oval.</q></note> <q>The flowers, to +what were they like?</q> <q>To the flowers on the pillars of the +temple.</q> It is found that you learn that there exist in the +candlestick difficulty and forgetfulness more than in all the +other vessels. <q>And whence know we that OMNIPRESENCE +showed to Moses, the vessels ready, and the candlestick +ready?</q> As it is said, <q>see and make them according +to their patterns.</q><note place='foot'>Exod. xxv. 40.</note> Although Solomon made ten +candlesticks and all of them were lawful for service, as is said, <q>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.</q><note place='foot'>2 Chron. iv. 7.</note> If you say, five on the south and +five on the north, is not the candlestick on the north worthless? <q>And what +is meant by saying, five on the right hand and five on the left?</q> +<q>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, <q>And the +candlestick of gold, with the lamps thereof, to burn every +evening.</q></q><note place='foot'>2 Chron. xiii. 11.</note> Rabbi José, the son of +Rabbi Judah, said, <q>they were all lighted,</q> as is said, <q>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.</q><note place='foot'>2 Chron iv. +20, 21</note> All these completed the golden one of Moses. Those on the west and +east flamed in front of the middle light, as is said, <q>The seven +lamps shall give light over against the candlestick.</q><note place='foot'>Num. viii. +2.</note> From thence Rabbi Nathan said, <q>the middle one is the most honorable.</q> +<pb n='259'/><anchor id='Pg259'/> +The seven lamps flamed alike, and their lamps were +equal, and they resembled each other. <q>How did they snuff +it?</q> <q>They removed the snuff from the candlestick and deposited +it in the tent, and rubbed it with a sponge.</q> <q>It follows +that many priests were busied on one lamp.</q> The words +of Rabbi José. But the Sages say, <q>they did not remove the +lamps from their places; they only removed the snuff from +the candlestick, as is said, <q>He shall order the lamps upon the +pure candlestick.</q></q><note place='foot'>Lev. xxiv. 4.</note> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter XI</head> + +<p> +The altar of incense was in length a cubit, and +in breadth a cubit, and in height two cubits, as is said, <q>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.</q><note place='foot'>Exod. xxx. 1.</note> And it was all overlaid with +gold.<note place='foot'>Exod. xxx. 3.</note> This +altar had three names, the altar of incense, the altar of gold, +the inner altar. <emph>The altar of burnt-offerings</emph> was in +length five cubits, and in breadth five cubits, and in height +three cubits, as is said, <q>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.</q><note place='foot'>Exod. xxxviii. 1.</note> The words of +Rabbi Meier. To him said Rabbi José, <q>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?</q> <q>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.</q> <q>What four-square +is meant there?</q> <q>That its height is double its +breadth, even the four-square mentioned here means that its +height is double its breadth.</q> Rabbi Meier said to him, <q>if +it be according to thy words, it follows that the altar is higher +than the curtains.</q> Rabbi José; answered him, <q>and is it not +already said, <q>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.</q></q><note place='foot'>Num. iv. 26.</note> As the +tabernacle +<pb n='260'/><anchor id='Pg260'/> +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, <q>And all the congregation +drew near and stood before the Lord.</q><note place='foot'>Lev. ix. 5.</note> This +altar had three names, the altar of burnt-offering, the altar of brass, +the outer altar. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter XII</head> + +<p> +Moses made one LAVER, as is said, <q>Thou shalt also make +a laver of brass.</q><note place='foot'>Exod. xxx. 18.</note> Solomon made ten lavers, +as is said, <q>He made also ten lavers, and put five on the right hand, and five +on the left, to wash.</q><note place='foot'>2 Chron. iv. 6.</note> <q>There is no +meaning in saying <q>five on the right hand, and five on the left,</q> and what is the +meaning of saying <q>five on the right hand, and five on the left</q>?</q> +<q>Five on the right of the laver of Moses, and five on the left +of the laver of Moses.</q> Solomon added to it when he made +the sea, as is said, <q>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 +<pb n='261'/><anchor id='Pg261'/> +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.</q><note place='foot'>1 Kings vii. +23, 26.</note> It is not possible to say <q>two thousand,</q> since before it is said +<q>three thousand,</q><note place='foot'>2 Chron. iv. 5.</note> and it is not possible +to say <q>three thousand,</q> since before it is said <q>two thousand.</q> <q>How can it +be?</q> <q>Two thousand liquid make three thousand dry measure.</q> But +you don't know how much is the bath until it be said, <q>The +ephah and the bath contain one measure,</q><note place='foot'>Ezek. xlv. 11, 14.</note> +<q>for ten baths are a homer.</q> <q>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.</q> <q>And from whence do we know that every pool contains +forty seahs?</q> <q>As is said, <q>And bathe his flesh in +water,</q><note place='foot'>Lev. xv. 13.</note> water to cover all his flesh.</q> +<q>And how much is it?</q> <q>A square cubit, in height three cubits.</q> From thence +the Sages judged the measure of a pool to be forty seahs. <q>And +how can it contain 150 cleansing-pools, if thou shalt say it +was all round?</q> <q>It could not contain them.</q> <q>If thou +shalt say it was all square?</q> <q>It therefore contained more.</q> +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. <q>And whence do we know +that the square exceeds the round by a fourth?</q> <q>As is said, +<q>Ten cubits from brim to brim, round in compass, and a line +of thirty cubits did compass it round about.</q></q><note place='foot'>2 Chron. iv. +2.</note> This teaches that the square exceeds the round by a fourth. <q>And whence +do we know that it was round above?</q> <q>As is said, <q>And +it was an hand-breadth thick, and the brim thereof was +wrought like the brim of a cup.</q></q> <q>And whence know we +that it was square below?</q> <q>As is said, <q>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.</q></q><note place='foot'>2 Chron. iv. 4.</note> And what is meant by +saying <q>looking +<pb n='262'/><anchor id='Pg262'/> +toward</q> 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. <q>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.</q><note place='foot'>2 Chron. iv. 3.</note> It follows that +(there were) four rows of the heads of oxen, which served for the four sides, +as is said, <q>And the similitude of oxen, two rows of oxen were +cast when it was cast.</q><note place='foot'>The Jerusalem Talmud states that +the water poured through the feet of the oxen, and that this was the well of +Etham.</note> And it was all cast even from the +feet of the ox. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter XIII</head> + +<p> +<q>How did the Levites guard the tabernacle?</q> <q>The family +of Kohath watched on the south, as is said, <q>The families of the +sons of Kohath shall pitch on the side of the tabernacle +southward.</q><note place='foot'>Num. iii. 29.</note> +And they were overseers of the vessels of the ark, as +is said, <q>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.</q><note place='foot'>Num. iii. 31.</note> Outside of them were the three +tribes of Reuben, Simeon, Levi. The family of Gershon watched in the west, as +is said, <q>The families of the Gershonites shall pitch behind the +tabernacle westward.</q><note place='foot'>Num. iii. 23.</note> And they were intrusted +with all the vessels of the tabernacle, as is said, <q>And they shall bear the +curtains of the tabernacle, and the tabernacle of the +congregation.</q><note place='foot'>Num. iv. 25.</note> +Outside of them were the three tribes of Ephraim, +and Manasseh, and Benjamin. The family of Merari watched +on the north, as is said, <q>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.</q><note place='foot'>Num. +iii. 35.</note> And they were intrusted with the taches, and boards, and bars, +and pillars, and the sockets of the tabernacle, as is said, <q>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 +<pb n='263'/><anchor id='Pg263'/> +thereof, and the sockets thereof.</q><note place='foot'>Num. iii. 36.</note> 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, <q>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.</q><note place='foot'>Num. iii. 38.</note> 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 <emph>that</emph> the four +corners of the tabernacle were four encampments for service +on every side, as is said, <q>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.</q><note place='foot'>Num. ii. 17.</note> 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, <q>In the +first place went the standard of the camp of the children of +Judah according to their armies.</q><note place='foot'>Num. x. 14.</note> At once Aaron +and his sons entered (the Tabernacle) and took down the vail, and with +it they covered the ark, as is said, <q>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.</q><note place='foot'>Num. iv. 5.</note> 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, <q>And the Kohathites set forward, +bearing the sanctuary; and the other did set up the tabernacle +against they came.</q><note place='foot'>Num. x. 21.</note> And the trumpet sounded, and +blew an alarm, and sounded, and the standard of Ephraim moved forward; +<pb n='264'/><anchor id='Pg264'/> +the children of Kohath entered and took down the holy +vessels, and loaded them on their shoulders, as is said, <q>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.</q><note place='foot'>Num. iv. 15.</note> The (trumpet) sounded, and blew an +alarm, and sounded. And the standard of Dan moved forward, as is said, +<q>And the standard of the camp of the children of Dan set +forward.</q><note place='foot'>Num. x. 22.</note> 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, <q>Then the tabernacle of the congregation +shall set forward with the camp of the Levites in the midst of +the camp.</q><note place='foot'>Num. ii. 17.</note> And as they encamped, so they set +forward, as is said, <q>As they encamp, so shall they set forward.</q> Israel +set forward by three commands, by command of the HOLY +BLESSED ONE, by command of Moses, and by command of +the trumpets.</q> <q>Whence know we the command of the HOLY +BLESSED ONE?</q> <q>As is said, <q>At the commandment of the +Lord, the children of Israel journeyed, and at the commandment +of the Lord they pitched,</q></q><note place='foot'>Num. ix. 18.</note> etc. <q>By the +commandment of the Lord by the hand of Moses.</q><note place='foot'>Num. ix. 23.</note> +<q>By commandment of Moses—how?</q> <q>Moses said in the evening, <q>early +in the morning you must go forward.</q></q> At once the Israelites +began to gather their cattle, and prepared their furniture for the +march. <q>By commandment of the trumpets whence know we +it?</q> <q>As is said, <q>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.</q></q><note place='foot'>Num. x. 2.</note> <q>How?</q> +<q>The trumpets sounded, blew an alarm, and sounded three blasts for every +standard.</q> Rabbi Judah said, <q>there were three blasts for every +tribe.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter XIV</head> + +<p> +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, <q>Then a cloud covered the tent of the congregation, +<pb n='265'/><anchor id='Pg265'/> +and the glory of the Lord filled the tabernacle.</q><note place='foot'>Exod. xl. +34.</note> 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, <q>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,</q> as is said, <q>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.</q><note place='foot'>Exod. xl. +38.</note> And so it is prepared to come in the future: as is said, <q>Arise, shine; +for thy light is come, and the glory of the Lord is risen upon +thee.</q> <q>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.</q> <q>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.</q><note place='foot'>Isa. lx. 1, 19, 20.</note> <q>From whence +did the SHECHINAH speak with Moses?</q> Rabbi Nathan said, +<q>from the altar of incense,</q> as is said, <q rend='pre'>And thou shalt put it +before the vail that is by the ark of the testimony, etc.,</q> +</p> + +<p> +<q rend='post'>WHERE I WILL MEET WITH THEE.</q><note place='foot'>Exod. xxx. 6.</note> +</p> + +<p> +Rabbi Simon, the son of Yochai, said, <q>beside the altar of +incense,</q> as is said, <q rend='pre'>And thou shalt beat some of it very small, +and put of it before the testimony in the tabernacle of the congregation,</q> +</p> + +<p> +<q rend='post'>WHERE I WILL MEET WITH THEE.</q><note place='foot'>Exod. xxx. 36.</note> +</p> + +<pb n='266'/><anchor id='Pg266'/> + +<p> +The disciples of Rabbi Ishmael said, <q>beside the altar of +burnt-offering,</q> as is said, <q rend='pre'>This shall be a continual burnt-offering +throughout your generations at the door of the tabernacle +of the congregation, before the Lord,</q> +</p> + +<p> +<q rend='post'>WHERE I WILL MEET YOU.</q><note place='foot'>Exod. xxix. 42.</note> +</p> + +</div> + +</div> + +<pb n='267'/><anchor id='Pg267'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>The Heifer<note place='foot'>The Jews say that Solomon, who +understood all the commands of God, could not comprehend the full meaning +of the Red Heifer.</note></head> + +<quote rend='display'> +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. +</quote> + +<div> +<index index='pdf'/> +<head>Chapter I</head> + +<p> +1. Rabbi Eliezer said, <q>the red heifer must be a calf of a +year old or a heifer of two years.</q> But the Sages say, <q>a +calf of two years and a heifer of three years or of four years.</q> +Rabbi Meier said, <q>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.</q> Rabbi Joshua said, <q>I only heard, +third.</q> They said to him, <q>what is the meaning of <q>third</q>?</q> +He said to them, <q>thus I heard it, without explanation.</q> The +son of Azai said, <q>I will explain it, if you say <q>third,</q> that is +to others in counting; but if you say <q>one of three,</q> that is, of +three years.</q> As when they say, <q>a fourth vineyard.</q> They +said to him, <q>what means <q>fourth</q>?</q> He said to them, <q>thus +I heard it, without explanation.</q> Said the son of Azai, <q>I +will explain. If you say <q>fourth,</q> that is, to others in counting. +But as you say <q>one of four,</q> that is, of four years. As +when they say, he who eats in a leprous house a half-loaf,<note place='foot'>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 +<q>Leprosy,</q> xiii. 10.</note> +of three loaves to the cab of flour.</q> They say to him, <q>say +<pb n='268'/><anchor id='Pg268'/> +eighteen loaves to the seah of flour.</q> He said to them, <q>Thus +I heard it, without explanation.</q> Said the son of Azai, <q>I +will explain. If you say, <q>three to the cab,</q> there is no dough-offering. +But if you say, <q>eighteen to the seah,</q> the dough-offering +diminishes it.</q> +</p> + +<p> +2. R. José the Galilean said, <q>the cleansing of the Levites +required bullocks of two years old,</q> as is said, <q>And another +young bullock shalt thou take for a sin-offering.</q><note place='foot'>Num. viii. +8.</note> But the Sages say, <q>even of three years.</q> R. Meier said, <q>bullocks +even of four and five years are allowed, but old ones are not +brought, for honor's sake.</q> +</p> + +<p> +3. Sacrifices required lambs of a year old and rams of two +years old, and all (are reckoned) from day to day.<note place='foot'>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.</note> If they be +thirteen months old, neither ram nor lamb is allowed. R. +Tarphon called it, <q>half and between.</q> The son of Azai +called it, <q>pointed out.</q> R. Ishmael called it, <q>recalled coin.</q> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter II</head> + +<p> +1. Rabbi Eliezer said, <q>a heifer for a sin-offering is allowed +even in pregnancy.</q> But the Sages disallow her. R. Eliezer +said, <q>she is not to be taken from foreigners.</q> 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 +<pb n='269'/><anchor id='Pg269'/> +from the old harvest, except the omer,<note place='foot'>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, <q>Has the sun gone down?</q> +<q>With this sickle?</q> <q>Into this basket?</q> <q>On this Sabbath [first day +of the Passover]?</q> <q>Shall I reap?</q> 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.</note> and the two loaves,<note place='foot'>Num. xxviii. The two +wave-loaves of wheaten flour were always offered on the Jewish Pentecost.</note> +which may only come from the fresh harvest, and from the +Land. +</p> + +<p> +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. <q>Had she a wen which was cut away?</q> R. +Judah <q>disallowed her.</q> Rabbi Simon said, <q>every place +which was cut down, and no red hair sprang up in its place, +renders her blemished.</q> +</p> + +<p> +3. A heifer produced from the side or from the hire of immorality +or exchanged for a dog is disallowed. R. Eliezer +allowed it, <q>as is said, <q>Thou shalt not bring the hire of a +whore or the price of a dog into the house of the Lord thy +God.</q><note place='foot'>Deut. xxiii. 18.</note> But she did not come into the +house.</q> 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. +</p> + +<p> +4. If a bird rested on her, she is allowed. If the male came +to her, she is disallowed. R. Judah said, <q>if he were brought, +she is disallowed, but if he came of himself, she is allowed.</q> +</p> + +<p> +5. If she had two black or white hairs in one cavity, she is +disallowed. R. Judah said, <q>even in one pore.</q> <q>If they be +in two pores and they prove united?</q> <q>She is disallowed.</q> +Rabbi Akiba said, <q>even four or five, if they be scattered, may +be plucked out.</q> Rabbi Eleazar said, <q>even fifty.</q> R. +Joshua, son of Bathira, said, <q>if there be even one in her head +<pb n='270'/><anchor id='Pg270'/> +and one in her tail, she is disallowed.</q> <q>If there be two hairs, +their roots black and their tops red, their roots red and their +tops black?</q> <q>All follows after the appearance,</q> the words +of Rabbi Meier. But the Sages say, <q>after the root.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter III</head> + +<p> +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;<note place='foot'>Nehem. ii. +8. 1 Chron. xxix. 1.</note> 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, <q>they did not sprinkle him +save on the third and seventh days only.</q> R. Hananiah, the +deputy high-priest, said, <q>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.</q> +</p> + +<p> +2. There were courts in Jerusalem built of stone, and beneath +they were hollow,<note place='foot'>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.</note> 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, <q>from +their seats on the backs of the oxen they let down (the cups) +and filled them (with water).</q> +</p> + +<p> +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 +<pb n='271'/><anchor id='Pg271'/> +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, <q>you should not give an opportunity to +the Sadducees for scoffing: but (the lad) took and prepared +the ashes.</q> +</p> + +<p> +4. They did not make use of (what pertained) to one red +heifer for a second one, nor did they use another lad for<note place='foot'>Some +commentators explain that <q>each heifer requires a fresh lad.</q></note> his +(prepared) companion. <q>And the lads themselves were in +need of sprinkling,</q> the words of Rabbi José the Galilean. +R. Akiba said, <q>they had no need of sprinkling.</q> +</p> + +<p> +5. If they did not find (ashes) of seven red heifers, six were +sufficient, five, four, three, two, one. <q>And who made them?</q> +<q>Moses made the first, and Ezra the second, and (there were) +five from Ezra and afterward,</q> the words of Rabbi Meier. +But the Sages say, <q>seven from Ezra and afterward.</q> <q>And +who made them?</q> <q>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.</q> +</p> + +<p> +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. +</p> + +<p> +7. If the heifer were unwilling to go, they did not bring +with her a black one, lest it be said, <q>they slaughtered a black +one</q> nor a red one, lest it be said, <q>they slaughtered two.</q> +R. José said, this was not the reason, but because it is only +said, <q>That he may bring her forth.</q><note place='foot'>Num. xix. 3.</note> 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,<note place='foot'>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.</note> lest +they should say, <q>it is needful for sunset to pass over him.</q><note place='foot'>Lev. +xxii. 7.</note> +</p> + +<p> +8. The elders put their hands on the priest and said, <q>my +Lord High-priest, wash once.</q> He descended and washed, +<pb n='272'/><anchor id='Pg272'/> +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. +</p> + +<p> +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, <q>he received it in his right hand and put it into +his left, and sprinkled it with his right hand.</q> 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, <q>with +palm-branches.</q> +</p> + +<p> +10. She burst and moved from her place. He took cedar-wood +and hyssop and scarlet (wool). He said to them, <q>is +this cedar-wood, is this cedar-wood?</q> <q>is this hyssop, is +this hyssop?</q> <q>is this scarlet, is this scarlet?</q> three times +for each thing. And they said to him, <q>yes,</q> <q>yes,</q> three +times for each thing. +</p> + +<p> +11. He wrapped them in the remainder<note place='foot'>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.</note> 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, <q>with stone +hammers, and the work was finished with stone sieves.</q> 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<note place='foot'>Num. xix. 9.</note> +(<hi rend='italic'>i.e.</hi>, the representatives of all Israel). +</p> + +</div> + +<pb n='273'/><anchor id='Pg273'/> + +<div> +<index index='pdf'/> +<head>Chapter IV</head> + +<p> +1. <q>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?</q> <q>She +is disallowed.</q> R. Eliezer <q>allowed her.</q> <q>And if the priest +did not wash his hands and his feet?</q> <q>She is disallowed.</q> +R. Eliezer <q>allowed her.</q> <q>If she was not slaughtered by +the High-priest?</q> <q>She is disallowed.</q> R. Judah <q>allowed +her.</q> <q>If any of his garments were wanting?</q> <q>She is disallowed.</q> +And the rites were performed in white vestments. +</p> + +<p> +2. <q>If the priest burned her out of her prepared place, or in +two places, or burned two in one place?</q> <q>She is disallowed.</q> +<q>If he sprinkled her blood but not straight in front +of the DOOR?</q> <q>She is disallowed.</q> <q>If he sprinkled her +blood the sixth time for the seventh—he then turned and +sprinkled the seventh?</q> <q>She is disallowed.</q> <q>If the priest +sprinkled the seventh time for the eighth—he then turned +and sprinkled the eighth?</q> <q>She is allowed.</q> +</p> + +<p> +3. <q>If the priest burned the red heifer without wood, or with +every sort of wood, even with stubble and dung?</q><note place='foot'>Or thick parts of +straw.</note> <q>She is allowed.</q> <q>If he skinned and cut her?</q> <q>She is +allowed.</q> <q>If he slaughtered her on condition of eating from her flesh +and drinking from her blood?</q> <q>She is allowed.</q> Rabbi +Eliezer said, <q>intention does not disallow the heifer.</q> +</p> + +<p> +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. +<pb n='274'/><anchor id='Pg274'/> +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. +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter V</head> + +<p> +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, <q>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.</q> R. Simon said, <q>from the second<note place='foot'>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.</note> row.</q> R. José said, <q>from the third row.</q> +</p> + +<p> +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. +</p> + +<p> +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, <q>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.</q> Whether it be clean or unclean, one must +not add therein water for purification. +</p> + +<p> +4. <q>A hollow reed cut for the ashes of the red heifer?</q> R. +Eliezer said, <q>it must be washed at once.</q> R. Joshua said, +<q>it must be rendered legally unclean, and afterward washed.</q> +Everyone is suitable for purifying excepting a deaf person, an +idiot, and a child. R. Judah <q>allows a child, but disallows a +woman and a neuter.</q> +</p> + +<p> +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 +<pb n='275'/><anchor id='Pg275'/> +water of the ashes of the heifer is not sprinkled without a vessel. +There is no safety from defilement in the covering<note place='foot'>Num. xix. 15.</note> +bound except in proper vessels—there is no safety from the +defilement of earthen vessels except in proper vessels. +</p> + +<p> +6. An egg-shaped vessel of the potters is allowed for the +purifying water. R. José <q>disallows it.</q> <q>The egg (shell) +of a hen?</q> R. Meier and R. Judah <q>allow it,</q> but the Sages +<q>disallow it.</q> +</p> + +<p> +7. <q>A trough in a rock?</q> <q>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<note place='foot'>It +does not disallow the purifying pool if water flowed through a crevice +in the rock into the pool.</note> the purifying-pool.</q> <q>If there were a vessel united +(to it) with lime?</q> <q>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.</q> <q>It had a hole in the bottom, and it was +stuffed with a rag?</q> <q>The water in it is disallowed, because +it is not (entirely) surrounded with the vessel.</q> <q>If the hole +were in the side, and it was stuffed with a rag?</q> <q>The water +within it is allowed, because it is surrounded with the vessel.</q> +<q>If a rim of mud was made for it, and the water rose up to +it?</q> <q>It is disallowed.</q> <q>If it were so strong that the vessel +could be lifted by it?</q> <q>It is allowed.</q> +</p> + +<p> +8. <q>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?</q> +<q>The water in the second can also purify.</q> +</p> + +<p> +9. <q>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?</q> +<q>The water, which is between them, does not purify.</q> <q>If +one connected them with lime or gypsum, and they can be +lifted at once?</q> <q>The water, which is between them, can +purify.</q> +</p> + +</div> + +<pb n='276'/><anchor id='Pg276'/> + +<div> +<index index='pdf'/> +<head>Chapter VI</head> + +<p> +1. <q>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?</q> <q>They are +disallowed.</q> <q>If water of purification fell from a pipe on the +trough?</q> <q>It is disallowed.</q> <q>He took the water of purification +out of the pipe, and covered the pipe or shut the door +with it?</q> <q>The ashes of purification are allowed, but the +water is disallowed.</q> <q>He laid it on the ground?</q> <q>It is +disallowed.</q> <q>He laid it in his hand?</q> <q>It is allowed, because +it is not otherwise possible.</q> +</p> + +<p> +2. <q>If the ashes swam on the surface of the water?</q> R. +Meier and Rabbi Simon said, <q>one may take them and +purify</q>; but the Sages say, <q>all ashes which have once +touched water, cannot purify.</q> <q>If one have sprinkled the +water, and the ashes be found at the bottom?</q> R. Meier and +R. Simon said, <q>He may dry them and purify</q>; but the Sages +say, <q>all ashes which have (once) touched water, cannot +purify.</q> +</p> + +<p> +3. <q>If one prepare water for purification in a trough, and +there be a jug in it?</q> <q>Though its mouth be ever so narrow, +the water therein can purify.</q> <q>If there be a sponge?</q> <q>The +water in it is disallowed.</q> <q>How is one to act?</q> <q>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.</q> +</p> + +<p> +4. <q>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?</q> <q>It is disallowed.</q> 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. +</p> + +<p> +5. <q>If one divert a well into a vat-shaped pool or into a +marsh?</q> <q>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.</q> +</p> + +</div> + +<pb n='277'/><anchor id='Pg277'/> + +<div> +<index index='pdf'/> +<head>Chapter VII</head> + +<p> +1. <q>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?</q> +<q>They are all allowed.</q> <q>One person who filled five barrels +to purify five persons requiring purification, and changed his +mind for one purification?</q> <q>None is allowed but the last.</q> +<q>Or he made ready for one purification, and changed his +mind for five purifications?</q> <q>None is allowed but the first +purification.</q> <q>If he said to one, <q>purify all those for thee?</q></q> +<q>None is allowed but the first.</q> <q>Purify all those for me?</q> +<q>They are all allowed.</q> +</p> + +<p> +2. <q>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?</q> <q>Both are +disallowed, since work disallows in filling (water of purification) +whether for himself or for another.</q> +</p> + +<p> +3. <q>He who puts in ashes with one hand, and does work +with the other hand?</q> <q>If it be for himself, it is disallowed; +but if it be for another person, it is allowed.</q> <q>He who while +doing work puts in ashes for himself and for another?</q> <q>His +own is disallowed, and the other's is allowed.</q> <q>He who puts +in ashes for two persons at once?</q> <q>Both are allowed.</q> +</p> + +<p> +4. <q>Put in ashes for me; and I will put in ashes for thee?</q> +<q>The first case is allowed.</q> <q>Fill water for me; and I will fill +water for thee?</q> <q>The latter case is allowed.</q> <q>Put in +ashes for me, and I will fill water for thee?</q> <q>Both cases +are allowed.</q> <q>Fill water for me; and I will put in ashes for +thee?</q> <q>Both cases are disallowed.</q> +</p> + +<p> +5. <q>A person filled water for his own use, and (also) for +purification?</q> <q>He fills first for himself and binds it on the +shoulder-pole; and afterward he fills that for purification.</q> +<q>And if he fill that for purification first, and afterward fill for +himself?</q> <q>It is disallowed.</q> He must put his own water +behind him, and the water for purification before him. <q>And +if he put that for purification behind him?</q> <q>It is disallowed.</q> +<q>Both are water for purification, he put one in +<pb n='278'/><anchor id='Pg278'/> +front and one behind him?</q> <q>It is allowed, because it is not +otherwise possible.</q> +</p> + +<p> +6. <q>If one carry a rope in his hand?</q><note place='foot'>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.</note> <q>If he go in the +(straight) way, it is allowed.</q> <q>If he go out of his way?</q> +<q>It is disallowed.</q> One went to Jabneth<note place='foot'>The modern Yebna +(Jamnia).</note> during three feasts, about this matter, and in the third feast it was +allowed to him as a decision for the time. +</p> + +<p> +7. <q>If one rolled the rope round his hand?</q> <q>It is allowed; +but if he rolled it after (drawing the water), it is disallowed.</q> +Said R. José, <q>this act they allowed as a decision +for the time.</q> +</p> + +<p> +8. <q>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?</q> <q>It is allowed.</q> <q>But if he did so to carry in +it ashes?</q> <q>It is disallowed.</q> 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. +</p> + +<p> +9. <q>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?</q> +<q>It is disallowed.</q> <q>The food was for eating?</q> <q>It is allowed.</q> +<q>The serpent or scorpion hindered him?</q> <q>It is +allowed.</q> Said Rabbi Judah, <q>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.</q> +</p> + +<p> +10. <q>He who handed over his water of purification to an +unclean (person)?</q> <q>It is disallowed.</q> <q>But if he handed +it to a legally clean person?</q> <q>It is allowed.</q> R. Eleazar +said, <q>even to a (person legally) unclean it is allowed, if its +owner did no work.</q> +</p> + +<p> +11. <q>Two persons drew water for purification, and each +helped the other, or each took a thorn from the other?</q> +<q>For one purification it is allowed, for two purifications, it is +disallowed.</q> R. José said, <q>even for two purifications it is +allowed, if it were made a condition between them.</q> +</p> + +<pb n='279'/><anchor id='Pg279'/> + +<p> +12. <q>He who has broken (something) during drawing +water for purification with the view of preparing it afterward?</q> +<q>The water is allowed.</q> <q>But if he prepared it?</q> +<q>The water is disallowed.</q><note place='foot'>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.</note> <q>He ate with the view of drying +the remainder of his food?</q> <q>The water is allowed.</q> <q>But +if he dried it?</q> <q>The water is disallowed.</q> <q>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?</q> +<q>The water is disallowed.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter VIII</head> + +<p> +1. <q>Two persons watched a trough containing water for +purification; one of them becomes legally unclean?</q> <q>It is +allowed, because it was in the safe-keeping of the second.</q> +<q>He became clean and the second unclean?</q> <q>It is allowed, +because it was in the safe-keeping of the first.</q> <q>Both became +unclean at once?</q> <q>It is disallowed.</q> <q>One of them +did work?</q> <q>It is allowed, because it was in the safe-keeping +of the second.</q> <q>He stood still, and the second did +work?</q> <q>It is allowed, because it was in the safe-keeping +of the first.</q> <q>Both worked at once.</q> <q>It is disallowed.</q> +</p> + +<p> +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, <q>What makes thee unclean, cannot make me +unclean, but thou canst make me unclean.</q> <q>If water fall on +his flesh?</q> <q>He is clean.</q> <q>If it fall on his garment?</q> <q>It +becomes unclean, and renders him unclean.</q> This is the +proverb, <q>What makes thee unclean, cannot make me unclean, +but thou canst make me unclean.</q> +</p> + +<p> +3. He who burned the red heifer and the bullocks,<note place='foot'>Lev. iv. 12, +21.</note> 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: <q>What makes thee unclean, cannot make me +unclean, but thou canst make me unclean.</q> +</p> + +<pb n='280'/><anchor id='Pg280'/> + +<p> +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: <q>What +makes thee unclean, cannot make me unclean, but thou canst +make me unclean.</q> +</p> + +<p> +5. Every<note place='foot'>Primary uncleanness arises from touching a dead body, +leprosy, etc. Secondary uncleanness arises from touching one who had primary +uncleanness.</note> secondary uncleanness does not render vessels +unclean, but fluid does so. If fluid become unclean, it renders +vessels unclean. This is the proverb, <q>What makes thee +unclean, cannot make me unclean, but thou canst make me +unclean.</q> +</p> + +<p> +6. Earthen vessels cannot render each other unclean, but +fluid does so. If fluid becomes unclean, it renders vessels unclean. +This is the proverb, <q>What makes thee unclean, cannot +make me unclean, but thou canst make me unclean.</q> +</p> + +<p> +7. Everything<note place='foot'>A tertiary uncleanness follows from contact with +secondary uncleanness.</note> 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.<note place='foot'>That is one over whom evening had +not yet come, nor was his offering yet made. Lev. xxii. 6, 7.</note> This is the +proverb, <q>What makes thee unclean, cannot make me unclean, but thou canst make me +unclean.</q> +</p> + +<p> +8. All seas are reckoned for a pool of purification, as is said, +<q>And the gathering together of the waters called He seas,</q><note place='foot'>Gen. +i. 10.</note> the words of R. Meier. R. Judah said, <q>the great sea is as a +purifying-pool; it is not said seas, but there is in it many kinds +of seas.</q> R. José said, <q>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.</q> +</p> + +<p> +9. Waters with a nickname are disallowed. These are the +nicknames—<q>salt</q> and <q>lukewarm.</q> Deceitful<note place='foot'>Isa. lviii. +11.</note> 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 <q>disallows them.</q> +</p> + +<p> +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<note place='foot'>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.</note> +<pb n='281'/><anchor id='Pg281'/> +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 +<q>disallows them.</q> +</p> + +<p> +11. <q>The well of Ahab<note place='foot'>The well of Ahab is supposed by +some to be the source of a river near Beirut. This supposition is, however, +very doubtful.</note> and the cave of Panias<note place='foot'>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.</note> 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.</q> R. Judah said, +<q>it is taken for granted and allowed.</q> <q>A well into which +earth or clay fell?</q> <q>One must wait till it clear,</q> the words +of R. Ishmael. R. Akiba said, <q>there is no need of waiting.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter IX</head> + +<p> +1. <q>A pan full of the water of purification into which ordinary +water, however little, has fallen?</q> R. Eliezer said, +<q>one must sprinkle twice with it.</q> But the Sages <q>disallow +it.</q> <q>If dew fell into it?</q> R. Eliezer said, <q>let him leave it +in the sun, and the dew evaporates.</q> But the Sages <q>disallow +it.</q> <q>If fluid has fallen into it, or fruit juice?</q> <q>Let +him pour it out, and it is necessary to dry it.</q> Ink, gum, and +vitriol, and everything which can be remarked, must be poured +out, and there is no necessity to dry it. +</p> + +<p> +2. <q>If insects and worms have fallen in and burst or +changed their appearance?</q> <q>The water is disallowed.</q> 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, <q>the wheat-worm and the grain-worm are allowed, +because there is no matter in them.</q> +</p> + +<p> +3. <q>If a beast or animal drink of it?</q> <q>They disallow it.</q> +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, <q>also the serpent, because +it spews.</q> R. Eliezer said, <q>also the mouse.</q> +</p> + +<p> +4. <q>If one think to drink the water of purification?</q> R. +<pb n='282'/><anchor id='Pg282'/> +Eliezer said, <q>it is disallowed.</q> R. Joshua said, <q>when he +drew it (toward him).</q> R. José said, <q>of what are they talking, +of water in which there are no ashes.</q> <q>But of water in +which there are ashes?</q> R. Eliezer said, <q>when he drew it +(toward him).</q> R. Joshua said, <q>when he drinks.</q> But if it +be poured into his throat, it is allowed. +</p> + +<p> +5. Water of purification which is disallowed, must not be +kneaded in mortar, lest it bring misfortune to others. R. +Judah said, <q>it is worthless.</q> <q>A cow which drank water of +purification?</q> <q>Her flesh is unclean for twenty-four +hours.</q><note place='foot'>Literally, <q>from time to time.</q></note> +R. Judah said, <q>it becomes worthless in her intestines.</q> +</p> + +<p> +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. +</p> + +<p> +7. <q>Ashes which are allowed for purification, when they are +mixed in ordinary ashes?</q> <q>We must follow the majority<note place='foot'>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.</note> (in reference to uncleanness) and they do not purify with +them.</q> Rabbi Eleazar said, <q>they may purify with them all.</q> +</p> + +<p> +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. <q>If it were rendered unclean?</q> <q>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.</q> +</p> + +<p> +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. +</p> + +</div> + +<pb n='283'/><anchor id='Pg283'/> + +<div> +<index index='pdf'/> +<head>Chapter X</head> + +<p> +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. +<q>Everything suited for producing defilement of the dead, +whether it be unclean or clean?</q> R. Eliezer said, <q>it is not +expelled.</q> R. Joshua said, <q>it is expelled.</q> But the Sages +say, <q>if unclean it is expelled, but the clean thing is not expelled.</q> +</p> + +<p> +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. <q>But with his foot?</q> <q>He +is clean.</q> <q>The thing was moved with his hand?</q> R. Joshua +pronounces him <q>unclean</q>; but the Sages pronounce him +<q>clean.</q> +</p> + +<p> +3. <q>An earthen vessel for purification, which touched a +creeping thing?</q> <q>It is clean.</q> <q>It was placed upon it?</q> +R. Eleazar pronounces it <q>clean</q>; but the Sages pronounce +it <q>unclean.</q> <q>It touched eatable or drinkable things or holy +writings?</q> <q>It is clean.</q> <q>It was placed upon them?</q> R. +José pronounced it <q>clean</q>; but the Sages pronounced it +<q>unclean.</q> +</p> + +<p> +4. <q>When he who was cleansed for purification touched a +fireplace<note place='foot'>The dispute is now about what constitutes <q>a clean +place.</q></note> with his hand?</q> <q>He is unclean.</q> <q>But with +his foot?</q> <q>He is clean.</q> <q>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?</q> R. Akiba pronounces him <q>clean</q>;<note place='foot'>Heb. ix. +13, 14.</note> but the Sages pronounce him <q>unclean.</q> +</p> + +<p> +5. <q>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?</q> R. Akiba pronounces him +<q>unclean,</q> but the Sages pronounce him <q>clean.</q> But he +who was cleansed for purification, may stand over the fireplace, +<pb n='284'/><anchor id='Pg284'/> +and in his hand an empty vessel cleansed for purification +or (one) with water without ashes. +</p> + +<p> +6. <q>When a jug for purification touched (one) in which +there were holy things, or one in which there was a heave-offering?</q> +<q>The one for purification is unclean; but those +of the holy things and the heave-offering are clean.</q> <q>If +both be in his two hands?</q> <q>Both are unclean.</q> <q>If both +be in two papers?</q> <q>Both are clean.</q> <q>If the one for purification +be in paper, and the one for the heave-offering be in +his hand?</q> <q>Both are unclean.</q> <q>If the one for the heave-offering +be in paper, and the one for purification be in his +hand?</q> <q>Both are clean.</q> R. Joshua said, <q>the one for the +purification is unclean.</q> <q>They were placed on the ground +and one touched them?</q> <q>The one for purification is unclean, +the one containing the holy things, and the one with the +heave-offering are clean.</q> <q>He moved them?</q> R. Joshua +pronounces them <q>unclean,</q> but the Sages pronounce them +<q>clean.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter XI</head> + +<p> +1. <q>A pan for purification which one left open, and he +found it covered?</q> <q>It is disallowed.</q> <q>He left it open +and found a covering on it?</q> <q>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.</q> Water with +ashes cannot be saved (from legal impurity) by the covering<note place='foot'>Num. xix. +15.</note> bound upon it. And water in which there are no ashes, is +saved by the covering bound upon it. +</p> + +<p> +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<note place='foot'>Maimonides translates +<q>lattice-work.</q></note> is clean for holy things, and the +heave-offering and purification. R. Eleazar said, <q>trickling +water<note place='foot'>Or trelliswork.</note> is unclean for purification.</q> +</p> + +<p> +3. <q>A dried fig of the heave-offering which has fallen into +water for purification, and one has taken it out and eaten it?</q> +<q>If it be the size of an egg, whether it be unclean or clean, +<pb n='285'/><anchor id='Pg285'/> +the water is unclean, and he who ate it is guilty of death.</q> R. +José said, <q>if it be clean the water is clean.</q> 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. +</p> + +<p> +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. <q>After entering (the water) he renders unclean +holy things, and disallows the heave-offering,</q> the words of +R. Meier, but the Sages say, <q>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).</q> +</p> + +<p> +5. <q>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,</q> the +words of R. Meier; but the Sages <q>disallow him in tithes.</q> +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. +</p> + +<p> +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. +<q>The hyssop, and the water without ashes, and empty vessels +cleansed for purification (render unclean), by touching or +lifting,</q> the words of R. Meier; but the Sages say, <q>by touching, +but not by lifting.</q> +</p> + +<p> +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, <q>not even with the berries.</q> These are +sprouts—stalks which have not ripened. +</p> + +<p> +8. Hyssop used for sprinkling is allowed to cleanse the +<pb n='286'/><anchor id='Pg286'/> +leper. <q>If one gathered it for wood, and fluid fell on it?</q> +<q>He may dry it, and it is allowed.</q> <q>If one gathered it for +food, and fluid fell on it?</q> <q>Even though he dried it, it is +disallowed.</q> <q>If one gathered it for purification?</q> <q>It is +reckoned as food,</q> the words of R. Meier. R. Judah and R. +José and R. Simon say, <q>it is reckoned as wood.</q> +</p> + +<p> +9. The order of the hyssop (requires) three roots, and in +them three stalks. R. Judah said, <q>to every root three +stalks.</q> 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, <q>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.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter XII</head> + +<p> +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, <q>as is +the rule for sprinkling with the hyssop, so is the dipping with +the hyssop</q> (<hi rend='italic'>i.e.</hi>, in holding it). +</p> + +<p> +2. <q>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?</q> <q>His sprinkling +is disallowed.</q> <q>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?</q> <q>His sprinkling +is disallowed.</q> <q>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?</q> <q>His sprinkling is disallowed.</q> <q>A pan for +purification with a narrow mouth?</q> <q>He is to dip the hyssop +in and lift it out as usual.</q> R. Judah says, <q>the first sprinkling +(is allowed).</q> <q>The water of purification which became +diminished?</q> <q>One may dip in even the tops of the stalks +and sprinkle, except that he should not dry up the vessel.</q> +<q>His intention<note place='foot'>This doctrine of intention has also +been adopted into the system of Romanism. The Council of Trent (Session vii. +Canon xi.) teaches that <q>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.</q> 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.</note> was to +sprinkle before him, and he sprinkled +<pb n='287'/><anchor id='Pg287'/> +behind him; to sprinkle behind him, and he sprinkled before +him?</q> <q>His sprinkling is disallowed.</q> <q>Before him, and he +sprinkled sidewise in front?</q> <q>His sprinkling is allowed.</q> +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. +</p> + +<p> +3. <q>His intention was to sprinkle on anything which can +receive defilement, and he sprinkled on a thing which cannot +receive defilement?</q> <q>If there remain (water) in the hyssop +he must not repeat it.</q> <q>His intention was to sprinkle on +something which does not receive defilement, and he sprinkled +on something which does receive defilement?</q> <q>If there remain +(water) in the hyssop, he may repeat it.</q> <q>If upon man, +and he sprinkled on a beast?</q> <q>If there remain (water) in the +hyssop, he must not repeat it.</q> <q>Upon beast and he sprinkled +on man?</q> <q>If there be (water) in the hyssop he may repeat +it.</q> Water which has dropped from the hyssop is allowed, because it +renders everything unclean like the water of purification.<note place='foot'>Chap. ix. +9; viii. 5.</note> +</p> + +<p> +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, <q>the water of purification, +which has done its duty, causes no uncleanness.</q> +</p> + +<p> +5. A clean man who took the axe of one legally unclean +by the handle,<note place='foot'>Another rendering is, <q>in his garment.</q></note> and +sprinkled it, even though there be so much +water upon it as is sufficient for sprinkling, is clean. <q>How +much water is sufficient for sprinkling?</q> <q>Sufficient that +the tops of the stalks of hyssop be dipped and sprinkled.</q> R. +Judah said, <q>we regard them as though the hyssop were +copper.</q> +</p> + +<pb n='288'/><anchor id='Pg288'/> + +<p> +6. <q>He who sprinkled with unclean hyssop?</q> <q>If it be +the size of an egg, the water is disallowed, and the sprinkling +is disallowed.</q> <q>If it be not the size of an egg?</q> <q>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.</q> +</p> + +<p> +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. +</p> + +<p> +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, <q>even if they be only attached.</q> +</p> + +<p> +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. +</p> + +<p> +10. <q>The cover of a kettle which is bound by a chain?</q> +The school of Shammai say, <q>it is reckoned as one for uncleanness, +but not reckoned as one for sprinkling.</q> The +school of Hillel say, <q>he sprinkled the kettle, he sprinkled +the cover; he sprinkled the cover, he did not sprinkle the +kettle.</q> 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. +</p> + +<p> +11. <q>One dipped the hyssop by day and sprinkled by day?</q> +<pb n='289'/><anchor id='Pg289'/> +<q>It is allowed.</q> <q>He dipped the hyssop by day and sprinkled +by night, by night and sprinkled by day?</q> <q>It is disallowed.</q> +<q>By day, and sprinkled on the day following?</q> +<q>It is disallowed.</q> 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. +</p> + +</div> + +</div> + +<pb n='290'/><anchor id='Pg290'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<anchor id='talmud_hands'/> +<head>Hands</head> + +<quote rend='display'> +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. +</quote> + +<div> +<index index='pdf'/> +<head>Chapter I</head> + +<p> +1. A quarter-log<note place='foot'>A log is about half a pint.</note> 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, <q>provided there be not less for the last than a +quarter-log.</q> Men may add (water) for the second washing,<note place='foot'>Before +eating ordinary food the hands must be washed once. Before +eating consecrated food they must be washed twice.</note> +but they must not add it for the first. +</p> + +<p> +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<note place='foot'>Num. xix. +15.</note> upon them. Nor can they preserve from uncleanness water in open +earthen vessels,<note place='foot'><hi rend='italic'>I.e.</hi>, from the uncleanness +of a dead reptile.</note> only in (covered) vessels. +</p> + +<p> +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, +<pb n='291'/><anchor id='Pg291'/> +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, <q>even if he intended to +soak it in one vessel and it dropped into another, it is fit.</q> +</p> + +<p> +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 <q>disallows it for new vessels.</q> +</p> + +<p> +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 <q>disallows these two cases.</q> +</p> + +</div> + +<div> +<index index='pdf'/> +<head>Chapter II</head> + +<p> +1. <q>If one poured on his hand one gush?</q> <q>His hand is +clean.</q> <q>If on both hands one gush?</q> R. Meier pronounces +them <q>unclean, until one poured out of a quarter-log (vessel) +upon them.</q> <q>If a heave-loaf fall (on the water)?</q> <q>It is +clean.</q> R. José <q>pronounces it unclean.</q> +</p> + +<p> +2. <q>If one poured out his first (ablution) in one place, and +his second in another place, and a heave-loaf fall on the first?</q> +<q>It is unclean.</q> <q>If on the second?</q> <q>It is clean.</q> <q>If +one poured out both the first and second (ablutions) into one +place, and a heave-loaf fall on them?</q> <q>It is unclean.</q> <q>If +one poured out his first ablution, and find on his hand a splinter +or small stone?</q> <q>His hands are unclean, as the second +water only purifies the first washing on the hand.</q><note place='foot'>And consequently +does not purify the place covered by the splinter or stone, which remained unwashed by the +first water.</note> R. Simon, the son of Gamaliel, says, <q>whatsoever is a creation of +the water is clean.</q> +</p> + +<p> +3. The hands become legally unclean, or legally clean up +to the wrist. <q>How?</q> <q>If one poured the first (ablution) +up to the wrist, and the second above the wrist, and the water +ran back into the hand?</q> <q>It is clean.</q> <q>If one poured +the first and second (ablutions) above the wrist, and the water +ran back into the hand?</q> <q>It is unclean.</q> <q>If one poured +the first (ablution) over one hand, and afterward the second +<pb n='292'/><anchor id='Pg292'/> +over both hands?</q> <q>They are unclean.</q> <q>If one poured +the first (ablution) over both hands, and afterward the second +over one hand?</q> <q>His hand is clean.</q> <q>If one poured +water on one hand and then rubbed it against its fellow?</q> +<q>It is unclean.</q> <q>If he rubbed it against his head, or against +the wall?</q> <q>It is clean.</q> 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. +</p> + +<p> +4. <q>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?</q> <q>In doubting he is clean,</q> +because the Sages said, <q>if there be a doubt of his hands being +unclean, or imparting uncleanness, or being clean, he is clean.</q> +R. José said, <q>if there be a doubt of cleanness it is uncleanness.</q> +<q>How?</q> <q>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?</q> <q>His hands +are one unclean and one clean.</q> <q>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?</q> +<q>His hands are clean.</q> <q>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?</q> <q>His hands are one unclean and one clean.</q> <q>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?</q> <q>The hands remain as they +were, and the loaves as they were.</q><note place='foot'>Those that were +legally clean continue clean, and those legally unclean +continue unclean.</note> +</p> + +</div> + +<pb n='293'/><anchor id='Pg293'/> + +<div> +<index index='pdf'/> +<head>Chapter III</head> + +<p> +1. <q>Whosoever puts his hands into a house smitten with +leprosy?</q> <q>His hands are unclean in a primary degree.</q><note place='foot'>His +hands render unclean what they touch.</note> The words of R. Akiba. But the Sages say, +<q>his hands are unclean in a secondary degree.</q><note place='foot'>His hands render +sacred things unclean.</note> <q>Whatever renders +garments unclean at the time of contact, renders hands unclean +in a primary degree.</q> The words of R. Akiba. But +the Sages say, <q>in a secondary degree.</q> They said to R. +Akiba, <q>where do we find the hands (unclean) in a primary +degree?</q> <q>Everywhere,</q> he said to them; <q>and how is it +possible for them to be unclean in a primary degree, unless +his body is unclean, excepting this.</q><note place='foot'><hi rend='italic'>I.e.</hi>, +the putting his hands into a house infected with leprosy.</note> <q>Victuals, and vessels +which are unclean through liquids, render hands unclean in +a secondary degree.</q> The words of R. Joshua. But the Sages say, +<q>that which is unclean through a source of uncleanness,<note place='foot'>Literally +<q>father of uncleanness,</q> such as a corpse or dead reptile, etc.</note> renders the +hands unclean; but derived uncleanness<note place='foot'><hi rend='italic'>I.e.</hi>, +uncleanness not containing the principle of uncleanness.</note> +does not render the hands unclean.</q> Rabban Simeon, +the son of Gamaliel, said, <q>it happened that a woman came +before my father. She said to him, <q>my hands entered into +the hollow of an earthen vessel.</q> He said to her, <q>my daughter, +from what was its uncleanness?</q> But I did not hear what +she said to him.</q> The Sages said, <q>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.</q> +</p> + +<p> +2. <q>Whatever disallows the heave-offering, renders the +hands unclean in a secondary degree. One hand can render +the other hand unclean.</q> The words of R. Joshua. But the +Sages say, <q>a secondary cannot make a secondary.</q><note place='foot'>An object +unclean in the secondary degree cannot make another unclean in +the same degree.</note> He +said to them, <q>and are not Holy Scriptures secondaries, and +they render the hands unclean?</q> They said to him, <q>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.</q> +</p> + +<pb n='294'/><anchor id='Pg294'/> + +<p> +3. Straps of phylacteries with the phylacteries, render the +hands unclean. R. Simeon says, <q>the straps of phylacteries +do not render the hands unclean.</q> +</p> + +<p> +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, <q>in the end it does not render the hands unclean, until +the roller be attached.</q> +</p> + +<p> +5. A book of the Law which is erased, but in which there +remain eighty-five letters like the portion, <q>And it came to +pass when the Ark set forward,</q><note place='foot'>Num. x. 35, 36. The rabbis count +these verses a distinct book of the law.</note> renders the hands unclean. +Any roll in which there are written eighty-five letters like +the portion, <q>And it came to pass when the Ark set forward,</q> +renders the hands unclean. All sacred Scriptures render the +hands unclean. The Canticles and Ecclesiastes render the +hands unclean. R. Judah says, <q>Canticles render the hands +unclean, but Ecclesiastes is in dispute.</q> R. José says, +<q>Ecclesiastes does not render the hands unclean, but the +Canticles are in dispute.</q> R. Simeon says, <q>Ecclesiastes is +one in which the school of Shammai is less strict, and the +school of Hillel more rigid.</q> R. Simeon, the son of Azai, said, +<q>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.</q> R. Akiba said, <q>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.</q> R. Jochanan, the son +of Joshua, the son of R. Akiba's father-in-law, said, <q>according +to the words of the son of Azai, thus they disputed, and +thus they decided.</q> +</p> + +</div> + +<pb n='295'/><anchor id='Pg295'/> + +<div> +<index index='pdf'/> +<head>Chapter IV</head> + +<p> +1. On that day<note place='foot'>When R. Eleazar, the son of Azariah, was made +president of the school in Jamnia.</note> they voted and decided, <q>that a foot-bath +containing from two logs to nine cabs,<note place='foot'>A cab is about three +pints.</note> which was split,<note place='foot'>And could not contain water enough +to wash one foot.</note> may become unclean from pressure,</q><note place='foot'>Of an +unclean person.</note> although R. Akiba says, <q>that a foot-bath is as its +name.</q><note place='foot'>It continues as long as its name, and as such +cannot become unclean from pressure.</note> +</p> + +<p> +2. On that day they said, <q>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.</q> R. Eleazar says, <q>also the +trespass-offering, the passover-offering in its time, and the +sin or trespass-offering at all times.</q> R. Simeon, the son of +Azai, said, <q>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.</q> The son of Azai only added the burnt-offering, +but the Sages did not agree with him. +</p> + +<p> +3. On that day they said, <q>how is it with Ammon and +Moab<note place='foot'><hi rend='italic'>I.e.</hi>, with Israelites dwelling +there.</note> in the Sabbatical year?</q> R. Tarphon decided <q>they +must pay tithes for the poor</q>;<note place='foot'>Tithe for the poor could be eaten +anywhere.</note> but R. Eleazar, son of Azariah, +decided <q>second tithes.</q><note place='foot'>Second tithes could only be eaten in +Jerusalem. Deut. xiv. 22, 23.</note> R. Ishmael then said, <q>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.</q> R. Eleazar, son +of Azariah, said to him, <q>Ishmael, my brother, I have not +changed from the order of the years,<note place='foot'>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.</note> but +my brother Tarphon has changed, therefore it behoves him to prove it.</q> R. +Tarphon replied, <q>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 +<pb n='296'/><anchor id='Pg296'/> +the poor in the Sabbatical year.</q> R. Eleazar, son of Azariah, +replied: <q>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.</q> R. Tarphon replied, <q>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.</q> R. Eleazar, the +son of Azariah, replied, <q>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, +<q>Will a man rob God?</q> Yet ye have robbed me. But ye +say, Wherein have we robbed thee? In tithes and offerings.</q><note place='foot'>Mal. +iii. 8. It is assumed that the prophet means the consecrated second +tithe, and not the unconsecrated tithe for the poor.</note> +R. Joshua said, <q>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.</q> They voted and decided +<q>that Ammon and Moab must pay tithes for the poor in the +Sabbatical year.</q> When R. José, son of Dormiskith, came +to R. Eleazar at Lydda, he said to him, <q>what had you new +in the college to-day?</q> He answered, <q>they voted and decided +that Ammon and Moab must pay tithes in the Sabbatical +year.</q> R. Eleazar wept and said, <q><q>The secret of the LORD +is with them that fear him; and He will show them His covenant.</q><note place='foot'>Ps. +xxv. 10.</note> 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 +<pb n='297'/><anchor id='Pg297'/> +of Moses from Sinai, that Ammon and Moab must pay tithes +to the poor, in the Sabbatical year.</q> +</p> + +<p> +3. On that day came Judah, an Ammonitish proselyte, and +stood before them in the college. He said to them, <q>How +am I to come into the congregation?</q> Rabban Gamaliel +said to him, <q>thou art forbidden.</q> R. Joshua said to him, +<q>thou art allowed.</q> Rabban Gamaliel said, <q>the Scripture +says, <q>An Ammonite or Moabite shall not enter into the +congregation of the LORD; even to their tenth generation, +etc.</q></q><note place='foot'>Deut. xxiii. 3.</note> To him said R. Joshua, <q>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, <q>And I have removed the bounds of the people, and +have robbed their treasures, and I have put down the inhabitants +like a valiant (<emph>man</emph>).</q></q><note place='foot'>Isa. x. 13.</note> Rabban +Gamaliel said to him, <q>the Scripture says, <q>And afterward I will bring again +the captivity of the children of Ammon</q>;<note place='foot'>Jer. xlix. 6.</note> and +they are already returned.</q> To him said R. Joshua, <q>the Scripture says, <q>And +I will bring again the captivity of my people of Israel,<note place='foot'>Amos ix. +14.</note> and Judah.</q> But they are not yet returned.</q> And they allowed +him to come into the congregation. +</p> + +<p> +4. The Chaldee passages in Ezra and Daniel render the +hands unclean. Chaldee written in Hebrew, and Hebrew +written in Chaldee, or in Hebrew,<note place='foot'>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.</note> do not render the hands +unclean. In no case do they cause uncleanness, unless the +writing be Assyrian, on parchment with ink. +</p> + +<p> +5. The Sadducees said, <q>we blame you Pharisees, because +you say sacred Scriptures render the hands unclean, but the +books Hameram<note place='foot'>Some suppose the writings of Homer +are meant; others think that these were books against revealed religion.</note> +do not render the hands unclean.</q> Rabban +Jochanan, the son of Zachai, said, <q>and have we nothing else +against the Pharisees but this? Behold they say, <q>that the +bones of an ass are clean, but the bones of Jochanan the high-priest +are unclean.</q></q> They said to him, <q>according to their +value is their uncleanness, so that no one may make the bones +of his father and mother into spoons.</q> He said to them, <q>so +<pb n='298'/><anchor id='Pg298'/> +(are) the sacred Scriptures: according to their value is their +uncleanness. The books Hameram, which are not valued, do +not render the hands unclean.</q> +</p> + +<p> +6. The Sadducees said, <q>we blame you Pharisees, that you +declare the stream flowing (from a clean into an unclean vessel) +to be clean.</q> The Pharisees said, <q>we blame you Sadducees, +that you declare a stream of water flowing from a +graveyard to be clean.</q> The Sadducees said, <q>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.</q> They said +to them <q>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.</q> +</p> + +<p> +7. A Galilean Sadducee said, <q>I blame you Pharisees, because +you write the name of the reigning sovereign in the +letter of divorce with Moses.</q> The Pharisees said, <q>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, <q>And +Pharaoh said, <q>Who is the Lord, that I should obey his voice +to let Israel go?</q></q></q><note place='foot'>Exod. v. 2. The name of Pharaoh +cannot be considered an insult to Moses, since it precedes the name of God.</note> +But when he was punished, what did he +say? <q>The LORD is righteous.</q><note place='foot'>Exod. ix. 27. This is merely added +to avoid ending with Pharaoh's blasphemy.</note> +</p> + +</div> + +</div> + +</div> + +<pb n='300'/><anchor id='Pg300'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>The Kabbalah Unveiled: The Lesser Holy Assembly</head> +<head type='sub'>Translated by S. L. Macgregor Mathers</head> + +<pb n='301'/><anchor id='Pg301'/> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter I'/> +<head>Chapter I: Which Containeth the Introduction</head> + +<p> +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. +</p> + +<p> +Therefore lifting up his eyes, Rabbi Schimeon saw that the +house was full. And Rabbi Schimeon wept, saying: <q rend='pre'>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.</q> +</p> + +<p> +<q rend='pre'>When I was restored, fire surrounded (my habitation) +which hitherto hath never ceased, neither did any man enter in +unto me without permission.</q> +</p> + +<p> +<q>But now I see that it is taken away, and that the house is +filled.</q> +</p> + +<p> +While they were sitting down, Rabbi Schimeon, opening his +eyes, beheld a certain vision, and lo! fire surrounded the +house! +</p> + +<p> +Therefore all (the others) went forth, and Rabbi Eleazar his +son, and Rabbi Abba remained; but the other Companions sat +without. +</p> + +<p> +Rabbi Schimeon said unto Rabbi Eleazar his son: <q rend='pre'>Go forth, +and see whether Rabbi Yitzchaq be present for whom I have +made myself surety.</q> +</p> + +<p> +<q>And say thou unto him that he dispose his affairs, and that +he may sit down with me. Blessed is his portion.</q> +</p> + +<p> +Rabbi Schimeon arose and again sat down; and he laughed +aloud, and rejoicing said, <q>Where are the companions?</q> +</p> + +<pb n='302'/><anchor id='Pg302'/> + +<p> +Rabbi Eleazar arose and introduced them, and they sat down +in his presence. +</p> + +<p> +Rabbi Schimeon lifted up his hands and prayed a prayer, +and was joyful. +</p> + +<p> +And he said, <q>Let those Companions who were in the former +Conclave<note place='foot'>That is, who had formed part of the Greater Holy +Assembly</note> assembled here.</q> +</p> + +<p> +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. +</p> + +<p> +In the meantime Rabbi Yitzchaq entered, to whom Rabbi +Schimeon said: <q>How excellent is thy lot! How much joy is +this day stored up for thee!</q> +</p> + +<p> +Rabbi Abba sat down behind his (<hi rend='italic'>i.e.</hi>, Rabbi Schimeon's) +back, and Rabbi Eleazar before him (<hi rend='italic'>i.e.</hi>, Rabbi Schimeon). +</p> + +<p> +Rabbi Schimeon spake and said: <q rend='pre'>Surely now is the time +of benevolence, and I desire to enter without confusion into +the world to come.</q> +</p> + +<p> +<q rend='pre'>And verily these sacred things, which hereunto have never +been revealed, I desire to reveal before the Schekhinah;</q> +</p> + +<p> +<q rend='pre'>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.</q> +</p> + +<p> +<q>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.</q> +</p> + +<p> +Rabbi Abba arose from his seat behind him, and Rabbi Eleazar +his son sat down. +</p> + +<p> +He said unto him, <q>Arise, O my son, for another shall sit +in that seat</q>; and Rabbi Eleazar arose. +</p> + +<p> +Rabbi Schimeon covered himself and sat down; and he commenced, +and said, Ps. cxv. 17: <q rend='pre'><q>The dead shall not praise +IH, <hi rend='italic'>Yah</hi>, nor all they who go down into silence!</q></q> +</p> + +<p> +<q rend='pre'><q>The dead shall not praise Yah;</q> 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.</q> +</p> + +<pb n='303'/><anchor id='Pg303'/> + +<p> +<q rend='pre'>And the end of this text runneth thus: <q>Nor all they who +go down into silence;</q> for all they who go down into silence remain +in Gehenna.</q> +</p> + +<p> +<q>There is another reason appertaining to those who are +called living, for God the most Holy One—may He be blessed!—desireth +their glory.</q> +</p> + +<p> +Rabbi Schimeon said: <q rend='pre'>How different is this occasion from +that of the former conclave! For into a certain conclave<note place='foot'>Meaning that +the Greater Holy Assembly had been as it were the reflection +of the conclave of the Sephiroth above. The word used for <q>chariot</q> +is not <q>Mercavah,</q> but <q>Rethikh.</q></note> came +He, the most Holy and Blessed God, and His Chariot.</q> +</p> + +<p> +<q rend='pre'>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,<note place='foot'><hi rend='italic'>I.e.</hi>, the Paradise +above.</note> which did not occur in the former conclave.</q> +</p> + +<p> +<q rend='pre'>And God, the Most Holy One—may He be blessed—more +promoteth the glory of the Just than His own glory.</q> +</p> + +<p> +<q rend='pre'>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.</q> +</p> + +<p> +<q rend='pre'>But because he stretched forth his hand against Iddo the +prophet, his hand became withered.</q> +</p> + +<p> +<q rend='pre'>For it is written, 1 Kings xiii. 4, <q>And his hand became +withered, etc.</q> Here it is not written that it was because he +served other gods, but because he extended his hand against +Iddo the prophet, etc.</q> +</p> + +<p> +<q>Now, therefore, God the Most Holy One—may He be +blessed!—promoteth their glory (<hi rend='italic'>i.e.</hi>, that of the Just), and +they all come with Him.</q> +</p> + +<p> +He said, <q rend='pre'>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.</q> +</p> + +<p> +<q>He, I say, cometh, in order that with joy he may hear those +words which I shall speak.</q><note place='foot'>In the original both this and the +foregoing section, apparently by an oversight, have the number thirty-three +attached to them.</note> +</p> + +<p> +And when he had sat down he said: <q>Assuredly here a seat +hath been set aside for Rabbi Benchas Ben Yair.</q> +</p> + +<p> +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. +</p> + +<pb n='304'/><anchor id='Pg304'/> + +<p> +Rabbi Schimeon said: <q rend='pre'>In the former Assembly we acted +thus; namely, that all the companions spoke, and I also with +them, by turns.</q> +</p> + +<p> +<q>Now I shall speak alone, and let all hear my words, superiors +and inferiors; blessed be my portion this day!</q> +</p> + +<p> +Rabbi Schimeon commenced, and said, Cant. vii. 10: <q rend='pre'><q>I am +my beloved's, and his desire is toward me.</q></q> +</p> + +<p> +<q rend='pre'>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.</q> +</p> + +<p> +<q rend='pre'>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.</q> +</p> + +<p> +<q rend='pre'>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, <hi rend='italic'>Hoa</hi>, He Himself +is all; He the Most Holy Ancient of all Ancients, the Concealed +with all Concealments.</q> +</p> + +<p> +<q rend='pre'>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.</q> +</p> + +<p> +<q rend='pre'>When He is conformed He produceth nine Lights, which +shine forth from Him, from His conformation.</q> +</p> + +<p> +<q rend='pre'>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.</q> +</p> + +<p> +<q rend='pre'>And those rays of light,<note place='foot'>Carrying on +the simile of the lantern and its rays.</note> 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.</q> +</p> + +<p> +<q rend='pre'>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<note place='foot'>The Sephiroth.</note> +(proceeding from Him) being excepted, +which are extended, which are revealed, and which are hidden.</q> +</p> + +<p> +<q rend='pre'>And they are called the Holy Name, and therefore are all +things One.</q> +</p> + +<p> +<q rend='pre'>Which truly our companions have said in former books, +<pb n='305'/><anchor id='Pg305'/> +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.</q> +</p> + +<p> +<q rend='pre'>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.</q> +</p> + +<p> +<q>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.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter II'/> +<head>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</head> + +<p> +The skull of the White Head hath not beginning, but its end +is the convexity of its joining together, which is extended, and +shineth. +</p> + +<p> +And from it the just shall inherit 400<note place='foot'>Which is the number +of Th, the last letter of the Hebrew alphabet, which +includes the symbology of the cross.</note> desirable worlds in +the world to come. +</p> + +<p> +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. +</p> + +<p> +Like as it is written, Gen. xxvii. 27: <q>And Elohim shall +give thee from the dew of heaven.</q> +</p> + +<p> +And His head is filled with that dew, and all the place of the +apple-trees distilleth therewith. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +The beginning of that Supernal Wisdom which also is itself +the Head, is hidden therein, and is called the Supernal Brain, +<pb n='306'/><anchor id='Pg306'/> +the Hidden Brain, the Tranquil and Calm Brain; neither doth +any man know it, save He Himself. +</p> + +<p> +Three Heads have been formed forth, one within the other, +and the other above the other. +</p> + +<p> +One Head is the Concealed Wisdom, which is covered and is +not disclosed. +</p> + +<p> +And this Hidden Wisdom is the Head of all things, and the +Head of the remaining Wisdoms. +</p> + +<p> +The Supernal Head is the Most Holy Ancient One, the Concealed +with all Concealments. +</p> + +<p> +The Head of all Heads, the Head which is not a Head<note place='foot'>That is to say, +which will hardly admit even of so vague a definition, seeing +it is the Indefinite Absolute in Kether.</note>—namely, +that which is <emph>in</emph> that Head—neither knows nor is +known, because it cannot be comprehended either by Wisdom +or Understanding. +</p> + +<p> +And therefore is it read, Num. xxiv. 11: <q>Fly thee in thy +place;</q> and Ezek. i. 14. The <foreign rend='italic'>Chaioth</foreign>, +living creatures, are said to run forth and return. +</p> + +<p> +And therefore is the Most Holy Ancient One called AIN, +<foreign rend='italic'>Ain</foreign>, the Negatively Existent; seeing that back from Him +dependeth the AIN, the Negative Existence.<note place='foot'>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.</note> +</p> + +<p> +But all those hairs and all those locks depend from the Hidden +Brain. +</p> + +<p> +And all are calm (otherwise, are disposed) in the Equilibrium; +neither in any manner is the neck seen (<hi rend='italic'>i.e.</hi>, because of the +locks which overshadow it). +</p> + +<p> +Because He the Most Holy Ancient One is in an unvarying +condition of joy, neither changeth He from mercy forever. +</p> + +<p> +But in the thirteen measurements<note place='foot'>The thirteen conformations of the +beard of Macroprosopus.</note> of mercies is He found, +because that Wisdom hidden in Him is divided into three<note place='foot'>The Trinity +completed by the Quaternary.</note> +paths in a quaternary, and He Himself the Ancient One comprehendeth +<pb n='307'/><anchor id='Pg307'/> +them, and through them doth He reign over all +things. +</p> + +<p> +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. +</p> + +<p> +Like as it is written, Prov. iv. 18, <q>And the path of the just +shineth as the Light.</q> +</p> + +<p> +And concerning this it is written, Isa. lviii. 14, <q>Then shalt +thou delight thyself in Tetragrammaton.</q> +</p> + +<p> +And from that path<note place='foot'>Kether, the first Sephira, from which +all the other Sephiroth proceed, namely, those which are summed up in the +Tetragrammaton.</note> are all the other paths illuminated which +depend from Microprosopus. +</p> + +<p> +He the Eternal Ancient of the Ancient Ones is the highest +Crown among the Supernals, wherewith all Diadems and +Crowns are crowned. +</p> + +<p> +And from Him are all the Lights illuminated, and they flash +forth flames, and shine. +</p> + +<p> +But He verily is the Supreme Light, which is hidden, which +is not known. +</p> + +<p> +And all the other Lights are kindled by Him, and derive +(their) splendor (from him). +</p> + +<p> +He the Most Holy Ancient One is found to have three heads, +which are contained in the One Head.<note place='foot'><hi rend='italic'>I.e.</hi>, +his manifestation is triune.</note> +</p> + +<p> +And He Himself is that only highest supreme Head. +</p> + +<p> +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.<note place='foot'><p>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.: +</p> +<p> +(1) Kether, Chokmah, Binah. +</p> +<p> +(2) Chesed, Geburah, Tiphereth. +</p> +<p> +(3) Netzach, Hod, Yesod. +</p> +<p> +(4) Chokmah, Chesed, Netzach. +</p> +<p> +(5) Tiphereth, Yesod, Malkuth. +</p> +<p> +(6) Binah, Geburah, Hod. +</p> +<p> +(7) Chokmah, Tiphereth, Hod. +</p> +<p> +(8) Binah, Tiphereth, Netzach. +</p> +<p> +(9) Chesed, Tiphereth, Hod. +</p> +<p> +(10) Geburah, Tiphereth, Netzach. +</p> +<p> +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.</p></note> +</p> + +<p> +Moreover, the Most Holy Ancient One is also symbolized by +the Duad. +</p> + +<p> +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. +</p> + +<p> +And (the other is) that superior Head, and It is not known. +</p> + +<pb n='308'/><anchor id='Pg308'/> + +<p> +So also all the remaining Lights are mystically divided into +Duads. +</p> + +<p> +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. +</p> + +<p> +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, <hi rend='italic'>Hoa</hi>, Himself. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter III'/> +<head>Chapter III: Concerning the Forehead of the Most Holy Ancient +One</head> + +<p> +The Forehead, which is uncovered in the Most Holy Ancient +One, is called Grace. +</p> + +<p> +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. +</p> + +<p> +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). +</p> + +<p> +And when It is disclosed, the grace of all graciousness is +found in all worlds. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +And all the judgments are turned aside, and mercies are +found. +</p> + +<p> +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. +</p> + +<pb n='309'/><anchor id='Pg309'/> + +<p> +And therefore is the Spirit <hi rend='smallcaps'>NShMTh</hi>, of joy added on the +Sabbath. +</p> + +<p> +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 (<hi rend='italic'>i.e.</hi>, in the Sabbath). +</p> + +<p> +And it behoveth man to prepare the table, that he may eat +in the three feasts of true faith, and rejoice in them.<note place='foot'>In +many of the ancient mysteries a <q>feast</q> was part of the ceremony, analogous +to our Eucharist. Verbum sapientibus.</note> +</p> + +<p> +Rabbi Schimeon said: <q rend='pre'>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.</q> +</p> + +<p> +<q rend='pre'>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.</q> +</p> + +<p> +<q rend='pre'>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.<note place='foot'>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.</note></q> +</p> + +<p> +<q rend='pre'>And in this world, who can thoroughly follow out, through +them, those paths?</q> +</p> + +<p> +<q rend='pre'>If this <hi rend='smallcaps'>RTzVN</hi>, +<foreign rend='italic'>Ratzon</foreign>, Grace, be revealed, all those judgments +are enlightened, and are diverted from their concentrated +rigor.</q> +</p> + +<p> +<q rend='pre'>The conformation of Him, the Most Holy Ancient One, +is instituted through one form, which is the ideal Syntagma of +all forms.</q> +</p> + +<p> +<q rend='pre'>The same is the Concealed Supernal Wisdom, the synthesis +of all the rest.</q> +</p> + +<p> +<q rend='pre'>And this is called ODN, <foreign rend='italic'>Eden</foreign>, +or the supernal Paradise, concealed with all occultations.</q> +</p> + +<p> +<q rend='pre'>And it is the Brain of the Most Holy Ancient One, and that +Brain is expanded on every side.</q> +</p> + +<p> +<q rend='pre'>Therefore is it extended into Eden, or another +Paradise,<note place='foot'>Described in other places as the +Supernal Eden and the Inferior Eden.</note> +and from this is Eden or Paradise formed forth.</q> +</p> + +<p> +<q rend='pre'>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.</q> +</p> + +<pb n='310'/><anchor id='Pg310'/> + +<p> +<q rend='pre'>And it is formed forth and illuminated with many Lights.</q> +</p> + +<p> +<q rend='pre'>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 <hi rend='smallcaps'>RTzVN</hi>, +<hi rend='italic'>Ratzon</hi>, Grace.</q> +</p> + +<p> +<q rend='pre'>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, <hi rend='smallcaps'>ChSD</hi>, <hi rend='italic'>Chesed</hi>, Mercy.</q> +</p> + +<p> +<q>And when this Grace is uncovered, all the Lords of Judgment +behold It, and are turned aside.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter IV'/> +<head>Chapter IV: Concerning the Eyes of the Most Holy Ancient One</head> + +<p> +The eyes of the Head of the Most Holy Ancient One are two +in one,<note place='foot'>The Duad equated in the Monad. Compare what I have previously +remarked concerning the profile symbolism of Macroprosopus.</note> +equal, which ever watch, and sleep not. +</p> + +<p> +Like as it is written, Ps. cxxi. 4, <q>The Keeper of Israel +neither slumbereth nor sleepeth,</q> etc.; namely, of Israel the +holy. +</p> + +<p> +And therefore are there no eyebrows nor eyelashes unto His +eyes. +</p> + +<p> +This Brain is conformed and illuminated with three supernal +white brilliances. +</p> + +<p> +With this white brilliance are the eyes of Microprosopus +bathed. +</p> + +<p> +As it is written, Cant. v. 12, <q>Washed with milk,</q> flowing +down from the fullness of that primal white brilliance. +</p> + +<p> +And with the remaining white brilliances are the other lights +cleansed and purified. +</p> + +<p> +The Brain is called the Fountain of Benevolence, the fountain +wherein all blessings are found. +</p> + +<p> +And since this Brain radiateth into the three white brilliances +of the eye (of Microprosopus), hence is that called the <q>good +eye,</q> concerning which it is said, Prov. xxii. 9, <q>It shall be +blessed,</q> or rather that from it dependeth blessing. +</p> + +<p> +For through the Brain are manifested the white brilliances +of the eye. +</p> + +<pb n='311'/><anchor id='Pg311'/> + +<p> +And when this eye looketh upon Microprosopus, all the +worlds are (in a state of) happiness. +</p> + +<p> +This is the right eye. The inferior eyes are right and left, +two in duplicate color. +</p> + +<p> +In the <q>Book of Concealed Mystery</q> have we taught that +there is a Superior Yod, an Inferior Yod; a Superior He, an +Inferior He; a Superior Vau, an Inferior Vau. +</p> + +<p> +Unto the Ancient One pertain all the Superiors, and unto +Microprosopus the Inferiors. +</p> + +<p> +They depend not in another manner, but only thus; for from +the Most Holy Ancient One do they depend. +</p> + +<p> +For the Name of the Ancient One is concealed in all things, +neither is it found. +</p> + +<p> +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. +</p> + +<p> +And therefore is the Holy Name<note place='foot'>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 +<q>pronounce that name</q> is to use that power.</note> +<emph>alike</emph> concealed and manifest. +</p> + +<p> +For that which is concealed pertaineth unto the Most Holy +Ancient One, the Concealed in all things. +</p> + +<p> +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.) +</p> + +<p> +And therefore do all the blessings require both concealment +and manifestation. +</p> + +<p> +Those concealed letters which hang behind depend from the +Most Holy Ancient One. +</p> + +<p> +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<note place='foot'>The word I have translated <q>Maternal</q> +is AMH, Amah, with a double Kametz point. Rosenroth renders it, +<q>Yod Membri.</q></note> dependeth toward the Inferior Yod.) +</p> + +</div> + +<pb n='312'/><anchor id='Pg312'/> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter V'/> +<head>Chapter V: Concerning the Nose of the Most Holy Ancient One</head> + +<p> +The Nose. From this nose, from the openings of the nostrils, +the Spirit of Life rusheth forth upon Microprosopus. +</p> + +<p> +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. +</p> + +<p> +And that Spirit proceedeth from the hidden brain, and She +is called the Spirit of Life, and through that Spirit<note place='foot'>Speaking of +the unity, the <q>Sepher Yetzirah</q> says: <q>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.</q></note> will all men understand +<hi rend='smallcaps'>ChKMThA</hi>, +<foreign rend='italic'>Chokmatha</foreign>, Wisdom, in the +time of King Messiah. +</p> + +<p> +As it is written, Isa. xi. 2: <q>And the Spirit of Wisdom and +Understanding, <hi rend='smallcaps'>RVCh +ChKMH VBINH</hi>, <foreign rend='italic'>Ruach Chokmah +Va-Binah</foreign>, shall rest upon Him,</q> etc. +</p> + +<p> +This nose is life in every part; perfect joy, rest of spirit, and +health. +</p> + +<p> +The nose of Microprosopus is as we have (before) conformed +it. +</p> + +<p> +Since concerning Him it is said, Ps. xviii. 9, <q>There +ascendeth a smoke in his nose,</q> etc. +</p> + +<p> +But concerning this it is written, Isa. xlviii. 9, <q>And for my +name's sake will I defer mine anger (literally, lengthen my +nose) for thee.</q> +</p> + +<p> +(But in the book which is called <q>The Treatise of the School +of Rav Yeyeva the Elder,</q> 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.) +</p> + +<p> +But yet from the letter the judgment dependeth, and judgment +pertaineth unto the nose (of Microprosopus). Like as +it is written, Ps. xviii. 9, <q>Smoke ascendeth out of His nose.</q> +</p> + +<p> +And if thou sayest that behold also it is written, <q>And fire +out of His mouth consumeth,</q> surely the foundation of wrath +dependeth from His nose. +</p> + +<p> +All the conformations of the Most Holy Ancient One are +formed forth from the calm and concealed brain. +</p> + +<pb n='313'/><anchor id='Pg313'/> + +<p> +And all the conformations of Microprosopus are formed +through the Inferior <foreign rend='italic'>Chokmah</foreign>, Wisdom. Like as it is +written, Ps. civ. 24, <q>All these hast thou made in Chokmah.</q> And certainly +it (Wisdom) is the epitome of all things. +</p> + +<p> +Now what is the difference between H, <hi rend='italic'>He</hi>, and H, +<hi rend='italic'>He</hi>? By the Inferior <hi rend='italic'>He</hi> is +judgment stirred up; but in this instance, +through the other <hi rend='italic'>He</hi>, mercy unto mercy is denoted. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter VI'/> +<head>Chapter VI: Concerning the Beard of the Most Holy Ancient One</head> + +<p> +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. +</p> + +<p> +This is the Ornament of all Ornaments, and this influence do +all the superiors and inferiors alike behold. +</p> + +<p> +From this Influence dependeth the life of all things. +</p> + +<p> +From this Influence heavens and earth depend, the rains of +grace, and the nourishment of all things. +</p> + +<p> +From this Influence cometh the providence of all things. +From this Influence depend all the superior and inferior hosts. +</p> + +<p> +Thirteen fountains of excellent and precious oil depend from +this beard of most glorious Influence, and they all flow down +into Microprosopus. +</p> + +<p> +Say not thou, however, that all do so, but nine of them are +found (in Microprosopus) for the purpose of diverting the +judgments. +</p> + +<p> +And whensoever this Influence hangeth down in equilibrium +even unto the heart, all the Holinesses of the Holinesses of +Holiness depend from it. +</p> + +<p> +In that Influence is extended an expansion of the Supernal +Emanation,<note place='foot'>The word is OVTRA. Rosenroth +translates it by <q>Aporrhea.</q> It may also be translated <q>vapor,</q> or +<q>nebula.</q></note> 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. +</p> + +<p> +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. +</p> + +<pb n='314'/><anchor id='Pg314'/> + +<p> +And therefore every ornament of ornaments dependeth from +that Influence. +</p> + +<p> +Those letters which depend from this Ancient One all hang +in that beard, and are associated together in that Influence. +</p> + +<p> +And they hang therein for the purpose of establishing the +other letters. +</p> + +<p> +For unless those letters could ascend into the Ancient One, +those other letters could not be established. +</p> + +<p> +And therefore Moses saith when necessary IHVH, IHVH, +twice; and so that an accent distinguishes the one from the +other. +</p> + +<p> +For assuredly from the Influence all things depend. +</p> + +<p> +By that Influence are both superiors and inferiors brought +unto reverence, and are prostrate before it. +</p> + +<p> +Blessed is he who attaineth hereunto. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter VII'/> +<head>Chapter VII: Concerning the Brain and the Wisdom in General</head> + +<p> +Of this Most Holy Ancient One, Concealed with all Concealments, +there is no mention made, neither is He found. +</p> + +<p> +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. +</p> + +<p> +And He Himself is concealed, and hidden, and kept recondite +by all things. +</p> + +<p> +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 <hi rend='smallcaps'>ChSD</hi>, +<foreign rend='italic'>Chesed</foreign>, Mercy. +</p> + +<p> +And the superior Chesed is formed forth and expanded, and +all things are comprehended in this concealed brain. +</p> + +<p> +For when that White Brilliance is formed forth in that Light, +it acteth upon that which acteth upon this brain, and it is enlightened. +</p> + +<p> +And the second brain dependeth from that very glorious Influence, +it is expanded into the thirty-two<note place='foot'>The ten numbers +and twenty-two letters.</note> paths, when it is +<pb n='315'/><anchor id='Pg315'/> +illuminated, then it shineth from that very glorious Influence.<note place='foot'>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.</note> +</p> + +<p> +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. +</p> + +<p> +Hence becometh the ornament of the beard to be manifested, +which is the occult Influence. +</p> + +<p> +And those inferiors are conformed, like as the Most Holy +Ancient One. +</p> + +<p> +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. +</p> + +<p> +And if thou sayest, <q>Who is the Most Holy Ancient One?</q> +come and see. The Supreme Head is that which is not known, +nor comprehended, nor designated, and that (Head) comprehendeth +all things. +</p> + +<p> +And the Two Heads are contained in Itself. (Otherwise +hang, etc.) +</p> + +<p> +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. +</p> + +<p> +Concerning this it is written, Ps. xxxix. 2, <q>I said I will take +heed unto my ways, that I offend not with my tongue.</q> +</p> + +<p> +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. +</p> + +<p> +And it is extended in thirty-two directions, and departeth +from that hidden brain, from that Light which existeth in Itself. +</p> + +<p> +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. +</p> + +<p> +And is conformed in the Three Heads, which One Head +includeth. +</p> + +<p> +And those three are extended into Microprosopus, and from +them all things shine forth. +</p> + +<p> +Thenceforth this Wisdom instituteth a formation, and produceth +<pb n='316'/><anchor id='Pg316'/> +a certain river which floweth down and goeth forth to +water the garden. +</p> + +<p> +And it entereth into the head of Microprosopus, and formeth +a certain other brain. +</p> + +<p> +And thence it is extended and floweth forth into the whole +body, and watereth all those plants (of the garden of Eden). +</p> + +<p> +This is that which standeth written, Gen. ii. 9: <q>And a river +went out of Eden to water the garden,</q> etc. +</p> + +<p> +But also this Wisdom instituteth another formation, and is +extended and goeth into the head of Microprosopus, and +formeth another brain. +</p> + +<p> +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.<note place='foot'><hi rend='italic'>I.e.</hi>, the containing power.</note> +</p> + +<p> +Concerning which it is written, Prov. iii. 20, <q>In <hi rend='smallcaps'>DOTh</hi>, +<foreign rend='italic'>Daath</foreign>,<note place='foot'>Daath is the conjunction of +Chokmah and Binah. (See <q>Book of Concealed Mystery,</q> chap. i. § 40.)</note> +Knowledge, the depths are broken up.</q> +</p> + +<p> +And it entereth into the head of Microprosopus, and +formeth another brain. +</p> + +<p> +And thenceforth is it extended and goeth into the interior +parts of His body, and filleth all those conclaves and assemblies +of His body. +</p> + +<p> +This is that same which is written, Prov. xxiv. 4, <q>In Daath +shall the secret places be filled.</q> +</p> + +<p> +And those shine from the Light of that supernal concealed +brain which shineth in the Influence, MZL, of the Most Holy +Ancient One. +</p> + +<p> +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, <hi rend='italic'>Hoa</hi>, He, the Ancient One, is all +things, neither from Him can anything whatsoever be separated. +</p> + +<p> +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.<note place='foot'>This is +analogous to the teaching of the <q>Sepher Yetzirah,</q> 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.</note> +</p> + +<p> +When He, that Ancient One, who is the Grace of all Grace, +is manifested, all things are found in light and in perfect happiness. +</p> + +<pb n='317'/><anchor id='Pg317'/> + +<p> +This Eden is derived from the superior Eden, the Concealed +with all Concealments. +</p> + +<p> +And therefore is that Eden called the beginning in the Ancient +One; neither yet, however, is there beginning or end.<note place='foot'>For +<q>commencement</q> denotes end, and end denotes <q>commencement</q>; +how, then, in the Absolute can there be either? Nevertheless, in the Absolute +must we seek for the hypothetical starting-point of life.</note> +</p> + +<p> +And since in Him beginning and end exist not, hence He is +not called <hi rend='smallcaps'>AThH</hi>, <foreign rend='italic'>Atah</foreign>, +Thou; seeing that He is concealed and +not revealed. But HVA, <hi rend='italic'>Hoa</hi>, He, is He called. +</p> + +<p> +But in that aspect wherein the beginning is found, the name +<hi rend='smallcaps'>AThH</hi>, <foreign rend='italic'>Atah</foreign>, +Thou, hath place, and the name AB, <foreign rend='italic'>Ab</foreign>, Father. +For it is written, Isa. lxiii. 16: <q>Since <foreign rend='italic'>Atah</foreign>, +Thou, art <foreign rend='italic'>Ab</foreign>, our Father.</q> +</p> + +<p> +In the teaching of the school of Rav Yeyeva the Elder, the +universal rule is that Microprosopus be called <hi rend='smallcaps'>AThH</hi>, +<foreign rend='italic'>Atah</foreign>, +Thou; but that the Most Holy Ancient One, who is concealed, +be called HVA, <hi rend='italic'>Hoa</hi>, He; and also with reason. +</p> + +<p> +Now truly in that place wherein beginning is found, is He +thus called, although He is concealed. +</p> + +<p> +And therefrom is the beginning, and it is called <hi rend='smallcaps'>AThH</hi>, Atah, +Thou; and He is the Father of the Fathers. +</p> + +<p> +And that Father proceedeth from the Most Holy Ancient +One, like as it is written, Job xxviii. 12: <q>And <hi rend='smallcaps'>ChKMH</hi>, +<foreign rend='italic'>Chokmah</foreign>,<note place='foot'>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.</note> +Wisdom, is found from AIN, <hi rend='italic'>Ain</hi>, the Negatively +Existent One;</q> and therefore is He not known. +</p> + +<p> +Come and see! It is written <hi rend='italic'>ibid.</hi> 22, <q>The Elohim have +known the path</q>; His path, properly speaking. +</p> + +<p> +But again, further on: <q>VHVA, <foreign rend='italic'>Va-Hoa</foreign>, and He Himself +knoweth His place;</q> His place properly speaking; much more +His path; and much more this Wisdom which is concealed in +the Most Holy Ancient One. +</p> + +<p> +This Wisdom is the beginning of all things. Thencefrom +are expanded the thirty-two paths. <hi rend='smallcaps'>ShBILIN</hi>, +<foreign rend='italic'>Shebilin</foreign>, Paths, +I say; and not <hi rend='smallcaps'>ARChIN</hi>, Archin, By-ways. +</p> + +<p> +And in them is the Law comprehended, in the twenty-two +letters and in the ten utterances.<note place='foot'>The Sephiroth, or numbers.</note> +</p> + +<p> +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. +</p> + +<pb n='318'/><anchor id='Pg318'/> + +<p> +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,<note place='foot'><q>Chokmoth</q> is plural of <q>Chokmah,</q> +Wisdom.</note> and the Father of Fathers; all things are comprehended +in no place, save herein.) +</p> + +<p> +As it is written, Ps. civ. 25, <q>All things in Chokmah hast +Thou formed.</q> +</p> + +<p> +Rabbi Schimeon lifted up his hands, and rejoiced, and said, +<q>Assuredly it is Eden or Paradise, and all things have their +operation in this hour.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter VIII'/> +<head>Chapter VIII: Concerning the Father and the Mother in Special</head> + +<p> +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. +</p> + +<p> +For they could not permanently exist save in another aspect +of the Male and the Female (their countenances being joined +together). +</p> + +<p> +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. +</p> + +<p> +Therefore is this Wisdom extended, and it is found that it +equally becometh Male and Female. +</p> + +<p> +CHKMH AB BINH AM, <foreign rend='italic'>Chokmah Ab Binah Am</foreign>: +Chokmah<note place='foot'>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.</note> +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. +</p> + +<p> +And therefore are all things established in the equality of +Male and Female; for were it not so, how could they subsist! +</p> + +<p> +This beginning is the Father of all things; the Father of all +Fathers; and both are mutually bound together, and the one +<pb n='319'/><anchor id='Pg319'/> +path shineth into the other—Chokmah, Wisdom, as the +Father; Binah, Understanding, as the Mother. +</p> + +<p> +And therefore is it called BINH, as if (it were a transposition +of) BN IH, <hi rend='italic'>Ben Yah</hi>, Son of IH (or <hi rend='italic'>I</hi>, +<hi rend='italic'>Yod</hi>, <hi rend='italic'>H</hi>, <hi rend='italic'>He</hi>, and +<hi rend='italic'>BN</hi>, the Son). +</p> + +<p> +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. +</p> + +<p> +For in Their conformations are They found to be the perfection +of all things—Father and Mother, Son and Daughter. +</p> + +<p> +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. +</p> + +<p> +For thus it is written, Hos. xiv. 9, <q>The paths of Tetragrammaton +are true, and the just shall walk in them,</q> etc. +</p> + +<p> +For these things are concealed, and the Holy Highest Ones +shine in them, like as light proceedeth from the shining of a +lantern. +</p> + +<p> +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. +</p> + +<p> +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! +</p> + +<p> +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).<note place='foot'>This clause refers to the <q>Unwritten Qabalah.</q></note> +</p> + +<p> +But now are these things illustrated in (their) perfection, +even as it was necessary. Blessed be my portion with them +in this world! +</p> + +<p> +Rabbi Schimeon said: All which I have said concerning the +Most Holy Ancient One, and all which I have said concerning +<pb n='320'/><anchor id='Pg320'/> +Microprosopus, all are one, all are HVA, <hi rend='italic'>Hoa</hi>, Himself, all +are Unity, neither herein hath separation place. +</p> + +<p> +Blessed be HVA, <hi rend='italic'>Hoa</hi>, He, and blessed be His Name unto +the Ages of the Ages. +</p> + +<p> +Come, behold! This beginning which is called Father,<note place='foot'>Chokmah, the +second Sephira, which, however, is as it were the repetition of +Kether.</note> is comprehended in I, <hi rend='italic'>Yod</hi>,<note place='foot'>That +is, the letter I, Yod, in HIVH, which is said in the <q>Book of Concealed +Mystery</q> to symbolize Macroprosopus only in its highest point.</note> which dependeth +from the Holy Influence. +</p> + +<p> +And therefore is I, <hi rend='italic'>Yod</hi>, the Most Concealed of all the other +letters.<note place='foot'>See <q>Book of Concealed Mystery,</q> +chap. ii. § 37; chap. iv. § 11.</note> +</p> + +<p> +For I, <hi rend='italic'>Yod</hi>, is the beginning and the end of all things. +</p> + +<p> +And that river which floweth on and goeth forth is called +the World, which is ever to come and ceaseth never. +</p> + +<p> +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. +</p> + +<p> +Concerning this it is written, Isa. lviii. 11, <q>And like a fountain +of water, whose waters fail not.</q> +</p> + +<p> +And that world to come is created through I, <hi rend='italic'>Yod</hi>. +</p> + +<p> +As it is written, Gen. ii. 9, <q>And a river went forth out of +Eden to water the garden.</q> +</p> + +<p> +For I, <hi rend='italic'>Yod</hi>, includeth two letters. +</p> + +<p> +In the teaching of the school of Rav Yeyeva the Elder thus +is the tradition. Wherefore are VD, <hi rend='italic'>Vau +Daleth</hi>,<note place='foot'>See <q>Book of Concealed Mystery,</q> +chap. ii. § 37.</note> comprehended +in IVD, <hi rend='italic'>Yod</hi>? Assuredly the planting of the garden +is properly called V, <hi rend='italic'>Vau</hi>; and there is another garden which +is D, <hi rend='italic'>Daleth</hi>, and by that Vau is Daleth watered, which is the +symbol of the quaternary.<note place='foot'>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 +<q>Book of Concealed Mystery</q> 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.</note> +</p> + +<p> +And an Arcanum is extended from this passage, where it +is written, <q>And a river went forth out of Eden.</q> +</p> + +<p> +What is Eden? It is the supernal <hi rend='smallcaps'>ChKMH</hi>, +<foreign rend='italic'>Chokmah</foreign>, Wisdom, and that is I, +<hi rend='italic'>Yod</hi> (in <hi rend='italic'>I</hi>, <hi rend='italic'>V</hi>, +<hi rend='italic'>D</hi>). +</p> + +<p> +<q>To water the garden.</q> That is V, <hi rend='italic'>Vau</hi>. +</p> + +<pb n='321'/><anchor id='Pg321'/> + +<p> +<q>And thence it is divided, and goeth forth into four heads.</q> +That is D, <hi rend='italic'>Daleth</hi>. +</p> + +<p> +And all things are included in IVD, <hi rend='italic'>Yod</hi>, and therefore is +the Father called All, the Father of Fathers. +</p> + +<p> +The beginning of all is called the Home of All. Whence +IVD, <hi rend='italic'>Yod</hi>, is the beginning and the end of all; like as it is +written, Ps. civ. 24, <q>All things in Chokmah hast Thou +made.</q> +</p> + +<p> +In His place He is not manifested, neither is He known; +when He is associated with the Mother, BAMA, <hi rend='italic'>Be-Ama</hi>, +then is He made known (otherwise, symbolized) in the +Mother, BAIMA, <hi rend='italic'>Be-Aima</hi>.<note place='foot'><q>Be Ama,</q> <q>with +the Mother;</q> 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—<hi rend='italic'>i.e.</hi>, son of IH, +eternally conjoined in Briah.</note> +</p> + +<p> +And therefore is Aima known to be the consummation of +all things, and She is signified to be the beginning and the +end. +</p> + +<p> +For all things are called Chokmah, and therein are all things +concealed; and the Syntagma of all things is the Holy Name. +</p> + +<p> +Thus far have we mystically described that which we have +not said on all the other days. But now are the aspects shown +forth. +</p> + +<p> +(As to the Sacred Name <hi rend='italic'>IHVH</hi>) I, <hi rend='italic'>Yod</hi>, is +included in this Chokmah, Wisdom; H, <hi rend='italic'>He</hi>, is Aima, and is called +Binah, Understanding; VH, <hi rend='italic'>Vau He</hi>, are those two Children who are +produced from Aima, the Mother. +</p> + +<p> +Also we have learned that the name BINH, Binah, comprehendeth +all things. For in Her is I, <hi rend='italic'>Yod</hi>, which is associated +with Aima, or the letter H, <hi rend='italic'>He</hi>, and together they +produce BN, <hi rend='italic'>Ben</hi>, the Son, and this is the word Binah. Father +and Mother, who are I, <hi rend='italic'>Yod</hi>, and H, <hi rend='italic'>He</hi>, +with whom are interwoven the letters B, <hi rend='italic'>Beth</hi>, and N, +<hi rend='italic'>Nun</hi>, which are BN, <hi rend='italic'>Ben</hi>; +and thus far regarding Binah. +</p> + +<p> +Also is She called <hi rend='smallcaps'>ThBVNH</hi>, +<foreign rend='italic'>Thebunah</foreign>, the Special Intelligence. +Wherefore is She sometimes called Thebunah, and +not Binah? +</p> + +<p> +Assuredly Thebunah is She called at that time in which Her +two Children appear, the Son and the Daughter, BN <hi rend='smallcaps'>VBTh</hi>, +<pb n='322'/><anchor id='Pg322'/> +<hi rend='italic'>Ben Va-Bath,</hi> who are VH, <hi rend='italic'>Vau He</hi>; +and at that time is She called <hi rend='smallcaps'>ThBVNH</hi>, +<hi rend='italic'>Thebunah</hi>. +</p> + +<p> +For all things are comprehended in those letters, VH, <hi rend='italic'>Vau +He</hi>, which are <hi rend='smallcaps'>BN VBTh</hi>, +<hi rend='italic'>Ben Va-Bath</hi>, Son and Daughter; +and all things are one system, and these are the letters +<hi rend='smallcaps'>ThBVNH</hi>. +</p> + +<p> +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, <q>Behold, thou art fair, my +love</q>; wherefore he followeth it out himself. +</p> + +<p> +And he calleth the second conformation the Bride, which +is called the Inferior Woman. +</p> + +<p> +And there are some who apply both these names (those, +namely, of Love and Bride) to this Inferior Woman, but these +are not so. +</p> + +<p> +For the first H, <hi rend='italic'>He</hi> (of <hi rend='italic'>IHVH</hi>), is not +called the Bride; but the last H, <hi rend='italic'>He</hi>, is called the Bride at +certain times on account of many symbolic reasons. +</p> + +<p> +Together They (<hi rend='italic'>Chokmah</hi> and <hi rend='italic'>Binah</hi>, +<hi rend='italic'>IH</hi>) go forth, together +They are at rest; the one ceaseth not from the other, and the +one is never taken away from the other. +</p> + +<p> +And therefore is it written, Gen. ii. 10, <q>And a river went +forth out of Eden</q>—<hi rend='italic'>i.e.</hi>, properly speaking, +it continually goeth forth and never faileth. +</p> + +<p> +As it is written, Isa. lviii. 11, <q>And like a fountain of waters, +whose waters fail not.</q> +</p> + +<p> +And therefore is She called <q>My love,</q> since from the grace +of kindred association They rest in perfect unity. +</p> + +<p> +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. +</p> + +<p> +And therefore doth Solomon expound those two forms of +the Woman; and concerning the first form indeed he worketh +hiddenly, seeing it is hidden. +</p> + +<p> +But the second form is more fully explained, seeing that it +is not so hidden as the other. +</p> + +<p> +But at the end all his praise pertaineth unto Her who is +supernal, as it is written, Cant. vi. 9, <q>She is the only one of +Her Mother, She is the choice one of Her that bare Her.</q> +</p> + +<p> +And since this Mother, Aima, is crowned with the crown +<pb n='323'/><anchor id='Pg323'/> +of the Bride, and the grace of the letter I, <hi rend='italic'>Yod</hi>, 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. +</p> + +<p> +As it is written, Lev. xvi. 30, <q>Since in that day he shall +atone for you.</q> +</p> + +<p> +Also is it written, Lev. xxv. 10, <q>And ye shall hallow the +fiftieth year.</q><note place='foot'>The number answering to the <q>fifty +gates of Binah.</q> See <q>Book of Concealed Mystery,</q> chap. i. +§ 46.</note> This year is IVBL, <hi rend='italic'>Yobel</hi>, Jubilee. +</p> + +<p> +What is Yobel? As it is written, Jer. xvii. 8, <q>VOL IVBL, +<hi rend='italic'>Va-El Yobel</hi>, And spreadeth out her roots by the river</q>; +therefore that river whichever goeth forth and floweth, and +goeth forth and faileth not. +</p> + +<p> +It is written, Prov. ii. 3, <q>If thou wilt call Binah the Mother, +and wilt give thy voice unto Thebunah.</q> +</p> + +<p> +Seeing it is here said, <q>If thou wilt call Binah the Mother,</q> +wherefore is Thebunah added? +</p> + +<p> +Assuredly, according as I have said, all things are supernal +truth: Binah is higher than Thebunah. For in the word +BINH, <hi rend='italic'>Binah</hi>, 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. +</p> + +<p> +<hi rend='smallcaps'>ThBVNH</hi>, <hi rend='italic'>Thebunah</hi>, is the whole +completion of the children, since it containeth the letters BN, +<hi rend='italic'>Ben</hi>, <hi rend='smallcaps'>BTh</hi>, <hi rend='italic'>Bath</hi>, +and VH, <hi rend='italic'>Vau He</hi>, by which are denoted the Son and Daughter. +</p> + +<p> +Yet AB VAM, <hi rend='italic'>Ab Ve-Am</hi>, the Father and the Mother, are +not found, save BAIMA, <hi rend='italic'>Be-Aima</hi>, in the Mother, for the +venerable Aima broodeth over Them, neither is She uncovered. +</p> + +<p> +Whence it cometh that that which embraceth the two Children +is called <hi rend='smallcaps'>ThBVNH</hi>, <hi rend='italic'>Thebunah</hi>, and that +which embraceth the Father, the Mother, and the Son is called BINH, +<hi rend='italic'>Binah</hi>. +</p> + +<p> +And when all things are comprehended, they are comprehended +therein, and are called by that name of Father, Mother, +and Son. +</p> + +<p> +And these are <hi rend='smallcaps'>ChKMH</hi>, <hi rend='italic'>Wisdom</hi>, Father; +BINH, <hi rend='italic'>Understanding</hi>, +Mother; and <hi rend='smallcaps'>DOTh</hi>, <hi rend='italic'>Däath</hi>, Knowledge. +</p> + +<p> +Since that Son<note place='foot'>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.</note> +assumeth the symbols of His Father and +<pb n='324'/><anchor id='Pg324'/> +of His Mother, and is called <hi rend='smallcaps'>DOTh</hi>, +<hi rend='italic'>Däath</hi>, Knowledge, since +He is the testimony of Them both. +</p> + +<p> +And that Son is called the first-born, as it is written, Exod. +iv. 22, <q>Israel is my first-born son.</q> +</p> + +<p> +And since He is called first-born, therefore it implieth dual +offspring. +</p> + +<p> +And when He increaseth, in His Crown appear three divisions.<note place='foot'>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.</note> +</p> + +<p> +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.<note place='foot'>The meaning is, that Father and +Mother are contained in the Son; for these are the second, third, and sixth +Sephiroth—<hi rend='italic'>i.e.</hi>, 2, 3, and 6; and both 2 +and 3 are contained in 6, for 2 x 3 = 6.</note> +</p> + +<p> +Nevertheless, He (the Son) receiveth the inheritance of His +Father and of His Mother. +</p> + +<p> +What is that inheritance? These two crowns, which are +hidden within Them, which They pass on in succession to this +Son.<note place='foot'>The reflexive essence of Kether, the +Crown, which operates in Chokmah and Binah.</note> +</p> + +<p> +From the side of the Father (<hi rend='italic'>Chokmah</hi>) there is one Crown +concealed therein, which is called Chesed. +</p> + +<p> +And from the side of the Mother (<hi rend='italic'>Binah</hi>) there is one Crown, +which is called Geburah. +</p> + +<p> +And all those crown His head (<hi rend='italic'>i.e.</hi>, the Head of Microprosopus), +and He taketh them. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +The Son becometh the heir of His Father and of His +Mother, and not the Daughter, but by Him is the Daughter +cherished. +</p> + +<p> +As it is written, Dan. iv. 12, <q>And in that tree food for all.</q> +</p> + +<p> +And if thou sayest all, assuredly He as well as She are +<pb n='325'/><anchor id='Pg325'/> +called <hi rend='smallcaps'>TzDIQ</hi>, <hi rend='italic'>Tzediq</hi>, Just, and +<hi rend='smallcaps'>TzDQ</hi>, <hi rend='italic'>Tzedeq</hi>, Justice, which +are in one and are one. +</p> + +<p> +All things are thus. Father and Mother are mutually contained +in and associated with Themselves. +</p> + +<p> +And the Father is the more concealed (of the two), and the +whole adhereth unto the Most Holy Ancient One. +</p> + +<p> +And dependeth from the Holy Influence, which is the Ornament +of all Ornaments. +</p> + +<p> +And they, the Father and the Mother, constitute the abode, +as I have said. +</p> + +<p> +As it is written, Prov. xxiv. 3, 4, <q>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.</q> +</p> + +<p> +Also it is written, Prov. xxii. 18, <q>For it is a pleasant thing +if thou keep (<hi rend='italic'>Däath</hi>) within thee.</q> +</p> + +<p> +This is the system of all things, even as I have said, and (all +things) depend from the Glorious Holy Influence. +</p> + +<p> +Rabbi Schimeon said: In the (former) Assembly I revealed +not all things, and all those things have been concealed even +until now. +</p> + +<p> +And I have wished to conceal them, even unto the world to +come, because there also a certain question will be propounded +unto me. +</p> + +<p> +As it is written, Isa. xxxiii. 6, <q>And Chokmah and Däath +shall be the stability of thy times, and strength of salvation; +the fear of Tetragrammaton is His treasure,</q> etc., and they +shall seek out Wisdom, Chokmah. +</p> + +<p> +Now truly thus is the will of the Most Holy and Blessed +God, and without shame will I enter in before His palace. +</p> + +<p> +It is written, 1 Sam. ii. 3, <q>Since AL <hi rend='smallcaps'>DOVTh</hi>, +<hi rend='italic'>El Daoth</hi>,<note place='foot'>Plural of <q>Däath.</q></note> +is Tetragrammaton.</q> Daoth, or of Knowledges (plural), +properly speaking, for He acquireth Daoth by inheritance. +</p> + +<p> +Through Daoth are all His palaces filled, as it is written, +Prov. xxix, <q>And in Däath shall the chambers be filled.</q> +</p> + +<p> +And therefore Däath is not furthermore revealed, for It +occultly pervadeth Him inwardly. +</p> + +<p> +And is comprehended in that brain and in the whole body, +since <q>El Daoth is Tetragrammaton.</q> +</p> + +<pb n='326'/><anchor id='Pg326'/> + +<p> +In the <q>Book of the Treatise</q> it is said concerning these +words, <q>Since El Daoth is Tetragrammaton,</q> read not +<hi rend='smallcaps'>DOVTh</hi>, <hi rend='italic'>Daoth</hi>, of knowledges, but +<hi rend='smallcaps'>ODVTh</hi>,<note place='foot'>By Metathesis.</note> +<hi rend='italic'>Edoth</hi>, of <emph>testimony</emph>. +</p> + +<p> +For HVA, <hi rend='italic'>Hoa</hi>, He Himself, is the testimony of all things, +the testimony of the two portions. +</p> + +<p> +And it is said, Ps. lxxviii. 5, <q>And He established a testimony, +<hi rend='smallcaps'>ODVTh</hi>, in Jacob.</q> +</p> + +<p> +Moreover, also, although we have placed that matter in +the <q>Book of Concealed Mystery,</q> still also there what is +mentioned of it is correct, and so all things are beautiful and +all things are true. +</p> + +<p> +When the matter is hidden, that Father and Mother contain +all things, and all things are concealed in them. +</p> + +<p> +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. +</p> + +<p> +HVA, <hi rend='italic'>Hoa</hi>, He Himself, is all things; blessed be Hoa, and +blessed be His Name in eternity, and unto the ages of the +ages. +</p> + +<p> +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. +</p> + +<p> +All are words of hidden meaning for those who have entered +in and departed thence, and so are they all. +</p> + +<p> +And those words have hereunto been concealed; therefore +have I feared to reveal the same, but now they are revealed. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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! +</p> + +<p> +Rabbi Abba saith that when (Rabbi Schimeon) had finished +<pb n='327'/><anchor id='Pg327'/> +this discourse, the Holy Light (<hi rend='italic'>i.e.</hi>, Rabbi Schimeon) lifted +up his hands and wept, and shortly after smiled. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter IX'/> +<head>Chapter IX: Concerning Microprosopus and His Bride in General</head> + +<p> +He said: Mouth, mouth, which hath followed out all these +things, they shall not dry up thy fountain. +</p> + +<p> +Thy fountain goeth forth and faileth not: surely concerning +thee may this be applied, <q>And a river went forth out of +Eden</q>; also that which is written, <q>Like a fountain of waters +whose waters fail not.</q> +</p> + +<p> +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). +</p> + +<p> +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. +</p> + +<p> +And this day<note place='foot'>Meaning the period of revealing +these matters, not exactly a day of twenty-four hours: day in the scriptural +and qabalistical sense.</note> suffereth not increase, neither can it pass on +into the place of another day, for this whole day hath been +yielded unto my power. +</p> + +<p> +And now I begin to reveal these things, that I may not enter +ashamed into the world to come. Therefore I begin and say: +</p> + +<p> +<q>It is written, Ps. lxxxix. 14: <q><hi rend='smallcaps'>TzDQ VMShPT</hi>, +<hi rend='italic'>Tzedeq Va-Meshephat</hi>, Justice and Judgment are the abode of Thy +throne; <hi rend='smallcaps'>ChSD VAMTh</hi>, <hi rend='italic'>Chesed Va-Emeth</hi>, +Mercy and Truth shall go before Thy countenance.</q></q> +</p> + +<p> +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. +</p> + +<pb n='328'/><anchor id='Pg328'/> + +<p> +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. +</p> + +<p> +And in that Light which existeth in those single paths, +whatsoever is revealed is revealed. +</p> + +<p> +And all those lights adhere mutually together, this light in +that light, and that light in this light. +</p> + +<p> +And they shine mutually into each other, neither are they +divided separately from each other. +</p> + +<p> +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. +</p> + +<p> +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, <hi rend='italic'>Hoa</hi>, Himself, and His +Name, are one. +</p> + +<p> +That Light which is manifested is called the Vestment; for +He Himself, the King, is the Light of all the innermost. +</p> + +<p> +In that Light is Hoa, Who is not separated nor manifested. +</p> + +<p> +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. +</p> + +<p> +And whensoever the matter is accurately examined, all +those lights which are expanded are no longer found, save +only that Highest Light. +</p> + +<p> +Who is hidden and not manifested, through those vestments +of ornament which are the vestments of truth, <hi rend='smallcaps'>QShVT</hi>, +<hi rend='italic'>Qeshot</hi>, the forms of truth, the lights of truth. +</p> + +<p> +Two light-bearers are found, which are the conformation of +the throne of the King; and they are called <hi rend='smallcaps'>TzDQ</hi>, +<hi rend='italic'>Tzedeq</hi>, Justice, and <hi rend='smallcaps'>MShPT</hi>, +<hi rend='italic'>Meshephat</hi>, Judgment. +</p> + +<p> +And they are the beginning and the consummation. And +through them are all the Judgments crowned, as well superior +as inferior. +</p> + +<p> +And they all are concealed in Meshephat. And from that +Meshephat is Tzedeq nourished. +</p> + +<p> +And sometimes they call the same, MLKI <hi rend='smallcaps'>TzDQ</hi> MLK +<pb n='329'/><anchor id='Pg329'/> +<hi rend='smallcaps'>ShLM</hi>, <hi rend='italic'>Meleki Tzedeq Melek Shalem</hi>, +Melchizedek, King of Salem. +</p> + +<p> +When the judgments are crowned by Meshephat, all things +are mercy; and all things are in perfect peace, because the one +temperateth the other. +</p> + +<p> +Tzedeq and the Rigors are reduced into order, and all these +descend into the world in peace and in mercy. +</p> + +<p> +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. +</p> + +<p> +But whensoever sins are multiplied in the world, and the +sanctuary is polluted, and the Male and the Female are separated.<note place='foot'>In +other words, where there is unbalanced force, there is the origin of evil.</note> +</p> + +<p> +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. +</p> + +<p> +But wherefore is it thus? Because the Male is separated +from the Female, and Judgment, Meshephat, is not united +unto Justice, Tzedeq. +</p> + +<p> +And concerning this time it is written, Prov. xiii. 23, <q>There +is that is destroyed, because therein is not Meshephat.</q> Since +Meshephat is departed from this Tzedeq which is not therefore +restrained; and Tzedeq hath operation after another manner. +</p> + +<p> +And concerning this (matter) thus speaketh Solomon the +king, Eccles. vii. 16: <q>All these things have I seen in the days +of my HBL, <hi rend='italic'>Hebel</hi>; there is a just man who perisheth in his +Tzedeq,</q> etc. +</p> + +<p> +Where by the word HBL, <hi rend='italic'>Hebel</hi> (which is usually translated +<q>vanity</q>), is understood the breath from those supernal +breathers forth which are called the nostrils of the King. +</p> + +<p> +But when he saith HBLI, <hi rend='italic'>Hebeli</hi>, of my breath, Tzedeq, +Justice, is to be understood, which is <hi rend='smallcaps'>MLKVThA QDIShA</hi>, +<hi rend='italic'>Malkutha Qadisha</hi>, the holy Malkuth (<hi rend='italic'>Sanctum +Regnum</hi>, the Holy Kingdom). +</p> + +<p> +For when She is stirred up in Her judgments and severities, +<pb n='330'/><anchor id='Pg330'/> +then hath this saying place, <q>There is a just man who perished +in his Tzedeq.</q> +</p> + +<p> +For what reason? Because Judgment, Meshephat, is far +from Justice, Tzedeq. And therefore is it said, Prov. xiii. 23, +<q>And there is that is destroyed because therein is not Meshephat.</q> +</p> + +<p> +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. +</p> + +<p> +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). +</p> + +<p> +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. +</p> + +<p> +David the king said at first, Ps. xxvi. 2, <q>Try me, O Tetragrammaton, +and prove me!</q> For I shall not be destroyed +by all the severities, not even by Tzedeq, Justice Herself, seeing +that I am joined thereunto. +</p> + +<p> +For what is written, Ps. xvii. 15, <q>In Tzedeq, Justice, I will +behold Thy countenance.</q> Therefore, properly speaking, I +cannot be destroyed through Tzedeq, seeing that I can maintain +myself in its severities.<note place='foot'>Because in those severities, and behind +them, he can see the Countenance of God.</note> +</p> + +<p> +But after that he had sinned, he was even ready to be consumed +by that Meshephat, Judgment. Whence it is written, +Ps. cxliii. 2, <q>And enter not into Meshephat, Judgment, with +Thy servant!</q> +</p> + +<p> +Come and see! When that Tzedeq, Justice, is mitigated by +that Meshephat, Judgment, then it is called <hi rend='smallcaps'>TzDQH</hi>, +<hi rend='italic'>Tzedeqah,</hi> Liberality. +</p> + +<p> +And the world is tempered by Chesed, Mercy, and is filled +therewith. +</p> + +<p> +As it is written, Ps. xxxii. 5: <q>Delighting in <hi rend='smallcaps'>TzDQH</hi>, +Liberality, and <hi rend='smallcaps'>MShPT</hi>, Judgment; the earth is full of the +<hi rend='smallcaps'>ChSD</hi>, Mercy, of Tetragrammaton.</q> +</p> + +<p> +I testify concerning myself, that during my whole life I have +<pb n='331'/><anchor id='Pg331'/> +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. +</p> + +<p> +As it is written, Prov. xxx. 20, <q>She eateth and wipeth her +mouth.</q> +</p> + +<p> +Thenceforward and afterward all and singular are near unto +the Abyss. +</p> + +<p> +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). +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter X'/> +<head>Chapter X: Concerning Microprosopus in Especial, with Certain +Digressions; and Concerning the Edomite Kings</head> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +As it is written, Ps. cxliv. 15, <q>Blessed are the people with +whom it is so,</q> etc. +</p> + +<p> +Now these be the matters which we have propounded. The +Father<note place='foot'>Chokmah.</note> and the Mother<note place='foot'>Binah.</note> +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. +</p> + +<p> +And although the Most Holy Ancient One hath been conformed +<pb n='332'/><anchor id='Pg332'/> +(as it were) alone (<hi rend='italic'>i.e.</hi>, apparently apart from all things +at first sight); yet when all things are accurately inspected, all +things are HVA, <hi rend='italic'>Hoa</hi>, Himself, the Ancient One, alone. +</p> + +<p> +Hoa is and Hoa shall be; and all those forms cohere with +Himself, are concealed in Himself, and are not separated from +Himself. +</p> + +<p> +The Hidden Brain is not manifested, and (Microprosopus) +doth not depend immediately from it. +</p> + +<p> +The Father and the Mother proceed from this Brain, and depend +from It, and are connected with It. +</p> + +<p> +(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. +</p> + +<p> +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. +</p> + +<p> +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, <q>True are Thy ways, O +Tetragrammaton!</q> +</p> + +<p> +Rabbi Schimeon spake and said: Through the whole day +have I meditated on that saying where it is said, Ps. xxxiv. 2, +<q>My Nephesch<note place='foot'>See Introduction concerning the parts of the soul, +Chiah, Neschamah, Ruach, and Nephesch.</note> shall rejoice in Tetragrammaton, the +humble shall hear thereof and rejoice</q>; and now that whole text +is confirmed (in my mind). +</p> + +<p> +<q>My Nephesch shall rejoice in Tetragrammaton.</q> 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. +</p> + +<p> +<q>The humble shall hear thereof and rejoice.</q> All those +just and blessed men who have come into communion with +God, the Most Holy—blessed be He!—all hear and rejoice. +</p> + +<p> +Ah! now is the Holy One confessed; and therefore <q>magnify +Tetragrammaton with me, and let us exalt His Name +together!</q> +</p> + +<p> +Thus is it written, Gen. xxxvi. 31, <q>And those are the kings +who reigned in the land of Edom.</q> And also it is written +<pb n='333'/><anchor id='Pg333'/> +thus, Ps. xlviii. 4, <q>Since, lo! the kings assembled, they +passed away together.</q> +</p> + +<p> +<q>In the land of Edom.</q> That is, in the place wherewith the +judgments are connected. +</p> + +<p> +<q>They passed away together.</q> As it is written, <q>And he +died, and there reigned in his stead.</q> +</p> + +<p> +<q>They themselves beheld, so were they astonished; they +feared, and hasted away.</q> 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. +</p> + +<p> +This is that which followeth in the text, <q>As we have heard, +so have we seen, in the city,</q> etc. For all did not endure. +</p> + +<p> +But She (the Bride) now subsisteth beside the Male, with +Whom She abideth. +</p> + +<p> +This is that which is written, Gen. xxxvi. 39, <q>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.</q> +</p> + +<p> +Assuredly this have we before explained in the Assembly.<note place='foot'>See +<q>Greater Holy Assembly,</q> ch. xlii. §§ 984-996; ch. xxvi. +§§ 513-532.</note> +</p> + +<p> +Now, also, in the book of the teaching of Rav Hamenuna +the Elder it is said, <q>And Hadar reigned in his stead.</q> The +word HDR, <hi rend='italic'>Hadar</hi>, is properly to be expounded according +unto that which is said, Lev. xxiii. 40, <q>The fruit of trees +which are HDR, <hi rend='italic'>Hadar</hi>, goodly.</q> +</p> + +<p> +<q>And in the name of his wife Mehetabel,</q> as it is written (in +the text just cited), <q>branches of palm-trees.</q> +</p> + +<p> +Also it is written, Ps. xcii. 3, <q>The just man shall flourish +as the palm-tree.</q> For this is of the male and female sex. +</p> + +<p> +She is called <q>the daughter of Matred</q>; that is, the Daughter +from that place wherein all things are bound together, +which is called AB, Father. +</p> + +<p> +Also it is written, Job xxviii. 13, <q>Man knoweth not the +price thereof, neither is it found in the land of the living.</q> +</p> + +<p> +She is the Daughter of Aima, the Mother; from Whose side +the judgments are applied which strive against all things. +</p> + +<p> +<q>The Daughter of Mizaheb;</q> because She hath nourishment +from the two Countenances (Chokmah and Binah, +which are within Kether); and shineth with two colors—namely +<pb n='334'/><anchor id='Pg334'/> +from <hi rend='smallcaps'>ChSD</hi>, <hi rend='italic'>Chesed</hi>, Mercy; +and from DIN, <hi rend='italic'>Din</hi>, Judgment. +</p> + +<p> +For before the world was established Countenance beheld +not Countenance.<note place='foot'>See <q>Book of Concealed Mystery,</q> +chap. i. §§ 2, 3, 4 et. seq.</note> +</p> + +<p> +And therefore were the Prior Worlds destroyed, for the +Prior Worlds were formed without (equilibrated) conformation. +</p> + +<p> +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. +</p> + +<p> +And these sparks which fly forth flame and scintillate, but +shortly they are extinguished. And these are called the Prior +Worlds. +</p> + +<p> +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. +</p> + +<p> +And therefore have we related in our discourse that that ray +sendeth forth sparks upon sparks in 320 directions. +</p> + +<p> +And those sparks are called the Prior Worlds, and suddenly +they perished. +</p> + +<p> +Then proceeded the workman unto His work, and was conformed, +namely as Male and Female. +</p> + +<p> +And those sparks became extinct and died, but now all +things subsist. +</p> + +<p> +From a Light-Bearer of insupportable brightness proceeded +a Radiating<note place='foot'>Compare this with Miölner, the hammer +of Thor, of Scandinavian mythology.</note> Flame, dashing off like a vast and mighty +hammer those sparks which were the Prior Worlds. +</p> + +<p> +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. +</p> + +<p> +From <hi rend='italic'>Hoa</hi>, Himself, is AB, the Father; +and from <hi rend='italic'>Hoa</hi>, Himself, +is Ruach, the Spirit; Who are hidden in the Ancient of +Days, and therein is that ether concealed. +</p> + +<p> +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. +</p> + +</div> + +<pb n='335'/><anchor id='Pg335'/> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter XI'/> +<head>Chapter XI: Concerning the Brain of Microprosopus and Its Connections</head> + +<p> +And when both can be conjoined and bound together +mutually (<hi rend='italic'>i.e.</hi>, the Father and the Mother), there proceedeth +thenceforth a certain hard Skull. +</p> + +<p> +And it is extended on its sides, so that there may be one part +on one side, and another one on another side. +</p> + +<p> +For as the Most Holy Ancient One is found to include +equally in Himself the Three Heads,<note place='foot'>Chokmah and Binah, included in +Kether.</note> so all things are symbolized +under the form of the Three Heads, as we have stated. +</p> + +<p> +Into this skull (of Microprosopus) distilleth the dew from +the White Head (of Macroprosopus), and covereth it. +</p> + +<p> +And that dew appeareth to be of two colors, and by it is +nourished the field of the holy apple trees. +</p> + +<p> +And from this dew of this Skull is the manna prepared for +the just in the world to come.<note place='foot'>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 <q>Book of Concealed Mystery</q> to be equal by Gematria to +IHVH ADNI.</note> +</p> + +<p> +And by it shall the dead be raised to life. +</p> + +<p> +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. +</p> + +<p> +This is the same which is said, Exod. xvi. 4, <q>Behold I rain +upon you bread from heaven.</q> And also that passage where +it is thus written, Gen. xxvii. 28, <q>And the Elohim shall give +unto thee of the dew of heaven.</q> +</p> + +<p> +These things occur in that time. Concerning another time +it is written, <q>The food of man is from God the Most Holy +One—blessed be He!</q>—and that dependeth from MZLA, +<hi rend='italic'>Mezla</hi>, the Influence; assuredly from the Influence rightly so +called. +</p> + +<p> +And therefore is it customary to say, <q>Concerning children, +life, and nourishment, the matter dependeth not from merit, +<pb n='336'/><anchor id='Pg336'/> +but from the Influence.</q> For all these things depend from this +Influence, as we have already shown. +</p> + +<p> +Nine thousand myriads of worlds receive influence from and +are upheld by that <hi rend='smallcaps'>GVLGLThA</hi>, +<hi rend='italic'>Golgeltha</hi>, Skull. +</p> + +<p> +And in all things is that subtle AVIRA, <hi rend='italic'>Auira</hi>, +Ether,<note place='foot'>Astral Light.</note> contained, +as It Itself containeth all things, and as in It all things +are comprehended. +</p> + +<p> +His countenance is extended in two sides,<note place='foot'>Right and left; +while in Macroprosopus <q>all is right.</q></note> in two lights, +which in themselves contain all things. +</p> + +<p> +And when His countenance (<hi rend='italic'>i.e.</hi>, that of Microprosopus) +looketh back upon the countenance of the Most Holy Ancient +One, all things are called ARK APIM, <hi rend='italic'>Arikh Aphim</hi>, Vastness +of Countenance. +</p> + +<p> +What is ARK APIM, or Vastness of Countenance? Also +it should rather be called ARVK APIM, <hi rend='italic'>Arokh Aphim</hi>, Vast +in Countenance. +</p> + +<p> +Assuredly thus is the tradition, since also He prolongeth +His wrath against the wicked. But the phrase ARK APIM, +<hi rend='italic'>Arikh Aphim</hi>, also implies the same as <q>healing power of +countenance.</q> +</p> + +<p> +Seeing that health is never found in the world save when +the countenances (of Macroprosopus and Microprosopus) +mutually behold each other. +</p> + +<p> +In the hollow of the Skull (of Microprosopus) shine three +lights. And although thou canst call them three, yet notwithstanding +are there four,<note place='foot'>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.</note> +as we have before said. +</p> + +<p> +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. +</p> + +<p> +After that these are united together after a certain manner +they shine, and go forth into the Three Cavities of the +Skull. +</p> + +<p> +(And then) singly they are developed each after its own manner, +and they are extended through the whole body. +</p> + +<pb n='337'/><anchor id='Pg337'/> + +<p> +But they are associated together in two Brains, and the +third Brain containeth the others in itself.<note place='foot'>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.</note> +</p> + +<p> +And it adhereth as well to the one side as to the other, and +is expanded throughout the whole body. +</p> + +<p> +And therefrom are formed two colors mixed together in +one, and His countenance shineth. +</p> + +<p> +And the colors of His countenance are symbols of Ab (the +Father) and Aima (the Mother), and are called Däath (Knowledge) +in Däath. +</p> + +<p> +As it is written, 1 Sam. ii. 3, <q>Since El Daoth (plural) is +Tetragrammaton,</q> because in Him there are two colors. +</p> + +<p> +Unto Him (Microprosopus) are works ascribed diversely; +but to the Most Holy Ancient One (operations) are not ascribed +diversely. +</p> + +<p> +For what reason doth He (Microprosopus) admit of variable +disposition? Because He is the heir of two inheritances +(<hi rend='italic'>i.e.</hi>, from Chokmah and Binah). +</p> + +<p> +Also it is written, Ps. xviii. 26, <q>With the merciful man thou +shalt show thyself merciful.</q> +</p> + +<p> +But also truly and rightly have the Companions decided +concerning that saying where it is written, Gen. xxix. 12, +<q>And Jacob declared unto Rachel that he was her father's +brother, and that he was Rebekah's son.</q> +</p> + +<p> +It is written <q>Rebekah's son,</q> and not <q>the son of Isaac.</q> +And all the mysteries are in +Chokmah.<note place='foot'><hi rend='smallcaps'>BChKMThA</hi>, Be-Chokmatha; +<hi rend='smallcaps'>ChKMThA</hi> is the emphatic Chaldee form of +<hi rend='smallcaps'>ChKMA</hi>, which is Chaldee for Hebrew +<hi rend='smallcaps'>ChKMH</hi>.</note> +</p> + +<p> +And therefore is (Chokmah) called the Perfection of all; +and to it is ascribed the name of Truth. +</p> + +<p> +And therefore is it written, <q>And Jacob declared,</q> and not +written, <q>and Jacob said.</q> +</p> + +<p> +Those (two) colors are extended throughout the whole +Body (of Microprosopus), and His Body cohereth with them. +</p> + +<p> +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). +</p> + +<pb n='338'/><anchor id='Pg338'/> + +<p> +But concerning Him (Microprosopus) it is written, that +unto Him are ascribed (diverse) works, properly speaking. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter XII'/> +<head>Chapter XII: Concerning the Hair of Microprosopus</head> + +<p> +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. +</p> + +<p> +Which are black, and mutually bound together, and which +mutually cohere. +</p> + +<p> +But they adhere unto the Supernal Light from the Father, +AB, <hi rend='italic'>Ab</hi>, which surroundeth His Head +(<hi rend='italic'>i.e.</hi>, that of Microprosopus); +and unto the Brain, which is illuminated from the +Father. +</p> + +<p> +Thencefrom, even from the light which surroundeth His +Head (<hi rend='italic'>i.e.</hi>, that of Microprosopus) from the Mother, Aima, +and from the second Brain, proceed long locks upon locks (of +hair). +</p> + +<p> +And all adhere unto and are bound together with those +locks<note place='foot'>That is, the locks which have their +origin in the influence of the Great Mother are interwoven mutually with +those which originate from Chokmah.</note> which have their connection with the Father. +</p> + +<p> +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). +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +Hence all these locks hang over and cover the sides of the +ears, as we have elsewhere said. +</p> + +<p> +And therefore is it written, 2 Kings xix. 16, <q>Incline, O +Tetragrammaton, Thine ear, and hear!</q> +</p> + +<pb n='339'/><anchor id='Pg339'/> + +<p> +Hence is the meaning of this passage, which is elsewhere +given, <q>If any man wisheth the King to incline His ear unto +him, let him raise<note place='foot'>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.</note> +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.</q> +</p> + +<p> +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. +</p> + +<p> +And over these (locks of hair) are set all the Lords of Lamentation +and Wailing; and they depend from the single locks. +</p> + +<p> +And these spread a net for sinners, so that they may not +comprehend those paths. +</p> + +<p> +This is that which is said, Prov. iv. 18, <q>The path of the +wicked is as darkness.</q> +</p> + +<p> +And these all depend from the rigid locks; hence also these +are entirely rigid, as we have before said. +</p> + +<p> +In the softer (locks) adhere the Lords of Equilibrium, as it +is written, Ps. xxv. 10, <q>All the paths of Tetragrammaton +are <hi rend='smallcaps'>ChSD</hi>, <hi rend='italic'>Chesed</hi>, and +<hi rend='smallcaps'>AMTh</hi>, <hi rend='italic'>Emeth</hi>, Mercy and Truth.</q> +</p> + +<p> +And thus when these developments of the Brain emanate +from the Concealed Brain, hencefrom each singly deriveth its +own nature. +</p> + +<p> +From the one Brain the Lords of Equilibrium proceed +through those softer locks, as it is written, Ps. xxv. 10, <q>All +the paths of Tetragrammaton are Chesed and Emeth.</q> +</p> + +<p> +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, <q>The +path of the wicked is as darkness; they know not wherein +they stumble.</q> +</p> + +<p> +What is this passage intended to imply? Assuredly the +sense of these words: <q>they know not,</q> is this: <q>They do +not know, and they do not wish to know.</q> +</p> + +<p> +<q>Wherein they stumble.</q> Do not read <q>BMH, <hi rend='italic'>Bameh</hi>, +wherein,</q> but <q>BAIMA, <hi rend='italic'>Be-Aima</hi>, in Aima, the Mother,</q> +they stumble; that is, through those who are attributed unto +the side of the Mother. +</p> + +<pb n='340'/><anchor id='Pg340'/> + +<p> +What is the side of the Mother? Severe Rigor, whereunto +are attributed the Lords of Lamentation and Wailing. +</p> + +<p> +From the third Brain the Lords of Lords proceed through +those locks arranged in the middle condition (<hi rend='italic'>i.e.</hi>, partly hard +and partly soft), and depend (therefrom); and they are called +the Luminous and the Non-Luminous Countenances. +</p> + +<p> +And concerning these it is written, Prov. iv. 26, <q>Ponder the +path of thy feet.</q> +</p> + +<p> +And all these are found in those locks of the hair of the +Head. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter XIII'/> +<head>Chapter XIII: Concerning the Forehead of Microprosopus</head> + +<p> +The forehead of the Skull (of Microprosopus) is the forehead +for visiting sinners (otherwise, for rooting out sinners). +</p> + +<p> +And when that forehead is uncovered there are excited the +Lords of Judgments against those who are shameless in their +deeds. +</p> + +<p> +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. +</p> + +<p> +And that time is called the Time of Grace for all. +</p> + +<p> +In the <q>Book of the Teaching of the School of Rav Yeyeva +the Elder</q> it is said: The forehead is according as the forehead<note place='foot'>The +word translated <q>forehead</q> is <hi rend='smallcaps'>MTzCh</hi>, Metzach; now if a +metathesis be formed of this word by placing the last letter between the first and second +letters, we get <hi rend='smallcaps'>MChTz</hi>, <q>he shall smite.</q> Hence the first +form symbolizes Mercy, and the second Severity.</note> +of the Ancient One. Otherwise, the letter <hi rend='italic'>Cheth</hi>, +<hi rend='smallcaps'>Ch</hi>, is placed between the other two letters, according to this +passage, Num. xxiv. 17, <q><hi rend='smallcaps'>VMChTz</hi>, +<hi rend='italic'>Ve-Machetz</hi>, and shall smite the corners of Moab?</q> +</p> + +<p> +And we have elsewhere said that it is also called <hi rend='smallcaps'>NTzCh</hi>, +<hi rend='italic'>Netzach</hi>, the neighboring letters (M and N, neighboring letters +in the alphabet, that is, and allied in sense, for <hi rend='italic'>Mem</hi> = Water, +and <hi rend='italic'>Nun</hi> = Fish, that which lives in the water) being +counter-changed. (<hi rend='italic'>Netzach</hi> = Victory, and is the seventh Sephira.) +</p> + +<p> +But many are the <hi rend='smallcaps'>NTzChIM</hi>, <hi rend='italic'>Netzachim</hi>, +Victories;<note place='foot'>And therefore is the divine name of +Tzabaoth, or hosts, attributed both to Netzach and to Hod, the seventh and +eighth Sephiroth.</note> so +<pb n='341'/><anchor id='Pg341'/> +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). +</p> + +<p> +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. +</p> + +<p> +And all the judgments are subjected; and although they be +there, yet are they not called forth. (Otherwise, and they are +appeased.) +</p> + +<p> +From this forehead depend twenty-four tribunals, for all +those who are shameless in their deeds. +</p> + +<p> +And it is written, Ps. lxxiii. 11: <q>And they have said, <q>How +can El know? and is there knowledge in the Most High?</q></q> +</p> + +<p> +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. +</p> + +<p> +Therefore there remain twenty.<note place='foot'>And 20 is H, He, in the four worlds, +for H = 5, which multiplied by 4 = 20.</note> 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. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter XIV'/> +<head>Chapter XIV: Concerning the Eyes of Microprosopus</head> + +<p> +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. +</p> + +<p> +And therefore are they called <q>Eyes like unto doves, +KIVNIM, <hi rend='italic'>Ke-Ionim</hi>.</q> What is IVNIM, +<hi rend='italic'>Ionim</hi>? Surely it is said, Lev. xxv. 17, +<q>Ye shall not deceive any man his neighbor.</q> +</p> + +<p> +And therefore is it written, Ps. xciv. 7, <q>IH, <hi rend='italic'>Yah</hi>, shall +not behold.</q> And shortly after verse 9, <q>He that planteth the +ear, shall He not hear? He that formeth the eye, shall He not +see?</q> +</p> + +<pb n='342'/><anchor id='Pg342'/> + +<p> +The part which is above the eyes (the eyebrows) consisteth +of the hairs, which are distributed in certain proportions. +</p> + +<p> +From those hairs depend 1,700 Lords of Inspection for striving +in battles. And then all their emissaries arise and unclose +the eyes. +</p> + +<p> +In the skin which is above the eyes (the eyelids) are the eyelashes, +and thereunto adhere thousand thousands Lords of +Shields. +</p> + +<p> +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). +</p> + +<p> +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. +</p> + +<p> +Then are the eyes rolled around, and (Microprosopus) +looketh back upon the open eye (of Macroprosopus), and they +are bathed in its white brilliance. +</p> + +<p> +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: <q>Awake: wherefore sleepest thou, O +Tetragrammaton? Make haste,</q> etc. +</p> + +<p> +Four colors appear in those eyes; from which shine the four +coverings of the phylacteries, which shine through the emanations +of the Brain. +</p> + +<p> +Seven, which are called the eyes of Tetragrammaton, and +the inspection, proceed from the black color of the eyes; as we +have said. +</p> + +<p> +As it is written, Zech. iii. 9, <q>Upon one stone seven eyes.</q> +And these colors flame forth on this side. +</p> + +<p> +From the red go forth others, the Lords of Examination for +Judgment. +</p> + +<p> +And these are called: <q>The eyes of Tetragrammaton going +forth throughout the whole earth.</q> +</p> + +<p> +Where it is said (in the feminine gender) <q><hi rend='smallcaps'>MShVTTVTh</hi>, +<hi rend='italic'>Meshotetoth</hi>, going forth,</q> and not +<q><hi rend='smallcaps'>MShVTTIM</hi>, <hi rend='italic'>Meshotetim</hi>,</q> +in the masculine, because all are judgment. +</p> + +<p> +From the yellow proceed others who are destined to make +manifest deeds as well good as evil. +</p> + +<pb n='343'/><anchor id='Pg343'/> + +<p> +As it is written, Job xxxiv. 21, <q>Since His eyes are upon +the ways of man.</q> And these, Zach. iv. 10, are called <q>The +eyes of Tetragrammaton,</q> <hi rend='smallcaps'>MShVTTIM</hi>, +<hi rend='italic'>Meshotetim</hi>, going +forth around, but in the masculine gender, because these extend +in two directions—toward the good and toward the evil. +</p> + +<p> +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. +</p> + +<p> +And then all those three colors are made white, so that He +may have pity upon them. +</p> + +<p> +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. +</p> + +<p> +Excepting the white brilliance wherein all are comprehended +when there is need, for this enshroudeth them all. +</p> + +<p> +So therefore no man can convert all the inferior colors—the +black, red, and yellow—into the white brilliance. +</p> + +<p> +For only with this glance (of Macroprosopus) are they all +united and transformed into the white brilliance. +</p> + +<p> +His eyelashes (<hi rend='italic'>i.e.</hi>, 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. +</p> + +<p> +And if they disclose not the place (of vision) the (eyes) +cannot see nor consider.<note place='foot'>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.</note> +</p> + +<p> +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. +</p> + +<p> +And therefore is it written, Ezek. i. 14, <q>And the living +creatures rush forth and return.</q> +</p> + +<p> +Now we have already spoken of the passage, Isa. xxxiii. 20, +<q>Thine eye shall see Jerusalem quiet, even Thy habitation.</q> +</p> + +<p> +Also it is written, Deut. ii. 12, <q>The eyes of Tetragrammaton +thy God are ever thereon in the beginning of the year,</q> etc. +</p> + +<p> +For so Jerusalem requireth it, since it is written, Isa. i. 21, +<q><hi rend='smallcaps'>TzDQ</hi>, <hi rend='italic'>Tzedeq</hi>, +Justice abideth in Her.</q> +</p> + +<pb n='344'/><anchor id='Pg344'/> + +<p> +And therefore (is it called) Jerusalem, and not Zion. For +it is written, Isa. i. 26: <q>Zion is redeemed in <hi rend='smallcaps'>MShPT</hi>, +<hi rend='italic'>Meshephat</hi>, +Judgment, etc.,</q> which are unmixed mercies. +</p> + +<p> +Thine eye: (therefore) is it written OINK, <hi rend='italic'>Ayinakh</hi> (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). +</p> + +<p> +Now it is said, <q>The eyes of Tetragrammaton thy God are +thereon</q>; in good, that is to say, and in evil; according as +either the red color or the yellow is required. +</p> + +<p> +But only with the glance (of Macroprosopus) are all things +converted and cleansed into the white brilliance. +</p> + +<p> +The eyelids (of Microprosopus) are not found when (His +eyes) desire to behold the colors. But here (it is said), <q>Thine +eyes shall behold Jerusalem.</q> Entirely for good, entirely in +mercy. +</p> + +<p> +As it is written, Isa. liv. 7, <q>And with great mercies will I +gather thee.</q> +</p> + +<p> +The eyes of Tetragrammaton thy God are ever thereon from +the beginning of the year. Here the word <q><hi rend='smallcaps'>MRShITh</hi>, +<hi rend='italic'>Merashith</hi>, from the beginning,</q> is written defectively without +A, for it is not written <hi rend='smallcaps'>RAShITh</hi> with the A. +</p> + +<p> +Hence it remaineth not always in the same condition. What +doth not? The inferior H, <hi rend='italic'>He</hi> (of IHVH). +</p> + +<p> +And concerning that which is supernal it is written, Lam. ii. +1: <q>He hath cast down MShMIM, <hi rend='italic'>Me-Shamaim</hi>, from the +heavens; <hi rend='smallcaps'>ARTz</hi>, <hi rend='italic'>Aretz</hi>, the earth, +the Tiphereth, Israel.</q> +</p> + +<p> +Wherefore hath he cast down Aretz from Shamaim? Because +it is written, Isa. l. 3, <q>I will cover the heavens, Shamaim, +with darkness,</q> and with the blackness of the eye (of Microprosopus), +namely, with the black color, are they covered. +</p> + +<p> +<q>From the beginning of the year.</q> What, then, is that place +whence those eyes of Tetragrammaton behold Jerusalem? +</p> + +<p> +Therefore he<note place='foot'>Moses, in this passage of Deuteronomy.</note> +hasteneth to expound this (saying immediately), +<q>From the beginning, <hi rend='smallcaps'>MRShITh</hi>, of the year,</q> which +(word <q><hi rend='italic'><hi rend='smallcaps'>MRShITH</hi></hi></q> being written +thus), without the Aleph, A,<note place='foot'>That is, +<hi rend='smallcaps'>MRShITh</hi>, instead of <hi rend='smallcaps'>MRAShITh</hi>.</note> +symbolizeth judgment; for judgment is referred unto that +side, although virtually (the word <q>Merashith</q>) is not judgment. +</p> + +<pb n='345'/><anchor id='Pg345'/> + +<p> +<q>Even unto the end of the year.</q> Herein, properly speaking, +is judgment found. For it is written, Isa. i. 21, <q>Justice +dwelt in her.</q> For this is <q>the end of the year.</q> +</p> + +<p> +Come and see! A, <hi rend='italic'>Aleph</hi>, only is called the first (letter). +In A, <hi rend='italic'>Aleph</hi>, is the masculine power hidden and concealed; that +namely, which is not known. +</p> + +<p> +When this Aleph is conjoined in another place, then is it +called <hi rend='smallcaps'>RAShITh</hi>, <hi rend='italic'>Rashith</hi>, beginning. +</p> + +<p> +But if thou sayest that (<hi rend='italic'>A</hi>) is conjoined +herewith,<note place='foot'>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.</note> truly it is not so, but (<hi rend='italic'>A</hi>) +is only manifested therein and illuminateth it; and in that case only is it called +<hi rend='smallcaps'>RAShITh</hi>, <hi rend='italic'>Rashith</hi>, beginning. +</p> + +<p> +Now therefore in this (passage) <hi rend='smallcaps'>RAShITh</hi> (spelt with the +A) is not found as regards Jerusalem; for were (the letter A) +herein, it would (denote that it would) remain forever. +</p> + +<p> +Hence it is written defectively <hi rend='smallcaps'>MRShITh</hi>, +<hi rend='italic'>Me-Rashith</hi>. Also concerning the world to come it is written, +Isa. xli. 27,<note place='foot'>The first, <hi rend='smallcaps'>RAShVN</hi>, Rashon, +where this word, derived from the same root as <hi rend='smallcaps'>RAShITh</hi>, +is spelt with A.</note> <q>The first shall say to Zion, Behold, behold them,</q> etc. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter XV'/> +<head>Chapter XV: Concerning the Nose of Microprosopus</head> + +<p> +The nose of Microprosopus is the form of His countenance, +for therethrough is His whole countenance known. +</p> + +<p> +This nose is not as the nose of the Most Holy Ancient One, +the Concealed with all Concealments. +</p> + +<p> +For the nose of Him, the Ancient One, is the life of lives for +all things, and from His two nostrils rush forth the <hi rend='italic'>Ruachin +De-Chiin</hi>, <hi rend='smallcaps'>RVChIN DChIIN</hi>, spirits of lives for all. +</p> + +<p> +But concerning this (nose of) Microprosopus it is written, +Ps. xviii. 9, <q>A smoke ascendeth in His nose.</q> +</p> + +<p> +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. +</p> + +<p> +Whence all those are not mitigated save by the smoke of the +inferior altar. +</p> + +<pb n='346'/><anchor id='Pg346'/> + +<p> +Hence it is written, Gen. viii. 21, <q>And IHVH smelled a +sweet savor.</q> It is not written (He smelled) the odor of the +sacrifice. What is <q>sweet</q> save <q>rest</q>? Assuredly the +spirit at rest is the mitigation of the Lords of Judgment. +</p> + +<p> +(When therefore it is said) <q>And IHVH smelled the odor +of rest,</q> 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. +</p> + +<p> +And all things which adhere unto them, all things, I say, are +mitigated. But most of these severities mutually cohere. +</p> + +<p> +As it is written, Ps. cvi. 2, <q>Who shall recount <hi rend='smallcaps'>GBVRVTh</hi> +IHVH, the Geburoth of Tetragrammaton?</q> +</p> + +<p> +And this nose (of Microprosopus) emitteth fire from the two +nostrils, which swalloweth up all other fires. +</p> + +<p> +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. +</p> + +<p> +But when He the most Holy Ancient One is unveiled, all +things are at peace. This is that which is said, Isa. xlviii. 9, +<q>And for My praise will I refrain from thee</q> (literally, <q>block +up thy nostrils</q><note place='foot'>The Hebrew idiom for having mercy +always refers to the nose, as <q>to defer anger</q> is in Hebrew <q>to lengthen the +nose,</q> etc.</note>). +</p> + +<p> +The nose of the Most Holy Ancient One is long and extended, +and He is called Arikh Aphim, Long of Nose. +</p> + +<p> +But this nose (of Microprosopus) is short, and when the +smoke commenceth, it issueth rapidly forth, and judgment is +consummated. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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, <q>And his smell like Lebanon.</q> +</p> + +<p> +And concerning His Bride it is written, Cant. vii. 9, <q>And +<pb n='347'/><anchor id='Pg347'/> +the smell of thy nostril like apples.</q> Which if it be true concerning +the Bride, how much more concerning Himself? And +this is a notable saying. +</p> + +<p> +When therefore it is said, <q>And Tetragrammaton smelled the +odor of peace,</q> the word <q><hi rend='smallcaps'>HNIChCh</hi>,</q> +<hi rend='italic'>Ha-Nichach</hi>, of peace, +can be understood in a double sense. +</p> + +<p> +One sense is primary, when the Most Holy Ancient One, the +Concealed with all Concealments, is manifested; for HVA, <hi rend='italic'>Hoa</hi>, +He, is the peace and mitigation of all things. +</p> + +<p> +And the other respecteth the inferior mitigation, which is +done through the smoke and fire of the altar. +</p> + +<p> +And because of this duplicate meaning is the word <hi rend='smallcaps'>NIChCh</hi>, +<hi rend='italic'>Nichach</hi>, written with a double <hi rend='smallcaps'>Ch</hi>. +And all these things are said concerning Microprosopus. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter XVI'/> +<head>Chapter XVI: Concerning the Ears of Microprosopus</head> + +<p> +There are two ears for hearing the good and the evil, and +these two can be reduced into one. +</p> + +<p> +As it is written, 2 Kings xix. 18, <q>Incline, O Tetragrammaton, +Thine ear, and hear.</q> +</p> + +<p> +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. +</p> + +<p> +And the brain examineth it, but not with haste. For every +matter which is accomplished in haste cometh not from perfect +wisdom. +</p> + +<p> +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. +</p> + +<p> +Concerning whom it is written, Eccles. x. 20, <q>For a bird +of the air shall carry the voice,</q> etc. +</p> + +<p> +<q>For a bird of the air shall carry the voice.</q> This text hath +a difficult (meaning). And now (for so much is expressed) +whence is the voice? +</p> + +<p> +For in the beginning of the verse it is written: <q>Curse not the +King even in thy thought.</q> Where it is written concerning +<pb n='348'/><anchor id='Pg348'/> +even the (unexpressed) thought, and concerning the secret +thoughts of thy couch. +</p> + +<p> +Wherefore? Because <q>a bird of the air shall carry the +voice.</q> Which (voice) as yet is unexpressed. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +And the Lords of Wings receive the voice and bear it on unto +the King (Microprosopus), so that it may enter into His ears. +</p> + +<p> +This is that which standeth written, Deut. v. 28, <q>And +Tetragrammaton hath heard the voice of your words.</q> Again, +Num. xi. 1, <q>And Tetragrammaton heard, and His wrath was +kindled.</q> +</p> + +<p> +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. +</p> + +<p> +For if he pronounce them not, his prayer is no prayer, and +his petition is no petition. +</p> + +<p> +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). +</p> + +<p> +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, <q>The brook Kherith,</q> as it were an excavation +or channel of the ears. +</p> + +<p> +And the voice entereth into that curved passage, and remaineth +in that brook of that distillation. +</p> + +<p> +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, <q>Because the ear examineth the words.</q> +</p> + +<p> +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. +</p> + +<pb n='349'/><anchor id='Pg349'/> + +<p> +<q>As the palate tasteth meat.</q> 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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +This is that which is written, Num. xi. 1, <q>And Tetragrammaton +heard, and His wrath was kindled, and the fire of Tetragrammaton +turned against them.</q> +</p> + +<p> +And if it be necessary that voice goeth forth into the opening +of the mouth, and it speaketh, and determineth certain things. +</p> + +<p> +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. +</p> + +<p> +Blessed is he who observeth his words. Therefore is it +written, Ps. xxxiv. 13, <q>Keep thy tongue from evil, and thy +lips from speaking guile.</q> +</p> + +<p> +Unto this ear is attributed hearing, and under (the idea of) +hearing are those brains comprehended.<note place='foot'>The three divisions +of the Brain of Microprosopus.</note> +</p> + +<p> +Chokmah is contained therein, as it is written, 1 Kings iii. +9, <q>And wilt Thou give unto Thy servant a hearing heart.</q> +</p> + +<p> +Binah also, as it is written, 1 Sam. iii. 9, <q>Speak, for Thy +servant heareth.</q> Also 2 Kings xviii. 26, <q>Because we have +heard.</q> And hencefrom all things depend. +</p> + +<p> +Däath also, as it is said, Prov. iv. 10, <q>Hear, O my son, and +receive My sayings.</q> And again, <hi rend='italic'>ibid.</hi> ii. 1, +<q>Thou shalt hide My sayings with thee.</q> And thereunto all things depend from +the ears. +</p> + +<p> +From these ears depend prayers and petitions, and the opening +of the eyes. +</p> + +<p> +This is the same which standeth written, 2 Kings xix. 16, +<pb n='350'/><anchor id='Pg350'/> +<q>Incline, O Tetragrammaton, Thine ear, and hear; open Thine +eyes, and see.</q> Thus all things depend hencefrom. +</p> + +<p> +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! +</p> + +<p> +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. +</p> + +<p> +Hence is it written, Ps. xxv. 14, <q>The SVD IHVH, <hi rend='italic'>Sod +Tetragrammaton</hi>, Secret of Tetragrammaton, is with them that +fear Him, and He will show them His covenant</q>; namely, +unto such as keep their path and thus receive His words. +</p> + +<p> +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). +</p> + +<p> +And all the other openings are opened therein, until those +words can issue forth from the opening of the mouth. +</p> + +<p> +And such men are called the sinners of their generation, +hating God the Most Holy One—blessed be He. +</p> + +<p> +In Mischna, or our tradition, we have taught that such men +are like unto murderers and idolaters. +</p> + +<p> +And all these things are contained in one saying, where it is +written, Lev. xix. 16, <q>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.</q> +</p> + +<p> +Therefore he who transgresseth the first part of that verse +doth the same as if he were to transgress the whole. +</p> + +<p> +Blessed is the portion of the just, concerning whom it is +said, Prov. xi. 13, <q>A tale-bearer revealeth secrets, but he that +is of a faithful spirit concealeth the matter.</q> +</p> + +<p> +<q>Spirit, <hi rend='smallcaps'>RVCh</hi>, <hi rend='italic'>Ruach</hi>,</q> +properly (is used here) for the +Ruach of such is extracted from the Supernal Holy Place. +</p> + +<p> +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. +</p> + +<p> +And therefore to such a man nothing is an Arcanum, neither +is from the place of the Arcanum. +</p> + +<pb n='351'/><anchor id='Pg351'/> + +<p> +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!<note place='foot'>See Introduction +concerning the names of the parts of the Soul.</note> +</p> + +<p> +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. +</p> + +<p> +Concerning them it is written, Isa. lx. 21, <q>Thy people also +shall be all righteous; they shall inherit the land forever.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter XVII'/> +<head>Chapter XVII: Concerning the Countenance of Microprosopus</head> + +<p> +His countenance is as two abodes of fragrance, and all that +I have before said is His testimony. +</p> + +<p> +For the testimony, <hi rend='smallcaps'>SHDVThA</hi>, <hi rend='italic'>Sahedutha</hi>, +dependeth from Him, and in all His testimony dependeth. +</p> + +<p> +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. +</p> + +<p> +And in our tradition we have also established by how many +thousand degrees the whiteness differeth from the redness. +</p> + +<p> +But yet at once they agree together in Him in +one,<note place='foot'><hi rend='italic'>I.e.</hi>, the various degrees of the +whiteness.</note> 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. +</p> + +<p> +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. +</p> + +<p> +And then all things are found in judgment, and then (He +putteth on) the vestments of zeal, which are called <q>the garments +of vengeance</q> (Isa. lix. 17), and all things depend herefrom. +</p> + +<p> +And because the testimony existeth in all things, hence so +many Lords of Shields are enshrouded by those colors, and +attend upon those colors. +</p> + +<pb n='352'/><anchor id='Pg352'/> + +<p> +When those colors are resplendent, the worlds all and singular +exist in joy. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter XVIII'/> +<head>Chapter XVIII: Concerning the Beard of Microprosopus</head> + +<p> +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. +</p> + +<p> +The hairs of the beard are black, and beautiful in form as +in (that of) a robust youth. +</p> + +<p> +The oil of dignity of the supernal beard of the Ancient One +(floweth down) in this beard of Microprosopus. +</p> + +<p> +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.<note place='foot'>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 <q>Sepher Yetzirah.</q></note> +</p> + +<p> +And then all things exist in benediction, and thence Israel the +patriarch (<hi rend='italic'>i.e.</hi>, Jacob) took his blessing. And the symbol of +this is to be found in these words, Gen. xlviii. 20, <q>BK, with the +twenty-two shall Israel bless.</q> (The real translation of BK is +<q>in thee,</q> but the numerical value of BK is twenty-two; hence +the symbolism here rendered.) +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +Six there are; nine they are called. For the first conformation +goeth forth through that Spark of the most refulgent Light-bearer,<note place='foot'>See +<q>Book of Concealed Mystery,</q> +chap. ii. §§ 31, 40, etc.</note> +and goeth down beneath the hair of the head, assuredly +beneath those locks which overhang the ears. +</p> + +<pb n='353'/><anchor id='Pg353'/> + +<p> +And it descendeth before the opening of the ears unto the +beginning of the mouth. +</p> + +<p> +But this arrangement is not found in the Most Holy Ancient +One. But when that fountain of Wisdom, <hi rend='smallcaps'>ChKMThA</hi>, +<hi rend='italic'>Chokmatha</hi>, floweth down from MZLA, +<hi rend='italic'>Mezla</hi>, 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.<note place='foot'>In the +<q>Book of Concealed Mystery,</q> chap. i. § 31, HVA and ALHIM +are shown to be interchangeable, and they both are feminine. And now we +come to the <q>Three Mothers,</q> of the <q>Sepher Yetzirah,</q> 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.</note> +</p> + +<p> +And the Scintilla entereth and departeth, and together mutually +are They bound, and thence cometh the One Form. +</p> + +<p> +And when there is need, One ariseth above the Other, and the +Other again is concealed in the presence of Its Companion. +</p> + +<p> +And therefore there is need of all things; of one thing for +performing vengeance, of another for showing forth mercy. +</p> + +<p> +And therefore David the king hath sought out this beard, as +we have shown already. +</p> + +<p> +In this beard nine conformations are found, (among which +are) six myriads which depend among them, and are extended +throughout the whole body. +</p> + +<p> +And those six which depend hang in the locks which are beneath +the abodes of fragrance, three on this side and three on +that. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +When it is written thus, Ps. cxviii. 5: <q>I invoked IH, <hi rend='italic'>Yah</hi>, +in my trouble: IH, <hi rend='italic'>Yah</hi>, heard me at large: Tetragrammaton +is with me, therefore I will not fear.</q> +</p> + +<p> +But that which we have already laid down in the Conclave of +<pb n='354'/><anchor id='Pg354'/> +the Assembly concerning these words, <q>In my trouble I invoked +IH, <hi rend='italic'>Yah</hi>,</q> 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. +</p> + +<p> +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 <hi rend='smallcaps'>ChSD</hi>, +<hi rend='italic'>Chesed</hi>, Mercy. +</p> + +<p> +Concerning which it is written, <q><hi rend='smallcaps'>LK IHVH HGDVLH +VHGBVRH VHThPARTh</hi>, <hi rend='italic'>Leka, Tetragrammaton; Ha-Gedulah, +Ve-Ha-Geburah, Ve-Ha-Tiphereth</hi>, 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).</q> And all these are so, and thus it (the beard) +commenceth. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +But the whole ornament of the beard consisteth in those locks +which hang down, because all things depend thencefrom. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +Moses commemorated these nine conformations a second +time, Num. xiv. 17, when there was need to convert them all +into mercy. +</p> + +<pb n='355'/><anchor id='Pg355'/> + +<p> +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. +</p> + +<p> +But unto the Influence directed he his meditation, and made +mention thereof. As it is written, Num. xiv. 17, <q>And now, +I beseech thee, let <hi rend='smallcaps'>KCh</hi>, <hi rend='italic'>Kach</hi>, +the Power of Tetragrammaton, be great!</q> +</p> + +<p> +What is to be understood by <hi rend='smallcaps'>KCh, IHVH</hi>, +<hi rend='italic'>Kach Tetragrammaton</hi>, +the Power of Tetragrammaton? Thus is <hi rend='smallcaps'>MZLA +QDIShA</hi>, <hi rend='italic'>Mezla</hi>, <hi rend='italic'>Qadisha</hi>, +the Holy Influence, called, even the +Concealed with all Concealments. And from the Influence that +Strength and that Light depend. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +When the hairs begin to be restrained He Himself is as the +hero of an army victorious in war. +</p> + +<p> +In this beard (of Microprosopus) floweth down the oil of +dignity from the Concealed Ancient One, as it is said, Ps. +cxxxiii. 2, <q>Like excellent oil upon the head, descending upon +the beard, the beard of Aaron.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter XIX'/> +<head>Chapter XIX: Concerning the Lips and Mouth of Microprosopus</head> + +<p> +Those hairs cover not the lips, and the entire lips are red and +rosy. As it is written, Cant. v. 13, <q>His lips as roses.</q> (In +the ordinary version <hi rend='smallcaps'>ShVShNIM</hi>, +<hi rend='italic'>Shushanim</hi>, is translated <q>lilies,</q> not <q>roses.</q> +</p> + +<p> +His lips murmur Geburah, Severity, but they also murmur +<hi rend='italic'>Chokmah</hi>, Wisdom. +</p> + +<p> +From those lips alike depend good and evil, life and death. +</p> + +<p> +From these lips depend the Lord of Vigilance. For when +those lips murmur, they all are excited to bring forth secret +<pb n='356'/><anchor id='Pg356'/> +things, as well as the Lords of Judgment in all the tribunals +wherein they have their abiding-place. +</p> + +<p> +And therefore are these called the Watchers; as it is written, +Dan. iv. 17, <q>This matter is by the decree of the Watchers, and +the demand by the word of the Holy Ones.</q> +</p> + +<p> +What is a Watcher? In the book of the dissertation that is +explained from this passage, 1 Sam. xxviii. 16, <q>And is become +thine enemy.</q> +</p> + +<p> +Seeing that judgments are stirred up against those who obtain +not mercy from the Supernals. +</p> + +<p> +Hence are those stirred up who are the lords of the enmity +of all things. +</p> + +<p> +And, nevertheless, in each case are there mercy and judgment. +And therefore is it said, Dan. iv. 13, <q>A watcher and a holy +one</q>; judgment and mercy. +</p> + +<p> +And between those lips when they are opened is the mouth +disclosed. +</p> + +<p> +By that <hi rend='smallcaps'>RVCh</hi>, <hi rend='italic'>Ruach</hi>, +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. +</p> + +<p> +When forth from His mouth the words proceed through His +lips, the same are muttered through the whole circuit of 18,000 +worlds,<note place='foot'>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 <q>seven +paths of the Queen,</q> 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 <q>Aima +Elohim.</q> Thus rusheth through the Universe the Flux and Reflux of the +Eternal Word.</note> until they are all bound together at once in the twelve +paths and the known ways. And one thing ever expecteth another. +</p> + +<p> +By the tongue is the vocal expression of the sublime spoken, +in the middle nexus of the utterance. +</p> + +<p> +And therefore is it written, Cant. v. 16, <q>His mouth is most +sweet.</q> And this same palate of His conveyeth a sweet taste; +wherefore He smileth when He tasteth food (which is pleasant).<note place='foot'>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 <hi rend='smallcaps'>MMThQIM VDAI +MAI ChKV KDA VChIK ITOVM LAKVL</hi>, Mamthaqim Vadeai Maai Chiko Kedea Vecheik Yitauom +Leakol.</note> +</p> + +<pb n='357'/><anchor id='Pg357'/> + +<p> +<q>And He is altogether the desirablenesses (or delights)</q> +(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.<note place='foot'>This whole section requires comment. +I must first observe that Knorr de Rosenroth in his Latin version has +supposed that in the word <q><hi rend='smallcaps'>MChMDIM</hi>,</q> +Machemadim, fire and water (<hi rend='smallcaps'>ASh</hi> and MIM) +are hidden as in a sort of anagram. Now while it is true that +<q>MIM</q> can be thus extracted, <q><hi rend='smallcaps'>ASh</hi></q> +cannot, for the remaining letters, <hi rend='smallcaps'>ChMD</hi>, +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 <q>delights</q> (<q>Machemadim</q>) being written in the +plural.</note> +</p> + +<p> +For the colors are mutually associated together. +</p> + +<p> +In His palate are the (guttural) letters (of the Hebrew +Alphabet—namely, A, H, <hi rend='smallcaps'>Ch</hi>, O) formed and constructed; in +the circuit of His (mouth) are they condensed (into the palatals +G, I, K, Q).<note place='foot'><p>The letters of the Hebrew alphabet +are usually classed in the following manner: +</p> +<p> +Gutturals = A, H, Ch, O (R by some). +</p> +<p> +Palatals = G, I, K, Q. +</p> +<p> +Linguals = D, Th, T, L, N. +</p> +<p> +Dentals = Z, S, Sh, Tz (R by others). +</p> +<p> +Labials = B, V, M, P. +</p> +<p> +The <q>Sepher Yetzirah</q> further classes them as— +</p> +<p> +3 Mothers (Primitives) = A, M, Sh. +</p> +<p> +7 Duplicated = B, G, D, K, P, R, Th. +</p> +<p> +12 Simples = H, V, Z, Ch, T, I, L, N, S, O, Tz, Q. +</p> +<p> +In the above classification it classes R +as a dental.</p></note> +</p> + +<p> +The letter A, <hi rend='italic'>Aleph</hi>, which cast forth the kings and constituted +the kings<note place='foot'>This section contains references to +the Edomite kings and their symbology; namely, as denoting the primal worlds +which were destroyed. (See <q>The Book of Concealed Mystery,</q> chap. i. +§ 3; <q>The Greater Holy Assembly,</q> chap. ii. and chap. xxvi.; and <q>The +Lesser Holy Assembly,</q> chap. x.</note> (<hi rend='italic'>i.e.</hi>, +that guttural letter which is referred to +the First Sephira, Kether, the Crown, becometh the palatal +letter G, <hi rend='italic'>Ghimel</hi>). +</p> + +<p> +The letter <hi rend='smallcaps'>Ch</hi>, <hi rend='italic'>Cheth</hi>, +which goeth forth and descendeth and +ascendeth, and is crowned in the head (referring to the Second +Sephira, <hi rend='italic'>Chokmah</hi>, Wisdom), and is fire condensed in ether +(<hi rend='italic'>i.e.</hi>, developeth in the palatal letter I, +<hi rend='italic'>Yod</hi>). +</p> + +<p> +The letter H, <hi rend='italic'>He</hi>, 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 +<pb n='358'/><anchor id='Pg358'/> +H of IHVH). (And the guttural letter H, <hi rend='italic'>He</hi>, formeth the +palatal letter <hi rend='italic'>K</hi>, <hi rend='italic'>Kaph</hi>, +which is referred unto the Queen.) As +it is written, Cant. iv. 6, <q>Unto the mountain of myrrh, unto the +hill of frankincense.</q> +</p> + +<p> +The letter O, <hi rend='italic'>Ayin</hi> (which denoteth the seven Inferiors which +were destroyed) is the medium of splendor of mediation (<hi rend='italic'>i.e.</hi>, +the internal Light of the broken vessels), hath been formed +forth in His lips by revolution therein (and it hath been condensed +in Q, <hi rend='italic'>Qoph</hi>, 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). +</p> + +<p> +For in the mysteries of the letters of Solomon the King, those +four letters, A, H, <hi rend='smallcaps'>Ch</hi>, O, are surrounded by GIKQ. +</p> + +<p> +But it is written in Job. vi. 6, <q>Can that which is unsavory +be eaten without salt?</q> etc. +</p> + +<p> +Also it is written, Is. xxxii. 17, <q>And the work of <hi rend='smallcaps'>TzDQ</hi>, +<hi rend='italic'>Tzedeq</hi>, Righteousness (or Justice), shall be peace.</q> Also, +Ps. xix. 10, <q>More to be desired are they than gold, yea, than +much fine gold,</q> etc. +</p> + +<p> +But King David saith, <hi rend='italic'>ibid.</hi>, 11, <q>Also by them is thy servant +warned.</q> +</p> + +<p> +I affirm concerning myself, that I have been every day +cautious concerning them, so that concerning them I might not +err (<hi rend='italic'>i.e.</hi>, concerning the judgments, Meshephath, referred to +in verse 9). +</p> + +<p> +Excepting a certain day when I was binding together the +Crowns of the King<note place='foot'><hi rend='italic'>I.e.</hi>, 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.</note> 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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<pb n='359'/><anchor id='Pg359'/> + +<p> +Therefore is it written, Ps. xxxiv. 9, <q>Taste and see that +Tetragrammaton is good,</q> etc. +</p> + +<p> +Also it is written, Prov. ix. 5, <q>Come, eat of my bread,</q> etc. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter XX'/> +<head>Chapter XX: Concerning the Body of Microprosopus</head> + +<p> +The masculine power is extended through Däath; and the +Assemblies and Conclaves are filled. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf' level1='Chapter XXI'/> +<head>Chapter XXI: Concerning the Bride of Microprosopus</head> + +<p> +Unto His back adhereth closely a Ray of most vehement +Splendor, and it flameth forth and formeth a certain skull, concealed +on every side. +</p> + +<p> +And thus descendeth the Light of the two brains, and is figured +forth therein. +</p> + +<p> +And She (the Bride) adhereth unto the side of the Male; +wherefore also She is called, Cant. v. 2, <q>My dove, my perfect +one.</q> Read not, <q><hi rend='smallcaps'>ThMThI</hi>, <hi rend='italic'>Thamathi</hi>, +My perfect one</q>; but <q><hi rend='smallcaps'>ThAVMThI</hi>, +<hi rend='italic'>Theomathi</hi>, My twin sister,</q> more applicably. +</p> + +<p> +The hairs of the Woman contain colors upon colors, as it is +written, Cant. vii. 5, <q>The hair of Thy head like purple.</q> +</p> + +<p> +But herewith is Geburah, Severity, connected in the five +Severities (<hi rend='italic'>i.e.</hi>, 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. +</p> + +<p> +Until She is separated from His side, and cometh unto Him +so that She may be conjoined with Him, face to face. +</p> + +<p> +And when They are conjoined together, They appear to be +only one body. +</p> + +<p> +Hence we learn that the Masculine, taken alone appeareth to +<pb n='360'/><anchor id='Pg360'/> +be only half the body, so that all the mercies are half; and thus +also is it with the Feminine. +</p> + +<p> +But when They are joined together, the (two together) appear +to form only one whole body. And it is so. +</p> + +<p> +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. +</p> + +<p> +And therefore it is said, Gen. ii. 3, <q>Tetragrammaton +blessed the seventh day and hallowed it.</q> For then all things +are found (to exist) in the one perfect Body, for <hi rend='smallcaps'>MTRVNIThA</hi>, +<hi rend='italic'>Matronitha</hi>, the Mother (<hi rend='italic'>i.e.</hi>, +the Inferior Mother) is joined unto the King, and is found to form the one Body with Him. +</p> + +<p> +And therefore are there found to be blessings upon this day. +</p> + +<p> +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.<note place='foot'>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!</note> +</p> + +<p> +And a semi-complete being cannot live forever, neither can it +receive blessing forever. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +It is written, Prov. vii. 4, <q>Say unto Chokmah, Thou art my +sister.</q><note place='foot'>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.</note> For there is given one Chokmah (Male), and there +is also given another Chokmah (Female). +</p> + +<p> +And this Woman is called the Lesser Chokmah in respect of +the other. +</p> + +<pb n='361'/><anchor id='Pg361'/> + +<p> +And therefore is it written, Cant. viii. 8, <q>We have a little +sister and she hath no breasts.</q> +</p> + +<p> +For in this exile (<hi rend='italic'>i.e.</hi>, separated from the King) She appeareth +unto us to be <q>our little sister.</q> At first, indeed, she +is small, but she becometh great and greater, until she becometh +the Spouse whom the King taketh unto Himself. +</p> + +<p> +As it is written, Cant. viii. 10, <q>I am a wall, and my breasts +are like towers.</q> +</p> + +<p> +<q>And my breasts,</q> etc., since they are full with the nourishment +of all things;<note place='foot'>Compare the symbolism of the many breasts of the +Ephesian Diana.</note> <q>like towers,</q> because they are the great +rivers which flow forth from Aima the Supernal. +</p> + +</div> + +</div> + +<pb n='364'/><anchor id='Pg364'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Hebrew Melodies</head> +<head type='sub'>Translated by Mrs. Henry Lucas</head> + +<pb n='365'/><anchor id='Pg365'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Ode To Zion</head> + +<quote rend='display'> +<lg> +<l>Art thou not, Zion, fain</l> +<l>To send forth greetings from thy sacred rock</l> +<l>Unto thy captive train,</l> +<l>Who greet thee as the remnants of thy flock?</l> +<l>Take thou on every side—</l> +<l>East, west, and south, and north—their greetings multiplied.</l> +<l>Sadly he greets thee still,</l> +<l>The prisoner of hope, who, day and night,</l> +<l>Sheds ceaseless tears, like dew on Hermon's hill—</l> +<l>Would that they fell upon thy mountain's height!</l> +</lg> + +<lg> +<l>Harsh is my voice when I bewail thy woes,</l> +<l>But when in fancy's dream</l> +<l>I see thy freedom, forth its cadence flows</l> +<l>Sweet as the harps that hung by Babel's stream.</l> +<l>My heart is sore distressed</l> +<l>For Bethel ever blessed,</l> +<l>For Peniel, and each ancient, sacred place.</l> +<l>The holy presence there</l> +<l>To thee is present where</l> +<l>Thy Maker opes thy gates, the gates of heaven to face.</l> +</lg> + +<lg> +<l>The glory of the Lord will ever be</l> +<l>Thy sole and perfect light;</l> +<l>No need hast thou, then, to illumine thee,</l> +<l>Of sun by day, or moon and stars by night.</l> +<l>I would that, where God's Spirit was of yore</l> +<l>Poured out unto thy holy ones, I might</l> +<l>There too my soul outpour!</l> +<l>The house of kings and throne of God wert thou,</l> +<l>How comes it then that now</l> +<l>Slaves fill the throne where sat thy kings before?</l> +</lg> + +<pb n='366'/><anchor id='Pg366'/> + +<lg> +<l>Oh! who will lead me on</l> +<l>To seek the posts where, in far-distant years,</l> +<l>The angels in their glory dawned upon</l> +<l>Thy messengers and seers?</l> +<l>Oh! who will give me wings</l> +<l>That I may fly away,</l> +<l>And there, at rest from all my wanderings,</l> +<l>The ruins of my heart among thy ruins lay?</l> +<l>I'll bend my face unto thy soil, and hold</l> +<l>Thy stones as precious gold.</l> +<l>And when in Hebron I have stood beside</l> +<l>My fathers' tombs, then will I pass in turn</l> +<l>Thy plains and forest wide,</l> +<l>Until I stand on Gilead and discern</l> +<l>Mount Hor and Mount Abarim, 'neath whose crest</l> +<l>Thy luminaries twain, thy guides and beacons rest.</l> +</lg> + +<lg> +<l>Thy air is life unto my soul, thy grains</l> +<l>Of dust are myrrh, thy streams with honey flow;</l> +<l>Naked and barefoot, to thy ruined fanes</l> +<l>How gladly would I go;</l> +<l>To where the ark was treasured, and in dim</l> +<l>Recesses dwelt the holy cherubim.</l> +</lg> + +<lg> +<l>I rend the beauty of my locks, and cry</l> +<l>In bitter wrath against the cruel fate</l> +<l>That bids thy holy Nazarites to lie</l> +<l>In earth contaminate.</l> +<l>How can I make or meat or drink my care,</l> +<l>How can mine eyes enjoy</l> +<l>The light of day, when I see ravens tear</l> +<l>Thy eagles' flesh, and dogs thy lions' whelps destroy?</l> +<l>Away! thou cup of sorrow's poisoned gall!</l> +<l>Scarce can my soul thy bitterness sustain.</l> +<l>When I Ahola unto mind recall,</l> +<l>I taste thy venom; and when once again</l> +<l>Upon Aholiba I muse, thy dregs I drain.</l> +</lg> + +<lg> +<l>Perfect in beauty, Zion! how in thee</l> +<l>Do love and grace unite!</l> +<pb n='367'/><anchor id='Pg367'/> +<l>The souls of thy companions tenderly</l> +<l>Turn unto thee; thy joy was their delight,</l> +<l>And, weeping, they lament thy ruin now.</l> +<l>In distant exile, for thy sacred height</l> +<l>They long, and toward thy gates in prayer they bow.</l> +<l>Thy flocks are scattered o'er the barren waste,</l> +<l>Yet do they not forget thy sheltering fold,</l> +<l>Unto thy garments' fringe they cling, and haste</l> +<l>The branches of thy palms to seize and hold.</l> +<l>Shinar and Pathros! come they near to thee?</l> +<l>Naught are they by thy Light and Right divine.</l> +<l>To what can be compared the majesty</l> +<l>Of thy anointed line?</l> +<l>To what the singers, seers, and Levites thine?</l> +<l>The rule of idols fails and is cast down,</l> +<l>Thy power eternal is, from age to age thy crown.</l> +</lg> + +<lg> +<l>The Lord desires thee for his dwelling-place</l> +<l>Eternally; and blest</l> +<l>Is he whom God has chosen for the grace</l> +<l>Within thy courts to rest.</l> +<l>Happy is he that watches, drawing near,</l> +<l>Until he sees thy glorious lights arise,</l> +<l>And over whom thy dawn breaks full and clear</l> +<l>Set in the orient skies.</l> +<l>But happiest he, who, with exultant eyes,</l> +<l>The bliss of thy redeemed ones shall behold,</l> +<l>And see thy youth renewed as in the days of old.</l> +</lg> + +<p> +<hi rend='smallcaps'>Jehuda Halevi.</hi> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>God, Whom Shall I Compare To Thee?</head> + +<quote rend='display'> +<lg> +<l>God! whom shall I compare to Thee,</l> +<l>When Thou to none canst likened be?</l> +<l>Under what image shall I dare</l> +<l>To picture Thee, when ev'rywhere</l> +<l>All Nature's forms Thine impress bear?</l> +</lg> + +<lg> +<l>Greater, O Lord! Thy glories are</l> +<l>Than all the heavenly chariot far.</l> +<pb n='368'/><anchor id='Pg368'/> +<l>Whose mind can grasp Thy world's design?</l> +<l>Whose word can fitly Thee define?</l> +<l>Whose tongue set forth Thy powers divine?</l> +</lg> + +<lg> +<l>Can heart approach, can eye behold</l> +<l>Thee in Thy righteousness untold?</l> +<l>Whom didst Thou to Thy counsel call,</l> +<l>When there was none to speak withal</l> +<l>Since Thou wast first and Lord of all?</l> +</lg> + +<lg> +<l>Thy world eternal witness bears</l> +<l>That none its Maker's glory shares.</l> +<l>Thy wisdom is made manifest</l> +<l>In all things formed by Thy behest,</l> +<l>All with Thy seal's clear mark imprest.</l> +</lg> + +<lg> +<l>Before the pillars of the sky</l> +<l>Were raised, before the mountains high</l> +<l>Were wrought, ere hills and dales were known,</l> +<l>Thou in Thy majesty alone</l> +<l>Didst sit, O God! upon Thy throne!</l> +</lg> + +<lg> +<l>Hearts, seeking Thee, from search refrain,</l> +<l>And weary tongues their praise restrain.</l> +<l>Thyself unbound by time and place,</l> +<l>Thou dost pervade, support, embrace</l> +<l>The world and all created space.</l> +</lg> + +<lg> +<l>The sages' minds bewildered grow,</l> +<l>The lightning speed of thought is slow.</l> +<l><q>Awful in praises</q> art Thou named;</l> +<l>Thou fillest, strong in strength proclaimed,</l> +<l>This universe Thy hand has framed.</l> +</lg> + +<lg> +<l>Deep, deep beyond all fathoming,</l> +<l>Far, far beyond all measuring,</l> +<l>We can but seek Thy deeds alone;</l> +<l>When bow Thy saints before Thy throne</l> +<l>Then is Thy faithfulness made known.</l> +</lg> + +<lg> +<l>Thy righteousness we can discern,</l> +<l>Thy holy law proclaim and learn.</l> +<pb n='369'/><anchor id='Pg369'/> +<l>Is not Thy presence near alway</l> +<l>To them who penitently pray,</l> +<l>But far from those who sinning stray?</l> +</lg> + +<lg> +<l>Pure souls behold Thee, and no need</l> +<l>Have they of light: they hear and heed</l> +<l>Thee with the mind's keen ear, although</l> +<l>The ear of flesh be dull and slow.</l> +<l>Their voices answer to and fro.</l> +</lg> + +<lg> +<l>Thy holiness forever they proclaim:</l> +<l>The Lord of Hosts! thrice holy is His name!</l> +</lg> + +<p> +<hi rend='smallcaps'>Jehuda Halevi.</hi> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Servant Of God</head> + +<quote rend='display'> +<lg> +<l>Oh! would that I might be</l> +<l>A servant unto Thee,</l> +<l>Thou God by all adored:</l> +<l>Then, though by friends out-cast,</l> +<l>Thy hand would hold me fast,</l> +<l>And draw me near to Thee, my King and Lord!</l> +</lg> + +<lg> +<l>Spirit and flesh are Thine,</l> +<l>O Heavenly Shepherd mine!</l> +<l>My hopes, my thoughts, my fears, Thou seest all,</l> +<l>Thou measurest my path, my steps dost know.</l> +<l>When Thou upholdest, who can make me fall?</l> +<l>When Thou restrainest, who can bid me go?</l> +<l>Oh! would that I might be</l> +<l>A servant unto Thee,</l> +<l>Thou God, by all adored.</l> +<l>Then, though by friends out-cast,</l> +<l>Thy hand would hold me fast,</l> +<l>And draw me near to Thee, my King and Lord!</l> +</lg> + +<lg> +<l>Fain would my heart come nigh</l> +<l>To Thee, O God! on high,</l> +<l>But evil thoughts have led me far astray</l> +<l>From the pure path of righteous government.</l> +</lg> + +<pb n='370'/><anchor id='Pg370'/> + +<lg> +<l>Guide Thou me back into Thy holy way,</l> +<l>And count me not as one impenitent.</l> +<l>Oh! would that I might be</l> +<l>A servant unto Thee,</l> +<l>Thou God, by all adored.</l> +<l>Then, though by friends out-cast,</l> +<l>Thy hand would hold me fast,</l> +<l>And draw me near to Thee, my King and Lord!</l> +</lg> + +<lg> +<l>If in my youth I still</l> +<l>Fail to perform Thy will,</l> +<l>What can I hope when age shall chill my breast?</l> +<l>Heal me, O Lord! with Thee is healing found—</l> +<l>Cast me not off, by weight of years opprest,</l> +<l>Forsake me not when age my strength has bound.</l> +<l>Oh! would that I might be</l> +<l>A servant unto Thee,</l> +<l>Thou God, by all adored.</l> +<l>Then, though by friends out-cast,</l> +<l>Thy hand would hold me fast,</l> +<l>And draw me near to Thee, my King and Lord!</l> +</lg> + +<lg> +<l>Contrite and full of dread,</l> +<l>I mourn each moment fled</l> +<l>Midst idle follies roaming desolate;</l> +<l>I sink beneath transgressions manifold,</l> +<l>That from Thy presence keep me separate;</l> +<l>Nor can sin-darkened eyes Thy light behold.</l> +<l>Oh! would that I might be</l> +<l>A servant unto Thee,</l> +<l>Thou God, by all adored.</l> +<l>Then, though by friends out-cast,</l> +<l>Thy hand would hold me fast,</l> +<l>And draw me near to Thee, my King and Lord!</l> +</lg> + +<lg> +<l>So lead me that I may</l> +<l>Thy sovereign will obey.</l> +<l>Make pure my heart to seek Thy truth divine;</l> +<l>When burns my wound, be Thou with healing near!</l> +<l>Answer me, Lord! for sore distress is mine,</l> +<l>And say unto Thy servant, I am here!</l> +</lg> + +<pb n='371'/><anchor id='Pg371'/> + +<lg> +<l>Oh! would that I might be</l> +<l>A servant unto Thee,</l> +<l>Thou God, by all adored!</l> +<l>Then, though by friends out-cast,</l> +<l>Thy hand would hold me fast,</l> +<l>And draw me near to Thee, my King and Lord!</l> +</lg> + +<p> +<hi rend='smallcaps'>Jehuda Halevi.</hi> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>My King</head> + +<quote rend='display'> +<lg> +<l>Ere time began, ere age to age had thrilled,</l> +<l>I waited in His storehouse, as He willed;</l> +<l>He gave me being, but, my years fulfilled,</l> +<l rend='margin-left: 2'>I shall be summoned back before the King.</l> +</lg> + +<lg> +<l>He called the hidden to the light of day,</l> +<l>To right and left, each side the fountain lay,</l> +<l>From out the stream and down the steps, the way</l> +<l rend='margin-left: 2'>That led me to the garden of the King.</l> +</lg> + +<lg> +<l>Thou gavest me a light my path to guide,</l> +<l>To prove my heart's recesses still untried;</l> +<l>And as I went, Thy voice in warning cried:</l> +<l rend='margin-left: 2'><q>Child! fear thou Him Who is Thy God and King!</q></l> +</lg> + +<lg> +<l>True weight and measure learned my heart from Thee;</l> +<l>If blessings follow, then what joy for me!</l> +<l>If naught but sin, all mine the shame must be,</l> +<l rend='margin-left: 2'>For that was not determined by the King.</l> +</lg> + +<lg> +<l>I hasten, trembling, to confess the whole</l> +<l>Of my transgressions, ere I reach the goal</l> +<l>Where mine own words must witness 'gainst my soul,</l> +<l rend='margin-left: 2'>And who dares doubt the writing of the King?</l> +</lg> + +<lg> +<l>Erring, I wandered in the wilderness,</l> +<l>In passion's grave nigh sinking powerless:</l> +<l>Now deeply I repent, in sore distress,</l> +<l rend='margin-left: 2'>That I kept not the statutes of the King!</l> +</lg> + +<pb n='372'/><anchor id='Pg372'/> + +<lg> +<l>With worldly longings was my bosom fraught,</l> +<l>Earth's idle toys and follies all I sought;</l> +<l>Ah! when He judges joys so dearly bought,</l> +<l rend='margin-left: 2'>How greatly shall I fear my Lord and King!</l> +</lg> + +<lg> +<l>Now conscience-stricken, humbled to the dust,</l> +<l>Doubting himself, in Thee alone his trust,</l> +<l>He shrinks in terror back, for God is just—</l> +<l rend='margin-left: 2'>How can a sinner hope to reach the King?</l> +</lg> + +<lg> +<l>Oh! be Thy mercy in the balance laid,</l> +<l>To hold Thy servant's sins more lightly weighed,</l> +<l>When, his confession penitently made,</l> +<l rend='margin-left: 2'>He answers for his guilt before the King.</l> +</lg> + +<lg> +<l>Thine is the love, O God! and Thine the grace,</l> +<l>That folds the sinner in its mild embrace;</l> +<l>Thine the forgiveness bridging o'er the space</l> +<l rend='margin-left: 2'>'Twixt man's works and the task set by the King.</l> +</lg> + +<lg> +<l>Unheeding all my sins, I cling to Thee!</l> +<l>I know that mercy will Thy footstool be:</l> +<l>Before I call, oh! do Thou answer me,</l> +<l rend='margin-left: 2'>For nothing dare I claim of Thee, my King!</l> +</lg> + +<lg> +<l>O Thou Who makest guilt to disappear,</l> +<l>My help, my hope, my rock, I will not fear;</l> +<l>Though Thou the body hold in dungeon drear,</l> +<l rend='margin-left: 2'>The soul has found the palace of the King.</l> +</lg> + +<p> +<hi rend='smallcaps'>Moses b. Nachman</hi>. +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>To The Soul</head> + +<quote rend='display'> +<lg> +<l>O thou, who springest gloriously</l> +<l rend='margin-left: 2'>From thy Creator's fountain blest,</l> +<l rend='margin-left: 2'>Arise, depart, for this is not thy rest!</l> +<l>The way is long, thou must prepared be,</l> +<l rend='margin-left: 2'>Thy Maker bids thee seek thy goal—</l> +<l rend='margin-left: 2'>Return then to thy rest, my soul,</l> +<l>For bountifully has God dealt with thee.</l> +</lg> + +<pb n='373'/><anchor id='Pg373'/> + +<lg> +<l>Behold! I am a stranger here,</l> +<l rend='margin-left: 2'>My days like fleeting shadows seem.</l> +<l rend='margin-left: 2'>When wilt thou, if not now, thy life redeem?</l> +<l>And when thou seek'st thy Maker have no fear,</l> +<l rend='margin-left: 2'>For if thou have but purified</l> +<l rend='margin-left: 2'>Thy heart from stain of sin and pride,</l> +<l>Thy righteous deeds to Him shall draw thee near.</l> +</lg> + +<lg> +<l>O thou in strength who treadest, learn</l> +<l rend='margin-left: 2'>To know thyself, cast dreams away!</l> +<l rend='margin-left: 2'>The goal is distant far, and short the day.</l> +<l>What canst thou plead th' Almighty's grace to earn?</l> +<l rend='margin-left: 2'>Would thou the glory of the Lord</l> +<l rend='margin-left: 2'>Behold, O soul? With prompt accord</l> +<l>Then to thy Father's house return, return!</l> +</lg> + +<p> +<hi rend='smallcaps'>Jehuda Halevi.</hi> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Sabbath Hymn</head> + +<quote rend='display'> +<lg> +<l>Come forth, my friend, the bride to meet,</l> +<l>Come, O my friend, the Sabbath greet!</l> +</lg> + +<lg> +<l><q>Observe ye</q> and <q>remember</q> still</l> +<l>The Sabbath—thus His holy will</l> +<l>God in one utterance did proclaim.</l> +<l>The Lord is one, and one His name</l> +<l>To His renown and praise and fame.</l> +<l rend='margin-left: 4'>Come forth, my friend, the bride to meet,</l> +<l rend='margin-left: 4'>Come, O my friend, the Sabbath greet!</l> +</lg> + +<lg> +<l>Greet we the Sabbath at our door,</l> +<l>Well-spring of blessing evermore,</l> +<l>With everlasting gladness fraught,</l> +<l>Of old ordained, divinely taught,</l> +<l>Last in creation, first in thought.</l> +<l rend='margin-left: 4'>Come forth, my friend, the bride to meet,</l> +<l rend='margin-left: 4'>Come, O my friend, the Sabbath greet!</l> +</lg> + +<lg> +<l>Arouse thyself, awake and shine,</l> +<l>For, lo! it comes, the light divine.</l> +<l>Give forth a song, for over thee</l> +<pb n='374'/><anchor id='Pg374'/> +<l>The glory of the Lord shall be</l> +<l>Revealed in beauty speedily.</l> +<l rend='margin-left: 4'>Come forth, my friend, the bride to meet,</l> +<l rend='margin-left: 4'>Come, O my friend, the Sabbath greet!</l> +</lg> + +<lg> +<l>Crown of thy husband, come in peace,</l> +<l>Come, bidding toil and trouble cease.</l> +<l>With joy and cheerfulness abide</l> +<l>Among thy people true and tried,</l> +<l>Thy faithful people—come, O bride!</l> +<l rend='margin-left: 4'>Come forth, my friend, the bride to meet,</l> +<l rend='margin-left: 4'>Come, O my friend, the Sabbath greet!</l> +</lg> + +<p> +<hi rend='smallcaps'>Shelomo Halevi.</hi> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>O Sleeper! Wake, Arise!</head> + +<quote rend='display'> +<lg> +<l>O sleeper! wake, arise!</l> +<l rend='margin-left: 2'>Delusive follies shun,</l> +<l>Keep from the ways of men and raise thine eyes</l> +<l rend='margin-left: 2'>To the exalted One.</l> +<l>Hasten as haste the starry orbs of gold</l> +<l rend='margin-left: 2'>To serve the Rock of old.</l> +<l>O sleeper! rise and call upon thy God!</l> +</lg> + +<lg> +<l>Behold the firmament</l> +<l rend='margin-left: 2'>His hands have wrought on high,</l> +<l>See how His mighty arms uphold the tent</l> +<l rend='margin-left: 2'>Of His ethereal sky,</l> +<l>And mark the host of stars that heaven reveals—</l> +<l>His graven rings and seals.</l> +<l>Tremble before His majesty and hope</l> +<l rend='margin-left: 2'>For His salvation still,</l> +<l>Lest, when for thee the gates of fortune ope,</l> +<l rend='margin-left: 2'>False pride thy spirit fill.</l> +<l>O sleeper! rise and call upon thy God!</l> +</lg> + +<lg> +<l>Go seek at night abroad</l> +<l rend='margin-left: 2'>Their footsteps, who erewhile</l> +<l>Were saints on earth, whose lips with hymns o'erflowed,</l> +<l rend='margin-left: 2'>Whose hearts were free from guilt.</l> +<l>Their nights were spent in ceaseless prayer and praise,</l> +<l rend='margin-left: 2'>In pious fast their days.</l> +<pb n='375'/><anchor id='Pg375'/> +<l>Their souls were paths to God, and by His throne</l> +<l rend='margin-left: 2'>Their place is set anigh.</l> +<l>Their road through life was but a stepping-stone</l> +<l rend='margin-left: 2'>Unto the Lord on high.</l> +<l>O sleeper! rise and call upon thy God!</l> +</lg> + +<lg> +<l>Weep for thy sins, and pause</l> +<l rend='margin-left: 2'>In wrongful deeds, to implore</l> +<l>God's pardoning grace, nor fret thyself because</l> +<l rend='margin-left: 2'>Of evildoers more.</l> +<l>Cleave to the right, and of thy substance bring</l> +<l rend='margin-left: 2'>To honor Him, thy King.</l> +<l>When saviours then Mount Zion joyfully</l> +<l rend='margin-left: 2'>Ascend with eager feet,</l> +<l>And nations shout for gladness, thou wilt be</l> +<l rend='margin-left: 2'>Prepared thy God to meet.</l> +<l>O sleeper! rise and call upon thy God!</l> +</lg> + +<lg> +<l>Whence does man's wisdom flow—</l> +<l rend='margin-left: 2'>Man, who of dust is wrought,</l> +<l>Whose poor pre-eminence on earth does show</l> +<l rend='margin-left: 2'>Over the beast as naught?</l> +<l>Only those gazing with the inward eye</l> +<l rend='margin-left: 2'>Behold God's majesty:</l> +<l>They have the well-spring of their being found,</l> +<l rend='margin-left: 2'>More precious far than wine.</l> +<l>Thou also thus, though by earth's fetters bound,</l> +<l rend='margin-left: 2'>Mayst find thy Rock divine.</l> +<l>O sleeper! rise and call upon thy God!</l> +</lg> + +<lg> +<l>The Lord is Lord of all,</l> +<l rend='margin-left: 2'>His hands hold life and death,</l> +<l>He bids the lowly rise, the lofty fall,</l> +<l rend='margin-left: 2'>The world obeys His breath.</l> +<l>Keep judgment, then, and live and cast aside</l> +<l rend='margin-left: 2'>False and rebellious pride,</l> +<l>That asketh when and where, and all below</l> +<l rend='margin-left: 2'>And all above would know;</l> +<l>But be thou perfect with the Lord thy God!</l> +<l>O sleeper! rise and call upon thy God!</l> +</lg> + +<p> +<hi rend='smallcaps'>Jehuda Halevi.</hi> +</p> +</quote> + +</div> + +<pb n='376'/><anchor id='Pg376'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Land Of Peace</head> + +<quote rend='display'> +<lg> +<l>Whose works, O Lord, like Thine can be,</l> +<l rend='margin-left: 2'>Who 'neath Thy throne of grace,</l> +<l>For those pure souls from earth set free,</l> +<l rend='margin-left: 2'>Hast made a dwelling-place?</l> +</lg> + +<lg> +<l>There are the sinless spirits bound</l> +<l rend='margin-left: 2'>Up in the bond of life,</l> +<l>The weary there new strength have found,</l> +<l rend='margin-left: 2'>The weak have rest from strife.</l> +</lg> + +<lg> +<l>Sweet peace and calm their spirits bless,</l> +<l rend='margin-left: 2'>Who reach that heavenly home,</l> +<l>And never-ending pleasantness—</l> +<l rend='margin-left: 2'>Such is the world to come.</l> +</lg> + +<lg> +<l>There glorious visions manifold</l> +<l rend='margin-left: 2'>Those happy ones delight,</l> +<l>And in God's presence they behold</l> +<l rend='margin-left: 2'>Themselves and Him aright.</l> +</lg> + +<lg> +<l>In the King's palace they abide,</l> +<l rend='margin-left: 2'>And at His table eat,</l> +<l>With kingly dainties satisfied,</l> +<l rend='margin-left: 2'>Spiritual food most sweet.</l> +</lg> + +<lg> +<l>This is the rest forever sure,</l> +<l rend='margin-left: 2'>This is the heritage,</l> +<l>Whose goodness and whose bliss endure</l> +<l rend='margin-left: 2'>Unchanged from age to age.</l> +</lg> + +<lg> +<l>This is the land the spirit knows</l> +<l rend='margin-left: 2'>That everlastingly</l> +<l>With milk and honey overflows—</l> +<l rend='margin-left: 2'>And such its fruit shall be.</l> +</lg> + +<p> +<hi rend='smallcaps'>Solomon Ibn Gebirol.</hi> +</p> +</quote> + +</div> + +<pb n='377'/><anchor id='Pg377'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Heart's Desire</head> + +<quote rend='display'> +<lg> +<l>Lord! unto Thee are ever manifest</l> +<l>My inmost heart's desires, though unexprest</l> +<l>In spoken words. Thy mercy I implore</l> +<l>Even for a moment—then to die were blest.</l> +</lg> + +<lg> +<l>Oh! if I might but win that grace divine,</l> +<l>Into Thy hand, O Lord, I would resign</l> +<l>My spirit then, and lay me down in peace</l> +<l>To my repose, and sweetest sleep were mine.</l> +</lg> + +<lg> +<l>Afar from Thee in midst of life I die,</l> +<l>And life in death I find, when Thou art nigh.</l> +<l>Alas! I know not how to seek Thy face,</l> +<l>Nor how to serve and worship Thee, Most High.</l> +</lg> + +<lg> +<l>Oh! lead me in Thy path, and turn again</l> +<l>My heart's captivity, and break in twain</l> +<l>The yoke of folly: teach me to afflict</l> +<l>My soul, the while I yet life's strength retain.</l> +</lg> + +<lg> +<l>Despise not Thou my lowly penitence,</l> +<l>Ere comes the day, when, deadened every sense,</l> +<l>My limbs too feeble grown to bear my weight,</l> +<l>A burden to myself, I journey hence.</l> +</lg> + +<lg> +<l>When to the all-consuming moth a prey,</l> +<l>My wasted form sinks slowly to decay,</l> +<l>And I shall seek the place my fathers sought,</l> +<l>And find my rest there where at rest are they.</l> +</lg> + +<lg> +<l>I am on earth a sojourner, a guest,</l> +<l>And my inheritance is in her breast,</l> +<l>My youth has sought as yet its own desires,</l> +<l>When will my soul's true welfare be my quest?</l> +</lg> + +<lg> +<l>The world is too much with me, and its din</l> +<l>Prevents my search eternal peace to win.</l> +<l>How can I serve my Maker when my heart</l> +<l>Is passion's captive, is a slave to sin?</l> +</lg> + +<pb n='378'/><anchor id='Pg378'/> + +<lg> +<l>But should I strive to scale ambition's height,</l> +<l>Who with the worm may sleep ere fall of night?</l> +<l>Or can I joy in happiness to-day</l> +<l>Who know not what may chance by morning's light?</l> +</lg> + +<lg> +<l>My days and nights will soon, with restless speed,</l> +<l>Consume life's remnant yet to me decreed;</l> +<l>Then half my body shall the winds disperse,</l> +<l>Half will return to dust, as dust indeed.</l> +</lg> + +<lg> +<l>What more can I allege? From youth to age</l> +<l>Passion pursues me still at every stage.</l> +<l>If Thou art not my portion, what is mine?</l> +<l>Lacking Thy favor, what my heritage?</l> +</lg> + +<lg> +<l>Bare of good deeds, scorched by temptation's fire,</l> +<l>Yet to Thy mercy dares my soul aspire;</l> +<l>But wherefore speech prolong, since unto Thee,</l> +<l>O Lord, is manifest my heart's desire?</l> +</lg> + +<p> +<hi rend='smallcaps'>Jehuda Halevi.</hi> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>O Soul, With Storms Beset!</head> + +<quote rend='display'> +<lg> +<l rend='margin-left: 4'>O soul, with storms beset!</l> +<l rend='margin-left: 4'>Thy griefs and cares forget.</l> +<l rend='margin-left: 4'>Why dread earth's transient woe,</l> +<l>When soon thy body in the grave unseen</l> +<l rend='margin-left: 4'>Shall be laid low,</l> +<l>And all will be forgotten then, as though</l> +<l rend='margin-left: 4'>It had not been?</l> +</lg> + +<lg> +<l rend='margin-left: 4'>Wherefore, my soul, be still!</l> +<l rend='margin-left: 4'>Adore God's holy will,</l> +<l rend='margin-left: 4'>Fear death's supreme decree.</l> +<l>Thus mayst thou save thyself, and win high aid</l> +<l rend='margin-left: 4'>To profit thee,</l> +<l>When thou, returning to thy Lord, shalt see</l> +<l rend='margin-left: 4'>Thy deeds repaid.</l> +</lg> + +<lg> +<l rend='margin-left: 4'>Why muse, O troubled soul,</l> +<l rend='margin-left: 4'>O'er life's poor earthly goal?</l> +<pb n='379'/><anchor id='Pg379'/> +<l rend='margin-left: 4'>When thou hast fled, the clay</l> +<l>Lies mute, nor bear'st thou aught of wealth, or might</l> +<l rend='margin-left: 4'>With thee that day,</l> +<l>But, like a bird, unto thy nest away,</l> +<l rend='margin-left: 4'>Thou wilt take flight.</l> +</lg> + +<lg> +<l rend='margin-left: 4'>Why for a land lament</l> +<l rend='margin-left: 4'>In which a lifetime spent</l> +<l rend='margin-left: 4'>Is as a hurried breath?</l> +<l>Where splendor turns to gloom, and honors show</l> +<l rend='margin-left: 4'>A faded wreath,</l> +<l>Where health and healing soon must sink beneath</l> +<l rend='margin-left: 4'>The fatal bow?</l> +</lg> + +<lg> +<l rend='margin-left: 4'>What seemeth good and fair</l> +<l rend='margin-left: 4'>Is often falsehood there.</l> +<l rend='margin-left: 4'>Gold melts like shifting sands,</l> +<l>Thy hoarded riches pass to other men</l> +<l rend='margin-left: 4'>And strangers' hands,</l> +<l>And what will all thy treasured wealth and lands</l> +<l rend='margin-left: 4'>Avail thee then?</l> +</lg> + +<lg> +<l rend='margin-left: 4'>Life is a vine, whose crown</l> +<l rend='margin-left: 4'>The reaper Death cuts down.</l> +<l rend='margin-left: 4'>His ever-watchful eyes</l> +<l>Mark every step until night's shadows fall,</l> +<l rend='margin-left: 4'>And swiftly flies</l> +<l>The passing day, and ah! how distant lies</l> +<l rend='margin-left: 4'>The goal of all.</l> +</lg> + +<lg> +<l rend='margin-left: 4'>Therefore, rebellious soul,</l> +<l rend='margin-left: 4'>Thy base desires control;</l> +<l rend='margin-left: 4'>With scantly given bread</l> +<l>Content thyself, nor let thy memory stray</l> +<l rend='margin-left: 4'>To splendors fled,</l> +<l>But call to mind affliction's weight, and dread</l> +<l rend='margin-left: 4'>The judgment-day.</l> +</lg> + +<lg> +<l rend='margin-left: 4'>Prostrate and humbled go,</l> +<l rend='margin-left: 4'>Like to the dove laid low,</l> +<pb n='380'/><anchor id='Pg380'/> +<l rend='margin-left: 4'>Remember evermore</l> +<l>The peace of heaven, the Lord's eternal rest.</l> +<l rend='margin-left: 4'>When burdened sore</l> +<l>With sorrow's load, at every step implore</l> +<l rend='margin-left: 4'>His succor blest.</l> +</lg> + +<lg> +<l rend='margin-left: 4'>Before God's mercy-seat</l> +<l rend='margin-left: 4'>His pardoning love entreat.</l> +<l rend='margin-left: 4'>Make pure thy thoughts from sin,</l> +<l>And bring a contrite heart as sacrifice</l> +<l rend='margin-left: 4'>His grace to win—</l> +<l>Then will His angels come and lead thee in</l> +<l rend='margin-left: 4'>To Paradise.</l> +</lg> + +<p> +<hi rend='smallcaps'>Solomon Ibn Gebirol.</hi> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Sanctification</head> + +<quote rend='display'> +<lg> +<l>The sixfold wingèd angels cry</l> +<l>To Him, Who hates iniquity:</l> +<l rend='margin-left: 2'>Holy art Thou, O Lord!</l> +<l rend='margin-left: 6'>Holy art Thou!</l> +</lg> + +<lg> +<l>The mighty ones of earth do call</l> +<l>To Him, Who has created all:</l> +<l rend='margin-left: 2'>Blessed art Thou, O Lord!</l> +<l rend='margin-left: 6'>Blessed art Thou!</l> +</lg> + +<lg> +<l>They, who in radiance shine, proclaim</l> +<l>Of Him, Who wrought them out of flame:</l> +<l rend='margin-left: 2'>Holy art Thou, O Lord!</l> +<l rend='margin-left: 6'>Holy art Thou!</l> +</lg> + +<lg> +<l>Those doubly tried by flood and fire</l> +<l>United chant in frequent choir:</l> +<l rend='margin-left: 2'>Blessed art Thou, O Lord!</l> +<l rend='margin-left: 6'>Holy and blest!</l> +</lg> + +<lg> +<l>Pure spheres celestial echoing round,</l> +<l>With voice of sweetest song resound:</l> +<l rend='margin-left: 2'>Holy art Thou, O Lord!</l> +<l rend='margin-left: 6'>Holy art Thou!</l> +</lg> + +<pb n='381'/><anchor id='Pg381'/> + +<lg> +<l>All those redeemèd not by gold,</l> +<l>Repeat in faith and joy untold:</l> +<l rend='margin-left: 2'>Blessed art Thou, O Lord!</l> +<l rend='margin-left: 6'>Blessed art Thou!</l> +</lg> + +<lg> +<l>They who pass swiftly to and fro</l> +<l>Make answer, as they come and go:</l> +<l rend='margin-left: 2'>Holy art Thou, O Lord!</l> +<l rend='margin-left: 6'>Holy art Thou!</l> +</lg> + +<lg> +<l>Who seek His law, and testify</l> +<l>That there is none beside Him, cry:</l> +<l rend='margin-left: 2'>Blessed art Thou, O Lord!</l> +<l rend='margin-left: 6'>Holy and blest!</l> +</lg> + +<lg> +<l>The hosts of radiant seraphs call</l> +<l>To Him, most glorious of them all:</l> +<l rend='margin-left: 2'>Holy art Thou, O Lord!</l> +<l rend='margin-left: 6'>Holy art Thou!</l> +</lg> + +<lg> +<l>The sons of mighty men declare</l> +<l>His majesty beyond compare:</l> +<l rend='margin-left: 2'>Blessed art Thou, O Lord!</l> +<l rend='margin-left: 6'>Blessed art Thou!</l> +</lg> + +<lg> +<l>All they who glorify His name,</l> +<l>With every morn anew proclaim:</l> +<l rend='margin-left: 2'>Holy art Thou, O Lord!</l> +<l rend='margin-left: 6'>Holy art Thou!</l> +</lg> + +<lg> +<l>Israel, His people, ceaselessly</l> +<l>Cry as they bend and bow the knee:</l> +<l rend='margin-left: 2'>Blessed art Thou, O Lord!</l> +<l rend='margin-left: 6'>Holy and blest.</l> +</lg> + +<lg> +<l>Those shining as a crystal spring,</l> +<l>Chant in the presence of their King:</l> +<l rend='margin-left: 2'>Holy art Thou, O Lord!</l> +<l rend='margin-left: 6'>Holy art Thou!</l> +</lg> + +<lg> +<l>The stranger's children evermore</l> +<l>The mighty Lord of lords adore.</l> +<l rend='margin-left: 2'>Blessed art Thou, O Lord!</l> +<l rend='margin-left: 6'>Blessed art Thou!</l> +</lg> + +<pb n='382'/><anchor id='Pg382'/> + +<lg> +<l>Those who of fire are fashioned, crowd</l> +<l>On crowd unnumbered, chant aloud:</l> +<l rend='margin-left: 2'>Holy art Thou, O Lord!</l> +<l rend='margin-left: 6'>Holy art Thou!</l> +</lg> + +<lg> +<l>They cry, whom He has freed from thrall,</l> +<l>And His inheritance does call:</l> +<l rend='margin-left: 2'>Blessed art Thou, O Lord!</l> +<l rend='margin-left: 6'>Holy and blest.</l> +</lg> + +<lg> +<l>Pure visions, bathed in endless light,</l> +<l>Declare 'midst radiance infinite:</l> +<l rend='margin-left: 2'>Holy art Thou, O Lord!</l> +<l rend='margin-left: 6'>Holy art Thou!</l> +</lg> + +<lg> +<l>Who to the covenant adhere,</l> +<l>The remnant saved, cry loud and clear:</l> +<l rend='margin-left: 2'>Blessed art Thou, O Lord!</l> +<l rend='margin-left: 6'>Blessed art Thou!</l> +</lg> + +<lg> +<l>'Neath folded wings, in cadence meet,</l> +<l>The glorious ones each hour repeat:</l> +<l rend='margin-left: 2'>Holy art Thou, O Lord!</l> +<l rend='margin-left: 6'>Holy art Thou!</l> +</lg> + +<lg> +<l>She, who among the nations dwells,</l> +<l>Chosen, apart, His glory tells:</l> +<l rend='margin-left: 2'>Holy art Thou, O Lord!</l> +<l rend='margin-left: 6'>Holy and blest!</l> +</lg> + +<lg> +<l>The high exalted ones make known</l> +<l>Of Him, Who fills the heavenly throne:</l> +<l rend='margin-left: 2'>Holy art Thou, O Lord!</l> +<l rend='margin-left: 6'>Holy art Thou!</l> +</lg> + +<lg> +<l>They who their God each day proclaim</l> +<l><q>Awful in deeds,</q> exalt His name:</l> +<l rend='margin-left: 2'>Blessed art Thou, O Lord!</l> +<l rend='margin-left: 6'>Blessed art Thou!</l> +</lg> + +<lg> +<l>Those who are awe-inspiring say</l> +<l>Of Him more awful far than they:</l> +<l rend='margin-left: 2'>Holy art Thou, O Lord!</l> +<l rend='margin-left: 6'>Holy art Thou!</l> +</lg> + +<pb n='383'/><anchor id='Pg383'/> + +<lg> +<l>To all creation's King of kings,</l> +<l>From earth, from heaven, responsive rings:</l> +<l rend='margin-left: 2'>Holy art Thou, O Lord!</l> +<l rend='margin-left: 6'>Holy and blest!</l> +</lg> + +<p> +<hi rend='smallcaps'>Joseph Ibn Abitur.</hi> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Hymn Of Praise</head> + +<quote rend='display'> +<lg> +<l>O God of earth and heaven,</l> +<l rend='margin-left: 2'>Spirit and flesh are Thine!</l> +<l>Thou hast in wisdom given</l> +<l rend='margin-left: 2'>Man's inward light divine,</l> +<l>And unto him Thy grace accords</l> +<l rend='margin-left: 2'>The gift of spoken words.</l> +<l>The world was fashioned by Thy will,</l> +<l>Nor didst Thou toil at it, for still</l> +<l>Thy breath did Thy design fulfil.</l> +</lg> + +<lg> +<l>My times are in Thy hand,</l> +<l rend='margin-left: 2'>Thou knowest what is best,</l> +<l>And where I fear to stand</l> +<l rend='margin-left: 2'>Thy strength brings succor blest.</l> +<l>Thy loving-kindness, as within</l> +<l rend='margin-left: 2'>A mantle, hides my sin.</l> +<l>Thy mercies are my sure defence,</l> +<l>And for Thy bounteous providence</l> +<l>Thou dost demand no recompense.</l> +</lg> + +<lg> +<l>For all the sons of men</l> +<l rend='margin-left: 2'>Thou hast a book prepared,</l> +<l>Where, without hand or pen,</l> +<l rend='margin-left: 2'>Their deeds are all declared:</l> +<l>Yet for the pure in heart shall be</l> +<l rend='margin-left: 2'>A pardon found with Thee.</l> +<l>The life and soul Thou didst create</l> +<l>Thou hast redeemed from evil strait,</l> +<l>Thou hast not left me desolate.</l> +</lg> + +<lg> +<l>The heavens Thou badest be,</l> +<l rend='margin-left: 2'>Thy bright, celestial throne,</l> +<pb n='384'/><anchor id='Pg384'/> +<l>Are witnesses to Thee,</l> +<l rend='margin-left: 2'>O Thou the Lord alone.</l> +<l>One, indivisible, Thy name</l> +<l rend='margin-left: 2'>Upholds creation's frame.</l> +<l>Thou madest all—the depth, the height,</l> +<l>Thou rulest all in power and might,</l> +<l>Supreme, eternal, infinite!</l> +</lg> + +<p> +<hi rend='smallcaps'>Abraham Ibn Ezra.</hi> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Passover Hymn</head> + +<quote rend='display'> +<lg> +<l>When as a wall the sea</l> +<l rend='margin-left: 2'>In heaps uplifted lay,</l> +<l>A new song unto Thee</l> +<l rend='margin-left: 2'>Sang the redeemed that day.</l> +</lg> + +<lg> +<l>Thou didst in his deceit</l> +<l rend='margin-left: 2'>O'erwhelm the Egyptian's feet,</l> +<l>While Israel's footsteps fleet</l> +<l rend='margin-left: 2'>How beautiful were they!</l> +</lg> + +<lg> +<l>Jeshurun! all who see</l> +<l rend='margin-left: 2'>Thy glory cry to thee:</l> +<l><q>Who like thy God can be?</q></l> +<l rend='margin-left: 2'>Thus even our foes did say.</l> +</lg> + +<lg> +<l>Oh! let thy banner soar</l> +<l rend='margin-left: 2'>The scattered remnant o'er,</l> +<l>And gather them once more</l> +<l rend='margin-left: 2'>Like corn on harvest-day.</l> +</lg> + +<lg> +<l>Who bear through all their line</l> +<l rend='margin-left: 2'>Thy covenant's holy sign,</l> +<l>And to Thy name divine</l> +<l rend='margin-left: 2'>Are sanctified alway.</l> +</lg> + +<lg> +<l>Let all the world behold</l> +<l rend='margin-left: 2'>Their token, prized of old,</l> +<l>Who on their garment's fold</l> +<l rend='margin-left: 2'>The thread of blue display.</l> +</lg> + +<pb n='385'/><anchor id='Pg385'/> + +<lg> +<l>Be then the truth made known</l> +<l rend='margin-left: 2'>For whom, and whom alone,</l> +<l>The twisted fringe is shown,</l> +<l rend='margin-left: 2'>The covenant kept this day.</l> +</lg> + +<lg> +<l>Oh! let them, sanctified,</l> +<l rend='margin-left: 2'>Once more with Thee abide,</l> +<l>Their sun shine far and wide,</l> +<l rend='margin-left: 2'>And chase the clouds away.</l> +</lg> + +<lg> +<l>The well-beloved declare</l> +<l rend='margin-left: 2'>Thy praise in song and prayer:</l> +<l><q rend='pre'>Who can with Thee compare,</q></l> +<l rend='margin-left: 2'><q rend='post'>O Lord of Hosts?</q> they say.</l> +</lg> + +<lg> +<l>When as a wall the sea</l> +<l rend='margin-left: 2'>In heaps uplifted lay,</l> +<l>A new song unto Thee</l> +<l rend='margin-left: 2'>Sang the redeemed that day.</l> +</lg> + +<p> +<hi rend='smallcaps'>Jehuda Halevi.</hi> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Morning Prayer</head> + +<quote rend='display'> +<lg> +<l>O Lord! my life was known to Thee</l> +<l>Ere Thou hadst caused me yet to be,</l> +<l>Thy Spirit ever dwells in me.</l> +</lg> + +<lg> +<l>Could I, cast down by Thee, have gained</l> +<l>A standing place, or, if restrained</l> +<l>By Thee, go forth with feet unchained?</l> +</lg> + +<lg> +<l>Hear me, Almighty, while I pray,</l> +<l>My thoughts are in Thy hand alway,</l> +<l>Be to my helplessness a stay!</l> +</lg> + +<lg> +<l>Oh! may this hour Thy favor yield,</l> +<l>And may I tread life's battle-field</l> +<l>Encompassed by Thy mercy's shield.</l> +</lg> + +<lg> +<l>Wake me at dawn Thy name to bless,</l> +<l>And in Thy sanctuary's recess</l> +<l>To praise and laud Thy holiness.</l> +</lg> + +<p> +<hi rend='smallcaps'>Jehuda Halevi.</hi> +</p> +</quote> + +</div> + +<pb n='386'/><anchor id='Pg386'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Judgment And Mercy</head> + +<quote rend='display'> +<lg> +<l>By the faithful of His children in their conclaves</l> +<l rend='margin-left: 2'>Shall His name be sanctified,</l> +<l>Awe-inspiring are the praises of His angels,</l> +<l>And the voices in His temple spread His glory</l> +<l rend='margin-left: 10'>Far and wide.</l> +</lg> + +<lg> +<l>Those who keep His law shall yet again be gathered</l> +<l rend='margin-left: 2'>To the stronghold of His might,</l> +<l>Those who fear Him commune, praying, with each other—</l> +<l>He will hear and in the book of their memorial</l> +<l rend='margin-left: 10'>He will write.</l> +</lg> + +<lg> +<l>Let your deeds be fair and righteous—then unbroken</l> +<l rend='margin-left: 2'>He the covenant will hold.</l> +<l>He who maketh bright the heavens, He will heed you</l> +<l>And will count your prayers more precious than the off'rings</l> +<l rend='margin-left: 10'>Brought of old.</l> +</lg> + +<lg> +<l>May the tribes of those who worship and proclaim Him</l> +<l rend='margin-left: 2'>Be uplifted as of yore,</l> +<l>When He pruneth, may He cut the straggling branches,</l> +<l>For to Him belong the sov'reignty and kingdom</l> +<l rend='margin-left: 10'>Evermore.</l> +</lg> + +<lg> +<l>May He lead us once again unto the mountain</l> +<l rend='margin-left: 2'>Of His sanctuary's shrine,</l> +<l>There to glorify Him ever in His temple,</l> +<l>For our God will not forget His word, the holy</l> +<l rend='margin-left: 10'>And divine.</l> +</lg> + +<lg> +<l>At His name shall heaven and earth break forth in praises</l> +<l rend='margin-left: 2'>With a joy that shall not cease,</l> +<l>And the woods shall shout and clap their hands in gladness,</l> +<l>For the Lord our God has visited His people,</l> +<l rend='margin-left: 10'>Bringing peace.</l> +</lg> + +<lg> +<l>From each band of angels mighty in their splendor,</l> +<l rend='margin-left: 2'>From each shining, circling star,</l> +<pb n='387'/><anchor id='Pg387'/> +<l>Hymns and praises evermore declare His glory,</l> +<l>Saying, <q rend='pre'>Praise Him with the sound of joyful trumpets,</q></l> +<l rend='margin-left: 10'><q rend='post'>The Shophar!</q></l> +</lg> + +<lg> +<l>All the creatures of the universe together,</l> +<l rend='margin-left: 2'>Heaven above and earth below,</l> +<l>Shall proclaim, <q rend='pre'>The Lord in all His works is mighty,</q></l> +<l>He is king o'er all the earth, and His salvation</l> +<l rend='margin-left: 10'><q rend='post'>All shall know.</q></l> +</lg> + +<p> +<hi rend='smallcaps'>Anon.</hi> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Grace After Meals</head> + +<quote rend='display'> +<lg> +<l>Our Rock with loving care,</l> +<l rend='margin-left: 2'>According to His word,</l> +<l>Bids all His bounty share,</l> +<l rend='margin-left: 2'>Then let us bless the Lord.</l> +</lg> + +<lg> +<l>His flock our Shepherd feeds</l> +<l>With graciousness divine,</l> +<l>He satisfies our needs</l> +<l>With gifts of bread and wine.</l> +<l>Therefore with one accord</l> +<l>We will His name adore,</l> +<l>Proclaiming evermore</l> +<l>None holy as the Lord.</l> +<l rend='margin-left: 6'>Our Rock, etc.</l> +</lg> + +<lg> +<l>The land desired so long,</l> +<l>Our fathers' heritage,</l> +<l>Inspires our grateful song</l> +<l>To God from age to age;</l> +<l>His bounteous gifts afford</l> +<l>Us sustenance each day,</l> +<l>His mercy is our stay,</l> +<l>For faithful is the Lord.</l> +<l rend='margin-left: 6'>Our Rock, etc.</l> +</lg> + +<lg> +<l>Oh! be Thy mercy moved,</l> +<l>Our Rock, to dwell with us,</l> +<pb n='388'/><anchor id='Pg388'/> +<l>With Zion, Thy beloved,</l> +<l>Our temple glorious.</l> +<l>May we, redeemed, restored,</l> +<l>Be led there every one,</l> +<l>By David's holy son,</l> +<l>The anointed of the Lord.</l> +<l rend='margin-left: 6'>Our Rock, etc.</l> +</lg> + +<lg> +<l>Thy city fill once more,</l> +<l>Thy temple-walls upraise,</l> +<l>There will we Thee adore</l> +<l>With joyful songs of praise,</l> +<l>Thee, merciful, adored,</l> +<l>We bless and sanctify,</l> +<l>With wine-cups filled up high,</l> +<l>By blessings of the Lord.</l> +<l rend='margin-left: 6'>Our Rock, etc.</l> +</lg> + +<p> +<hi rend='smallcaps'>Anon.</hi> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Lord Of The Universe</head> + +<quote rend='display'> +<lg> +<l>Lord of the universe, Who reigned</l> +<l rend='margin-left: 2'>Ere earth and heaven's fashioning,</l> +<l>When to create the world He deigned,</l> +<l rend='margin-left: 2'>Then was His name proclaimed King.</l> +</lg> + +<lg> +<l>And at the end of days shall He,</l> +<l rend='margin-left: 2'>The Dreaded One, still reign alone,</l> +<l>Who was, Who is, and still will be</l> +<l rend='margin-left: 2'>Unchanged upon His glorious throne.</l> +</lg> + +<lg> +<l>And He is one, His powers transcend,</l> +<l rend='margin-left: 2'>Supreme, unfathomed, depth and height,</l> +<l>Without beginning, without end,</l> +<l rend='margin-left: 2'>His are dominion, power, and might.</l> +</lg> + +<lg> +<l>My God and my Redeemer He,</l> +<l rend='margin-left: 2'>My rock in sorrow's darkest day,</l> +<l>A help and refuge unto me,</l> +<l rend='margin-left: 2'>My cup's full portion, when I pray.</l> +</lg> + +<pb n='389'/><anchor id='Pg389'/> + +<lg> +<l>My soul into His hand divine</l> +<l rend='margin-left: 2'>Do I commend: I will not fear,</l> +<l>My body with it I resign,</l> +<l rend='margin-left: 2'>I dread no evil: God is near.</l> +</lg> + +<p> +<hi rend='smallcaps'>Anon.</hi> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Hymn For The Conclusion Of The +Sabbath</head> + +<quote rend='display'> +<lg> +<l>May He Who sets the holy and profane</l> +<l>Apart, blot out our sins before His sight,</l> +<l>And make our numbers as the sand again,</l> +<l rend='margin-left: 2'>And as the stars of night.</l> +</lg> + +<lg> +<l>The day declineth like the palm-tree's shade,</l> +<l>I call on God, Who leadeth me aright,</l> +<l>The morning cometh—thus the watchman said—</l> +<l rend='margin-left: 2'>Although it now be night.</l> +</lg> + +<lg> +<l>Thy righteousness is like Mount Tabor vast,</l> +<l>Oh! let my sins be wholly put to flight,</l> +<l>Be they as yesterday, forever past,</l> +<l rend='margin-left: 2'>And as a watch at night.</l> +</lg> + +<lg> +<l>The peaceful season of my prayers is o'er,</l> +<l>Would that again had rest my soul contrite,</l> +<l>Weary am I of groaning evermore,</l> +<l rend='margin-left: 2'>I melt in tears each night.</l> +</lg> + +<lg> +<l>Hear Thou my voice: be it not vainly sped,</l> +<l>Open to me the gates of lofty height,</l> +<l>For with the evening dew is filled my head,</l> +<l rend='margin-left: 2'>My locks with drops of night.</l> +</lg> + +<lg> +<l>Oh! grant me Thy redemption, while I pray,</l> +<l>Be Thou entreated, Lord of power and might,</l> +<l>In twilight, in the evening of the day,</l> +<l rend='margin-left: 2'>Yea, in the gloom of night.</l> +</lg> + +<lg> +<l>Save me, O Lord my God! I call on Thee:</l> +<l>Make me to know the path of life aright,</l> +<pb n='390'/><anchor id='Pg390'/> +<l>From sore and wasting sickness snatch Thou me,</l> +<l rend='margin-left: 2'>Lead me from day to night.</l> +</lg> + +<lg> +<l>We are like clay within Thy hand, O Lord!</l> +<l>Forgive us all our sins, both grave and light,</l> +<l>And day shall unto day pour forth the word</l> +<l rend='margin-left: 2'>And night declare to night.</l> +</lg> + +<lg> +<l>May He Who sets the holy and profane</l> +<l>Apart, blot out our sins before His sight,</l> +<l>And make our numbers as the sand again,</l> +<l rend='margin-left: 2'>And as the stars of night.</l> +</lg> + +<p> +<hi rend='smallcaps'>Anon.</hi> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>God And Man</head> + +<quote rend='display'> +<lg> +<l>O Lord! I will declare</l> +<l>Thy holy name, Thy glories past compare:</l> +<l>My tongue shall not conceal, O Lord!</l> +<l>Thy righteousness made known to me:</l> +<l>I heard and I believed Thy word,</l> +<l>I will not ask presumptuously.</l> +<l>For should the vase of clay</l> +<l><q>What doest thou?</q> unto its maker say?</l> +<l>Him have I sought and known,</l> +<l>A rock of strength, a tower of might,</l> +<l>Resplendent as the glorious light,</l> +<l>Without or veil or covering, radiant shown:</l> +<l>Exalted, magnified,</l> +<l rend='margin-left: 10'>Extolled and glorified.</l> +</lg> + +<lg> +<l>The heavens from hour to hour</l> +<l>Declare Thy wondrous works, proclaim Thy power</l> +<l>Sunrise and sunset, still the same,</l> +<l>Prostrate in awe eternally.</l> +<l>The angels pass through flood and flame</l> +<l>As unto Thee they testify;</l> +<l>Thy praise they celebrate,</l> +<l>O Thou, the fruit of lips who dost create.</l> +<pb n='391'/><anchor id='Pg391'/> +<l>For Thou uphold'st alone,</l> +<l>Unwearied and invisible,</l> +<l>The depths, the heights, where move and dwell</l> +<l>The living creatures and the heavenly throne:</l> +<l>Exalted, magnified,</l> +<l rend='margin-left: 10'>Extolled and glorified.</l> +</lg> + +<lg> +<l>Who has the glory praised</l> +<l>Fitly of Him, Whose word the heavens upraised?</l> +<l>The Eternal One, Who dwells concealed</l> +<l>In His exalted heights, but yet</l> +<l>In Zion's temple, full revealed,</l> +<l>Did erst His glorious presence set,</l> +<l>And He showed visions then</l> +<l>To cause His image to be seen of men;</l> +<l>Yet past all measuring</l> +<l>His wisdom is, past depth and height</l> +<l>He flashes on His prophet's sight</l> +<l>In visions only as the heavenly king:</l> +<l>Exalted, magnified,</l> +<l rend='margin-left: 10'>Extolled and glorified.</l> +</lg> + +<lg> +<l>His power, exceeding great,</l> +<l>Is without end: who can His praise narrate?</l> +<l>Happy the man, who testifies</l> +<l>Unto His greatness manifold,</l> +<l>Whose faith in God unshaken lies,</l> +<l>In God, whose arms the world uphold,</l> +<l>Who, fearing God, can trust</l> +<l>In Him, acknowledging His deeds are just,</l> +<l>That for himself has He</l> +<l>Made all His works, His creatures all,</l> +<l>And that His awful day will call</l> +<l>All men, the judgment of their deeds to see:</l> +<l>Exalted, magnified,</l> +<l rend='margin-left: 10'>Extolled and glorified.</l> +</lg> + +<lg> +<l>Do thou then heed and learn,</l> +<l>Prepare thyself thy nature to discern.</l> +<l>See whence thou comest, what thou art,</l> +<l>And who created thee and taught</l> +<pb n='392'/><anchor id='Pg392'/> +<l>Thee knowledge, and in every part</l> +<l>Of thee the power of motion wrought.</l> +<l>Mark then God's might untold,</l> +<l>And rouse thyself His wonders to behold.</l> +<l>But to Himself concealed</l> +<l>Dare not to stretch thy hand, for then</l> +<l>Thou seekest, with presumptuous ken,</l> +<l>The first and last, the hidden and revealed:</l> +<l>Exalted, magnified,</l> +<l rend='margin-left: 10'>Extolled and glorified.</l> +</lg> + +<p> +<hi rend='smallcaps'>Jehuda Halevi.</hi> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Hymn For Tabernacles</head> + +<quote rend='display'> +<lg> +<l>Thy praise, O Lord! will I proclaim</l> +<l>In hymns unto Thy glorious name.</l> +<l>O thou Redeemer, Lord and King,</l> +<l>Redemption to Thy faithful bring!</l> +<l>Before Thine altar they rejoice</l> +<l>With branch of palm and myrtle stem,</l> +<l>To Thee they raise the prayful voice—</l> +<l>Have mercy, save and prosper them.</l> +</lg> + +<lg> +<l>Mayst Thou, in mercy manifold,</l> +<l>Dear unto Thee Thy people hold,</l> +<l>When at Thy gate they bend the knee,</l> +<l>And worship and acknowledge Thee.</l> +<l>Do Thou their heart's desire fulfil,</l> +<l>Rejoice with them in love this day,</l> +<l>Forgive their sins and thoughts of ill,</l> +<l>And their transgressions cast away.</l> +</lg> + +<lg> +<l>They overflow with prayer and praise</l> +<l>To Him, Who knows the future days.</l> +<l>Have mercy Thou, and hear the prayer</l> +<l>Of those who palms and myrtles bear.</l> +<l>Thee day and night they sanctify,</l> +<l>And in perpetual song adore;</l> +<l>Like to the heavenly hosts they cry:</l> +<l><q>Blessed art Thou for evermore.</q></l> +</lg> + +<p> +<hi rend='smallcaps'>Eleazar B. Jacob Kalir.</hi> +</p> +</quote> + +</div> + +<pb n='393'/><anchor id='Pg393'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Hymn For Pentecost</head> + +<quote rend='display'> +<lg> +<l>When Thou didst descend upon Sinai's mountain,</l> +<l>It trembled and shook 'neath Thy mighty hand,</l> +<l>And the rocks were moved by Thy power and splendor;</l> +<l>How then can my spirit before Thee stand</l> +<l>On the day when darkness o'erspread the heavens,</l> +<l>And the sun was hidden at Thy command?</l> +<l>The angels of God for Thy great name's worship,</l> +<l>Are ranged before Thee, a shining band,</l> +<l>And the children of men are waiting ever</l> +<l>Thy mercies unnumbered as grains of sand;</l> +<l>The law they received from the mouth of Thy glory,</l> +<l>They learn and consider and understand.</l> +<l>Oh! accept Thou their song and rejoice in their gladness,</l> +<l>Who proclaim Thy glory in every land.</l> +</lg> + +<p> +<hi rend='smallcaps'>Jehuda Halevi.</hi> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Hymn Of Glory</head> + +<quote rend='display'> +<lg> +<l>Sweet hymns and songs will I indite</l> +<l>To sing of Thee by day and night,</l> +<l>Of Thee, Who art my soul's delight.</l> +</lg> + +<lg> +<l>How doth my soul within me yearn</l> +<l>Beneath Thy shadow to return,</l> +<l>Thy secret mysteries to learn.</l> +</lg> + +<lg> +<l>And even while yet Thy glory fires</l> +<l>My words, and hymns of praise inspires,</l> +<l>Thy love it is my heart desires.</l> +</lg> + +<lg> +<l>Therefore I will of Thee relate</l> +<l>All glorious things, and celebrate</l> +<l>In songs of love Thy name most great.</l> +</lg> + +<lg> +<l>Thy glory shall my discourse be,</l> +<l>In images I picture Thee,</l> +<l>Although Thyself I cannot see.</l> +</lg> + +<pb n='394'/><anchor id='Pg394'/> + +<lg> +<l>In mystic utterances alone,</l> +<l>By prophet and by seer made known,</l> +<l>Hast Thou Thy radiant glory shown.</l> +</lg> + +<lg> +<l>Thy might and greatness they portrayed,</l> +<l>According to the power displayed</l> +<l>In all the works Thy hand has made.</l> +</lg> + +<lg> +<l>In images of Thee they told</l> +<l>Of Thy great wonders wrought of old,</l> +<l>Thy essence they could not behold.</l> +</lg> + +<lg> +<l>In signs and visions seen of yore</l> +<l>They pictured Thee in ancient lore,</l> +<l>But Thou art One for evermore.</l> +</lg> + +<lg> +<l>They saw in Thee both youth and age,</l> +<l>The man of war, the hoary sage,</l> +<l>But ever Israel's heritage.</l> +</lg> + +<lg> +<l>O Thou Whose word is truth alway</l> +<l>Thy people seek Thy face this day,</l> +<l>Oh! be Thou near them when they pray.</l> +</lg> + +<lg> +<l>May these, my songs and musings, be</l> +<l>Acceptable, O Lord, to Thee,</l> +<l>And do Thou hear them graciously.</l> +</lg> + +<lg> +<l>Oh! let my praises, heavenward sped,</l> +<l>Be as a crown unto Thy head,</l> +<l>My prayer as incense offered.</l> +</lg> + +<lg> +<l>Oh! may my words of blessing rise</l> +<l>To Thee, Who, throned above the skies,</l> +<l>Art just and mighty, great and wise.</l> +</lg> + +<lg> +<l>And when Thy glory I declare,</l> +<l>Do Thou incline Thee to my prayer,</l> +<l>As though sweet spice my offering were.</l> +</lg> + +<lg> +<l>My meditation day and night</l> +<l>May it be pleasant in Thy sight,</l> +<l>For Thou art all my soul's delight.</l> +</lg> +</quote> + +</div> + +<pb n='395'/><anchor id='Pg395'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Hymn Of Unity For The Seven Days Of The +Week<note place='foot'>The original of the <q>Hymn of +Unity</q> is in seven very long parts. These short ones merely give the leading +idea in each of the original parts.</note></head> + +<quote rend='display'> +<p> +I +</p> + +<lg> +<l>Eternal King, the heavens and earth are Thine,</l> +<l>Thine are the seas and every living thing.</l> +<l>Thy hand upholds creation's vast design,</l> +<l rend='margin-left: 10'>Eternal King!</l> +</lg> + +<lg> +<l>The mighty waters with Thy glory ring,</l> +<l>Unnumbered lands to chant Thy praise combine,</l> +<l>And Kings of earth to Thee their worship bring.</l> +</lg> + +<lg> +<l>Thy people Israel, for Thy love benign,</l> +<l>Blesses Thy name and joys Thy praise to sing.</l> +<l>Thou art the God of truth, the one, divine,</l> +<l rend='margin-left: 10'>Eternal King!</l> +</lg> + +<p> +II +</p> + +<lg> +<l>I worship Thee for all Thy boundless store</l> +<l>Of righteousness and mercy shown to me,</l> +<l>And for Thy holy book of sacred lore</l> +<l rend='margin-left: 10'>I worship Thee.</l> +</lg> + +<lg> +<l>To Thee alone our fathers bent the knee,</l> +<l>And Thee alone do we this day adore,</l> +<l>Bearing our witness to Thy unity.</l> +</lg> + +<lg> +<l>Thou art our God, Thy favor we implore,</l> +<l>Thou art our shepherd, and Thy flock are we.</l> +<l>Therefore I bless Thy name and evermore</l> +<l rend='margin-left: 10'>I worship Thee.</l> +</lg> + +<p> +III +</p> + +<lg> +<l>I know it well: Thou art all-good, all-wise.</l> +<l>Thou slayest, but Thy touch death's power can quell;</l> +<l>Thou woundest, but Thy hand the balm supplies:</l> +<l rend='margin-left: 10'>I know it well.</l> +</lg> + +<pb n='396'/><anchor id='Pg396'/> + +<lg> +<l>Nor sin nor grief can in Thy presence dwell,</l> +<l>Slumber and sleep come not unto Thine eyes,</l> +<l>Great God, eternal and unchangeable!</l> +</lg> + +<lg> +<l>The soul of all mankind before Thee lies;</l> +<l>Thou searchest all their hearts, their thoughts canst tell;</l> +<l>Thou hearest graciously their prayerful cries:</l> +<l rend='margin-left: 10'>I know it well.</l> +</lg> + +<p> +IV +</p> + +<lg> +<l>We will extol the Lord of lords, whose name</l> +<l>Is evermore and everywhere adored.</l> +<l>In songs and hymns our lips His praise shall frame,</l> +<l rend='margin-left: 10'>We will extol the Lord!</l> +</lg> + +<lg> +<l>He is the hope of Israel, His word</l> +<l>A lamp unto our feet, a guiding flame</l> +<l>To those who trust in Him with full accord.</l> +</lg> + +<lg> +<l>He is through countless ages still the same,</l> +<l>The shield of our salvation and our sword,</l> +<l>And generations, each to each, proclaim:</l> +<l rend='margin-left: 10'>We will extol the Lord!</l> +</lg> + +<p> +V +</p> + +<lg> +<l>Who shall narrate Thy wonders wrought of old?</l> +<l>The utterance of the lips Thou didst create,</l> +<l>But all Thy majesty and power untold</l> +<l rend='margin-left: 10'>Who shall narrate?</l> +</lg> + +<lg> +<l>Thy ways on earth in song we celebrate.</l> +<l>Though none may Thy similitude behold,</l> +<l>Yet know we by Thy works that Thou are great.</l> +</lg> + +<lg> +<l>Thousands of angels, by Thy word controlled,</l> +<l>To do Thy bidding Thy commands await:</l> +<l>Yet of them all, Thy wonders manifold</l> +<l rend='margin-left: 10'>Who shall narrate?</l> +</lg> + +<pb n='397'/><anchor id='Pg397'/> + +<p> +VI +</p> + +<lg> +<l>Alone didst Thou, O Lord, the heaven's wide tent</l> +<l>Uprear, and bid the earth beneath be shown;</l> +<l>Thy word the oceans in their boundaries pent</l> +<l rend='margin-left: 10'>Alone.</l> +</lg> + +<lg> +<l>No aid or counsel hadst Thou save Thine own</l> +<l>When Thou with lights didst hang the firmament</l> +<l>And call the hosts celestial round Thy throne.</l> +</lg> + +<lg> +<l>Thy works, in universal cadence blent,</l> +<l>Give praise to Thee, and make Thy glory known.</l> +<l>Thou madest all, great God beneficent,</l> +<l rend='margin-left: 10'>Alone!</l> +</lg> + +<p> +VII +</p> + +<lg> +<l>Of old Thou didst the Sabbath bless and praise,</l> +<l>Because thereon Thou didst Thy work behold</l> +<l>Completed in the sun's new-kindled rays</l> +<l rend='margin-left: 10'>Of old.</l> +</lg> + +<lg> +<l>Bless Thou, this day, with mercies manifold</l> +<l>Thy people, that in love and awe obeys</l> +<l>Thy word, and chants Thy righteousness untold.</l> +</lg> + +<lg> +<l>Lord, we desire to do Thy will always!</l> +<l>Make pure our hearts like thrice-refinèd gold,</l> +<l>And these, our prayers, accept as in the days</l> +<l rend='margin-left: 10'>Of old.</l> +</lg> + +<p> +<hi rend='smallcaps'>Anon.</hi> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Penitential Prayer</head> + +<quote rend='display'> +<lg> +<l>Forth flies my soul, upborne by hope untiring,</l> +<l>The land of rest, the spring of life desiring,</l> +<l>Unto the heavenly dwelling-place aspiring,</l> +<l rend='margin-left: 2'>To seek its peace by day and night.</l> +</lg> + +<lg> +<l>My spirit does God's majesty adore,</l> +<l>And without wings shall to His presence soar,</l> +<l>There to behold His glory evermore,</l> +<l rend='margin-left: 2'>At dawn, at noonday, and at night.</l> +</lg> + +<pb n='398'/><anchor id='Pg398'/> + +<lg> +<l>On all His works mine eye in wonder gazes,</l> +<l>And heavenward an eager look upraises;</l> +<l>Day unto day proclaims its Maker's praises,</l> +<l rend='margin-left: 2'>And night declares them unto night.</l> +</lg> + +<lg> +<l>Thy loving-kindness is my lifelong guide,</l> +<l>But often from Thy path I've turned aside.</l> +<l>O Lord, how hast Thou searched my heart and tried</l> +<l rend='margin-left: 2'>My inmost thoughts at dead of night!</l> +</lg> + +<lg> +<l>Sleepless upon my bed the hours I number,</l> +<l>And, rising, seek the house of God, while slumber</l> +<l>Lies heavy on men's eyes, and dreams encumber</l> +<l rend='margin-left: 2'>Their souls in visions of the night.</l> +</lg> + +<lg> +<l>In sin and folly passed my early years,</l> +<l>Wherefore I am ashamed, and life's arrears</l> +<l>Now strive to pay, the while my bitter tears</l> +<l rend='margin-left: 2'>Have been my food by day and night.</l> +</lg> + +<lg> +<l>Pent in the body's cage, pure child of heaven,</l> +<l>Bethink thee, life but as a bridge is given.</l> +<l>Awake, arise, to praise God gladly, even</l> +<l rend='margin-left: 2'>In the first hours of the night.</l> +</lg> + +<lg> +<l>Haste then, pure heart, to break sin's deadly sway,</l> +<l>And seek the path of righteousness alway;</l> +<l>For all our years are but as yesterday—</l> +<l rend='margin-left: 2'>Soon past, and as a watch at night.</l> +</lg> + +<lg> +<l>Short is man's life, and full of care and sorrow,</l> +<l>This way and that he turns some ease to borrow,</l> +<l>Like to a flower he blooms, and on the morrow</l> +<l rend='margin-left: 2'>Is gone—a vision of the night.</l> +</lg> + +<lg> +<l>How does the weight of sin my soul oppress!</l> +<l>Because God's law too often I transgress;</l> +<l>I mourn and sigh: with tears of bitterness</l> +<l rend='margin-left: 2'>My bed I water all the night.</l> +</lg> + +<lg> +<l>I rise at dawn and still the salt stream flows,</l> +<l>My heart's blood would I shed to find repose;</l> +<pb n='399'/><anchor id='Pg399'/> +<l>But when my soul is downcast with my woes,</l> +<l rend='margin-left: 2'>I will recall my prayer at night.</l> +</lg> + +<lg> +<l>My youth wanes like a shadow that is cast,</l> +<l>Swifter than eagles' wings my years fly fast,</l> +<l>And I remember not my gladness past,</l> +<l rend='margin-left: 2'>Either by day or yet by night.</l> +</lg> + +<lg> +<l>Proclaim we then a fast, a holy day,</l> +<l>Make pure our hearts from sin, God's will obey,</l> +<l>And unto Him, with humble spirits, pray</l> +<l rend='margin-left: 2'>Unceasingly, by day and night.</l> +</lg> + +<lg> +<l>May we yet hear His words: <q rend='pre'>Thou art my own,</q></l> +<l>My grace is thine, the shelter of My throne,</l> +<l>For I am thy Redeemer, I alone!</l> +<l rend='margin-left: 2'><q rend='post'>Endure but patiently this night.</q></l> +</lg> + +<p> +<hi rend='smallcaps'>Moses Ibn Ezra.</hi> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>The Living God We Praise</head> + +<quote rend='display'> +<lg> +<l>The living God we praise, exalt, adore!</l> +<l>He was, He is, He will be evermore.</l> +</lg> + +<lg> +<l>No unity like unto His can be,</l> +<l>Eternal, inconceivable, is He.</l> +</lg> + +<lg> +<l>No form or shape has th' Incorporeal One,</l> +<l>Most holy beyond all comparison.</l> +</lg> + +<lg> +<l>He was, ere aught was made in heaven or earth,</l> +<l>But His existence has no date or birth.</l> +</lg> + +<lg> +<l>Lord of the Universe is He proclaimed,</l> +<l>Teaching His power to all His hand has framed.</l> +</lg> + +<lg> +<l>He gave His gift of prophecy to those</l> +<l>In whom He gloried, whom He loved and chose.</l> +</lg> + +<lg> +<l>No prophet ever yet has filled the place</l> +<l>Of Moses, who beheld God face to face.</l> +</lg> + +<pb n='400'/><anchor id='Pg400'/> + +<lg> +<l>Through him (the faithful in his house) the Lord</l> +<l>The law of truth to Israel did accord.</l> +</lg> + +<lg> +<l>This law God will not alter, will not change</l> +<l>For any other through time's utmost range.</l> +</lg> + +<lg> +<l>He knows and heeds the secret thoughts of man,</l> +<l>He saw the end of all ere aught began.</l> +</lg> + +<lg> +<l>With love and grace doth He the righteous bless,</l> +<l>He metes out evil unto wickedness.</l> +</lg> + +<lg> +<l>He at the last will His anointed send,</l> +<l>Those to redeem, who hope and wait the end.</l> +</lg> + +<lg> +<l>God will the dead to life again restore,</l> +<l>Praised be His glorious name for evermore.</l> +</lg> + +<p> +<hi rend='smallcaps'>Anon.</hi> +</p> +</quote> +</div> +</div> +</body> +<back rend="page-break-before: right"> + <div id="footnotes"> + <index index="toc" /> + <index index="pdf" /> + <head>Footnotes</head> + <divGen type="footnotes"/> + </div> + <div rend="page-break-before: right"> + <divGen type="pgfooter" /> + </div> +</back> +</text> +</TEI.2> |