{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_28369/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_28369","id":"gutenberg_28369","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/28369","summary":null,"tags":["Category: Literature - Other","Category: Philosophy & Ethics","Category: Religion/Spirituality","Hebrew literature -- Translations into English"],"text":"Hebrew Literature\n\n                                Comprising\n\n                        Talmudic Treatises, Hebrew\n\n                            Melodies, And The\n\n                            Kabbalah Unveiled\n\n                Edited And With A Special Introduction By\n\n                         Epiphanius Wilson, A.M.\n\n                             Revised Edition\n\n                                 New York\n\n                           P. F. Collier & Son\n\n                              Copyright 1901\n\n                          By The Colonial Press\n\n\n\n\n\nCONTENTS\n\n\nSpecial Introduction\nSelections From The Talmud\n   Translator\u2019s Introduction\n   On Blessings\n   On The Sabbatical Year\n   On The Sabbath\n   On The Passover\n   On The Day Of Atonement\n   On Tabernacles\n   The New Year\n   On Fasting\n   The Feast-Offering\n   The Sanhedrin\n   On Idolatry\n   The Fathers\n   The Daily Sacrifice\n   On Measurements\n   The Tabernacle\n   The Heifer\n   Hands\nThe Kabbalah Unveiled: The Lesser Holy Assembly\n   Chapter I: Which Containeth the Introduction\n   Chapter II: Concerning the Skull of the Ancient One, and Concerning His\n   Brain; and Concerning the Three Heads, and the Hair, and the\n   Discriminatory Paths\n   Chapter III: Concerning the Forehead of the Most Holy Ancient One\n   Chapter IV: Concerning the Eyes of the Most Holy Ancient One\n   Chapter V: Concerning the Nose of the Most Holy Ancient One\n   Chapter VI: Concerning the Beard of the Most Holy Ancient One\n   Chapter VII: Concerning the Brain and the Wisdom in General\n   Chapter VIII: Concerning the Father and the Mother in Special\n   Chapter IX: Concerning Microprosopus and His Bride in General\n   Chapter X: Concerning Microprosopus in Especial, with Certain\n   Digressions; and Concerning the Edomite Kings\n   Chapter XI: Concerning the Brain of Microprosopus and Its Connections\n   Chapter XII: Concerning the Hair of Microprosopus\n   Chapter XIII: Concerning the Forehead of Microprosopus\n   Chapter XIV: Concerning the Eyes of Microprosopus\n   Chapter XV: Concerning the Nose of Microprosopus\n   Chapter XVI: Concerning the Ears of Microprosopus\n   Chapter XVII: Concerning the Countenance of Microprosopus\n   Chapter XVIII: Concerning the Beard of Microprosopus\n   Chapter XIX: Concerning the Lips and Mouth of Microprosopus\n   Chapter XX: Concerning the Body of Microprosopus\n   Chapter XXI: Concerning the Bride of Microprosopus\nHebrew Melodies\n   Ode To Zion\n   God, Whom Shall I Compare To Thee?\n   Servant Of God\n   My King\n   To The Soul\n   Sabbath Hymn\n   O Sleeper! Wake, Arise!\n   The Land Of Peace\n   The Heart\u2019s Desire\n   O Soul, With Storms Beset!\n   Sanctification\n   Hymn Of Praise\n   Passover Hymn\n   Morning Prayer\n   Judgment And Mercy\n   Grace After Meals\n   Lord Of The Universe\n   Hymn For The Conclusion Of The Sabbath\n   God And Man\n   Hymn For Tabernacles\n   Hymn For Pentecost\n   Hymn Of Glory\n   Hymn Of Unity For The Seven Days Of The Week\n   Penitential Prayer\n   The Living God We Praise\nFootnotes\n\n\n\n\n\n\nSPECIAL INTRODUCTION\n\n\nHebrew literature contains some of the most profound and most influential\nproductions of the human spirit. It constitutes a potent factor in modern\ncivilization, and possesses merits which place it far above most other\nliteratures of the world. The common salutation of the Hebrew is \u201cPeace,\u201d\nwhile that of the Greeks is \u201cGrace,\u201d and that of the Romans, \u201cSafety.\u201d The\nGreek sought after grace, or intellectual and bodily perfection, and the\npower of artistic accomplishment. The Roman\u2019s ideal was strength and\nsecurity of life and property. The Hebrew sought after peace, peace in the\nheart, as founded on a sense of Jehovah\u2019s good providence, and a moral\nconformity in conduct to His revealed will. While the Greek in art,\nliterature, and even in morals, made beauty his standard, the Roman stood\nfor power, domination and law, and the Hebrew for religion. The Hebrew,\nindeed, introduced into Europe the first clear conception of religion, as\nimplied in monotheism, and a rigidly defined moral law, founded upon the\nwill of Jehovah. The basis of morals among the Latins was political, among\nthe Greeks \u00e6sthetic, and among the Hebrews it was the revealed will of\nJehovah.\n\nWhile the most important remains of Hebrew literature are comprised in the\nScriptures known to us as the Bible, there exists also a voluminous mass\nof Hebrew writings which are not included in the sacred canon. These\nwritings are of supreme importance and value, and the selections which we\nhave made from them in the present volume give a good idea of their\ninterest, beauty, and subtlety of thought.\n\nFrom the very beginning of their history the Hebrews were a deeply poetic\nrace. They were fully alive to the beauties of external nature, and no\nnational poetry contains more vivid descriptions of the sea, sky, and the\npanorama of forest, stream and mountain, peopled by the varied activities\nof animated nature. The songs of Zion glow with poetic enthusiasm, but\ntheir principal characteristic is their intense earnestness. They are no\nidle lays of love and wine or warlike triumph. They depict the joy of\nexistence as dependent upon the smile and favor of Jehovah, and all the\nhappiness, plenty, victory and success of life are attributed, without\nhesitation, to nothing else but \u201cthe loving-kindness of the Lord.\u201d Yet\nthis religious fervor becomes the basis of sublimity, pathos, and\npicturesqueness, such as can seldom be approached even by the finest\nproductions of the Attic muse.\n\nBut the Hebrews were also philosophers, and if they never attained to what\nwe may call the _nettet\u00e9 et clart\u00e9_ of the Greek metaphysician, they\nexcelled all other thinkers in the boldness and profound spirituality of\ntheir philosophical mysticism. In proof of this assertion we may point to\nthat body of writings known as the Kabbalah.\n\nThe word \u201cKabbalah\u201d means \u201cdoctrine received by oral tradition,\u201d and is\napplied to these remains to distinguish them from the canonical Hebrew\nScriptures, which were written by \u201cthe Finger of Jehovah.\u201d Hebrew\nspeculation attempts in the Kabbalah to give a philosophical or\ntheosophistic basis to Hebrew belief, while at the same time it\nsupplements the doctrines of the Old Testament. For instance, it is a\ndisputed point whether the immortality of the soul is taught in the Hebrew\ncanon, but in the Kabbalah it is taken for granted, and a complete and\nconsistent psychology is propounded, in which is included the Oriental\ntheory of metempsychosis. This account of the human soul, as distinct from\nthe human body, treats of the origin and eternal destiny of man\u2019s immortal\npart. On the other hand God and Nature, and the connection between the\nCreator and the creation, are most exactly treated of in detail. God is\nthe _En-Soph_, the boundless One, as in modern philosophy God is the\nAbsolute. He manifests Himself in the ten _Sephiroth_, or intelligences.\nIt would be easy on this point to show Dante\u2019s indebtedness to the\nKabbalah in his description of the various heavens of his Paradise. These\nintelligences control, in groups of three, the three worlds of intellect,\nof soul, and of matter. The tenth of the _Sephiroth_ is called Kingdom,\n_i.e._, the personal Deity, as seen in the workings of Providence, with\nwhich conception we may compare Dante\u2019s description of Fortune, in the\nseventh book of the \u201cInferno.\u201d This last of the _Sephiroth_ is manifested\nvisibly in the Shekinah. This is the barest and baldest outline of the\nmain features in this famous system.\n\nThe rise of Kabbalism is not very clearly known as regards authorship and\ndate; it is in turn, by different Jewish writers, ascribed to Adam,\nAbraham, Moses and Ezra; but doubtless the work is an aggregation of\nsuccessive writings, and some critics believe that it was not compiled\nbefore the Middle Ages, _i.e._, in the centuries between the conquest of\nGaul by the Franks and the period following the death of Dante.\n\nThere can be no doubt that the Kabbalah contains the ripest fruit of\nspiritual and mystical speculation which the Jewish world produced on\nsubjects which had hitherto been obscured by the gross anthropomorphism of\nsuch men as Maimonides and his school. We can understand the revolt of the\ndevout Hebrew mind from traditions like those which represented Jehovah as\nwearing a phylactery, and as descending to earth for the purpose of taking\na razor and shaving the head and beard of Sennacherib. The theory of the\n_Sephiroth_ was at least a noble and truly reverent guess at the mode of\nGod\u2019s immanence in nature. This conception won the favor of Christian\nphilosophers in the Middle Ages, and, indeed, was adopted or adapted by\nthe angelic Doctor Aquinas himself, the foremost of ecclesiastical and\nscholastic metaphysicians. The psychology of the Kabbalah, even its\ntreatment of the soul\u2019s pre\u00ebxistence before union with the body, found\nmany advocates among Gentile and even Christian philosophers.\n\nWe are therefore led to the conclusion that the Kabbalah is by far the\nmost exalted, the most profound and the most interesting of all that mass\nof traditional literature which comprises, among other writings, such\nremains as the Targums and the Talmud.\n\nA study of Hebrew literature would indeed be incomplete unless it included\nthe Talmud.\n\n\u201cTalmud\u201d in Hebrew means \u201cDoctrine,\u201d and this strange work must be looked\nupon as a practical handbook, intended for the Jews who, after the\ndownfall of Jerusalem and the Dispersion, found that most of the Law had\nto be adjusted to new circumstances, in which the institution of\nsacrifices and propitiatory offerings had been practically abolished. The\nTalmud contains the decisions of Jewish doctors of many generations on\nalmost every single question which might puzzle the conscience of a\npunctilious Jew in keeping the Law under the altered conditions of the\nnation. The basis of the Talmud is the Mishna, _i.e._, an explanation of\nthe text of the Mosaic laws, and their application to new cases and\ncircumstances. The Mishna has been well described by the illustrious\nSpanish Jew, Maimonides, who in the twelfth century published it at\nCordova, with a preface, in which he says: \u201cFrom Moses, our teacher, to\nour holy rabbi, no one has united in a single body of doctrine what was\npublicly taught as the oral law; but in every generation, the chief of the\ntribunal, or the prophet of his day, made memoranda of what he had heard\nfrom his predecessors and instructors, and communicated it orally to the\npeople. In like manner each individual committed to writing, for his own\nuse and according to the degree of his ability, the oral laws and the\ninformation he had received respecting the interpretation of the Bible,\nwith the various decisions that had been pronounced in every age and\nsanctified by the authority of the great tribunal. Such was the form of\nproceeding until the coming of our Rabbi the Holy, who first collected all\nthe traditions, the judgments, the sentences, and the expositions of the\nlaw, heard by Moses, our master, and taught in each generation.\u201d\n\nThe Mishna itself in turn became the subject of a series of comments and\nelucidations, which formed what was called the Gemara. The text of the\noriginal Hebrew scripture was abandoned, and a new crop of casuistical\nquibbles, opinions and decisions rose like mushrooms upon the text of the\nMishna, and from the combination of text and Gemaraic commentary was\nformed that odd, rambling, and sometimes perplexing work, \u201cwonderful\nmonument of human industry, human wisdom and human folly,\u201d which we know\nas the Talmud. The book is compounded of all materials, an encyclop\u00e6dia of\nhistory, antiquities and chronology, a story book, a code of laws and\nconduct, a manual of ethics, a treatise on astronomy, and a medical\nhandbook; sometimes indelicate, sometimes irreverent, but always\ncompletely and persistently in earnest. Its trifling frivolity, its\ncurious prying into topics which were better left alone, the occasional\nbeauty of its spiritual and imaginative fancies, make it one of the most\nremarkable books that human wit and human industry have ever compiled.\n\nThe selections which we print in this volume are from the Mishna, and form\npart of the Sedarim, or orders; in them are given minute directions as to\nthe ceremonial practice of the Jewish religion.\n\nThe treatise on \u201cBlessings\u201d speaks of daily prayers and thanksgiving. It\nis most minute in prescribing the position of the body, and how the voice\nis to be used in prayer. It specifies the prayers to be said on seeing\nsigns and wonders, on building a house, on entering or leaving a city; and\nhow to speak the name of God in social salutations. That on the\n\u201cSabbatical Year\u201d is a discourse on agriculture from a religious point of\nview. The Sabbatical year among the Hebrews was every seventh year, in\nwhich the land was to be left fallow and uncultivated, and all debts were\nto be remitted or outlawed. Provision is made in this section for doing\ncertain necessary work, such as picking and using fruits which may have\ngrown without cultivation during the Sabbatical year, with some notes on\nmanuring the fields, pruning trees and pulling down walls. Very\ninteresting is the section which deals with \u201cThe Sabbath Day.\u201d The most\nminute and exhaustive account is given of what may and what may not be\ndone on the seventh day.\n\nThe treatise on \u201cThe Day of Atonement\u201d deals with the preparation and\ndeportment of the high-priest on that day. That on \u201cThe Passover\u201d treats\nof the Lamb to be sacrificed, of the search for leaven, so that none be\nfound in the house, and of all the details of the festival. \u201cMeasurements\u201d\nis an interesting and valuable account of the dimensions of the Temple at\nJerusalem. \u201cThe Tabernacle\u201d deals with the ritual worship of the Jews\nunder the new conditions of their exile from Palestine.\n\nAll of these treatises show the vitality of Jewish religion in Europe,\nunder the most adverse circumstances, and illustrate the place which the\nTalmud must have occupied in Jewish history, as supplying a religious\nliterature and a code of ritual and worship which kept Judaism united,\neven when it had become banished and dissociated from Palestine,\nJerusalem, and the Temple.\n\n\n\n\n\nSELECTIONS FROM THE TALMUD\n\n\n                   Translated by Joseph Barclay, LL.D.\n\n\n\n\nTranslator\u2019s Introduction\n\n\nThe Talmud (teaching) comprises the Mishna and the Gemara. The Mishna\n(\u201clearning\u201d or \u201csecond law\u201d) was, according to Jewish tradition, delivered\nto Moses on Mount Sinai. \u201cRabbi Levi, the son of Chama, says, Rabbi Simon,\nthe son of Lakish, says, what is that which is written, \u2018I will give thee\ntables of stone, and a law and commandments which I have written, that\nthou mayest teach them\u2019?(1) The Tables are the ten commandments; the Law\nis the written law; and the commandment is the Mishna; \u2018which I have\nwritten\u2019 means the prophets and sacred writings; \u2018that thou mayest teach\nthem\u2019 means the Gemara. It teaches us that they were all given to Moses\nfrom Mount Sinai.\u201d From Moses the Mishna was transmitted by oral tradition\nthrough forty \u201cReceivers,\u201d until the time of Rabbi Judah the Holy. These\nReceivers were qualified by ordination to hand it on from generation to\ngeneration. Abarbanel and Maimonides disagree as to the names of these\nReceivers. While the Temple still stood as a centre of unity to the\nnation, it was considered unlawful to reduce these traditions to writing.\nBut when the Temple was burned, and the Jews were dispersed among other\npeoples, it was considered politic to form them into a written code, which\nshould serve as a bond of union, and keep alive the spirit of patriotism.\nThe Jewish leaders saw the effect of Constitutions and Pandects in\nconsolidating nations\u2014the advantage of written laws over arbitrary\ndecisions. Numberless precedents of case law, answering to our common law,\nwere already recorded: and the teachings of the Hebrew jurisconsults, or\n\u201c_Responsa prudentium_\u201d which were held to be binding on the people, had\nbeen preserved from former ages.\n\nAll these traditions Rabbi Judah the Holy undertook to reduce into one\ndigest. And this laborious work he completed about A.D. 190, or more than\na century after the destruction of Jerusalem by Titus. Rabbi Judah was\nborn on the day that Rabbi Akibah died. Solomon is said to have foretold\nthe event: \u201cOne sun ariseth, and one sun goeth down.\u201d Akibah was the\nsetting and Judah the rising sun. The Mishna of Rabbi Judah, afterward\nrevised by Abba Areka in Sura, is the text of the Babylon Talmud. The\ncommentaries written on this text by various Rabbis in the neighborhood of\nBabylon, until the close of the fifth century, are called the Gemara\n(completion), and are published in twelve folio volumes, called the\nBabylon Talmud\u2014the Talmud most esteemed by the Jews. The Jerusalem Talmud\ncontains commentaries written partly by Rabbis in Jamnia and partly in\nTiberias, where they were completed by Rabbi Jochanan in the beginning of\nthe fourth century. As now published it has only four out of the six\norders or books of the Mishna, with the treatise Niddah from the sixth. In\nthe time of Maimonides it contained five orders. On twenty-six treatises\nit has no Gemara, though in the treatise on shekels the Gemara of\nJerusalem is used for the Babylon Talmud. The six books of the Mishna are\nsubdivided into sixty-three treatises, in the following manner:\n\nBook I\n\nThis book, called Order of Seeds, contains the following treatises:\n\n1. \u201cBlessings,\u201d together with prayers and thanksgivings, with the times\nand places in which they are to be used.\n\n2. \u201cA Corner of a Field\u201d (Lev. xxiii. 22; Deut. xxiv. 19) treats of the\ncorners of the field to be left for the poor to glean them\u2014the forgotten\nsheaves, olives, and grapes\u2014and of giving alms, etc.\n\n3. \u201cDoubtful\u201d treats of the doubt about the tithes being paid, as the Jews\nwere not allowed to use anything without its being first tithed.\n\n4. \u201cDiversities\u201d (Lev. xix. 19; Deut. xxii. 9-11) treats of the unlawful\nmixing or joining together things of a different nature or kind\u2014of sowing\nseeds of a different species in one bed\u2014grafting a scion on a stock of a\ndifferent kind, suffering cattle of different kinds to come together.\n\n5. \u201cThe Sabbatical Year\u201d (Exod. xxiii. 11; Lev. xxv. 4) treats of the laws\nwhich regulated the land as it lay fallow and rested.\n\n6. \u201cHeave Offerings\u201d (Num. xviii. 8) treats of separating the heave\noffering\u2014who may eat it, and who may not eat of it\u2014of its pollutions, etc.\n\n7. \u201cThe First Tithes\u201d (Lev. xxvii. 30; Num. xviii. 28) treats of the law\nof tithes for the priests.\n\n8. \u201cThe Second Tithes\u201d (Deut. xiv. 22; xxvi. 14) treats of those which\nwere to be carried to Jerusalem and there eaten, or to be redeemed and the\nmoney spent in Jerusalem in peace offerings.\n\n9. \u201cCake of Dough\u201d (Num. xv. 20) treats of setting apart a cake of dough\nfor the priests; also, from what kind of dough the cake must be separated.\n\n10. \u201cUncircumcised Fruit\u201d (Lev. xix. 23) treats of the unlawfulness of\neating the fruit of any tree till the fifth year. The first three years it\nis uncircumcised; the fourth year it is holy to the Lord; the fifth year\nit may be eaten.\n\n11. \u201cFirst Fruits\u201d (Exod. xxiii. 19; Deut. xxvi. 1) treats of what fruits\nwere to be offered in the Temple, and in what manner; also of the baskets\nin which they were to be carried.\n\nBook II\n\nThe Order Of The Festivals:\n\n1. \u201cSabbath\u201d treats of the laws relating to the seventh day.\n\n2. \u201cMixtures,\u201d or combinations, treats of the extension of boundaries,\nwhereby all the inhabitants of the court, or entry, where the mixture is\nmade, are counted as one family inhabiting one domicile; and are therefore\nallowed to carry victuals from one house to another. It also treats of the\nmixtures for a Sabbath day\u2019s journey, whereby the distance may be extended\nfor an additional 2,000 cubits.\n\n3. \u201cPassovers\u201d treats of all rites and ceremonies relating to the Paschal\nLamb.\n\n4. \u201cShekels\u201d (Exod. xxx. 13) treats of the half shekel, which every Jew,\nrich or poor, was obliged to pay every year to the daily sacrifice.\n\n5. \u201cDay of Atonement\u201d treats of the solemnities peculiar to it.\n\n6. \u201cTabernacles\u201d teaches how they are to be built, and how to be used.\n\n7. \u201cThe Egg Laid on a Festival\u201d treats of the works which may or may not\nbe done on any of the festivals, which are called days of holy\nconvocation, on which no servile work may be done.\n\n8. \u201cNew Year\u201d treats of the laws and solemnities of the feast of the New\nYear, as also of the feasts of the New Moons.\n\n9. \u201cFasts\u201d treats of the various fasts throughout the year.\n\n10. \u201cThe Roll\u201d treats of the feast of Purim, and gives instructions how\nand in what manner the Book of Esther and other Lessons are to be read.\nThe Gemara directs Jews to get so drunk on this feast, that they cannot\ndiscern the difference between \u201cBlessed be Mordecai and cursed be Haman,\u201d\nand \u201cCursed be Mordecai and blessed be Haman.\u201d\n\n11. \u201cMinor Feasts\u201d treats of the works that may and that may not be\nlawfully done on the 2d, 3d, 4th, 5th, and 6th days, when the first and\nseventh are holy; these intermediate days being lesser festivals.\n\n12. \u201cSacrifices on Festivals\u201d treats of the three great festivals, when\nall the males were obliged to appear before the Lord, and of the\nsacrifices which they were to bring. It also lays down rules for the\ndissolution of vows, which it says \u201care like mountains hanging on a hair,\nfor the text is slender and the constitutions many.\u201d\n\nBook III\n\nOn Women:\n\n1. \u201cBrother\u2019s Widow\u201d (Deut. xxv. 5-11) treats of the law obliging a\nbrother to marry the relict of his deceased brother; also, when the\nobligation is to take place, and the ceremonies to be used at its\nperformance.\n\n2. \u201cMarriage Settlements\u201d treats of dowries and women who happen to obtain\nestates, either real or personal. From this tract the baptism of infant\nproselytes can be proved.\n\n3. \u201cVows\u201d (Num. xxx. 4-16) shows when vows are binding and when null and\nvoid. When a married woman makes a vow the husband can confirm or annul\nit. This tract points out what vows fall under his cognizance and what do\nnot.\n\n4. \u201cThe Nazarite\u201d (Num. vi. 21) treats of the laws relating to the\ndifferent sorts of Nazarites.\n\n5. \u201cTrial of Jealousy\u201d (Num. v. 11-31) treats of the mode of trial and\npunishment of criminals. Men may go home to their wives from voluntary\nwars, but not from wars of command. This tract shows the miserable state\nof the Jews at the destruction of the second Temple, and at the future\nadvent of the Messiah.\n\n6. \u201cDivorces\u201d treats of the laws relating to divorces, also the\nformalities to be observed both before and after they are given. A man may\ndivorce his wife if she spoil his broth, or if he find another more\nhandsome.\n\n7. \u201cBetrothing\u201d treats of the laws of espousals and some other previous\nrites of marriage. It commands sons to be taught suitable trades. It\nstates that all ass-drivers are wicked, camel-drivers are honest, sailors\nare pious, physicians are destined for hell, and butchers are company for\nAmalek.\n\nBook IV\n\nOn Damages:\n\n1. \u201cFirst Gate,\u201d so called because in the East law is often administered\nin the gateway of a city. It treats of all such damages as may be received\nfrom man or beast. It assesses damages done by a beast according to the\nbenefit which the beast receives. If it eat a peck of dates its owner\nwould be fined for a peck of barley, as dates are not more nourishing for\na beast than barley.\n\n2. \u201cThe Middle Gate\u201d treats of laws of usury and trusts, of letting out on\nhire, of landlord and tenant, etc.\n\n3. \u201cLast Gate\u201d treats of the laws of commerce and co-partnership, of\nbuying and selling, of the laws of inheritance and the right of\nsuccession.\n\n4. \u201cSanhedrin\u201d treats of the great national senate.\n\n5. \u201cStripes\u201d treats of false witnesses, of the law of the forty stripes\nsave one, of those who were bound to fly to the cities of refuge.\n\n6. \u201cOaths\u201d explains the laws for administering oaths; when an oath is to\nbe admitted between contending parties who are qualified to take them. In\nHilchoth Eduth. ix. 1 it is taught that ten sorts of persons are\ndisqualified\u2014women, slaves, children, idiots, deaf persons, the blind, the\nwicked, the despised, relations, and those interested in their evidence.\n\n7. \u201cEvidences\u201d are a collection of many important decisions gathered from\nthe testimonies of distinguished Rabbis. It is observable that the\ndecisions of the School of Shammai are more rigorous than those of the\nSchool of Hillel, from whence it is inferred that the former adhered more\nclosely to Scripture, the latter to tradition. The former were the\nScribes, and are now represented by the Karaites, who reject the Talmud.\n\n8. \u201cIdolatry,\u201d or the worship of stars and meteors, treats of the way to\navoid this grievous sin.\n\n9. \u201cThe Fathers\u201d contains a history of those who handed down the Oral Law,\nalso many maxims and proverbs.\n\n10. \u201cPunishment\u201d treats of the punishment of those disobedient to the\nSanhedrin (Deut. xvii. 8-11).\n\nBook V\n\nOn Holy Things:\n\n1. \u201cSacrifices\u201d treats of the nature and quality of the offerings; the\ntime, the place, and the persons, by whom they ought to be killed,\nprepared, and offered.\n\n2. \u201cMeat Offerings\u201d treats of the flour, oil, and wine, and the wave\nloaves.\n\n3. \u201cUnconsecrated Things\u201d treats of what is clean and unclean, of not\neating the sinew that shrank, and not killing the dam and her young in one\nday (Deut. xxii. 6).\n\n4. \u201cFirst Born\u201d treats of their redemption by money, and their being\noffered in sacrifice; also of the tithes of all manner of cattle.\n\n5. \u201cEstimations\u201d (Lev. xxvii. 2) treats of the way in which things devoted\nto the Lord are to be valued in order to be redeemed for ordinary use;\nalso, how a priest is to value a field which a person has sanctified.\n\n6. \u201cCutting Off\u201d treats of offenders being cut off from the Lord.\n\n7. \u201cExchanges\u201d (Lev. xxvii. 10, 33) treats of the way exchanges are to be\neffected between sacred things.\n\n8. \u201cTrespass\u201d (Num. v. 6, 8) treats of things partaking of the nature of\nsacrilege. It asserts that if a man take away a consecrated stone or beam\nhe commits no trespass. If he give it to his companion he commits a\ntrespass, but his companion commits none. If he build it into his house he\ncommits no trespass till he lives in the house long enough to gain the\nvalue of a half-farthing. If he take away a consecrated half-farthing he\ncommits no trespass. If he give it to his companion he commits a trespass,\nbut his companion commits none. If he give it to a bath-keeper he commits\na trespass though he does not bathe, because the bath-keeper says to him,\n\u201cSee, the bath is open, go in and bathe.\u201d\n\n9. \u201cThe Daily Sacrifice\u201d treats of the morning and evening offerings.\n\n10. \u201cThe Measurements\u201d treats of the measurements of the Temple.\n\n11. \u201cBirds\u2019 Nests\u201d treats of the mistakes about doves and beasts brought\ninto the Temple for sacrifice.\n\nBook VI\n\nOn Purifications:\n\n1. \u201cVessels\u201d treats of those which convey uncleanness (Lev. xi. 33).\n\n2. \u201cTents\u201d (Num. xix. 14) treats of tents and houses retaining\nuncleanness, how persons who enter them become unclean, and how they are\nto be cleansed.\n\n3. \u201cPlagues of Leprosy\u201d treats of leprosy of men, garments, or dwellings,\nhow their pollution is conveyed, and how they are to be purified.\n\n4. \u201cThe Red Heifer\u201d directs how she is to be burned, and how her ashes are\nto be used in purifying.\n\n5. \u201cPurifications\u201d teaches how purifications are to be effected.\n\n6. \u201cPools of Water\u201d (Num. xxxi. 23) treats of their construction, and the\nquantity of water necessary for cleansing.\n\n7. \u201cSeparation\u201d of women.\n\n8. \u201cLiquors\u201d that dispose seeds and fruits to receive pollution (Lev. xi.\n38).\n\n9. \u201cIssues\u201d that cause pollution.\n\n10. \u201cBaptism\u201d on the day of uncleanness (Lev. xxii. 6).\n\n11. \u201cHands\u201d treats of the washing of hands before eating bread, though dry\nfruits are allowed to be eaten without such washing.\n\n12. \u201cStalks of Fruit which convey Uncleanness\u201d treats of fruits growing\nout of the earth, which have a stalk and no husk. They can be polluted and\ncan pollute, but may not be compounded with anything that was unclean\nbefore. If they have neither stalks nor husks they neither can be polluted\nnor can they pollute. It also treats of the hair and wool that grows on\nsome fruits, and the beards of barley, etc.\n\nFrom the six books or \u201cOrders\u201d the Jews call the Babylon Talmud by the pet\nname of \u201c_Shas_\u201d (six). The language in which it is written is Hebrew\nintermingled with Aramaic, Chaldee, Syriac, Arabic, Greek, and Latin\nwords. The Gemara was first begun by Rabban Judah\u2019s two sons, Rabbi\nGamaliel and Rabbi Simeon. It was vigorously carried on by Rabbi Ash\u00e9 in\nSura, a town on the Euphrates, from 365 A.D. to 425. He divided the Mishna\ninto its sixty-three treatises, and every half-year summoned his disciples\nand assigned to them two fresh portions of the Law and two of the Mishna.\nAt each meeting their remarks on these portions were discussed, and if\napproved were incorporated into the Gemara. Rabbis Zabid, Gebhia Rychuma,\nand Semo of Pumbedaitha;(2) and Rabbis Marimer, Adda bar Abbin, Nachman\nbar Huno, and Touspho, presidents of the schools of Sura, labored for its\nadvancement; and it was finally completed by Rabbi Abino (Rabbina), and\nsealed by Rabbi Jos\u00e9 about 498 A.D. He was the last of the \u201cDictators.\u201d\nThose who lived after him were called \u201cOpinionists,\u201d as they did not\ndictate any doctrines; but only deduced opinions from what had already\nbeen settled in the canon of the Talmud. The Opinionists were succeeded by\nthe Sublime Doctors, who were in turn replaced by the ordinary Rabbis. In\naddition to the Talmud there has been handed down a vast amount of Jewish\nlearning, such as the Bereitha, the Tosephtoth or appendices, the Mechilta\nor traditions unknown to Rabbi Judah the Holy, and the commentaries Sifra\nand Sifre. Of these the Jews regard the Bereitha as second to the Mishna.\n\u201cThe mark of Bereitha is \u2018the sages learned,\u2019 or \u2018it is once learned,\u2019 or\n\u2018it is learned in another one.\u2019 And everything which is not disputed of\nall these things is an established decision. And whatever is disputed goes\naccording to the concluded decision. What is disputed in the Bereitha,\nwhich is not questioned in the Mishna, the decision is according to the\nMishna. What is disputed in the Mishna, and not questioned in the\nBereitha, is not to be decided according to the Bereitha. And thus it is\nsaid, \u2018If Rabbi Judah the Holy did not teach it, whence could Rabbi Chayya\nknow it?\u2019 The exception is, that when the decision of Rabbi Eliezer, the\nson of Jacob, is given, it is regarded as equal to the Mishna. In 102\nquestions the decision is always with him.\u201d\n\nThe period during which both the Jerusalem and Babylon Talmuds were\ncompiled was a season of comparative peace for the Jews. From the death of\nRabbi Judah the Holy until Constantine ascended the throne the schools in\nTiberias were unmolested. Judah was succeeded in the Patriarchate by\nGamaliel; and he in turn gave way to Judah the second. Being inferior in\nlearning to some of his own Rabbis, the splendor of his Patriarchate was\neclipsed by the superior talents of Simon Ben Laches and Rabbi Jochanan.\nFrom that time the Patriarchate gradually sank in estimation, till the\nstruggles for unlimited power, and the rapacity of the Rabbis, brought the\noffice into contempt, and caused the Emperor Honorius in one of his laws\nto brand them as \u201cDevastators.\u201d Still, with a loyal affection to the race\nof Israel, the Jews, wherever scattered in the West, looked to Tiberias as\ntheir Zion, and willingly taxed themselves for the support of its\nRabbinical schools. The Jews in the East regarded the Prince of the\nCaptivity or Patriarch of Babylon as their centre and chief. He rose to\npower between the abandonment of the Mesopotamian provinces by Hadrian and\nthe rise of the Persian kingdom. He presided over his subjects with\nviceregal power and a splendid court. Rabbis were his satraps, and the\nwise and learned his officers and councillors. Wealth flowed in upon his\npeople, who were engaged in every kind of commerce. One of his merchants\nin Babylon was said to have had 1,000 vessels on sea and 1,000 cities on\nshore. There was for a time a spirit of rivalry between the spiritual\ncourts of Tiberias and Babylon.\n\nOn one occasion there was an open schism about the calculation of the\nPaschal feast. The struggle for supremacy took place when Simon, son of\nGamaliel, who claimed descent from Aaron, was Patriarch of Tiberias, and\nAhia, who claimed descent from King David, was Prince of the Captivity.\nHis two most learned men were Hananiah, the rector of Nahar-pakod, and\nJudah, son of Bethuriah. To humble these men was the aim of Simon.\nAccordingly he sent two legates with three letters to Babylon. The first\nletter was given to Hananiah. It was addressed, \u201cTo your holiness.\u201d\nFlattered by the title, he politely asked the reason of their visit. \u201cTo\nlearn your system of instruction.\u201d Still more gratified, he paid them\nevery attention. Availing themselves of their advantage, the legates used\nevery effort to undermine his teaching and lessen his authority. Hananiah,\nenraged by their conduct, summoned an assembly, and denounced their\ntreachery. The people cried out, \u201cThat which thou hast built, thou canst\nnot so soon pull down; the hedge which thou hast planted, thou canst not\npluck up without injury to thyself.\u201d Hananiah demanded their objections to\nhis teaching. They answered, \u201cThou hast dared to fix intercalations and\nnew moons, by which nonconformity has arisen between Babylon and\nPalestine.\u201d \u201cSo did Rabbi Akiba,\u201d said Hananiah, \u201cwhen in Babylon.\u201d\n\u201cAkiba,\u201d they replied, \u201cleft not his like in Palestine.\u201d \u201cNeither,\u201d cried\nHananiah, \u201chave I left my equal in Palestine.\u201d The legates then produced\ntheir second letter, in which it was written, \u201cThat which thou hast left a\nkid is grown up a strong horned goat.\u201d Hananiah was struck dumb. Rabbi\nIsaac, one of the legates, ran, and mounted the reading desk. \u201cThese,\u201d\nsaid he, calling them out aloud, \u201care the holy days of God, and these the\nholy days of Hananiah.\u201d\n\nThe people began to murmur. Rabbi Nathan, the second legate, arose, and\nread the verse of Isaiah, \u201cOut of Zion shall go forth the Law, and the\nword of the Lord from Jerusalem.\u201d Then in a mocking voice, \u201cOut of Babylon\nshall go forth the Law, and the Word of the Lord from Nahor-pakod.\u201d The\ncongregation was in an uproar. \u201cAlter not the word of God\u201d was the\nuniversal shout. The legates then produced the third letter, threatening\nexcommunication to all who would not obey their decrees. They further\nsaid, \u201cThe learned have sent us, and commanded us to say, if he will\nsubmit, well; if not, utter at once the Cherem.(3) Also set the choice\nbefore our brethren in foreign parts. If they will stand by us, well; if\nnot, let them ascend their high places. Let Ahia build them an altar, and\nHananiah (a Levite) sing at the sacrifice, and let them at once set\nthemselves apart, and say, \u2018We have no portion in the God of Israel.\u2019 \u201d\nFrom every side the cry arose, \u201cHeaven preserve us from heresy; we have\nstill a portion in the Israel of God.\u201d The authority of Tiberias was then\nrecognized as supreme. But when Babylon was afterward politically severed\nfrom the Roman power in the West, and fell to the Persians, the Prince of\nthe Captivity represented the Jews of the East as their independent head.\n\nThe canon of the Talmud was closed in a season of opulence and repose.\nThis scene, however, speedily changed. Gloomy and dark days were followed\nby a storm of persecution from the Persian kings, Yesdigird and Firuz \u201cthe\ntyrant.\u201d When their schools were closed, the Jews clung more closely to\nthe Talmud than before. Although never formally adopted by any general\ncouncil, all orthodox Jews embraced it as supplying a want which they\nfelt. And they have adhered to it through long and dreary centuries,\ndespite the rack and fire of the Inquisitor, and the contempt and scorn of\na hostile world. The Talmud has been periodically banned, and often\npublicly burned, from the age of the Emperor Justinian till the time of\nPope Clement VIII. In the year 1569 the famous Jewish library in Cremona\nwas plundered, and 12,000 copies of the Talmud and other Jewish writings\nwere committed to the flames. The first to demand for it toleration and\nfree inquiry was Reuchlin. He declared that he must oppose the destruction\nof \u201ca book written by Christ\u2019s nearest relations.\u201d Before him, Haschim II,\nCaliph of Cordova in the close of the tenth century, had ordered it to be\ntranslated into Arabic. This was done by Rabbi Joseph, the son of Rabbi\nMoses, surnamed \u201cclad in a sack,\u201d because he was thus meanly clad when his\ngreat talents were discovered.\n\nThe study of the Talmud has the most fascinating influence over the Jewish\nmind, and if the latter is to be comprehended, the teaching which moulds\nit must be clearly understood. \u201cEveryone,\u201d say the Jews, \u201cis bound to\ndivide the time of his study into three parts\u2014one-third is to be devoted\nto the written law, one-third to the Mishna, and one-third to Gemara.\u201d To\nunderstand it in accordance with the thirteen rules of interpretation, it\ntakes a study of seven hours a day for seven years. They also say that it\nis lawful to rend a man ignorant of the Talmud \u201clike a fish.\u201d Israelites\nare forbidden to marry the daughter of such a one, as \u201cshe is no better\nthan a beast.\u201d\n\nTo obviate arguments furnished by its own statements against itself, its\nadherents make a distinction between its decisions, its directions, and\nits legendary or romance part,\u2014a distinction fatal to its claim of\nequality with Holy Scripture. For this legendary part some of the ancient\nRabbis had but little respect. Rabbi Joshua, son of Levi, says, \u201cHe who\nwrites it down will have no part in the world to come; he who explains it\nwill be scorched.\u201d Maimonides also says, \u201cIf one of the many foolish\nrabbis reads these histories and proverbs, he will find an explanation\nunnecessary, for to a fool everything is right, and he finds no difficulty\nanywhere. And if a really wise man reads them, there will be but two ways\nin which he will consider them. If he takes them in their literal sense\nand thinks them bad, he will say, This is foolishness, and in so doing he\nsays nothing at all against the foundation of the faith.\u201d The School of\nShammai, who lived before Christ, and the School of Hillel, who lived till\neight(4) years after His birth, are brought forward as contradictory in\ntheir decisions. Like Christian leaders in later times, they strove to\nexceed each other in learning and pride. Hillel, called also the second\nEzra, was born in Babylon. His thirst for learning drove him to Jerusalem.\nHe was so poor he could not fee the porter of the college. So he used to\nlisten at the window. One bitter winter\u2019s night he became insensible from\ncold, and the snow falling fast covered him up. The darkened window called\nthe attention of those inside to his form without. He was then brought in,\nand soon restored to life. It is said that afterward \u201che had eighty\nscholars: thirty of them were fit that the divine glory should rest upon\nthem, as it did upon Moses\u2014thirty others were worthy that the sun should\nstand still for them, as it did for Joshua\u2014and twenty were of a form\nbetween.\u201d\n\nBy a sort of legal fiction both schools are supposed to be of equal\nauthority. A Bath Kol(5) or holy echo, supplying the place of departed\nUrim and Thummim, and of oracles long since silent, is related to have\nestablished it. \u201cThere came forth a divine voice at Jabneh and said, The\nwords of the one and of the other are the words of the living God, but the\ncertain determination of the thing is according to the School of Hillel,\nand whosoever transgresseth against the words of the School of Hillel\ndeserves death.\u201d Both schools were Pharisees, but the School of Shammai\nwas the straiter sect. Seven different shades of character have been\nattributed to the Pharisees of that age: there were those who served God\nfrom selfishness\u2014those who did it gradually\u2014those who avoided the sight of\nwomen\u2014saints in office\u2014those who asked you to name some duty which they\nought to perform\u2014those who were pious from fear of God\u2014and those who were\npious from love of Him. Popular opinion differed with regard to them. Some\nsaid, \u201cIf only two men be saved, one must be a Pharisee\u201d; while others\ndefined a Pharisee to be \u201cone who wished to play the part of Zimri, and to\nclaim the reward of Phinehas.\u201d The great opponents of the Pharisees were\nthe Sadducees, who arose B.C. 300, and were followers of Baithos and\nSadok. Their rivals on the other side were the Mehestanites, who returned\nfrom the Captivity versed in the doctrines of Zoroaster\u2014in astrology, and\nin the influences of good and bad spirits. To these might be added the\nMisraimites, who studied the Kabbala, specially in reference to the forms\nof letters. The letter Koph, for example, has its curved part severed from\nits stem, and thus teaches that \u201cthe door of mercy is always open to the\npenitent.\u201d The numerical value of the letters of Messiah and Nachash\n(serpent) is the same, and this teaches that \u201cthe Messiah will overcome\nthe Serpent.\u201d\n\nThe Kabbalists believed nothing but what they \u201creceived.\u201d Their teachers\nreceived from the prophets\u2014the prophets received from angels\u2014David from\nthe Angel Michael, Moses from Metatron, Isaac from Raphael, Shem from\nYophiel\u2014and the angels themselves from God. The Metatron is the connecting\nlink between the Divine Spirit and the world of matter. It resembles the\nDemiurgos of the Gnostics. It is the mystical expression for the Being\nthat forms a union between God and nature, or, as the Zohar puts it,\nbetween the \u201cKing and the Queen.\u201d There were also the Essenes, who\nallegorized the Law; the Hellenists, who mixed it up with Greek\nphilosophy; the Therapeutists, who thought supreme happiness to be\nmeditation; the political Herodians; the Zealots; and other petty sects\nwho formed the great mass of the people, and held either with or against\nthe two great schools. The decisions of both schools are remarkable for\ntheir concise brevity. A phrase suggests many thoughts\u2014a single word\nawakes a whole train of reasoning. A German writer has said of the Mishna,\nthat \u201cit is a firmament of telescopic stars, containing many a cluster of\nlight, which no unaided eye has ever resolved.\u201d Some of its sayings are of\ntouching beauty. Such are the words of Rabbi Tarphon, \u201cThe day is\nshort\u2014the labor vast;\u2014but the laborers are slothful, though the reward is\ngreat, and the Master of the house presseth for despatch.\u201d Some of its\nsayings are extravagant\u2014some are loathsome\u2014and some are blasphemous. But\nmixed up as they are together, they form an extraordinary monument of\n\u201chuman industry, human wisdom, and human folly.\u201d\n\nThe Talmud contains a system of casuistry in reference to the doctrines of\nintention and legal uncleanness. It proportions responsibility to the\namount of intention, and thereby hands over tender consciences to the\ncontrol of the Rabbis. It proportions legal uncleanness to every degree of\napproach to the source, or, as it is called, \u201cthe father\u201d of uncleanness;\nand this again renders necessary continual appeals to the decision of the\nRabbis.\n\nPredestination and free will are both taught. \u201cEverything is in the hands\nof heaven, except the fear of heaven.\u201d \u201cAll things are ordained of God,\nbut men\u2019s actions are their own.\u201d When men wish to sin they are enjoined\nto go to a place where they are unknown, and to clothe themselves in black\nso as not to dishonor God openly. Hereditary sin was denied by the early\nKabbalists, but the later ones allow it. They believe that all souls were\ncreated in Adam, and therefore partake of his fall. Every kind of\nphilosophy known at the time of its compilation is more or less introduced\ninto the Talmud, and all more or less tinged with Magian superstition.\nFrom this superstition grew the mysticism of the Jewish schools. All the\narts and sciences, under some form or other, are alluded to, and\nreferences to historical events abound in its pages. When it is dangerous\nto speak of them openly they are veiled under some figure known only to\nthe initiated. Some observations seem to anticipate future discoveries.\nThe Antipodes are hinted at. And the Jerusalem Gemara says that Alexander\nthe Great was represented as carrying a ball in his hand because he\nbelieved the figure of the earth to be a sphere. Astronomy is fully\ndiscussed. The planets are \u201cmoving stars.\u201d Mercury is \u201cthe star\u201d; Venus,\n\u201csplendor\u201d; Mars, \u201credness\u201d; Jupiter, \u201crightness\u201d; Saturn, \u201cthe Sabbath\nstar.\u201d The signs of the Zodiac have the same names as are now used. The\nGalaxy is \u201cthe river of light.\u201d Comets are \u201cburning arrows.\u201d And it is\nsaid that when a comet passes through Orion it will destroy the world. A\ncertain Ishmaelite merchant is related to have invited Rabba to come and\nsee where the heavens and the earth touched. Rabba took his bread basket\nand placed it on the window while he prayed. He afterward looked for it,\nbut it was gone. He asked the Ishmaelite, \u201cAre there thieves here?\u201d \u201cNo,\u201d\nhe replied, \u201cbut your basket has gone up in the revolving of the\nfirmament. It will return if you wait till morning when the revolving of\nthe firmament returns where it was before.\u201d\n\nAstrology is treated as a science which governs the life of man. The stars\nmake men wise. The stars make them rich. \u201cA man born on the first day of\nthe week will excel in only one quality. He that is born on the second day\nwill be an angry man, because on that day the waters were divided. He that\nis born on the third day of the week will be rich and licentious, because\non it the herbs were created. He that is born on the fourth day will be\nwise and of good memory, because on that day the lights were hung up. He\nthat is born on the fifth day will be charitable, because on that day the\nfishes and fowls were created. He that is born on the Sabbath, on the\nSabbath he also shall die, because on his account they profaned the great\nSabbath day.\u201d Rabba bar Shila says, \u201cHe shall be eminently holy.\u201d Rabbi\nChanina says, \u201cThe influence of the stars makes wise, the influence of the\nstars makes rich, and Israel is under the influence of the stars.\u201d Rabbi\nJochanan says, \u201cIsrael is not under the influence of the stars. Whence is\nit proved? \u2018Thus saith the Lord, Learn not the way of the heathen, and be\nnot dismayed at the signs of heaven, for the heathen are dismayed at them\u2019\n(Jer. x. 2). The heathen, but not Israel.\u201d \u201cAn eclipse of the sun is an\nevil sign to the nations of the world; an eclipse of the moon is an evil\nsign to Israel, for Israel reckons by the moon, the nations of the world\nby the sun.\u201d It is also said that Saturn and Mars are the baleful stars,\nand whosoever begins a work, or walks in the way, when either of these two\nis in the ascendant, will come to sorrow. Astrology naturally leads to\namulets and charms. Amulets are divided into two classes, approved and\ndisapproved. An approved amulet is \u201cone that has cured three persons, or\nhas been made by a man who has cured three persons with other amulets.\u201d\n\nCharms are abundantly provided against accidents. \u201cFor bleeding of the\nnose let a man be brought to a priest named Levi, and let the name Levi be\nwritten backward. If there be not a priest, get a layman, who is to write\nbackward \u2018Ana pipi Shila bar Sumki,\u2019 or \u2018Taam dli bemi ceseph, taam dli\nbemi pagam\u2019; or let him take a root of grass, and the cord of an old bed,\nand paper, and saffron, and the red part of the inside of a palm tree, and\nlet him burn them together, and let him take some wool, and twist two\nthreads, and dip them in vinegar, and roll them in ashes, and put them\ninto his nose; or let him look out for a stream of water which flows from\neast to west, and let him go and stand with one leg on each side of it,\nand let him take with his right hand some mud from under his left foot,\nand with his left hand from under his right foot, and let him twist two\nthreads of wool, and dip them in the mud, and put them into his nose.\u201d If\na man be bitten by a mad dog he must die, unless some remedy be found for\nhim. \u201cAbai says he must take the skin of a male adder, and write upon it,\n\u2018I, M, the son of the woman N, upon the skin of a male adder, write\nagainst thee, Kanti Kanti Klirus, but some say, Kandi Kandi Klurus, Lord\nof Hosts. Amen. Selah.\u2019 Let him also cast off his clothes, and bury them\nin a graveyard for twelve months of a year; then let him take them up, and\nburn them in a furnace, and let him strew the ashes at the parting of the\nroads. And during these twelve months let him only drink out of a brass\ntube, lest he see the phantom form of the demon, and he be endangered.\nThis was done by Abba, the son of Martha\u2014he is Abba, the son of Manjumi.\nHis mother made him a tube of gold.\u201d\n\nMagic naturally follows from such teaching. Abba Benjamin says, \u201cIf leave\nhad been given to see the hurtful demons, no creature could stand before\nthem.\u201d Abbai says, \u201cThey are more than we are, and stand against us, like\nthe trench round a garden bed.\u201d Rav Huni says, \u201cEveryone has a thousand on\nhis left hand, and ten thousand on his right hand.\u201d Rabba says, \u201cThe want\nof room at the sermon is from them, the wearing out of the Rabbis\u2019 clothes\nis from their rubbing against them, bruised legs are from them.\u201d\n\u201cWhosoever wishes to know their existence, let him take ashes passed\nthrough a sieve, and strew them in his bed, and in the morning he will see\nthe marks of a cock\u2019s claws. Whosoever wishes to see them, let him take\nthe inner covering of a black cat, the kitten of a first-born black cat,\nwhich is also the kitten of a first-born, and let him burn it in the fire,\nand powder it, and fill his eyes with it, and he will see them. And let\nhim pour the powder into an iron tube, and seal it with an iron signet,\nlest they steal any of it, and let him seal the mouth of it, lest any harm\nensue. Rav Bibi bar Abbai did thus, and he was harmed, but the Rabbis\nprayed for mercy, and he was healed.\u201d Arts of sorcery are attributed to\nthe Rabbis. They are represented as having the power to create both men\nand melons. One of them is said to have changed a woman into an ass, and\nridden the ass to market, when another sorcerer changed the ass again into\na woman.\n\nThis sorcery is traced to Abraham, who is said (Gen. xxv. 6) to have given\nhis sons gifts. These gifts are stated to have been the arts of sorcery.\nLegends abound everywhere throughout the Talmud. Rabbi Judah said, Rav\nsaid, \u201cEverything that God created in the world, He created male and\nfemale. And thus he did with leviathan, the piercing serpent, and\nleviathan the crooked serpent. He created them male and female; but if\nthey had been joined together they would have desolated the whole world.\nWhat then did the Holy One do? He enervated the male leviathan, and slew\nthe female, and salted her for the righteous in the time to come, for it\nis said, \u2018And He shall slay the dragon that is in the sea\u2019 (Isa. xxvii.\n1). Likewise, with regard to behemoth upon a thousand mountains, He\ncreated them male and female; but if they had been joined together they\nwould have desolated the whole world. What then did the Holy One do? He\nenervated the male behemoth, and made the female barren, and preserved her\nfor the righteous in the time to come. That period is to be a season of\ngreat feasting. The liquor to be drunk will be apple-wine of more than\nseventy years old. The cup of David alone will hold one hundred and\ntwenty-one logs. It is related that a Rabbi once saw in a desert a flock\nof geese so fat that their feathers fell off, and the rivers flowed in\nfat. He said to them, \u2018Shall we have part of you in the world to come?\u2019\nOne of them lifted up a wing and another a leg, to signify the parts we\nshall have. We should otherwise have had all parts of these geese, but\nthat their sufferings are owing to us. It is our iniquities that have\ndelayed the coming of the Messiah, and these geese suffer greatly by\nreason of their excessive fat, which daily increases, and will increase\ntill the Messiah comes.\u201d\n\nRabba bar Chama says that he once saw \u201ca bird so tall, that its head\nreached to the sky and its legs to the bottom of the ocean.\u201d The water in\nwhich it stood was so deep that a carpenter\u2019s axe which had fallen in\nseven years before had not then reached the bottom. He also saw \u201ca frog as\nlarge as a village containing sixty houses.\u201d This frog was swallowed up by\na serpent, and this serpent in turn by a crow; this crow flew, and perched\nupon a cedar, and this cedar was as broad as sixteen wagons abreast. There\nis also an account of a fish which was killed by a worm. This fish, when\ndriven ashore, destroyed sixty cities, and sixty cities ate of it, and\nsixty cities salted it, and with its bones the ruined cities were rebuilt.\nStories are also told of fishes with eyes like the moon, and of horned\nfishes three hundred miles in length. These stories are intended to\nconfirm the text, \u201cThey that go down to the sea in ships, that do business\nin great waters; these see the works of the Lord and his wonders in the\ndeep\u201d (Ps. cvii. 23, 24). To illustrate the statement of Amos (iii. 8), a\nstory is told of a lion which one of the C\u00e6sars wished to see. At 400\nmiles distance he roared, and the walls of Rome fell. At 300 miles he\nagain roared, and all the people fell on their backs, and their teeth fell\nout, and C\u00e6sar fell off his throne. C\u00e6sar then prayed for his removal to a\nsafer distance.\n\nThe Talmud informs us that \u201ca young unicorn, one day old, is as large as\nMount Tabor.\u201d Consequently Noah had great difficulty in saving an old one\nalive. He could not get it into the ark, so he bound it by its horn to the\nside of the ark. At the same time Og, King of Bashan (being one of the\nantediluvians), was saved by riding on its back. We are further informed\nthat he was one of the giants who came from the intermarriage of angels\nwith the daughters of men. His footsteps were forty miles long, and one of\nhis teeth served to make a couch for Abraham. When the Israelites came\nagainst him under the command of Moses, he inquired the size of their\ncamp, and hearing that it was three miles in extent he tore up a mountain\nof that size, to hurl it upon them. Grasshoppers were, however, sent to\nbore holes in it, so that it fell over his head on to his neck. His teeth\nalso grew and were entangled in the rocks, as the Psalmist says, \u201cThou\nhast broken the teeth of the ungodly\u201d (Ps. iii. 7). He is also said to be\nidentical with Eliezer the servant of Abraham, and to have been, like\nEnoch, translated to Paradise. This account, however, differs widely from\nthe statements of the Jerusalem Targum on the Book of Numbers (xxi. 34).\n\nThe Talmud affirms that Adam was made from dust of all parts of the earth;\nand that he was created with two faces, as it is written, \u201cThou hast beset\nme behind and before\u201d (Ps. cxxxix. 5). The Rabbis further state that he\nwas formed in two parts, one male and one female. His height before his\nfall reached to the firmament, but after his fall God put his hand upon\nhim, and compressed him small. In the tenth hour after he was made, he\nsinned; and in the twelfth he was driven out of Paradise. Abraham is said\nto have put Sarah into a box when he brought her into Egypt, that none\nshould see her beauty. At the custom-house toll was demanded. Abraham said\nhe was ready to pay. The custom-house officers said, \u201cThou bringest\nclothes.\u201d He said, \u201cI will pay for clothes.\u201d They said, \u201cThou bringest\ngold.\u201d He said, \u201cI will pay for gold.\u201d They said, \u201cThou bringest silk.\u201d He\nsaid, \u201cI will pay for silk.\u201d They said, \u201cThou bringest pearls.\u201d He said,\n\u201cI will pay for pearls.\u201d They said, \u201cThou must open the box,\u201d whereupon\nher splendor shone over the whole land of Egypt.\n\nAbraham, it is also said, had a precious stone hung around his throat, on\nwhich when the sick looked they were healed. Some of the laws of Sodom are\nalso recorded: \u201cWhosoever cut off the ears of another\u2019s ass received the\nass till his ears grew again.\u201d \u201cWhosoever wounded another, the man wounded\nwas obliged to pay him for letting his blood.\u201d When the judges of Sodom\nattempted to fine Eliezer, the servant of Abraham, because another man had\nwounded him, he took up a stone and flung it at the judge. He then bid the\njudge to pay the fine, which was now due to him for letting his blood, to\nthe man who had first wounded him. There was a public bed in Sodom, and\nevery stranger was obliged to lie in it. If his legs were too long for it,\nthey were cut off; and if too short, they were racked out to the proper\nlength. When a traveller came, each citizen, to show his hospitality, was\nobliged to give him a coin with his name written upon it. The traveller\nwas then deprived of bread; and when he had died of starvation, the\ncitizens came, and each one took back his own money. The Sodomites thus\nkept up their character for liberality.\n\nAt the giving of the Law the Israelites stood at the lower part of the\nmount (Exod. xix. 17). Rabbi Avidmi says, \u201cthese words teach us that the\nHoly One, blessed be He, turned the mountain over them like a tub, and\nsaid to them, \u2018If ye will receive the Law, well; but if not, there shall\nbe your grave.\u2019 \u201d Rabbi Joshua says, \u201cAs each commandment proceeded from\nthe mouth of the Holy One, Israel retreated twelve miles, and the\nministering angels led them back, as it is said, \u2018The angels of the host\ndid flee apace\u2019(6) (Ps. lxviii. 13). Do not read \u2018they fled\u2019 but \u2018they\nled.\u2019 \u201d Rabbi Eliezer, the Modite, says, that Jethro \u201cheard the giving of\nthe Law; for when the Law was given to Israel His voice went from one end\nof the world to the other, and all the nations of the world were seized\nwith trembling in their temples, and they repeated a hymn, as it is said,\n\u2018In His temple doth everyone speak of His glory\u2019 \u201d (Ps. xxix. 9). The\nquestion is asked, \u201cWhy are the Gentiles defiled?\u201d \u201cBecause they did not\nstand on Mount Sinai, for in the hour the serpent came to Eve he\ncommunicated defilement, which was removed from Israel when they stood on\nMount Sinai.\u201d Rav Acha, the son of Rabbi, said to Rav Ashai, \u201cHow then is\nit with proselytes?\u201d He answered, \u201cAlthough they went not there, their\nlucky star was there, as it is written, \u2018With _him_ that standeth here\nwith us this day before the Lord our God, and also with _him_ that _is_\nnot here with us this day\u2019 \u201d (Deut. xxix. 15).\n\nIn the hour that Moses ascended up on high the ministering angels said\nbefore God, \u201cO Lord of the world, what business has he that is born of\nwoman amongst us?\u201d He answered, \u201cHe is come to receive the Law.\u201d They\nreplied, \u201cThis desirable treasure, which has been treasured up from the\nsix days of creation, six hundred and seventy-four generations before the\nworld was created, dost Thou now wish to give it to flesh and blood? what\nis man that Thou art mindful of him? and the son of man that Thou visitest\nhim? O Lord, our Lord, how excellent is Thy name in all the earth, Who\nhast set Thy glory above the heavens.\u201d The Holy One said to Moses, \u201cReturn\nthem an answer.\u201d He said, \u201cO Lord of the world, I fear, lest they burn me\nwith the breath of their mouth.\u201d God said, \u201cLay hold on the throne of my\nglory, and return them an answer; for it is said, \u2018He that holdeth the\nface of His throne, He spreadeth His cloud over him\u2019 \u201d (Job xxvi. 9).\nRabbi Nahum says, \u201cThis means that the Almighty spread some of the glory\nof the Shechinah and His cloud over him.\u201d He then said, \u201cLord of the\nworld, what is written in the Law that Thou art about to give me?\u201d \u201cI am\nthe Lord thy God, that brought thee out of Egypt.\u201d He then said, \u201cDid ye\n(angels) ever go down into Egypt and serve Pharaoh? why then should ye\nhave the Law?\u201d Again, \u201cWhat is written therein?\u201d \u201cThou shalt have none\nother God.\u201d He then asked them, \u201cDo ye then dwell among the uncircumcised,\nthat ye should commit idolatry?\u201d Again, \u201cWhat is written?\u201d \u201cRemember the\nSabbath day to sanctify it.\u201d \u201cDo ye then do any work so as to need rest?\u201d\nAgain, \u201cWhat is written?\u201d \u201cThou shalt not take the name of the Lord in\nvain.\u201d \u201cHave ye then any work that would lead to this sin?\u201d Again, \u201cWhat\nis written?\u201d \u201cHonor thy father and mother.\u201d \u201cHave ye then got any father\nor mother?\u201d Again, \u201cWhat is written?\u201d \u201cThou shalt do no murder.\u201d \u201cThou\nshalt not commit adultery.\u201d \u201cThou shalt not steal.\u201d \u201cHave ye then envy or\nthe principle of evil amongst you?\u201d Immediately they praised the Holy One,\n\u201cBlessed be He.\u201d\n\nWonderful stories are told of the manna. The manna is said to have fallen\nfrom heaven, accompanied by showers of pearls and precious stones. It\ntasted to everyone according to his desire. If one wished for fat fowl, so\nit tasted. If another other wished for honey, so it tasted, as it is\nwritten, \u201cThou hast lacked nothing\u201d (Deut. xi. 7). The Targum of Jonathan\ngoes on to inform us, \u201cAt the fourth hour, when the sun had waxed hot upon\nit, it melted and became streams of water, which flowed away into the\ngreat sea, and wild animals that were clean, and cattle, came to drink of\nit, and the children of Israel hunted and ate them\u201d (Exod. xvi. 21). It is\nfurther related that the Queen of Sheba (whom the Rabbis labor to prove to\nhave been the King of Sheba) wished to test the knowledge of Solomon who\nhad written on botany \u201cfrom the cedar to the hyssop.\u201d She once stood at a\ndistance from him with two exquisite wreaths of flowers\u2014one artificial,\none natural. They were so much alike that the King looked perplexed, and\nthe courtiers looked melancholy. Observing a swarm of bees on the window,\nhe commanded it to be opened. All the bees lighted on the natural and not\none on the artificial wreath. Solomon is also said to have sent Benaiah,\nthe son of Jehoiada, to bind Aschmedai, the king of the devils. After\ndeceiving the devil with wine he made him reveal the secret of the\nSchamir, or little worm, which can cleave the hardest stone. And by the\naid of this worm Solomon built the Temple. The devil afterward asked\nSolomon for his signet ring, and when he had given it to him the devil\nstretched one wing up to the firmament and the other to the earth, and\njerked Solomon four hundred miles away. Then assuming the aspect of\nSolomon, he seated himself on his throne. After Solomon had again obtained\nit, he wrote, \u201cWhat profit hath a man of all his labor which he taketh\nunder the sun?\u201d (Eccles. i. 3).\n\nA story is told of Nebuzaradan, that he saw the blood of Zecharias\nbubbling in the court of the priests. When he asked what it meant, he was\ninformed that it was the blood of bullocks and lambs. When he had ordered\nbullocks and lambs to be slain, the blood of Zecharias still bubbled and\nreeked above theirs. The priests then confessed that it was the blood of a\npriest and prophet and judge, whom they had slain. He then commanded\neighty thousand priests to be put to death. The blood, however, still\ncontinued to bubble. God then said, \u201cIs this man, who is but flesh and\nblood, filled with pity toward my children, and shall not I be much more?\u201d\nSo he gave a sign to the blood, and it was swallowed up in the place. Of\nthe eighty thousand priests slain none was left but Joshua the son of\nJozedek, of whom it is written, \u201cIs not this a brand plucked out of the\nfire?\u201d (Zech. iii. 2). Of Titus it is said that he was unclean in the\nTemple, and with a blow of his sword rent the veil, which flowed with\nblood. To punish him a gnat was sent into his brain, which grew as large\nas a dove. When his skull was opened, the gnat was found to have a mouth\nof copper, and claws of iron.\n\nThe Talmud teaches that evil spirits, devils, and goblins are the\noffspring of Adam. They are said to fly about in all directions. They know\nfrom eavesdropping what is to come in the future. Like men, they eat,\ndrink, and multiply. They are represented as playing men awkward tricks.\nOne is stated to have broken a vessel of wine, and to have spilled it on\nthe ground. The Rabbis, however, afterward compelled him to pay for it.\nPeople are forbidden to ride oxen fresh from the stall, as Satan dances\nbetween their horns. Men are forbidden to salute their companions by\nnight, lest they may turn out to be devils. It is also commanded to shake\nout, before drinking, some water from the vessel, to get rid of what is\nsipped by the evil spirits. It is, however, permitted to consult Satan on\nweek-days. He is considered identical with the Angel of Death. But he is\ndescribed as having no power over those engaged in reading the law. Many\nof his devices are related in the Talmud, whereby he made learned men\nleave off reading, and then he snatched away their souls. A story is told\nof the attempt of Rabbi Joshua, the son of Levi, and Satan to deceive each\nother about the Rabbi\u2019s place in paradise. Finally, however, Satan managed\nto take away his life, whereupon the voice of Elijah is heard shouting in\nheaven, \u201cMake room for the son of Levi,\u201d\u2014\u201cMake room for the son of Levi.\u201d\nThe Angel of Death is represented as standing at the head of the dying\nman. He has a drawn sword in his hand, on which is a drop of gall. When\nthe dying man sees it, he shudders and opens his mouth. The Angel of Death\nthen lets it fall into his mouth. The sick man dies, corrupts, and becomes\npale. Three days the soul flies about the body, thinking to return to it,\nbut after it sees the appearance of the face changed, it leaves it and\ngoes away.\n\nRabbi Isaac moreover asserts, that a worm in a dead body is as painful as\na needle in a living one. The Talmud still further states that there are\nthree voices continually heard\u2014the voice of the sun as he rolls in his\norbit\u2014the voice of the multitudes of Rome\u2014and the voice of the soul as it\nleaves the body. The Rabbis, however, prayed for mercy on the soul, and\nthis voice has ceased. Instances are also given of men overhearing the\nconversations of the dead, and receiving profit from them. A man is said\nto have heard one girl tell another in the grave, that those who sowed\ntheir crops at a particular time would find their harvests fail. So he\ntook care to sow at another time, and he had an abundant yield. It is also\nsaid that every Friday evening a second soul enters into the bodies of\nmen, and that it remains to the end of the Sabbath, when it departs. The\nevidence of this second soul is shown by an increased appetite for eating\nand drinking.\n\nGood angels are stated to be daily created out of the stream of glory\nwhich flows from the throne of God, and they sing a new song, and vanish;\nas it is said, \u201cThey are new every morning: great is thy faithfulness\u201d\n(Lam. iii. 23). The Rabbis also say that angels are created out of every\nword which proceeds from the mouth of God; as it is said, \u201cBy the word of\nthe LORD were the heavens made; and all the host of them by the breath of\nHis mouth\u201d (Ps. xxxiii. 6). The following story is also told: In the hour\nwhen Nimrod, the impious, cast Abraham into the midst of the fiery\nfurnace, Gabriel said before the blessed God, \u201cLord of the world, I will\ngo down and cool the flame, and deliver the righteous One from the furnace\nof fire.\u201d The blessed God said to him, \u201cI am the ONE in this world, and he\nis the one in his world. It becomes the ONE to deliver the one.\u201d But as\nthe blessed God deprives no one of his reward, He said, \u201cThou shalt be\ndeemed worthy to deliver three of his posterity.\u201d Rabbi Simon, the\nShilonite, taught, \u201cIn the hour that Nebuchadnezzar, the impious, cast\nHananiah, Mishael, and Azariah into the midst of the fiery furnace,\nJorkemo, the prince of hail, stood up before the blessed God, and said, \u2018I\nwill go down and cool the flame, and deliver the righteous ones from the\nfurnace of fire.\u2019 To him said Gabriel, \u2018The power of the blessed One is\nnot so, since thou art the prince of hail, and everyone knows that waters\nquench fire; but I, the prince of fire, will go down and cool inwardly,\nand heat outwardly, and I will make a wonder within a wonder.\u2019 \u201d To him\nsaid the blessed God, \u201cGo down.\u201d In the same hour Gabriel began and said,\n\u201cAnd the truth of the Lord _endureth_ for ever\u201d (Ps. cxvii. 2).\n\nIsraelites are forbidden to pray in the Syriac language, as the angels do\nnot understand it, and consequently cannot carry their petitions to God.\nGabriel, however, is acquainted with it, as he taught Joseph the seventy\nlanguages. The chief of all the angels is said to be the Metatron, who\nonce received fiery blows from another angel called Ampiel. With regard to\nheaven, the Rabbis teach that Egypt is four hundred miles long and broad,\nthe Morians\u2019 land is sixty times larger than Egypt, and the world is sixty\ntimes larger than the Morians\u2019 land; heaven is sixty times larger than the\nworld, and hell is sixty times larger than heaven. It follows that the\n\u201cwhole world is but a pot-lid to hell.\u201d Yet some say that hell is\nimmeasurable, and some say heaven is immeasurable. It was a pearl amongst\nthe sayings of a Rabbi. \u201cHeaven is not like this world, for in it there is\nneither eating, nor drinking, nor marriage, nor increasing, nor\ntrafficking, nor hate, nor envy, nor heart-burnings; but the just shall\nsit with their crowns on their heads, and enjoy the splendors of the\nShechinah.\u201d\n\nHell is said to have three doors,\u2014one in the wilderness, one in the sea,\nand one in Jerusalem. In the wilderness, as it is written, \u201cThey, and all\nthat appertained to them, went down alive into the pit\u201d (Num. xvi. 33). In\nthe sea, as it is written, \u201cOut of the belly of hell cried I, and thou\nheardest my voice\u201d (Jonah ii. 3). In Jerusalem, as it is written, \u201cSaith\nthe Lord whose fire is in Zion, and His furnace in Jerusalem\u201d (Is. xxxi.\n9). The school of Rabbi Ishmael teaches that the \u201cfire in Zion\u201d is hell\nand \u201cHis furnace in Jerusalem\u201d is the gate of hell. It is also taught that\nthe fire of hell has no power over the sinners in Israel, and that the\nfire of hell has no power over the disciples of the wise. It is again,\nhowever, stated that the Israelites who sin with their bodies, and the\nGentiles who sin with their bodies, go to hell, and are punished there\ntwelve months. After their body is wasted, and their soul is burned, the\nwind scatters them beneath the soles of the righteous, as it is said, \u201cAnd\nye shall tread down the wicked: for they shall be ashes under the soles of\nyour feet\u201d (Mal. iv. 3). Heretics\u2014deniers of the resurrection\u2014Epicureans,\nand other sinners, shall be perpetually tormented \u201cwhere their worm dieth\nnot and their fire is not quenched.\u201d\n\nThe doctrine of the resurrection is clearly taught in the Talmud. As for\nthe last judgment, the following story is told: \u201cSaid Antoninus to Rabbi,\nThe body and soul can free themselves from judgment. How? The body can\nsay, The soul sinned from the time it separated from me, while I lay as a\nstone in the grave. And the soul can say, The body sinned from the time it\nseparated from me, while I flew in the air as a bird.\u201d He replied, \u201cI will\ngive you an example to which it is like. It is like a king of flesh and\nblood, who has a beautiful garden, and in which are pleasant fruits, and\nhe placed two watchmen therein, of whom one was lame and the other was\nblind. Said the lame to the blind, \u2018I see pleasant fruits in the garden;\ncome, and let me sit upon thee, and let us go and eat.\u2019 \u201d The lame sat\nupon the blind, and they went and ate. After some days the lord of the\ngarden came, and said, \u201cWhere are my pleasant fruits?\u201d The lame said, \u201cI\nhave no legs to go to them.\u201d The blind said, \u201cI have no eyes to see them.\u201d\nWhat did he do? He set the lame upon the blind, and judged them as one. So\nthe blessed God will return the soul into the body, and judge them as one,\nas it is said, \u201cHe shall call to the heavens from above and to the earth,\nthat he may judge his people\u201d (Ps. iv. 4). He shall call to the heavens\nfrom above, that is the soul; and to the earth that he may judge his\npeople, that is, the body. After the resurrection men will live without\nwork or weariness of body, their houses shall be of precious stones, and\ntheir beds of silk, and the rivers shall run with wine and perfumed oil.\n\nThe Talmud often contradicts Holy Scripture. It says that they are in\nerror who believe the Bible account of the sons of Reuben, of the sons of\nEli, and of the sons of Samuel. It allows usury, and the passing of\nchildren through the fire to Moloch. It permits deceit, and supports it\nwith the text, \u201cWith the pure thou wilt show thyself pure, and with the\nfroward thou wilt show thyself unsavory\u201d (2 Sam. xxii. 27). The Rabbis\nteach hatred of Christians and Gentiles. Instead of saying, \u201cIn the\npresence of the king,\u201d they are taught to say, \u201cIn the presence of the\ndog.\u201d A Jew who bears witness against another Jew before a Gentile is\npublicly cursed. A Jew is also released from any oath he may swear to a\nGentile. It is only permitted a Jewish physician to heal Gentiles for the\nsake of the fee, or for the practice of medicine, but it is not allowed to\nsave their lives in seasons of danger. Their marriage is no marriage; and\ntheir butchers\u2019 meat is only carrion. It is wrong to invite them into a\nJewish house; and it is not needful to restore what they have lost. When\nthe ox of a Jew gores the ox of a Gentile, the Jew is free; but if the ox\nof a Gentile gores the ox of a Jew, the Gentile must pay the full cost. A\nstory is told of a Rabbi who sold a number of palm-trees to a Gentile, and\nafterward ordered his servant to cut off some pieces from them. \u201cFor,\u201d he\nsaid, \u201cthe Gentile knows their number, but he does not know whether they\nbe thick or thin.\u201d\n\nThe precepts binding on the sons of Noah are stated to be seven: to do\njustice; to bless the name of God; to avoid idolatry; to flee from\nfornication and adultery; to abstain from blood-shedding; not to rob; and\nnot to eat a member of a living animal. An account is given of the river\nSambation, which flows with stones all the six days of the week, but rests\non the Sabbath day. Examples are also furnished of gluttony and\ndrunkenness. The paunches of some Rabbis grew so big, that, when put\ntogether, a pair of oxen might go between them. A story is also related of\none Rabbi killing another in a drunken fit, and then working a miracle\nwhich restored him to life. In the following year he again invited the\nRabbi to drink with him, but he declined, on the ground that \u201cmiracles are\nnot wrought every day.\u201d Instances are also given of the anguish of Rabbis\nin the prospect of death. They express themselves as being without hope of\nsalvation, and as having the fear of hell before them.\n\nProverbs everywhere abound in the Talmud, and they are generally replete\nwith shrewd observation. \u201cThe world subsists through the breath of school\nchildren. Whosoever transgresses the words of the Scribes is guilty of\ndeath. Whosoever teaches a statute before his teachers ought to be bitten\nby a serpent. There is no likeness between him who has bread in his basket\nand him who has none. Rather be the head of foxes than the tail of lions.\u201d\nThis, however, again appears as \u201cRather be the tail of lions than the head\nof foxes.\u201d \u201cThe righteous in the city is its splendor, its profit, its\nglory: when he is departed, there is also departed the splendor, the\nprofit, and the glory.\u201d \u201cLicentiousness in a house is as a worm in a\npumpkin.\u201d This reappears as \u201cViolence in a house is as a worm in a\npumpkin.\u201d \u201cThy friend has an acquaintance, and the acquaintance of thy\nfriend has also an acquaintance; be discreet.\u201d The unworthy child of a\ngood father is called \u201cvinegar, the son of wine.\u201d \u201cIf the opportunity\nfails the thief, he deems himself honest. The cock and owl await together\nthe morning dawn. Says the cock to the owl, \u2018Light profits me, but how\ndoes it profit thee?\u2019 Youth is a crown of roses, old age a crown of\nthorns. Many preach well, but do not practise well. It is the punishment\nof liars, that men don\u2019t listen to them when they speak truth. Every man\nwho is proud is an idolater. To slander is to murder. Whosoever humbles\nhimself, God exalts him; whosoever exalts himself, God humbles him. Men\nsee every leprosy except their own. He who daily looks after his property\nfinds a coin. The post does not honor the man; but the man the post. Every\nman is not so lucky as to have two tables. Not what thou sayest about\nthyself, but what thy companions say. The whole and broken tables of the\nLaw lie in the ark. The salt of money is almsgiving. He who walks four\ncubits in the land of Israel is sure of being a child of the world to\ncome. The plague lasted seven years, and no man died before his time. Let\nthe drunkard only go, he will fall of himself. Be rather the one cursed\nthan the one cursing. The world is like an inn, but the world to come is\nthe real home. The child loves its mother more than its father: it fears\nits father more than its mother. Repent one day before thy death. If your\nGod is a friend of the poor, why does He not support them? A wise man\nanswered, \u2018Their case is left in our hands, that we may thereby acquire\nmerits and forgiveness of sin.\u2019 The house that does not open to the poor\nshall open to the physician. He who visits the sick takes away\none-sixtieth part of their pain. Descend a step in choosing a wife; mount\na step in choosing a friend. An old woman in a house is a treasure.\nWhosoever does not persecute them that persecute him, whosoever takes an\noffence in silence, whosoever does good from love, whosoever is cheerful\nunder his sufferings, they are friends of God, and of them says the\nScripture, \u2018they shall shine forth as the sun at noonday.\u2019 \u201d R. Phineas,\nson of Jair, said, \u201cIndustry brings purity\u2014purity, cleanness\u2014cleanness,\nholiness\u2014holiness, humbleness\u2014humbleness, fear of sin\u2014and fear of sin,\npartaking of the Holy Ghost.\u201d\n\nIdeas of God are gathered from the occupations which the authors of the\nTalmud assign to him. \u201cThe day contains twelve hours. The first three\nhours the Holy One, blessed be He, sits and studies the Law. The second\nthree hours He sits and judges the whole world. When He sees that the\nworld deserves destruction, He stands up from the throne of judgment, and\nsits on the throne of mercy. The third three hours He sits and feeds all\nthe world, from the horns of the unicorns to the eggs of the vermin. In\nthe fourth three hours He sits and plays with leviathan, for it is said,\n\u2018The leviathan, whom thou hast formed to play therein\u2019 \u201d (Ps. civ. 26).\nRabbi Eliezer says, \u201cThe night has three watches, and at every watch the\nHoly One, blessed be He, sits and roars like a lion; for it is said, \u2018The\nLord shall roar from on high and utter His voice from His holy habitation;\nHe shall mightily roar upon His habitation\u2019 \u201d (Jer. xxv. 30). Rabbi Isaac,\nthe son of Samuel, says in the name of Rav, \u201cThe night has three watches,\nand at every watch the Holy One, blessed be He, sits and roars like a\nlion, and says, \u2018Woe is me, that I have laid desolate my house, and burned\nmy sanctuary, and sent my children into captivity among the nations of the\nworld!\u2019 \u201d He is described as praying, and wearing phylacteries, and as\nhaving a special place for weeping. \u201cBefore the destruction of the Temple\nthe Holy One played with leviathan, but since the destruction of the\nTemple, He plays with it no more. In the hour that the Holy One remembers\nHis children who are dwelling with suffering among the nations, He lets\ntwo tears fall into the Great Ocean, the noise of which is heard from one\nend of the world to the other, and this is an earthquake.\u201d It is further\nsaid that He \u201cbraided the hair of Eve,\u201d and \u201cshaved the head of\nSennacherib.\u201d He is represented as keeping school, and teaching the sages.\nTo this school the devils come, especially Aschmedai, the king of the\ndevils. In the discussions that take place, God is said to be sometimes\novercome by the wiser Rabbis.\n\nThe question of the Messiah is often brought forward. \u201cThe tradition of\nthe school of Elijah is, that the world is to stand six thousand years,\ntwo thousand years confusion, two thousand years the Law, and two thousand\nyears the days of the Messiah.\u201d It is further said that the time for the\ncoming of the Messiah is expired. \u201cRav says the appointed times are long\nsince past.\u201d The Jerusalem Talmud relates that \u201cit happened once to a Jew,\nwho was standing ploughing, that his ox lowed before him. An Arab was\npassing, and heard its voice. He said \u2018O Jew! O Jew! unyoke thine ox, and\nloose thy ploughshare, for the Temple is desolate.\u2019 It lowed a second\ntime, and he said, \u2018O Jew! O Jew! yoke thine ox and bind thy ploughshare,\nfor King Messiah is born.\u2019 The Jew said, \u2018What is His name?\u2019 He answered\n\u2018Menachem.\u2019 He asked again, \u2018What is His father\u2019s name?\u2019 He said,\n\u2018Hezekiah.\u2019 He asked, \u2018From whence is He?\u2019 He replied, \u2018From the royal\npalace of Bethlehem Judah.\u2019 The Jew then went and saw him; but when he\nwent again, the mother told him \u2018that the winds had borne the child\naway.\u2019 \u201d The Babylon Talmud further states that \u201cRabbi Joshua, the son of\nLevi, found Elijah standing at the door of the cave of Rabbi Simeon ben\nYochai, and said to him, \u2018Shall I reach the world to come?\u2019 He answered,\n\u2018If the Lord will.\u2019 Rabbi Joshua, the son of Levi, said, \u2018I see two, but I\nhear the voice of three.\u2019 He also asked, \u2018When will Messiah come?\u2019 Elijah\nanswered, \u2018Go and ask Himself.\u2019 Rabbi Joshua then said, \u2018Where does he\nsit?\u2019 \u2018At the gate of Rome.\u2019 \u2018And how is he known?\u2019 \u2018He is sitting among\nthe poor and sick, and they open their wounds, and bind them up again all\nat once: but he opens only one, and then he opens another, for he thinks,\nPerhaps I may be wanted, and then I must not be delayed.\u2019 Rabbi Joshua\nwent to him, and said, \u2018Peace be upon thee, my Master, and my Lord.\u2019 He\nanswered, \u2018Peace be upon thee, son of Levi.\u2019 The Rabbi then asked him,\n\u2018When will my Lord come?\u2019 He answered, \u2018To-day\u2019 \u201d (Ps. xcv. 7). It is said\nthat \u201cthe bones of those who reckon the appointed time of the Messiah must\nburst asunder.\u201d Again, however, it is said that \u201cElias told Rabbi Judah,\nthe brother of the pious Rabbi Salah, that the world would not stand less\nthan eighty-five years of Jubilee, and in the last year of Jubilee the son\nof David will come.\u201d It is further stated that there are first to be the\nwars of the Dragon, and of Gog and Magog; and that God will not renew the\nearth until seven thousand years are completed. The Rabbis also say that\nwhen the Messiah comes to fulfil the prophecy of riding upon an ass (Zech.\nix. 9), the ass shall be one of \u201can hundred colors.\u201d As for the return of\nthe ten tribes to their own land, the Talmud in some places asserts it,\nand in some places denies it. But it is said that in the days of the\nMessiah all the Gentiles shall become proselytes to the Jewish faith. The\nRabbis are divided as to the continuance of the Messiah; some say forty\nyears, some seventy years, some three generations, and some say that He\nwill continue as long as from the creation of the world or the time of\nNoah \u201cup to the present time.\u201d Others say that the kingdom of the Messiah\nwill endure for thousands of years, as \u201cwhen there is a good government it\nis not quickly dissolved.\u201d It is also said that He shall die, and His\nkingdom descend to His son and grandson. In proof of this opinion Isaiah\nxlii. 4 is quoted: \u201cHe shall not fail, nor be discouraged, till He have\nset judgment in the earth.\u201d The lives of men will be prolonged for\ncenturies: \u201cHe will swallow up death in victory\u201d (Is. xxv. 8); and \u201cthe\nchild shall die an hundred years old\u201d (Is. lxv. 20). The Talmud applies\nthe former verse to Israel, the latter verse to the Gentiles. The men of\nthat time will be two hundred ells high. This is said to be proved by the\nword \u201cupright\u201d (Lev. xxvi. 13), \u201cupright\u201d being applied to the supposed\nheight of man before the fall. \u201cMoreover the light of the moon shall be as\nthe light of the sun; and the light of the sun shall be sevenfold, as the\nlight of seven days\u201d (Is. xxx. 26). The land of Israel will produce cakes\nand clothes of the finest wool. The wheat will grow on Lebanon as high as\npalm-trees; and a wind will be sent from God to reduce it to fine flour\nfor the support of those who gather it; as it is said \u201cwith the fat of\nkidneys of wheat\u201d (Deut. xxxii. 14). Each kidney will be as large as \u201cthe\nkidneys of the fattest oxen.\u201d To prove that this is nothing wonderful, an\naccount is given of a rape seed in which a fox once brought forth young.\nThese young ones were weighed, and found to be as heavy as sixty pounds of\nCyprus weight. Lest these statements should be thought a contradiction of\nthe verse \u201c_There_ is no new _thing_ under the sun\u201d (Eccles. i. 9), the\nRabbis say that it is just like the growth of mushrooms, toadstools, and\nthe delicate mosses on the branches of trees. Grapes will also grow most\nluxuriantly; and in every cluster there will be thirty jars of wine.\nJerusalem will be built three miles high; as it is written, \u201cIt shall be\nlifted up\u201d (Zech. xiv. 10). The gates of the city will be made of pearls\nand precious stones, thirty ells high and thirty ells broad. A disciple of\nthe Rabbis once doubted whether precious stones could be found so large;\nand shortly afterward, he saw an angel with similar stones, as he was out\nat sea. On his return to land he related what he had seen to Rabbi\nJochanan. Whereupon the Rabbi said, \u201cThou fool, if thou hadst not seen,\nthou hadst not believed; thou mockest the words of the wise.\u201d He then\n\u201clifted up his eyes upon him, and he was made an heap of bones.\u201d\n\nSaid R. Samuel, the son of Nachman, R. Jochanan said, \u201cThree shall be\ncalled by the name of the Holy One; blessed be He.\u201d And these are the\nRighteous, the Messiah, and Jerusalem. The Righteous, as is said (Is.\nxliii. 7). The Messiah, as it is written (Jer. xxiii. 6): \u201cAnd this is His\nname whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.\u201d Jerusalem,\nas it is written (Ezek. xlviii. 35): \u201cIt was round about eighteen thousand\nmeasures: and the name of the city from that day shall be The LORD is\nTHERE.\u201d\n\nIn the later editions of the Talmud the allusions to Christ and\nChristianity are few and cautious, compared with the earlier or\nunexpurgated copies. The last of these was published at Amsterdam in 1645.\nIn them our Lord and Saviour is \u201cthat one,\u201d \u201csuch an one,\u201d \u201ca fool,\u201d \u201cthe\nleper,\u201d \u201cthe deceiver of Israel,\u201d etc. Efforts are made to prove that He\nis the son of Joseph Pandira before his marriage with Mary. His miracles\nare attributed to sorcery, the secret of which He brought in a slit in His\nflesh out of Egypt. His teacher is said to have been Joshua, the son of\nPerachiah. This Joshua is said to have afterward excommunicated him to the\nblast of 400 rams\u2019 horns, though he must have lived seventy years before\nHis time. Forty days before the death of Jesus a witness was summoned by\npublic proclamation to attest His innocence, but none appeared. He is said\nto have been first stoned, and then hanged on the eve of the Passover. His\ndisciples are called heretics, and opprobrious names. They are accused of\nimmoral practices; and the New Testament is called a sinful book. The\nreferences to these subjects manifest the most bitter aversion and hatred.\n\nThe Rabbis have laid down thirteen rules for the interpretation of the\nTalmud. These rules form their system of logic. They are as follows:\n\n(1.) \u201cLight and heavy,\u201d an argument from the less to the greater. An\nexample is furnished in the case of Miriam (Num. xii. 14). \u201cIf her father\nhad but spit in her face, should she not be ashamed seven days? let her be\nshut out from the camp seven days, and after that let her be received in\nagain.\u201d The argument is here drawn from the conduct of man, the less, to\nthat of God, the greater. The owner of an ox is also fined more for his\nbeast if it gores his neighbor\u2019s beast than if it eats his neighbor\u2019s\ncorn; since the tooth only means sustenance for the stomach, but the horn\nmeans mischief.\n\n(2.) \u201cEquality,\u201d an argument from the similarity or identity of words and\nimpressions. An example is furnished in Deut. xv. 12: \u201cIf thy brother, an\nHebrew man, or an Hebrew woman, be sold unto thee, and serve thee six\nyears, then in the seventh year thou shalt let him free from thee.\u201d In the\n18th verse, when this law is again referred to, the man only is mentioned;\nbut as the woman was mentioned in the former verse, it is concluded that\nthe law applies equally to both.\n\n(3.) \u201cThe building of the father,\u201d an argument from the statements in (a)\none place in the Law to other passages, which are similar. An example is\nfurnished in Exod. xii. 16, where servile work is forbidden during the\nfeast of unleavened bread, and the conclusion is drawn that servile work\nis equally forbidden in all festivals of the same nature. This mode of\nargument is also applied to (b) two places in the Law, where one place\nrefers to the general proposition, and another to particulars arising out\nof it. An example is furnished in Lev. xv. 1, where a man with an issue is\nunclean, but in the 4th verse this uncleanness is limited to his bed and\nhis seat.\n\n(4.) \u201cUniversal and particular.\u201d Where there is a general and a special\nstatement, the special binds the general. An example is furnished in Lev.\ni. 2: \u201cIf any man of you bring an offering unto the Lord, ye shall bring\nyour offering of the cattle, even of the herd and of the flock.\u201d Cattle\n(in the Hebrew Behemah) includes both wild and tame. The special terms\n\u201cherd\u201d and \u201cflock\u201d limit the offering to domesticated animals.\n\n(5.) \u201cParticular and universal,\u201d or argument from the special to the\ngeneral. An example is furnished in Deut. xxii. 1: \u201cThou shalt not see thy\nbrother\u2019s ox or his sheep go astray: thou shalt in any case bring them\nagain unto thy brother.\u201d In the 3d verse, it is further commanded to\nrestore \u201call lost things of thy brother\u2019s.\u201d Hence it is concluded, not\nonly his ox or his sheep, but that everything, which he has lost is to be\nrestored to him.\n\n(6.) \u201cUniversal, particular and universal.\u201d Where there are two universal\nstatements with a particular statement between, the particular limits the\nuniversals. An example is furnished in Deut. xiv. 26, where, speaking of\nthe application of the second tithe, it is said, \u201cThou shalt bestow that\nmoney for whatsoever thy soul lusteth after; for oxen, or for sheep, or\nfor wine, or for strong drink, or for whatsoever thy soul desireth.\u201d The\nspecial limitation, between the two universal permissions, is to\nproductions of the land of Canaan.\n\n(7.) \u201cThe general that requires the special, and the special that requires\nthe general.\u201d An example is furnished in Lev. xvii. 13: \u201cWhatsoever man\n... hunteth and catcheth any beast or fowl that may be eaten, he shall\neven pour out the blood thereof, and cover it with dust.\u201d The word \u201ccover\u201d\nor \u201chide\u201d is again used in Gen. xviii. 17: \u201cShall I hide from Abraham that\nthing which I shall do?\u201d The conclusion is drawn, that cover is restricted\nto the blood being hidden under dust, and not put in any vessel. Again\n(Exod. xiii. 2): \u201cSanctify unto me all the first-born; whatever openeth\nthe womb among the children of Israel, both of man and beast, it is mine.\u201d\nFrom this verse females might be included with males. Reference is made to\nDeut. xv. 19, where it is found \u201cAll the firstling males.\u201d Still it is\nobscure, when there are firstling females, about the males born afterward.\nReference is made to Exod. xxxiv. 19: \u201cAll that openeth the matrix is\nmine.\u201d Here all first-born are allowed. This, however, is too general, and\nit is again restricted by the word males. And as this is too general, it\nis again restricted by \u201call that openeth the matrix.\u201d\n\n(8.) \u201cWhatsoever is taught in general and something special is\nmentioned\u2014it is mentioned to strengthen the general rule.\u201d An example is\nfurnished in Lev. xx. 2, where the worship of Moloch is forbidden, and the\npenalty for the sin is death. The conclusion drawn is, that such mention\nof a special form of idolatry confirms the prohibition of all idolatry.\n\n(9.) \u201cWhen there is a general rule and also an exception\u2014the exception\nlightens and does not aggravate.\u201d An example is furnished in the command\n(Exod. xxi. 12), \u201cHe that smiteth a man so that he die, he shall surely be\nput to death.\u201d The exception is, \u201cWhoso killeth his neighbor ignorantly\u201d\n(Deut. xix. 4, 5), \u201che can flee to one of the cities of refuge.\u201d\n\n(10.) \u201cWhen there is a general rule, and an exception not agreeing with\nthe general rule, the exception both lightens and aggravates.\u201d An example\nis furnished from the plague of leprosy (Lev. xiii. 3) when the hair is\nturned white. The head and beard are excepted (29th verse) lest there be\ngray hairs\u2014this lightens. But if on the head and beard there be \u201cyellow\nthin hair,\u201d it is a dry scall\u2014this aggravates.\n\n(11.) \u201cWhen there is an exception from a general rule to establish a new\nmatter\u2014the new matter cannot be brought under the general rule again,\nunless it be mentioned in the text.\u201d An example is furnished from the\neating of holy things (Lev. xxii. 10-13). The priest, any soul bought with\nhis money, and he that is born in his house, may eat of it. This is the\ngeneral rule. If the priest\u2019s daughter be married to a stranger, she may\nnot eat of them. This is the exception. This exception would have remained\nif she continued married to a stranger, or had a child, or had not\nreturned to her father\u2019s house. Therefore a new law is provided, that in\nthe event of none of these things happening, she may again eat of the holy\nthings.\n\n(12.) \u201cThings that teach from the subject, and things that teach from the\nend.\u201d An example is furnished from the eighth commandment, \u201cThou shalt not\nsteal.\u201d This law, if applied to man-stealing or kidnapping, implies\ncapital punishment. The reason given is from its following \u201cThou shalt do\nno murder,\u201d and \u201cThou shalt not commit adultery\u201d\u2014two laws which, if\nviolated, entailed death. The second part of this rule applies to things\nthat teach from the end. What is meant by the end is a matter of dispute.\nSome say it means the final cause of logicians. Others say it means\nsomething in the end or conclusion of the law itself. If it be the latter,\nan example is furnished from the case of the leprous house (Lev. xiv. 45):\n\u201cAnd he shall break down the house, the stones of it, and the timber\nthereof, and all the mortar of the house.\u201d These directions teach that\nhouses made of mud are excepted.\n\n(13.) \u201cWhen two texts contradict each other, until a third be found to\ndecide between them.\u201d An example is furnished in Gen. i. 1: \u201cIn the\nbeginning God created the heaven and the earth.\u201d It is again written, Gen.\nii. 4, \u201cIn the day that the Lord made the earth and the heavens.\u201d The\nquestion now arises, Which did He make first? The answer is found in\nIsaiah xlviii. 13: \u201cMine hand also hath laid the foundation of the earth,\nand My right hand hath spanned the heavens.\u201d The conclusion is drawn that\nHe made both at once. Another instance is the discrepancy in the census of\nIsrael. In 2 Sam. xxiv. 9, the number stated is eight hundred thousand. In\n1 Chron. xxi. 5, the number is said to have been \u201celeven hundred\nthousand.\u201d The difference of three hundred thousand is accounted for by\nreferring to 1 Chron. xxvii. 1, where it is said that twenty-four thousand\nserved the king every month. These men, when multiplied by the months,\nmake two hundred and eighty-eight thousand. And the twelve thousand which\nwaited upon the twelve captains raise the number to three hundred\nthousand, the amount required to reconcile the two statements.\n\nIn reading the following tracts it should be borne in mind that the\nmeaning in many places is more implied than expressed.(7) Often an idea is\ntaken for granted, which patient continuance in reading can alone bring to\nlight. The subjects to which these tracts refer should first be studied in\nthe Bible; because after such study the restless subtlety of the Rabbis in\n\u201cbinding heavy burdens on men\u2019s shoulders\u201d can be more fully discerned. It\nis desirable to look on these writings from this point of observation;\njust as on some mountain top one looks not only at the gold which the\nmorning sun pours on grass and flower, but also on the deep valley where\nthe shadows still rest, that one may the more sensibly feel how glorious\nthe sun is. The whole theory of this second, or Oral Law, has arisen from\ninattention to the express statement of Moses: \u201cThese words (the ten\ncommandments) the Lord spake unto all your assembly in the mount out of\nthe midst of the fire, of the cloud, and of the thick darkness, with a\ngreat voice: AND HE ADDED NO MORE\u201d (Deut. v. 22). And it tends to nullify\nthe declaration of the Targum of Jonathan Ben Uzziel, \u201cFor unto us a child\nis born, unto us a son is given; and he has taken the law upon himself to\nkeep it\u201d (Isaiah ix. 6).\n\nIn concluding this introduction it is perhaps well to glance briefly at\nthe age in which the Talmud grew to its present state. It was a period of\ngreat activity and thought. Old systems of debasing superstition were\nbreaking up and passing away. A new faith had arisen to regenerate man.\nThe five centuries which followed the appearing of our Saviour in this\nworld were filled with religious and political events which still make\ntheir vibrations felt. From the destruction of Jerusalem and the overthrow\nof the Jewish polity, an impulse was given to those political changes\nwhich have since gone on without intermission among the nations of the\nearth. From the overthrow of the Jewish Temple an impulse was given to\nreligious earnestness which, often from wrong, often from right motives,\nhas increased, and will increase, as the great consummation draws nigh.\n\nWhile the Rabbis were laboring at their gigantic mental structure, while\ngeneration after generation of their wisest and most patriotic men were\naccumulating materials to build the tower which became a beacon to their\ncountrymen for all time, the Christian Church was not idle. By their\nwritings and eloquence the Fathers were gathering the treasures of\npatristic lore which have descended to us. While Rabbis were discoursing\nin the synagogues of Tiberias and Babylon, Christian orators were\npreaching in the basilicas of Constantinople and Rome. They have all gone\nfrom this mortal scene. But their thoughts are handed down, so that we may\nconverse with them, though they are no longer on earth. We can hear their\nwisdom\u2014we can see their errors\u2014we can almost fancy we behold their\nforms\u2014so that, being dead, they yet speak. Since they ceased from their\nlabors empires have risen and fallen, countless millions of our race have\nvanished into eternity, and left their bodies to moulder into dust. But\ntheir teachings still live on, to influence immortal souls for weal or\nwoe. Doubtless their departures from the Word of God prepared a way and\nfurnished matter for the numerous heresies and lawless deeds which form a\ngreat portion of the history of mankind. From their errors sprang at least\nin part the Koran. This and kindred themes, however, open up an\ninterminable vista, leading us away from the Talmud itself. It is better\nnow to conclude this introduction. And with what more suitable words can I\nclose than with those drawn from the wisdom of the Fathers? \u201cIt is not\nincumbent upon thee to complete the work: neither art thou free to cease\nfrom it. If thou hast studied the law, great shall be thy reward; for the\nMaster of thy work is faithful to pay the reward of thy labor: but know\nthat the reward of the righteous is in the world to come.\u201d\n\n[Transcriber\u2019s Note: What follows is actually only extracts from the\nMishna, and not the Gemara; as explained above, what is considered the\nTalmud is the Mishna and the Gemara together.]\n\n\n\n\nOn Blessings\n\n\n    Recitation of the Shemah\u2014Blessings\u2014Rabbi Gamaliel\u2014Exemptions from\n    the Recitation\u2014Prayers\u2014Differences Between the Schools of Shammai\n    and Hillel\u2014Reverence for the Temple.\n\n\n\nChapter I\n\n\n1. \u201cFrom what time do we recite the Shemah(8) in the evening?\u201d \u201cFrom the\nhour the priests(9) enter (the temple) to eat their heave offerings, until\nthe end of the first watch.\u201d(10) The words of R. Eleazar; but the Sages\nsay \u201cuntil midnight.\u201d Rabban Gamaliel says, \u201cuntil the pillar of the morn\nascend.\u201d It happened that his sons came from a banquet. They said to him,\n\u201cwe have not yet said the Shemah.\u201d He said to them, \u201cif the pillar of the\nmorn be not yet ascended, you are bound to say it; and not only this, but\nall that the Sages say, \u2018till midnight,\u2019 they command till the pillar of\nthe morn ascend.\u201d The burning of the fat and members they command \u201ctill\nthe pillar of the morn ascend.\u201d And all offerings, which must be eaten the\nsame day, they command \u201ctill the pillar of the morn ascend.\u201d If so, why do\nthe Sages say \u201cuntil midnight\u201d? \u201cTo withhold man from transgression.\u201d\n\n2. \u201cFrom what time do we recite the Shemah in the morning?\u201d When one can\ndiscern betwixt \u201cblue and white.\u201d R. Eleazar says \u201cbetwixt blue and leek\ngreen.\u201d And it may be finished \u201cuntil the sun shine forth.\u201d R. Joshua says\n\u201cuntil the third hour.\u201d(11) For such is the way of royal princes to rise\nat the third hour. He who recites Shemah afterward loses nothing. He is\nlike a man reading the Law.\n\n3. The school of Shammai say that in the evening all men are to recline\nwhen they recite the Shemah; and in the morning they are to stand up; for\nit is said, \u201cwhen thou liest down and when thou risest up.\u201d(12) But the\nschool of Hillel say, that every man is to recite it in his own way; for\nit is said, \u201cwhen thou walkest by the way.\u201d(13) If so, why is it said,\n\u201cwhen thou liest down and when thou risest up\u201d? \u201cWhen mankind usually lie\ndown, and when mankind usually rise up.\u201d R. Tarphon said, \u201cI came on the\nroad, and reclined to recite the Shemah according to the words of the\nschool of Shammai, and I was in danger of robbers.\u201d The Sages said to him,\n\u201cthou wast guilty against thyself, because thou didst transgress the words\nof the school of Hillel.\u201d\n\n4. In the morning two blessings are said before (the Shemah), and one\nafter it; and in the evening two blessings before and two after it, one\nlong and one short.(14) Where the (Sages) have said to lengthen, none is\nallowed to shorten; and to shorten none is allowed to lengthen: to close,\nnone is allowed not to close; not to close, none is allowed to close.\n\n5. We commemorate the departure from Egypt at night; said R. Eleazar, son\nof Azariah, \u201ctruly I am a son of seventy years, and was not clear that\nthou shouldst say the departure from Egypt at night until the son of Zoma\nexpounded, \u2018that thou mayest remember the day when thou camest forth out\nof the land of Egypt all the days of thy life;\u2019(15) the days of thy life\n(are) days; all the days of thy life (include) the nights.\u201d But the Sages\nsay, \u201cthe days of thy life (are) this world; all the days of thy life\n(include) the days of the Messiah.\u201d\n\n\n\nChapter II\n\n\n1. \u201cIf one who is reading in the Law when the time comes for praying\nintends it in his heart?\u201d \u201cHe is free.\u201d \u201cBut if not?\u201d \u201cHe is not free.\u201d\n\u201cAt the end of the sections one salutes out of respect, and responds; but\nin the middle of a section he salutes from fear, and responds.\u201d Such are\nthe words of R. Mair. R. Judah says, \u201cin the middle he salutes from fear,\nand responds out of respect; at the end he salutes out of respect, and\nrepeats peace to every man.\u201d\n\n2. The intervals of the sections are between the first blessing and the\nsecond\u2014between the second and \u201cHear, O Israel;\u201d between \u201cHear\u201d and \u201cit\nshall come to pass;\u201d(16) between \u201cand it shall come to pass\u201d and \u201cand he\nsaid;\u201d(17) between \u201cand he said\u201d and \u201cit is true and certain.\u201d(18) Said R.\nJudah, \u201cbetween \u2018and he said\u2019 and \u2018it is true and certain,\u2019 none is to\npause.\u201d R. Joshua, the son of Korcha, said, \u201cWhy does the (section)\n\u2018Hear,\u2019 etc., precede \u2018and it shall come to pass\u2019? \u2018That one may take on\nhimself the kingdom of heaven, before he take on himself the yoke of the\ncommandments.\u2019 Why does (the section) \u2018and it shall come to pass\u2019 precede\n\u2018and he said\u2019? Because \u2018and it shall come to pass\u2019 may be practised by day\nand by night;(19) but \u2018and he said,\u2019 etc., only by day.\u201d(20)\n\n3. He who recites the Shemah so as not to be audible to his own ears, is\nlegally free.(21) R. Jos\u00e9 says \u201che is not legally free.\u201d \u201cIf he has said\nit without grammar and pronunciation?\u201d R. Jos\u00e9 says \u201che is legally free.\u201d\nR. Judah says \u201che is not legally free.\u201d \u201cIf he said it irregularly?\u201d \u201cHe\nis not legally free.\u201d \u201cIn recitation he mistook?\u201d \u201cHe must recommence from\nthe place where he mistook.\u201d\n\n4. Laborers may recite the Shemah on the top of a tree, or of a wall, but\nthey are not allowed to do so with the prayer.(22)\n\n5. A bridegroom is exempted from reciting the Shemah on the first night of\nmarriage, and, even until the expiration of the Sabbath if the marriage be\nnot complete. It happened that Rabban Gamaliel recited on the first night.\nHis disciples said to him, \u201chast thou not taught us, our master, that a\nbridegroom is exempted from reciting Shemah on the first night?\u201d He said\nto them, \u201cI will not hear you, to deprive myself of the yoke of the\nkingdom of heaven even one hour.\u201d\n\n6. He (R. Gamaliel) bathed on the first night of his wife\u2019s death. His\ndisciples said to him, \u201chast thou not taught us, our master, that a\nmourner is forbidden to bathe?\u201d He said to them, \u201cI am not like all other\nmen; I am infirm.\u201d\n\n7. When his slave Tabbi died, he received visits of condolence. His\ndisciples said to him, \u201chast thou not taught us, our master, that visits\nof condolence are not to be received for slaves?\u201d He said to them, \u201cmy\nslave Tabbi was not like all other slaves, he was upright.\u201d\n\n8. The bridegroom who wishes to recite the Shemah on the first night may\nrecite it. R. Simeon, the son of Gamaliel, said, \u201cnot every one who wishes\nto affect the pious reputation can affect it.\u201d\n\n\n\nChapter III\n\n\n1. He whose dead lies before him is exempted from reciting the\nShemah,\u2014from the prayer,\u2014and from the phylacteries.(23) Those who carry\nthe bier, and those who relieve them, and those who relieve the\nrelief,\u2014those who go before the bier, and those who follow it, who are\nrequired for the bier, are exempted from reciting the Shemah. But those\nnot required for the bier are bound to recite it. Both (parties) are\nexempted from the prayer.\n\n2. When they have buried the dead, and return, if they have time to begin\nand end (the Shemah) before they reach the rows (of mourners), they must\nbegin: if not, they must not begin. Of those standing in the rows the\ninner (mourners) are exempt, but the outer ones are bound to recite the\nShemah.\n\n3. Women, slaves, and children, are exempt from reciting the Shemah, and\nalso from the phylacteries; but they are bound in the prayer, the sign on\nthe door-post, and the blessing after food.\n\n4. A man in his legal uncleanness is to meditate in his heart on the\n(Shemah), but he is not to bless before, or after it. After his food he\nblesses, but not before it. R. Judah says \u201che blesses both before and\nafter it.\u201d\n\n5. If one stand in prayer, and recollect that he is in his uncleanness, he\nis not to pause, but to shorten (the prayer). If he has gone down into the\nwater (to bathe),(24) and can go up, dress, and recite the Shemah before\nthe sun shines forth, he is to go up, dress, and recite it. But he is not\nto cover himself with foul water or with water holding matter in solution\nunless he has poured clean water to it. \u201cHow far is he to keep from foul\nwater, or excrement?\u201d \u201cFour cubits.\u201d\n\n6. A man in his uncleanness with a running issue, a woman in her\nuncleanness, during separation, and she who perceives the need of\nseparation, require the bath. But R. Judah \u201cexempts them.\u201d\n\n\n\nChapter IV\n\n\n1. The morning prayer may be said till noon. R. Judah says \u201cuntil the\nfourth hour.\u201d The afternoon prayer until the evening. R. Judah says \u201cuntil\nhalf the afternoon.\u201d The evening prayer has no limit, and the additional\nprayers may be said all day. R. Judah says \u201cuntil the seventh hour.\u201d\n\n2. R. Nechooniah, son of Hakanah, used to pray when he entered the\nlecture-room, and when he went out he said a short prayer. The (Sages)\nsaid to him, \u201cwhat occasion is there for this prayer?\u201d He said to them,\n\u201cwhen I enter I pray that no cause of offence may arise through me; and\nwhen I go out I give thanks for my lot.\u201d\n\n3. Rabban Gamaliel said, \u201cone must daily say the eighteen prayers.\u201d R.\nJoshua said \u201ca summary of the eighteen.\u201d R. Akivah said, \u201cif his prayer be\nfluent in his mouth, he says the eighteen; if not, a summary of the\neighteen.\u201d\n\n4. R. Eleazar said, \u201cif one make his prayer fixed, his prayer is not\nsupplications.\u201d R. Joshua said, \u201cif a man travel in dangerous places, let\nhim use this short prayer: \u2018Save, O Lord, thy people, the remnant of\nIsrael; at every stage of their journey(25) let their wants be before\nthee. Blessed art thou, O Lord, who hearest prayers.\u2019 \u201d\n\n5. If one ride on an ass, he must dismount: if he cannot dismount, he must\nturn his face; and if he cannot turn his face, he must direct his heart\ntoward the Holy of Holies.\n\n6. If one be seated in a ship, or in a carriage, or on a raft, he must\ndirect his mind toward the Holy of Holies.\n\n7. R. Eleazar, the son of Azariah, said \u201cthe additional(26) prayers are\nonly to be said in a public congregation.\u201d But the Sages say, \u201cif there be\na public congregation, or no public congregation.\u201d R. Judah said in his\nname, \u201cin every place, where there is a public congregation, individuals\nare exempted from additional prayers.\u201d\n\n\n\nChapter V\n\n\n1. Men should not stand up to pray, except with reverential head. The\npious of ancient days used to pause one hour before they began to pray,\nthat they might direct their hearts to God. Though the king salute, one\nmust not respond; and though a serpent wind itself round his heel, one\nmust not pause.\n\n2. Men should mention the heavy rain in praying for the resurrection of\nthe dead; and entreat for rain in the blessing for the year, and \u201cthe\ndistinction between the Sabbath and weekday\u201d(27) is to be said in the\nprayer \u201cwho graciously bestows knowledge.\u201d(28) R. Akivah said, \u201cthe\ndistinction between the Sabbath and week-day is to be said in a fourth\nprayer by itself.\u201d R. Eleazar said, \u201cin the thanksgivings.\u201d\n\n3. He who says, \u201cThy mercies extend to a bird\u2019s nest,\u201d or, \u201cfor goodness\nbe Thy name remembered,\u201d or he who says, \u201cwe give thanks, we give\nthanks,\u201d(29) is to be silenced. If a man pass up to the ark (where the\nrolls of the Law are kept) and make a mistake, another must pass up in his\nstead; nor may he in such a moment refuse. \u201cWhere does he begin?\u201d \u201cFrom\nthe beginning of the prayer in which the other made the mistake.\u201d\n\n4. He who passes up to the ark is not to answer \u201cAmen\u201d after the priests,\nlest his attention be distracted. If no other priest be present but\nhimself, he is not to lift up his hands (to bless the congregation). But\nif he be confident that he can lift up his hands, and then resume, he is\nat liberty.\n\n5. If a man pray, and make a mistake, it is a bad sign for him. If he be a\nrepresentative of a congregation, it is a bad sign for his constituents,\nfor a man\u2019s representative is like himself. They say of R. Hanina, son of\nDosa, that when he prayed for the sick, he used to say, \u201cthis one will\nlive,\u201d or \u201cthis one will die.\u201d The (Sages) said to him, \u201chow do you know?\u201d\nHe said to them, \u201cif my prayer be fluent in my mouth, I know that he is\naccepted; but if not, I know that he is lost.\u201d\n\n\n\nChapter VI\n\n\n1. \u201cHow do we bless for fruit?\u201d \u201cFor fruit of a tree say, \u2018Who createst\nthe fruit of the wood,\u2019 excepting the wine. For wine say, \u2018Who createst\nthe fruit of the vine.\u2019 For fruits of the earth say, \u2018Who createst the\nfruit of the ground,\u2019 excepting the morsel. For the morsel say, \u2018Who\nbringest forth bread from the earth.\u2019 For vegetables say, \u2018Who createst\nthe fruit of the ground.\u2019 R. Judah says, \u2018Who createst various kinds of\nherbs.\u2019 \u201d\n\n2. He who blessed the fruits of the tree (thus), \u201cWho createst the fruits\nof the ground?\u201d \u201cHe is free.\u201d And for the fruits of ground (said), \u201cWho\ncreatest the fruits of the wood?\u201d \u201cHe is not free.\u201d But, in general, if\none say, \u201c(Who createst) everything?\u201d \u201cHe is free.\u201d\n\n3. For the thing which groweth not from the earth, say, \u201c(Who createst)\neverything.\u201d For vinegar, unripe fruit, and locusts, say \u201ceverything.\u201d For\nmilk, cheese, and eggs, say \u201ceverything.\u201d R. Judah says, \u201cwhatever it be,\nwhich had its origin in a curse, is not to be blessed.\u201d\n\n4. If a man have before him many kinds of fruits? R. Judah says, \u201cif there\nbe among them of the seven(30) kinds, he is to bless them.\u201d But the Sages\nsay \u201che may bless whichever of them he pleases.\u201d\n\n5. \u201cIf one blessed the wine before food?\u201d \u201cThe blessing frees the wine\nafter food.\u201d \u201cIf he blessed the titbit before food?\u201d \u201cIt frees the titbit\nafter food.\u201d \u201cIf he blessed the bread?\u201d \u201cIt frees the titbit.\u201d But the\nblessing on the titbit does not free the bread. The school of Shammai say,\n\u201cneither does it free the cookery.\u201d\n\n6. \u201cIf several persons sit down to eat?\u201d \u201cEach blesses for himself.\u201d \u201cBut\nif they recline together?\u201d \u201cOne blesses for all.\u201d \u201cIf wine come to them\nduring food?\u201d \u201cEach blesses for himself.\u201d \u201cBut if after food?\u201d \u201cOne\nblesses for all.\u201d He also blesses for the incense, even though they have\nnot brought it till after the repast.\n\n7. \u201cIf they first set salt food before a man and bread with it?\u201d \u201cHe\nblesses the salt food, which frees the bread, as the bread is only an\nappendage.\u201d The rule is, whenever there is principal and with it\nappendage,\u2014the blessing on the principal frees the appendage.\n\n8. \u201cIf one have eaten figs, grapes, and pomegranates?\u201d \u201cHe must say after\nthem three blessings.\u201d The words of Rabban Gamaliel. But the Sages say,\n\u201cone blessing\u2014a summary of the three.\u201d R. Akivah says, \u201cif one have eaten\nboiled (pulse); and it is his meal, he must say after it three blessings.\u201d\nWhoever drinks water for his thirst, says, \u201cBy whose word everything is,\u201d\netc. R. Tarphon says, \u201cWho createst many souls,\u201d etc.\n\n\n\nChapter VII\n\n\n1. Three men who have eaten together are bound to bless after food. \u201cIf a\nperson have eaten of that which is doubtful, whether it has paid tithe or\nnot; or of first tithe from which the heave offering has been taken; or of\nsecond tithe or consecrated things, which have been redeemed; also, if the\nwaiter have eaten the size of an olive; or a Samaritan be of the party?\u201d\n\u201cThe blessing must be said.\u201d \u201cBut if one have eaten the untithed\u2014or first\ntithes from which the heave offering has not been taken\u2014or consecrated\nthings which are unredeemed; or if the waiter have eaten less than the\nsize of an olive, or a stranger be of the party?\u201d \u201cThe blessing is not to\nbe said.\u201d\n\n2. There is no blessing at food for women, slaves, and children. What\nquantity is required for the blessing at food? The size of an olive. R.\nJudah says \u201cthe size of an egg.\u201d\n\n3. \u201cHow do we bless at food?\u201d \u201cIf there be three, one says, \u2018Let us\nbless,\u2019 etc.; if three and himself, he says, \u2018Bless ye,\u2019 etc.: if ten, he\nsays, \u2018Let us bless our God,\u2019 etc.; if ten and himself, he says, \u2018Bless\nye,\u2019 etc.; (so) if there be ten or ten myriads. If there be an hundred, he\nsays, \u2018Let us bless the Lord our God,\u2019 etc.; if there be an hundred and\nhimself, he says, \u2018Bless ye,\u2019 etc.: if there be a thousand, he says, \u2018Let\nus bless the Lord our God, the God of Israel;\u2019 if there be a thousand and\nhimself, he says, \u2018Bless ye,\u2019 etc.: if there be a myriad, he says, \u2018Let us\nbless the Lord our God, the God of Israel, the God of Hosts, who sitteth\nbetween the Cherubim,\u2019 etc.; if there be a myriad and himself, he says,\n\u2018Bless ye,\u2019 etc. As he pronounces the blessing, so they respond after him,\n\u2018Blessed be the Lord our God, the God of Israel, the God of Hosts, who\nsitteth between the Cherubim, for the food we have eaten.\u2019 \u201d R. Jos\u00e9 the\nGalilean says they should bless according to the number of the assembly;\nfor it is written, \u201cBless ye God in the congregations; (even) the Lord\nfrom the fountain of Israel.\u201d(31) Said R. Akivah, \u201cWhat do we find in the\nsynagogue? whether many or few the minister says, \u2018Bless ye the Lord,\u2019 \u201d\netc. R. Ishmael says, \u201cBless ye the Lord, who is ever blessed.\u201d\n\n4. When three have eaten together, they are not permitted to separate\nwithout blessing; nor four or five. But six may divide into two parties,\nand so may any number up to ten. But ten may not separate without\nblessing, nor any number less than twenty (who can divide into two\nparties).\n\n5. If two companies have eaten in one house, and some of each company be\nable to see some of the other company, they may join in the blessing; but\nif not, each company blesses for itself. \u201cThey should not bless the wine\ntill it has been mixed with water.\u201d The words of R. Eleazar. But the Sages\nsay \u201cthey may bless it unmixed.\u201d\n\n\n\nChapter VIII\n\n\n1. These are the controversies relating to meals between the schools of\nShammai and Hillel. The school of Shammai say, \u201cone must say the blessing\nof the day, and then bless the wine;\u201d but the school of Hillel say, \u201cone\nmust say the blessing on the wine, and then bless the day.\u201d\n\n2. The school of Shammai say, \u201cmen must pour water on the hands, and then\nmix the goblet;\u201d but the school of Hillel say, \u201cthe goblet must be mixed,\nand then water poured on the hands.\u201d\n\n3. The school of Shammai say, \u201cone is to wipe his hands on the napkin, and\nlay it on the table;\u201d but the school of Hillel say, \u201con the cushion.\u201d\n\n4. The school of Shammai bless \u201cthe light, the food, the spices, and the\ndistinction of the day;\u201d but the school of Hillel bless \u201cthe light, the\nspices, the food, and the distinction of the day.\u201d The school of Shammai\nsay, \u201cwho created the light of fire;\u201d but the school of Hillel say,\n\u201cCreator of the lights of fire.\u201d\n\n6. Men must not bless light and spices of idolatrous Gentiles, nor light\nand spices of corpses, nor light and spices before an idol. They must not\nbless the light until they have enjoyed the light.\n\n7. \u201cIf one have eaten, and forgotten, and not blessed?\u201d The school of\nShammai say, \u201che must return to his place and bless.\u201d But the school of\nHillel say, \u201che may bless in the place where he recollects.\u201d \u201cHow long is\none obliged to bless?\u201d \u201cUntil the food in his stomach be digested.\u201d\n\n8. \u201cIf wine came to the company, and there is but one goblet?\u201d The school\nof Shammai say \u201cthat one must bless the wine and then bless the food.\u201d But\nthe school of Hillel say \u201cthat one must bless the food and then bless the\nwine.\u201d Men must answer \u201cAmen\u201d when an Israelite blesses; but they must not\nanswer \u201cAmen\u201d when a Samaritan blesses, until the whole(32) blessing be\nheard.\n\n\n\nChapter IX\n\n\n1. He who sees a place where signs were wrought for Israel, says, \u201cBlessed\nbe He who wrought signs for our fathers in this place;\u201d a place where\nidolatry has been rooted out,\u2014says, \u201cBlessed be He who hath rooted\nidolatry out of our land.\u201d\n\n2. On comets, earthquakes, lightnings, thunder, and tempests, say,\n\u201cBlessed be He whose strength and might fill the world.\u201d On mountains,\nhills, seas, rivers, and deserts, say, \u201cBlessed be He who made the\ncreation.\u201d R. Judah says, when a man sees the great sea he is to say,\n\u201cBlessed be He who made the great sea,\u201d\u2014when he sees it at intervals. On\nrains, and on good news say, \u201cBlessed be He who is good and beneficent.\u201d\nOn bad news say, \u201cBlessed be the true Judge.\u201d\n\n3. He who has built a new house, or bought new furniture, says, \u201cBlessed\nbe He who has kept us alive,\u201d etc. One must bless for evil the source of\ngood; and for good the source of evil. \u201cHe who supplicates for what is\npast?\u201d \u201cSuch prayer is vain.\u201d \u201cHow?\u201d His wife is pregnant, and he says,\n\u201cGod grant that my wife may bring forth a male child.\u201d Such prayer is\nvain. Or if one on the road hear the voice of lamentation in the city, and\nsay, \u201cGod grant that it may not be my son, my house,\u201d etc., such prayer is\nvain.\n\n4. Whoever enters a fortified town must say two prayers, one at his\nentrance, and one at his departure. Ben Azai says, \u201cfour, two at his\nentrance, and two at his departure; he returns thanks for the past, and\nsupplicates for the future.\u201d\n\n5. Man is bound to bless God for evil, as he is bound to bless Him for\ngood. For it is said, \u201cAnd thou shalt love the Lord thy God with all thy\nheart, and with all thy soul, and with all thy might.\u201d(33) \u201cWith all thy\nheart\u201d means, with both thy inclinations, the evil as well as the good.\n\u201cWith all thy soul\u201d means, even should He deprive thee of life; and \u201cwith\nall thy might\u201d means with all thy wealth. Another opinion is, that \u201cwith\nall thy might\u201d means whatever measure He metes out unto thee, do thou\nthank Him with thy entire might. No man is to be irreverent opposite the\neastern gate of the Temple, for it is opposite the Holy of Holies. No man\nis to go on the mountain of the house with his staff, shoes, or purse, nor\nwith dust on his feet, nor is he to make it a short cut, nor is he to spit\nat all. All the seals of the blessings in the sanctuary used to say, \u201cfrom\neternity.\u201d But since the Epicureans perversely taught there is but one\nworld, it was directed that man should say, \u201cfrom eternity to eternity.\u201d\nIt was also directed that every man should greet his friend in THE NAME,\nas it is said, \u201cAnd behold Boaz came from Bethlehem, and said unto the\nreapers, The Lord (be) with you: and they answered him, The Lord bless\nthee.\u201d(34) And it is also said, \u201cThe Lord _is_ with thee, thou mighty man\nof valor.\u201d(35) And it is said, \u201cDespise not thy mother when she is\nold.\u201d(36) And it is also said, \u201c(It is) time for (thee), Lord, to work,\nfor they have made void thy law.\u201d(37) R. Nathan says, \u201cThey have made void\nthy law because (it is) time for (thee), Lord, to work.\u201d\n\n\n\n\nOn The Sabbatical Year\n\n\n    Ploughing\u2014Gardening\u2014Dunging\u2014Removing Stones\u2014Sowing\u2014Cutting Down\n    Trees\u2014Fruits\u2014Buying and Selling\u2014Territory Included in the\n    Sabbatical Year\u2014Produce Governed by Its Laws\u2014Debts and Payments.\n\n\n\nChapter I\n\n\n1. \u201cHow long do men plough in a field with trees on the eve of the\nSabbatical year?\u201d(38) The school of Shammai say, \u201cso long as it is useful\nfor the fruit;\u201d but the school of Hillel say, \u201ctill Pentecost,\u201d and the\nwords of the one are near to the words of the other.\n\n2. \u201cWhat is a field with trees?\u201d \u201cThree trees to every fifty cubits\nsquare, if they be fit to produce a heap of figs worth sixty Italian\nminas;(39) on their account men can legally plough the earth for the whole\nfifty cubits square around them. Less than for these they may not legally\nplough, save the extent of the gatherer of fruit with his basket outward.\u201d\n\n3. \u201cWhether they be fruitless or fruitful?\u201d \u201cMen may regard them as though\nthey were fig-trees.\u201d \u201cIf they be fit to produce a heap of figs worth\nsixty Italian minas?\u201d \u201cOn their account they may legally plough the whole\nfifty cubits square around them. Less than for these they may not plough,\nsave what is absolutely needful.\u201d\n\n4. \u201cOne tree produced a heap of figs, and two trees did not produce it; or\ntwo trees produced it, and one did not produce it?\u201d \u201cMen may not plough\nsave what is absolutely needful for them, till they be from three to nine\nin number.\u201d \u201cIf they be ten?\u201d \u201cOn their account men may legally plough\naround them the whole fifty cubits square; and also from ten trees and\nupward, whether they produce or do not produce it.\u201d As is said, \u201cin\nearing-time and in harvest thou shalt rest.\u201d(40) There is no need to say\nearing-time and harvest in the Sabbatical year, but earing-time on the eve\nof the Sabbatical year, when it is just entering on the Sabbatical year;\nand harvest of the Sabbatical year, which is proceeding toward the close\nof the Sabbatical year. Rabbi Ishmael said, \u201cas the earing-time (mentioned\nExod. xxxiv. 21) is voluntary, so the harvest is voluntary, except the\nharvest of the (omer) sheaf.\u201d(41)\n\n5. \u201cIf the three trees belong to three owners?\u201d \u201cThey are reckoned as one,\nand on their account they may legally plough the whole fifty cubits square\naround them.\u201d \u201cAnd how much space must be between them?\u201d Rabban Simon, the\nson of Gamaliel, said, \u201cthat a bullock with his ploughing instruments may\npass.\u201d\n\n6. \u201cIf there be ten saplings dispersed in the fifty cubits square?\u201d \u201cOn\ntheir account men may plough the whole fifty cubits square around them\ntill new year\u2019s day.\u201d \u201cIf they be placed in a row, or rounded like a\ncrown?\u201d \u201cMen may not plough save what is absolutely needful for them.\u201d\n\n7. The saplings and the gourds are reckoned alike in the fifty cubits\nsquare. Rabban Simon, the son of Gamaliel, said, \u201cfor every ten cucumbers\nin the fifty cubits square, men may plough the fifty cubits square around\nthem till new year\u2019s day.\u201d\n\n8. \u201cHow long are they called saplings?\u201d Rabbi Eleazar, the son of Azariah,\nsaid,(42) \u201ctill they can be used.\u201d R. Joshua said, \u201ctill the age of seven\nyears.\u201d R. Akiba said, \u201ca sapling, as commonly named.\u201d \u201cA tree decays and\nsprouts afresh; when less than a handbreadth, it is a sapling; when more\nthan a handbreadth, it is a tree.\u201d The words of Rabbi Simon.\n\n\n\nChapter II\n\n\n1. \u201cHow long may men plough in a white(43) field on the eve of the\nSabbatical year?\u201d \u201cTill the productiveness ceases; so long as men usually\nplough to plant cucumbers and gourds.\u201d Said R. Simon, \u201cthou hast put the\nlaw in every man\u2019s hand. But men may plough in a grain field till the\nPassover, and in a field of trees till Pentecost.\u201d\n\n2. Men may dung and dig among cucumbers and gourds till new year\u2019s day,\nand they may also do so in a parched-up field. They may prune them, remove\ntheir leaves, cover them with earth, and fumigate them, till new year\u2019s\nday. R. Simon said, \u201cone may even remove the leaf from the bunch of grapes\nin the Sabbatical year.\u201d\n\n3. Men may remove stones till new year\u2019s day. They may gather the ears,\nthey may break off branches, they may cut off the withered part till new\nyear\u2019s day. R. Joshua said, \u201cas they may break off branches and cut off\nthe withered part of the fifth year, so also they may do it in the sixth\nyear.\u201d Rabbi Simon said, \u201cevery time I am permitted to work among the\ntrees, I am permitted to cut off the withered part.\u201d\n\n4. Men may smear the saplings, and bind them, and cut them down, and make\nsheds for them, and water them, till new year\u2019s day. R. Eleazar, the son\nof Zadok, said, \u201cone may even water the top of the branch in the\nSabbatical year, but not the root.\u201d\n\n5. Men may anoint unripe fruits, and puncture(44) them, till new year\u2019s\nday. Unripe fruit of the eve of the Sabbatical year which is just entering\non the Sabbatical year, and unripe fruit of the Sabbatical year which is\nproceeding to the close of the Sabbatical year, they may neither anoint\nnor puncture. Rabbi Jehudah said, \u201cthe place where it is customary to\nanoint them, they may not anoint them, because that is work. The place\nwhere it is not customary to anoint them, they may anoint them.\u201d R. Simon\n\u201cpermitted it in trees because it is allowable in the usual culture of the\ntrees.\u201d\n\n6. Men may not plant trees, make layers, or engraft them, on the eve of\nthe Sabbatical year, less than thirty days before new year\u2019s day. And if\none plant them, or make layers, or engraft them, they must be rooted out.\nRabbi Judah said, \u201cevery graft which does not cohere in three days has no\nmore cohesion.\u201d Rabbi Jos\u00e9 and R. Simon said \u201cin two weeks.\u201d\n\n7. Rice, and millet, and poppy, and simsim,(45) which have taken root\nbefore new year\u2019s day, must be tithed for the past year, and are allowed\nfor use in the Sabbatical year; otherwise they are forbidden in the\nSabbatical year, and must pay tithes for the following year.\n\n8. R. Simon of Shezur said, \u201cEgyptian beans which are sown at first for\nseed are reckoned like them.\u201d R. Simon said, \u201cthe large lentils are\nreckoned like them.\u201d R. Eliezer said, \u201cthe large lentils which put forth\npods before new year\u2019s day are also reckoned like them.\u201d\n\n9. \u201cOnions, not for seed, and Egyptian beans, from which water is withheld\nthirty days before new year\u2019s day, must pay tithes for the past year, and\nthey are allowed for use in the Sabbatical year. Otherwise they are\nforbidden in the Sabbatical year, and must be tithed for the coming year,\nand so also (the produce) of a rain-field(46) from which the water of\nirrigation is withheld on two occasions.\u201d The words of R. Maier. But the\nSages say \u201cthree.\u201d\n\n10. \u201cThe gourds which stand over for seed?\u201d \u201cIf they dry up before new\nyear\u2019s day and are unfit for human food, it is lawful to let them remain\non the Sabbatical year. Otherwise it is forbidden to let them stand over\non the Sabbatical year. Their buds are forbidden in the Sabbatical year.\nBut they may be sprinkled with white dust.\u201d(47) The words of R. Simon.\nRabbi Eliezer, the son of Jacob, \u201cforbade them.\u201d Men may irrigate rice in\nthe Sabbatical year. Rabbi Simon said, \u201cbut they must not cut its leaves.\u201d\n\n\n\nChapter III\n\n\n1. \u201cHow long may men bring out dung to the heap?\u201d \u201cTill the time comes for\nstopping work.\u201d The words of R. Maier. R. Judah said, \u201ctill its\nfertility(48) dry out.\u201d R. Jos\u00e9 said, \u201ctill it hardens into a lump.\u201d\n\n2. \u201cHow much may men manure?\u201d \u201cAs much as three times three heaps for\nfifty cubits square of ten times ten ass panniers, each containing a\nletech.(49) They may increase the panniers, but they must not increase the\nheaps.\u201d Rabbi Simon said, \u201calso the heaps.\u201d\n\n3. A man may make for his field three times three heaps to the fifty\ncubits square. \u201cFor more than these he must excavate the earth.\u201d The words\nof R. Simon. But the Sages \u201cforbid it, till he sink the heaps three\nhandbreadths, or till he raise them three above the earth.\u201d A man may keep\nhis manure in store. Rabbi Maier \u201cforbade it till he sink it three\nhandbreadths, or till he raise it three.\u201d If he have only a little, he may\nincrease it and proceed in his work. Rabbi Eleazar, the son of Azariah,\n\u201cforbade it till he sink the manure three handbreadths, or raise it three,\nor till he place it on a rock.\u201d\n\n4. \u201cHe who stables his cattle in his field?\u201d \u201cHe may make a pen twice\nfifty cubits square. He may remove three sides and leave the middle one.\nIt follows that he has a stable four times fifty cubits square.\u201d Rabbi\nSimon, the son of Gamaliel, said \u201ceight times fifty cubits square.\u201d \u201cIf\nhis whole field were four times fifty square cubits?\u201d \u201cHe should leave a\nlittle space because of the observant eye, and he may remove the manure of\nhis cattle from the pen and put it into the middle of his field, as men\nusually manure.\u201d\n\n5. A man may not open a quarry in the beginning of the Sabbatical year in\nhis field, unless there be already in it three heaps of stones measuring\nthree cubits by three cubits, and in height three cubits, counting\ntwenty-seven stones in each heap.\n\n6. A fence composed of ten stones each, of weight sufficient for two men,\nmay be removed. \u201cIf the fence measure ten handbreadths?\u201d \u201cLess than this\nhe may clear off, but he must leave it a handbreadth high over the\nground.\u201d These words only speak of his own field. But from his neighbor\u2019s\nfield he may take away what he pleases. These words speak of the time when\none did not begin the work on the eve of the Sabbatical year. \u201cBut if one\nbegin on the eve of the Sabbatical year?\u201d \u201cHe may take away what he\npleases.\u201d\n\n7. Stones shaken by the plough, or those covered and afterward exposed, if\nthere be among them two of a burden for two men, may be removed. He who\nremoves stones from his field may remove the upper (ones),(50) but he must\nleave those touching the earth. And so also from a heap of rubbish, or a\nheap of stones, one may take away the upper part, but must leave that\nwhich touches(51) the earth. If there be beneath them a rock, or stubble,\nthey may be removed.\n\n8. Men must not build terraces on the face of the hills on the eve of the\nSabbatical year, when the rains have ceased, because that is preparation\nfor the Sabbatical year. But one may build them in the Sabbatical year,\nwhen the rains have ceased, because that is preparation for the close of\nthe Sabbatical year. And men must not strengthen them with mortar, but\nthey may make a slight wall. Every stone which they can reach(52) with\ntheir hands and remove, they may remove.\n\n9. \u201cShoulder stones may come from every place, and the contractor may\nbring them from every place. And these are shoulder stones, every one\nwhich cannot be carried in one hand.\u201d The words of R. Maier. Rabbi Jos\u00e9\nsaid, \u201cshoulder stones, commonly so named, all that can be carried, two,\nthree, upon the shoulder.\u201d\n\n10. He who builds a fence between his own and public property may sink it\ndown to the rock. \u201cWhat shall he do with the dust?\u201d \u201cHe may heap it up on\nthe public property, and benefit it.\u201d The words of R. Joshua. R. Akiba\nsaid, \u201cas we have no right to injure public property, so we have no right\nto benefit it.\u201d \u201cWhat shall he do with the dust?\u201d \u201cHe may heap it up in\nhis own field like manure, and so also when he digs a well, or a cistern,\nor a cave.\u201d\n\n\n\nChapter IV\n\n\n1. In olden times they used to say a man may gather wood, stones, and\ngrass in his own (field), just as he may gather that which is greater out\nof his neighbor\u2019s field. When transgressors increased, a rule was made\nthat this one should gather from that one, and that one from this one,\nwithout benefit; and it is unnecessary to say that one could not promise\nvictuals to those who gathered.\n\n2. A field cleared of thorns may be sown in the close of the Sabbatical\nyear. If it be tilled or manured by cattle, it must not be sown in the\nclose of the Sabbatical year. \u201cIf a field be twice ploughed?\u201d(53) The\nschool of Shammai say, \u201cits fruit must not be eaten in the Sabbatical\nyear.\u201d But the school of Hillel say, \u201cit may be eaten.\u201d The school of\nShammai say, \u201cthey must not eat its fruit on the Sabbatical year, if (the\nowner of it have) benefit therefrom.\u201d But the school of Hillel say, \u201cmen\nmay eat it whether there be or be not benefit.\u201d R. Judah said, \u201cthe words\nare contrary; that which is permitted by the school of Shammai is\nrestricted by the school of Hillel.\u201d\n\n3. Men may contract for cultivated fields from Gentiles on the Sabbatical\nyear, but not from Israelites. And they may strengthen the hands of the\nGentiles on the Sabbatical year, but not the hands of Israelites. And in\nsaluting Gentiles they may ask after their peace for the sake of\npeace.(54)\n\n4. \u201cIf one thins olive trees?\u201d The school of Shammai say, \u201conly cut them\ndown,\u201d and the school of Hillel say, \u201cone may root them out\u201d; but they\nboth agree that for smoothing the earth the trees must be cut down. \u201cWhat\nis meant by thinning?\u201d \u201cRemoving one or two.\u201d \u201cWhat is meant by smoothing\nthe earth?\u201d \u201cRemoving three trees each by the side of the other.\u201d \u201cHow is\nthis understood?\u201d \u201cThat one may root them out not only of his own field,\nbut also when smoothing down the field of his neighbor.\u201d\n\n5. \u201cHe who cleaves olive trees must not fill in the vacuum with earth; but\nhe may cover it over with stones or stubble. He who cuts down trunks of\nsycamore must not fill in the vacuum with earth, but he may cover it over\nwith stones or stubble. Men must not cut down a young sycamore in the\nSabbatical year, because that is labor.\u201d R. Judah said, \u201cif as it is\nusually done it is forbidden: but one may allow it to be ten handbreadths\nhigh, or cut it just above the ground.\u201d \u201cHe who lops off vine tendrils,\nand cuts reeds?\u201d R. Jos\u00e9 the Galilean said, \u201che must leave them an\nhandbreadth high.\u201d Rabbi Akiba said, \u201che may cut them as it is usual with\nan axe, or sickle, or saw, or with whatever he pleases.\u201d \u201cA tree that is\nsplit?\u201d \u201cMen may bind it round in the Sabbatical year, not that it may\ncohere, but that its fissure may not extend.\u201d\n\n7. \u201cFrom what time may the fruits of trees in the Sabbatical year be\neaten?\u201d \u201cUnripe fruits, when they are becoming transparent, may be eaten\nwith a piece of bread in the field. When they are mellow, they may be\ngathered into the house; and so also with all like them.\u201d During the\nremainder of the seven years their tithes must be paid.\n\n8. The sour grapes in which there is juice may be eaten with a piece of\nbread in the field. Before they rot they may be gathered into the house,\nand so also with all like them. During the remainder of the seven years\ntheir tithes must be paid.\n\n9. \u201cOlives from which men have collected the fourth of a log(55) of oil to\nthe seah?\u201d(56) \u201cThey may be crushed and eaten in the field.\u201d When men can\ncollect from them half a log, they may be pounded and used for anointing\nin the field. When those have been collected which have attained a third\nof their size they may be pounded in the field, and gathered into the\nhouse, and so also with all like them. During the remainder of the seven\nyears their tithes must be paid. But for the rest of all fruits of trees,\nas are their seasons for the laws of tithes, so are their seasons for the\nlaws of the Sabbatical year.\n\n10. \u201cFrom what time may men not cut trees in the Sabbatical year?\u201d The\nschool of Shammai say, \u201cevery tree when it shoots forth.\u201d The school of\nHillel say, \u201cthe locust trees when they put forth their curling tendrils,\nand the vines when they form berries, and the olives when they flower. And\nthe rest of the trees when they shoot forth.\u201d But it is permitted to cut\nall trees, when they come to the season, for tithes. \u201cHow much fruit\nshould be in the olive tree to prevent its being cut down?\u201d \u201cA quarter\ncab.\u201d Rabban Gamaliel said, \u201cthe whole depends on the size.\u201d\n\n\n\nChapter V\n\n\n1. The Sabbatical year of white figs(57) is the second after the\nSabbatical year, because they produce in three years. Rabbi Judah said,\n\u201cThe Sabbatical year of the Persian figs is the close of the Sabbatical\nyear, because they produce in two years.\u201d The Sages replied to him, \u201cthey\nonly said white figs.\u201d\n\n2. \u201cIf one store eschalots in the Sabbatical year?\u201d R. Maier said, \u201cthere\nmust be not less than two seahs,(58) in height three handbreadths, and\nover them an handbreadth of dust.\u201d But the Sages say, \u201cnot less than four\ncabs, in height an handbreadth, and an handbreadth of dust over them, and\nthey must be stored in a place where men tread.\u201d(59)\n\n3. \u201cEschalots over which the Sabbatical year has passed?\u201d Rabbi Eleazar\nsaid, \u201cif the poor have gathered the leaves they are theirs; but if not,\nthe owner must reckon with the poor.\u201d R. Joshua said, \u201cif the poor have\ngathered the leaves, they are theirs; but if not, the poor cannot reckon\nwith the owner.\u201d\n\n4. \u201cEschalots of the eve of the Sabbatical year which have entered on the\nSabbatical year, and summer onions, and also dye(60) plants of the best\nground?\u201d The school of Shammai say, \u201cthey are to be rooted out with wooden\nspades.\u201d But the school of Hillel say, \u201cwith metal axes.\u201d But they both\nagree with regard to dye plants on rocky ground, that they are to be\nrooted out with metal axes.\n\n5. \u201cFrom what time is it allowed to buy eschalots on the departure of the\nSabbatical year?\u201d R. Judah said, \u201coff hand\u201d; but the Sages say, \u201cwhen the\nnew ones become plenty.\u201d\n\n6. These are the implements which the farmer is not permitted to sell in\nthe Sabbatical year\u2014the plough with all its implements, the yoke, the\nshovel, and the goad. But he may sell the hand-sickle, and the\nharvest-sickle, and the wagon, with all its implements. This is the rule:\n\u201call implements, the use of which may be misapplied for transgression, are\nforbidden; but if they be (partly for things) forbidden and (partly for\nthings) allowed, they are permitted.\u201d\n\n7. The potter may sell five oil-jugs, and fifteen wine-jugs, because it is\nusual to collect fruits from the free property. And if one bring more than\nthese, it is allowed, and he may sell them to idolaters in the land, and\nto Israelites out of the land.\n\n8. The school of Shammai say, \u201ca man must not sell a ploughing heifer on\nthe Sabbatical year\u201d; but the school of Hillel allow it, \u201cbecause the\nbuyer may slaughter her.\u201d He may sell fruits in the time of sowing, and\nmay lend another man his measure, even if he know that the other man have\na threshing-floor, and he may change money for him, even if he know that\nhe have laborers. But if it be openly declared, all is forbidden.\n\n9. A woman may lend to her companion on the Sabbatical year, even when she\nis suspicious, a flour-sieve or a grain-sieve, and a hand-mill and an\noven; but she is neither to pick the wheat nor grind it with her. A woman\nof a special religious society may lend to the wife(61) of an ordinary man\na flour-sieve, or a grain-sieve, and may pick wheat, or grind it, or sift\nit, with her. But when she (the wife of an ordinary man) pours in the\nwater, she (a woman of a special religious society) must not touch the\nflour (to knead it) with her, lest she strengthen the hands of a\ntransgressor. And all these things were not said save for the sake of\npeace. And we may strengthen the hands of idolaters in the Sabbatical\nyear, but not the hands of Israel; and in salutation we may ask after\ntheir peace, for the sake of peace.\n\n\n\nChapter VI\n\n\n1. Three countries (are included) in the laws of the Sabbatical year. In\nall the possessions of those who returned from Babylon\u2014from the (border)\nof the land of Israel and to Cezib,(62) we may not eat cultivated fruit,\nand we may not cultivate the ground. And in all the possessions of those\nwho came up from Egypt from Cezib, and to the river of Egypt, and to the\nAmana,(63) we may eat cultivated fruits, but we may not cultivate the\nground. From the river of Egypt, and from the Amana to the interior, we\nmay eat the fruits and cultivate the ground.\n\n2. Men may labor in that which is separated from the ground in Syria, but\nnot in that which is attached to the ground. They may thresh, and shovel,\nand tread out, and make sheaves, but they must not reap the grain nor\nglean the grapes, nor beat the olives. This is the rule; said Rabbi Akiba,\n\u201call things similar to that which is allowed in the land of Israel, men\nmay do in Syria.\u201d\n\n3. \u201cOnions upon which fell rain and they sprouted?\u201d \u201cIf the leaves on them\nbe dark, they are forbidden; if green, they are allowed.\u201d Rabbi Chanina,\nthe son of Antigonus, said, \u201cif they can be pulled up by their leaves they\nare forbidden; and contrariwise if it happened so in the close of the\nSabbatical year, they are allowed.\u201d\n\n4. \u201cFrom what time may men buy greens at the close of the Sabbatical\nyear?\u201d \u201cFrom the time that similar young ones are produced. If the earlier\nones are prematurely ripened, than the later ones are allowed.\u201d Rabbi(64)\nallowed greens to be bought off-hand at the close of the Sabbatical year.\n\n5. Men must not export oil(65) which is only to be burned, nor fruits of\nthe Sabbatical year, from the land to lands abroad. Said Rabbi Simon, \u201cI\nexpressly heard that they may be exported to Syria, but that they must not\nbe exported to lands abroad.\u201d\n\n6. Men must not import a heave-offering from abroad into the land. Said\nRabbi Simon, \u201cI expressly heard that they may import it from Syria, but\nthat they must not import it from lands abroad.\u201d\n\n\n\nChapter VII\n\n\n1. The Sages stated an important rule: \u201cIn the Sabbatical year, everything\neaten by man and eaten by beast, and a kind of dye-stuff, and whatever\ncannot remain in the ground, to them the laws of the Sabbatical year\napply, and to their value the laws of the Sabbatical year apply. They are\nto be cleared off from being private property, and their price is to be\ncleared off from being private property.\u201d(66) \u201cAnd which are these?\u201d \u201cThe\nleaves of the deceitful scallion, and the leaves of mint, succory, and\ncresses, and the leek, and the milk-flower.\u201d(67) \u201cAnd what is eaten by\nbeasts?\u201d \u201cThorns and thistles and a kind of dye-stuff, sprouts of indigo\nand madder. To them the laws of the Sabbatical year apply, and to their\nprice the laws of the Sabbatical year apply. They are to be cleared off\nfrom being private property, and their price is to be cleared off from\nbeing private property.\u201d\n\n2. And again, the Sages stated another rule: \u201cAll which is not eaten by\nman nor eaten by beasts, and a kind of dye-stuff, and whatever remains in\nthe ground, to them the laws of the Sabbatical year apply, and to their\nprice the laws of the Sabbatical year apply, but they are not to be\ncleared off from being private property, nor is their price to be cleared\noff from being private property.\u201d \u201cAnd which are these?\u201d \u201cThe root of the\ndeceitful scallion, and the root of the mint, and scorpion grass,(68) and\nthe bulbs of the milk-flower, and the spikenard, and a kind of dye-stuff,\nthe dye-plant, and the wormwood,\u2014to them the laws of the Sabbatical year\napply, and to their price the laws of the Sabbatical year apply. They are\nnot to be cleared off from being private property, nor is their price to\nbe cleared off from being private property.\u201d Rabbi Maier said, \u201ctheir\nprices are to be cleared off from being private property till New Year\u2019s\nDay.\u201d The Sages said to him, \u201cif they are not to be cleared off from being\nprivate property, it is immaterial about their prices.\u201d\n\n3. \u201cThe peelings and flower of the pomegranate, the shells and kernels of\nnuts?\u201d \u201cTo them the laws of the Sabbatical year apply, and to their prices\nthe laws of the Sabbatical year apply.\u201d The dyer may dye for himself, but\nhe must not dye for pay, because men must not trade in fruits of the\nSabbatical year, nor in the first-born, nor in heave-offerings, nor in\ncarcasses, nor in that which is torn, nor in abominations, nor in creeping\nthings. And one must not buy greens of the field and sell them in the\nmarket. But one may gather them, and his son may sell them on his account.\nHe may, however, buy for himself, and he is allowed to sell what is\nsuperfluous.\n\n\u201cHe bought a first-born animal for a feast for his son, or for a holiday,\nand has no need of it?\u201d \u201cHe is allowed to sell it.\u201d\n\n4. \u201cHunters of wild animals\u2014birds and fishes\u2014who chanced to find sorts\nthat are unclean?\u201d \u201cIt is allowed to sell them.\u201d R. Judah said, \u201cif a man\nbecome possessed of them in his ordinary way, he may buy and sell them,\nexcepting that such shall not be his practice.\u201d But the Sages \u201cdisallow\nthem.\u201d\n\n5. \u201cThe shoots of vines and of the locust-trees?\u201d \u201cTo them the laws of the\nSabbatical year apply, and to their prices the laws of the Sabbatical year\napply.\u201d They are to be cleared off from being private property, and their\nprices are to be cleared off from being private property. \u201cThe shoots of\nthe oak, and the nuts,(69) and the blackberries?\u201d \u201cTo them the laws of the\nSabbatical year apply, and to their prices the laws of the Sabbatical year\napply.\u201d \u201cThey are not to be cleared off from being private property, and\ntheir prices are not to be cleared off from being private property. But\ntheir leaves must be cleared away to become public property, as they fall\ndown from their stems.\u201d(70)\n\n6. \u201cThe rose and the carnation and the balsam and the chestnut?\u201d \u201cTo them\nthe laws of the Sabbatical year apply, and to their prices the laws of the\nSabbatical year apply.\u201d R. Simon said, \u201cthere is no Sabbatical year for\nthe balsam, because it has no fruit.\u201d\n\n7. \u201cA new Sabbatical rose which one steeped in old oil?\u201d \u201cOne may pick out\nthe rose.\u201d \u201cBut an old rose in new oil?\u201d \u201cOne is bound to clear it off\nfrom being private property.\u201d \u201cNew locust fruit which one steeped in old\nwine, and old (fruit) in new (wine)?\u201d \u201cMen are bound to clear them off\nfrom being private property.\u201d This is the rule: everything which produces\ntaste one is bound to clear off from being private property, sorts that\nare different and sorts that are the same, however little they be. The\nlaws of the Sabbatical year disallow however little of its own sort, and\nin different sorts that which produces taste.(71)\n\n\n\nChapter VIII\n\n\n1. The Sages stated an important rule for the Sabbatical year: \u201cOf all\nthat is only fit for man\u2019s food a plaster may not be made for man, and it\nis needless to say for beast. And of all that is not fit for man\u2019s food a\nplaster may be made for man, but not for beast.\u201d And all that is not fit\neither for man\u2019s food or beast\u2019s food, if one consider it as food for man\nor food for beasts, the Sages impose on it the inconveniences of the laws\nrelating to man and the inconveniences of the laws relating to beast. If\none, however, consider it as wood, it is reckoned as wood; for example,\nthe savory and the hyssop and the laurel.\n\n2. Produce of the Sabbatical year is given for food, for drink, and for\nanointing, to eat the thing which it is usual to eat, and to anoint with\nwhat it is usual to anoint with. One may not anoint with wine or vinegar.\nBut one may anoint with oil. And so is it likewise with the heave-offering\nand second tithe. The laws of the Sabbatical year are more convenient for\nthem, because it is permitted to light a candle made from them.\n\n3. Men must not sell the fruits of the Sabbatical year, neither by\nmeasure, nor by weight, nor by count. Neither may they sell figs by\ncounting, nor greens by weight. The school of Shammai say, \u201cnor in\nbunches.\u201d But the school of Hillel say, \u201cthat which it is usual to make in\nbunches in the house men may make in bunches in the market; for example,\ncresses and the milk-flower.\u201d\n\n4. If one said to a laborer, \u201cHere! take this aisar(72) and gather greens\nfor me to-day?\u201d \u201cHis hire is allowed.\u201d \u201cGather me for it greens to-day?\u201d\n\u201cHis hire is forbidden.\u201d If one take from the baker a cake for a\npundion(73) (saying), \u201cwhen I will gather greens of the field I will bring\nthem to you?\u201d \u201cIt is allowed.\u201d \u201cIf one take bread from the baker in\nsilence?\u201d \u201cHe must not pay him from money of the Sabbatical year, because\nmen must not pay a debt with money of the Sabbatical year.\u201d\n\n5. Men must not give money of the Sabbatical year to a well-digger, nor to\na bath-keeper, nor to a barber, nor to a skipper, but one may give it to a\nwell-digger for drink, and to all persons one may give a gratuitous\npresent.\n\n6. Men may not dry figs of the Sabbatical year in the usual place, but one\nmay dry them in a waste place. They must not tread grapes in a wine-press,\nbut they may tread them in a kneading-trough. And they must not put olives\ninto the oil-press with the stone over them, but they may pound them and\nput them into a small press. Rabbi Simon said, \u201cone may also grind them in\nthe house of the oil-press and put them into the small press.\u201d\n\n7. Men must not boil greens of the Sabbatical year in oil of the\nheave-offering, lest they take it for uses that are forbidden. R. Simon\n\u201callowed it.\u201d And the very last thing (in a series of exchanges) partakes\nof the laws of the Sabbatical year; but the fruit itself (first exchanged)\nis forbidden.\n\n8. Men must not buy servants, ground, or an unclean beast, with money of\nthe Sabbatical year; but if they buy them, they must eat(74) as much as\ntheir value. They must not bring for an offering the two pigeons of one\nwith an issue, or the two pigeons after childbirth bought with money of\nthe Sabbatical year. And if they bring them, they must eat(75) as much as\ntheir value. They must not anoint vessels with oil of the Sabbatical year.\nBut if they anoint them, they must eat(76) as much as their value.\n\n9. \u201cA skin which one anointed with oil of the Sabbatical year?\u201d Rabbi\nEleazar said, \u201cit must be burned.\u201d But the Sages say, \u201cone must eat(77) as\nmuch as its value.\u201d The Sages said before Rabbi Akiba it was a saying of\nRabbi Eleazar, \u201ca skin smeared with oil of the Sabbatical year must be\nburned.\u201d He said to them, \u201cHush! I cannot tell you what Rabbi Eleazar said\nabout it.\u201d\n\n10. And again, the Sages said in his presence, it was a saying of Rabbi\nEleazar,(78) \u201che who eats the bread of Samaritans is as one who eats\nswine-flesh.\u201d He said to them, \u201cHush! I cannot tell you what Rabbi Eleazar\nsaid about it.\u201d\n\n11. \u201cA bath which was heated with stubble or straw of the Sabbatical\nyear?\u201d \u201cIt is allowed to wash in it.\u201d \u201cBut if one confer honor (on the\nbath)?\u201d \u201cHe should not wash in it.\u201d\n\n\n\nChapter IX\n\n\n1. The rue, and the sorrel with spreading leaves, and the wild savory, the\ncoriander of the mountains, and the parsley of the marshes, and the rocket\nof the desert, are free from tithes; and they may be bought from all men\nin the Sabbatical year, because nothing like them is legally guarded.\nRabbi Judah said, \u201cthe sprouts of the mustard are allowed, because\ntransgressors are not suspected for taking them from a guarded place.\u201d\nRabbi Simon said, \u201call vegetables that sprout again are allowed, excepting\nthe sprouts of cabbage, because there is not their like among the greens\nof the field.\u201d But the Sages say, \u201cwhatever sprouts again is forbidden.\u201d\n\n2. There are three countries to be public property in the Sabbatical year:\nJudah and beyond Jordan and Galilee; and each is divided into three parts:\nUpper Galilee, Lower Galilee, and the Vale. From the village of Hananiah\nand upward, every part in which the sycamore tree does not grow is Upper\nGalilee. And from the village of Hananiah and lower down, where any\nsycamore tree grows, is Lower Galilee. And the neighborhood of Tiberias is\nthe Vale. And in Judah, the mountains, the plain, and the vale, and the\nplain of Lydda is as the plain of the south. And its mountains are as the\nKing\u2019s mountain.(79) From Bethhorn and to the sea is one province.\n\n3. \u201cAnd wherefore did the Sages say three countries?\u201d \u201cThat men might eat\nduring the Sabbatical year in every one of them, till the last fruits be\nfinished in it.\u201d R. Simon said, \u201cthey did not say three countries, they\nsaid only in Judah.\u201d And all the other countries are reckoned as the\nKing\u2019s mountain; and all countries are reckoned the same for olives and\ndates.\n\n4. Men may eat so long as there is any fruit legally free, but they must\nnot eat of that which is legally guarded. Rabbi Jos\u00e9 \u201callowed it, even\nwhen guarded.\u201d They may eat fruit so long as it is found in birds\u2019 nests,\nand such fruit as is twice produced in each year, but they must not eat of\nwinter fruit. R. Judah \u201callowed it at all times, if it ripened before the\nsummer ended.\u201d\n\n5. \u201cIf men pressed three sorts of fruit in one barrel?\u201d R. Eliezer said,\n\u201cthey may eat of the first.\u201d R. Joshua said, \u201ceven of the last.\u201d Rabban\nGamaliel said, \u201ceverything, the species of which is finished growing in\nthe field, its species is to be removed from the barrel.\u201d(80) Rabbi Simon\nsaid, \u201call greens are reckoned as one. They are to be cleared away from\nthe house.\u201d They may eat of the leeks till the teasels have ceased growing\nin the valley of Beth-Netopha.\n\n6. \u201cHe who gathers fresh herbs?\u201d \u201cHe may use them till their sap dry out.\u201d\n\u201cAnd he who binds the dry in bundles?\u201d \u201cHe may use them till the second\nrain descends.\u201d(81) \u201cThe leaves of reeds and the leaves of vines?\u201d \u201cThey\nmay be used till they fall from their stems.\u201d \u201cAnd he who binds the dry in\nbundles?\u201d \u201cHe may use them till the second rain descends.\u201d Rabbi Akiba\nsaid, \u201cthey may be used by all persons till the second rain descends.\u201d\n\n7. \u201cLike to this rule is his case who rented a house to his neighbor till\nthe rains?\u201d \u201cThis means till the second rain descends.\u201d \u201cHe who by his vow\ncannot get assistance from his neighbor till the rains?\u201d \u201cThis means till\nthe second rain descends.\u201d \u201cWhen may the poor enter into the gardens?\u201d(82)\n\u201cWhen the second rain descends.\u201d \u201cWhen may they use and burn the stubble\nand straw of the Sabbatical year?\u201d \u201cWhen the second rain descends.\u201d\n\n8. \u201cA man had fruit of the Sabbatical year, and the time came for clearing\nit out from his house?\u201d \u201cHe may divide to everyone victuals for three\nmeals; and the poor may eat the fruit after the clearing of it out, but\nnot the rich.\u201d The words of Rabbi Judah. Rabbi Jos\u00e9 said, \u201cthe poor and\nthe rich are alike, they may eat it after it is cleared out.\u201d\n\n9. \u201cA man had fruits of the Sabbatical year, whether they fell to him by\ninheritance, or were given to him by gift?\u201d R. Eliezer said, \u201clet them be\ngiven to those who may eat them.\u201d But the Sages say, \u201cthe transgressor\nmust not profit, but let them be sold to those who may eat them, and let\ntheir price be divided to every man.\u201d \u201cHe who eats dough of the Sabbatical\nyear before the heave-offering be separated from it?\u201d \u201cHe is guilty of\ndeath.\u201d\n\n\n\nChapter X\n\n\n1. The Sabbatical year releases(83) a loan, whether it be with or without\na bill. The credit of a shop is not released. But if one made it as a\nloan, it is released. Rabbi Judah said, \u201call the first credit is released,\nthe wages of an hireling is not released.\u201d \u201cBut if one made it as a loan?\u201d\n\u201cIt is released.\u201d Rabbi Jos\u00e9 said, \u201cevery work which ceases on the\nSabbatical year is released; but that which does not cease on the\nSabbatical year is not released from payment.\u201d\n\n2. The butcher who slaughtered a heifer (at the end of the Sabbatical\nyear), and divided her head (for sale on the first of the two feast days\nof the new year), remains a debtor; but if he did so in an intercalary\nmonth,(84) he is released (Deut. xv. 1). But if it be not an intercalary\nmonth, he is not released. He who forced, or enticed, or uttered a\nslander, and every act of the tribunal, have no release. \u201cHe who lent on\nsecurity, or delivered his bills to the tribunal?\u201d \u201cThere is no release\nfor him.\u201d\n\n3. The Defence(85) (for the poor) has no release. This is one of the\nthings which the old Hillel ruled. When he saw that the people refrained\nfrom mutual loans, and transgressed what is written in the law, \u201cBeware\nthat there be not a thought in thy wicked heart,\u201d(86) etc., Hillel ruled\nthe Defence.\n\n4. This is the substance of the Defence, \u201cI hand over to you judges such\nand such men in such a place, that every debt which belongs to me I may\ncollect, whenever I please.\u201d And the judges or witnesses sealed it below.\n\n5. The Defence written before the Sabbatical year is valid, but afterward\nit is disallowed. Bills written before the Sabbatical year are disallowed,\nbut afterward they are valid. He who borrows from five persons must write\na Defence for each of them. If five persons borrow from one, he writes but\none Defence for all of them.\n\n6. Men must not write a Defence save only on ground. \u201cIf he have none?\u201d\n\u201cThe lender may present him with however little from his own field.\u201d \u201cIf\nhe had a field in pledge in a city?\u201d \u201cHe may write on it the Defence.\u201d\nRabbi Huzpith said, \u201ca man may write it on the property of his wife; and\nfor orphans on the property of their guardians.\u201d\n\n7. \u201cBeehives?\u201d R. Eliezer said, \u201cthey are as ground, and men may write on\nthem a Defence, and they contract no legal uncleanness in their proper\nplace, but he who takes honey out of them on the Sabbath is liable (for a\nsin-offering). The Sages, however, say they are not as ground, and men\nmust not write on them a Defence, and they do contract legal defilement in\ntheir place, and he who takes honey out of them on the Sabbath is free.\u201d\n\n8. \u201cHe who paid his debt on the Sabbatical year?\u201d \u201cThe lender must say to\nhim, \u2018I release thee.\u2019 \u201d \u201cWhen he said it to him?\u201d \u201cEven so, he may\nreceive it from him, as is said, and this is the manner of the\nrelease.\u201d(87) It is like the slayer who was banished to the city of\nrefuge, and the men of the city wished to honor him. He must say to them,\n\u201cI am a murderer.\u201d They say to him, \u201cEven so.\u201d He may receive the honor\nfrom them, as is said, \u201cand this is the case of the slayer.\u201d(88)\n\n9. \u201cHe who pays a debt in the Sabbatical year?\u201d \u201cThe spirit of the Sages\nreposes on him.\u201d(89) \u201cHe who borrowed from a proselyte, when his\nchildren(90) became proselytes with him?\u201d \u201cHe need not repay his\nchildren.\u201d \u201cBut if he repay them?\u201d \u201cThe spirit of the Sages reposes on\nhim.\u201d All movables become property by acquisition; but everyone who keeps\nhis word,\n\nTHE SPIRIT\nOF THE SAGES\nREPOSES\nON\nHIM.\n\nNOTE.\u2014At the Feast of Tabernacles in the Sabbatical year, the following\nportions of Scripture were appointed to be read: Deut. i. 1-6; vi. 4-8;\nxi. 13-22; xiv. 22; xv. 23; xvii. 14; xxvi. 12-19; xxvii.; xxviii. These\nportions were read by the king or high priest from a wooden platform\nerected in the Temple. The king or the high priest usually read them\nsitting. King Agrippa, however, read them standing, and when he came to\nthe words \u201cThou mayst not set a stranger over thee, which is not thy\nbrother\u201d (Deut. xvii. 15), \u201ctears dropped from his eyes.\u201d The people then\ncried out to encourage him, \u201cThou art our brother\u2014thou art our brother.\u201d\n(Sotah, vii. 8).\n\n\n\n\nOn The Sabbath\n\n\n    Removals\u2014Work to be Avoided\u2014Discussion Between the Schools of\n    Shammai and Hillel as to What Constitutes Work\u2014Work\n    Allowed\u2014Lighting\u2014Eve of the Sabbath\u2014Cooking and Hot\n    Water\u2014Retention of Heat\u2014Burdens\u2014Ornaments\u2014Principal and Secondary\n    Work.\n\n\n\nChapter I\n\n\n1. Removals(91) on the Sabbath are two. Of these removals four are inside\na place. And there are two other removals, of which four are outside a\nplace. \u201cHow?\u201d \u201cA beggar stands without, and the master of the house\nwithin. The beggar reached his hand within, and gave something into the\nhand of the master of the house, or took something from it and brought it\nout?\u201d \u201cThe beggar is guilty,(92) and the master of the house is free.\u201d\n\u201cThe master of the house reached his hand outside and gave something into\nthe hand of the beggar, or took something from it and brought it in?\u201d \u201cThe\nmaster of the house is guilty, but the beggar is free.\u201d \u201cThe beggar\nreached his hand within, and the master of the house took something from\nit, or gave something into it, and the beggar brought it out?\u201d \u201cBoth are\nfree.\u201d \u201cThe master of the house reached his hand without, and the beggar\ntook something from it, or gave something into it, and the master brought\nit in?\u201d \u201cBoth are free.\u201d\n\n2. A man must not sit before the barber near to evening prayer,(93) until\nhe has prayed. He must not enter a bath, nor a tannery, nor eat, nor\njudge. \u201cBut if they began?\u201d \u201cThey need not cease.\u201d They may cease to read\nthe \u201cHear,\u201d(94) etc., but they must not cease to pray.\n\n3. A tailor must not go out with his needle near dusk,(95) lest he forget\nand go (afterward). Nor a scribe go out with his pen. Nor may one search\nhis garments. Nor shall one read at the light of the lamp. In truth they\nsaid, \u201cthe teacher may overlook when children are reading, but he himself\nshall not read.\u201d Similar to him, one with an issue shall not eat with her\nwho has an issue, because of the custom of transgression.\n\n4. And these following are from the decisions which they mentioned of the\nupper chamber of Hananiah, the son of Hezekiah, the son of Gorion, when\nthe Sages went up to visit him. The school of Shammai was counted, and was\nmore numerous than the school of Hillel. And eighteen matters were\ndetermined on that day.\n\n5. The school of Shammai said, \u201cthey must not soak ink, nor paints, nor\nvetches, unless they be sufficiently soaked while it is yet day.\u201d But the\nschool of Hillel allows it.\n\n6. The school of Shammai said, \u201cthey must not put bundles of flax inside\nthe oven, except it be sufficiently steamed while it is yet day, nor wool\ninto the boiler except it imbibe sufficient dye in the eye of day.\u201d But\nthe school of Hillel allow it. The school of Shammai said, \u201cthey must not\nspread nets for beasts, nor birds, nor fishes, except they be netted while\nit is yet day.\u201d But the school of Hillel allows it.\n\n7. The school of Shammai said, \u201cthey must not sell to a stranger, and they\nmust not lade his ass with him, and they must not load on him, except they\nhave sufficient time to reach a near place before the Sabbath.\u201d But the\nschool of Hillel allows it.\n\n8. The school of Shammai said, \u201cthey must not give skins to a tanner, nor\narticles to a strange laundress; except they can be sufficiently done\nwhile it is yet day.\u201d But all of them the school of Hillel allow \u201cwith the\nsun.\u201d\n\n9. Said Rabbi Simon, the son of Gamaliel, \u201cthe house of my father used to\ngive white articles to a strange laundress three days before the Sabbath.\u201d\nBut both schools agree that \u201cthey may carry(96) beams to the oil-press and\nlogs to the wine-press.\u201d\n\n10. \u201cThey must not fry flesh, onions, and eggs; except they be\nsufficiently fried while it is yet day. They must not put bread in the\noven at dusk, nor a cake on coals, except its face be sufficiently crusted\nwhile it is yet day.\u201d Rabbi Eliezer said, \u201cthat its under side be\nsufficiently crusted.\u201d\n\n11. \u201cThey may hang up the passover(97) offering in an oven at dusk. And\nthey may take a light from the wood pile in the house of burning.\u201d(98) And\nin the suburbs \u201cwhen the fire has sufficiently lighted the greater part.\u201d\nRabbi Judah says, \u201cfrom the coals however little\u201d (kindled before the\nSabbath).\n\n\n\nChapter II\n\n\n1. \u201cWith what may they light (lamps) on the Sabbath?\u201d \u201cAnd with what may\nthey not light?\u201d \u201cThey may not light with cedar moss, nor with unhackled\nflax, nor with floss silk, nor with a wick of willow, nor with a wick of\nnettles, nor with weeds from the surface of water, nor with pitch, nor\nwith wax, nor with castor oil, nor with the defiled oil of heave-offering,\nnor with the tail, nor with the fat.\u201d Nahum the Median said, \u201cthey may\nlight with cooked fat.\u201d But the Sages say, \u201cwhether cooked or uncooked,\nthey must not light with it.\u201d\n\n2. They must not light with the defiled oil of the heave-offering on a\nholiday. Rabbi Ishmael said, \u201cthey must not light with pitch dregs for the\nhonor of the Sabbath.\u201d But the Sages allow all oils, \u201cwith sesame oil,\nwith nut oil, with radish oil, with fish oil, with colocynth oil, with\npitch dregs and naphtha.\u201d Rabbi Tarphon said, \u201cthey must only light with\nolive oil.\u201d\n\n3. \u201cThey must not light with anything that grows from wood, except flax.\nAnd all that grows from wood does not contract the uncleanness of\ntents,(99) except flax.\u201d \u201cA wick of cloth folded but not singed?\u201d Rabbi\nEliezer says, \u201cit contracts uncleanness, and they must not light it.\u201d\nRabbi Akiba says, \u201cit is clean, and they may light it.\u201d\n\n4. A man must not perforate an eggshell, and fill it with oil, and put it\non the mouth of the lamp, because it drops, even though it be of pottery.\nBut Rabbi Judah \u201callows it.\u201d \u201cBut if the potter joined it at first?\u201d \u201cIt\nis allowed, since it is one vessel.\u201d A man must not fill a bowl of oil,\nand put it by the side of the lamp, and put the end of the wick into it\nbecause it imbibes. But Rabbi Judah \u201callows it.\u201d\n\n5. \u201cWhoever extinguishes the lamp because he fears the Gentiles, or\nrobbers, or a bad spirit, or that the sick may sleep?\u201d \u201cHe is free.\u201d \u201cHe\nspares the lamp?\u201d \u201cHe spares the oil?\u201d \u201cHe spares the wick?\u201d \u201cHe is\nguilty.\u201d But Rabbi Jos\u00e9 frees in all cases except the wick, because \u201cit\nmakes coal.\u201d\n\n6. For three transgressions women die in the hour of childbirth: when they\nneglect times, and the dough offering,(100) and lighting the Sabbath lamp.\n\n7. Three things are necessary for a man to say in his house on the eve of\nthe Sabbath at dusk. \u201cHave you taken tithes?\u201d \u201cHave you prepared\nerub?\u201d(101) \u201cLight the lamp.\u201d \u201cIt is doubtful if it be dark or not?\u201d(102)\n\u201cThey must not tithe that which is certainly untithed, and they must not\nbaptize vessels, and they must not light the lamps. But they may take\ntithes of the doubtful heave-offering, and prepare erub, and cover up hot\nwater.\u201d\n\n\n\nChapter III\n\n\n1. \u201cA cooking oven which was heated with stubble or brushwood?\u201d \u201cThey may\nplace on it cookery.\u201d \u201cWith oil-dregs and with wood?\u201d \u201cThey must not place\nit, till the coals are raked out, or ashes put in.\u201d The school of Shammai\nsay, \u201chot water, but not cookery.\u201d But the school of Hillel say, \u201chot\nwater and cookery.\u201d The school of Shammai say, \u201cthey may take it off, but\nnot place it back.\u201d But the school of Hillel say, \u201cthey may place it\nback.\u201d\n\n2. \u201cA cooking stove, which was heated with stubble or brushwood?\u201d \u201cThey\nmust not place anything either inside or upon it.\u201d \u201cA bake oven, which was\nheated with stubble or brushwood?\u201d \u201cIt is as a cooking oven.\u201d \u201cWith\noil-dregs or with wood?\u201d \u201cIt is as a cooking stove.\u201d\n\n3. They must not put an egg beside a boiler, lest it be boiled. And they\nmust not wrap it in towels. But Rabbi Jos\u00e9 allows it. And they must not\nhide it in sand, or in the dust of the roads, lest it be roasted.\n\n4. It happened that the men of Tiberias arranged, and introduced a pipe of\ncold water into a canal of the hot springs. The Sages said to them, \u201cif it\nbe Sabbath, it is as if hot waters were heated on Sabbath, they are\nforbidden for washing and drinking. But if on a holiday, as if hot waters\nwere heated on a holiday, they are forbidden for washing but allowed for\ndrinking.\u201d \u201cA skillet with attached brazier?\u201d \u201cIf one rake out the coals\n(on Friday evening), persons may drink its hot waters on Sabbath.\u201d \u201cA pan\nwith double bottom?\u201d \u201cEven though the coals are raked out, they must not\ndrink of it.\u201d\n\n5. \u201cThe boiler which is set aside (from the fire)?\u201d \u201cThey must not put\ninto it cold water to be warmed; but they may put into it\u2014or into a\ncup\u2014cold water to make it lukewarm.\u201d \u201cA saucepan or an earthen pot, which\nthey took off boiling?\u201d \u201cThey must not put into it spices, but they may\nput them into a bowl or into a plate.\u201d Rabbi Judah says, \u201cthey may put\nthem into all vessels, excepting a thing in which there is vinegar or\nfish-brine.\u201d\n\n6. They must not put vessels under a lamp to catch the oil. \u201cBut if they\nplace them, while it is still day?\u201d \u201cIt is allowed.\u201d But they must not use\nit, because it is not purposely prepared (for Sabbath use). They may\nremove a new lamp, but not an old one. Rabbi Simon says, \u201call lamps may be\nremoved, except the lamp lighted for the Sabbath.\u201d They may put a vessel\nunder the lamp to catch sparks, but they must not put water into it, as it\nquenches.\n\n\n\nChapter IV\n\n\n1. \u201cWith what may they cover up (pots to retain the heat)?\u201d \u201cAnd with what\nmay they not cover them up?\u201d \u201cThey may not cover them up with oil-dregs,\nor dung, or salt, or lime, or sand either fresh or dry, or straw, or\ngrape-skins, or woollen, or herbs when they are fresh, but they may cover\nup with them when they are dry. They may cover up with garments, and\nfruits, with doves\u2019 wings, with carpenters\u2019 sawdust, and with tow of fine\nflax.\u201d Rabbi Judah forbids \u201cfine,\u201d but allows \u201ccoarse.\u201d\n\n2. They may cover up with hides, and remove them\u2014with woollen fleeces, but\nthey must not remove them. \u201cHow does one do?\u201d \u201cHe takes off the cover, and\nthey fall down.\u201d Rabbi Eleazar, the son of Azariah, says \u201cthe vessel is\ninclined on its side, and he takes them away.\u201d \u201cPerhaps he took them away\nand cannot return them?\u201d(103) But the Sages say \u201che may take them away,\nand return them.\u201d \u201cHe does not cover it, while it is yet day?\u201d \u201cHe must\nnot cover it, when it begins to be dark.\u201d \u201cHe covered it, and it opened?\u201d\n\u201cIt is allowed to cover it again.\u201d A man may fill the goblet, and put it\nunder the pillow or under the bolster (to warm it).\n\n\n\nChapter V\n\n\n1. \u201cWith what is a beast led forth, and with what is it not led\nforth?\u201d(104) One may lead forth the camel with a head-stall, and the\nshe-camel with a nose-ring, and the Lydda(105) asses with a bridle, and a\nhorse with a halter, and all animals that wear a halter they may lead\nforth with a halter, and they are held with a halter, and, if unclean,\nthey may sprinkle water upon them, and baptize them in their places.\n\n2. The ass one may lead forth with a pack-saddle when it is bound on it.\nRams go forth tied up. Ewes go forth with tails bound back, doubled down,\nor put in a bag. The goats go forth bound tightly. Rabbi Jos\u00e9 \u201cforbids\nall, excepting ewes, to have their tails in a bag.\u201d Rabbi Judah says \u201cthe\ngoats go forth bound tightly to dry up their udders, but not to guard the\nmilk.\u201d\n\n3. \u201cAnd with what must they not go forth?\u201d \u201cA camel must not go forth with\na rag bound as a mark to its tail, nor fettered, nor with fore-foot tied\ndoubled up, and so with the rest of all beasts; a man must not bind camels\none to another, and lead them, but he may take their ropes into his hand,\nand hold them, guarding that they be not twisted.\u201d(106)\n\n4. One must not bring forth an ass with a pack-saddle, when it is not tied\nupon him before the Sabbath; nor with a bell, even though it be muffled,\nnor with a ladder(107) on its throat, nor with a strap on its leg; nor may\ncocks and hens be led forth with twine or straps on their legs. Nor may\nrams be led forth with a gocart under their tails, nor ewes with John\nwood.(108) And the calf must not be led forth with a muzzle, nor a cow\nwith the skin of the hedgehog,(109) nor with a strap between her horns.\nThe cow(110) of Rabbi Eleazar, the son of Azariah, used to go out with a\nstrap between her horns, but not with the will of the Sages.\n\n\n\nChapter VI\n\n\n1. \u201cWith what may a woman go out?\u201d And \u201cwith what may she not go out?\u201d \u201cA\nwoman may not go out with laces of wool, nor with laces of flax, nor with\nstraps on her head, and she cannot baptize herself in them till she\nunloose them; nor with frontlets, nor temple fillets, unless sewn to her\ncap, nor with a headband, into the public street, nor with a golden crown\nin the form of Jerusalem, nor with a necklace, nor with nose-rings, nor\nwith a ring without a seal, nor with a needle without an eye; but, if she\ngo out, she is not guilty of a sin-offering.\u201d\n\n2. A man must not go out with hobnailed sandals,(111) nor with one sandal\nwhen there is no sore on his other foot, nor with phylacteries, nor with\nan amulet unless it be of an expert, nor with a coat of mail, nor with a\nhelmet, nor with greaves; but, if he go out, he is not guilty of a\nsin-offering.\n\n3. \u201cA woman must not go out with an eyed needle, nor with a signet ring,\nnor with a spiral head-dress, nor with a scent-box, nor with a bottle of\nmusk; and if she go out she is guilty of a sin-offering.\u201d The words of\nRabbi Meier. But the Sages \u201cabsolve the scent-box and the bottle of musk.\u201d\n\n4. The man must not go out with sword, nor bow, nor shield, nor sling, nor\nlance; and if he go out he is guilty of a sin-offering. Rabbi Eleazar\nsaid, \u201cthey are his ornaments.\u201d But the Sages say, \u201cthey are only for\nshame, as is said, \u2018And they shall beat their swords into ploughshares,\nand their spears into pruning hooks: nation shall not lift up sword\nagainst nation, neither shall they learn war any more.\u2019 \u201d(112) Garters are\nclean, and they may go forth in them on Sabbath. Anklets(113) contract\nuncleanness, and they must not go out in them on Sabbath.\n\n5. A woman may go out with plaits of hair whether they be her own, or her\ncompanion\u2019s, or a beast\u2019s hair, with frontlets and temple fillets, when\nthey are sewn to her cap, with a headband or a stranger\u2019s curl into the\ncourtyard, with wool in her ear, and wool in her shoe, and wool prepared\nfor her separation, with pepper, or with a grain of salt,(114) or with\nanything which she will put inside her mouth, except that she shall not\nput it in for the first time on the Sabbath, and if it fall out she must\nnot put it back. \u201cA false tooth or a tooth of gold?\u201d Rabbi \u201callows it.\u201d\nBut the Sages \u201cforbid it.\u201d\n\n6. A woman may go out with a coin on a sore foot. Little girls may go out\nwith plaits and even splinters in their ears. Arab women go out veiled,\nand Median women with mantillas; and so may any one, but, as the Sages\nhave said, \u201caccording to their custom.\u201d\n\n7. A mantilla may be folded over a stone, or a nut, or money, save only\nthat it be not expressly folded for the Sabbath.\n\n8. \u201cThe cripple may go out on his wooden leg.\u201d The words of Rabbi Meier.\nBut Rabbi Jos\u00e9 forbids it. \u201cBut if it have a place for receiving rags?\u201d\n\u201cIt is unclean.\u201d His crutches cause uncleanness by treading. But they may\ngo out with them on the Sabbath, and they may enter with them into the\nTemple court. The chair and crutches (of a paralytic) cause uncleanness by\ntreading, and they must not go out with them on the Sabbath, and they must\nnot enter with them into the Temple court. Stilts(115) are clean, but they\nmust not go out with them.\n\n9. The sons may go out with their (father\u2019s) girdles. And sons of kings\nwith little bells; and so may anyone, but, as the Sages have said,\n\u201caccording to their custom.\u201d\n\n10. \u201cThey may go out with an egg of a locust,(116) and a tooth of a\nfox,(117) and a nail of one crucified, as medicine.\u201d(118) The words of\nRabbi Meier. But the Sages say (others read the words of Rabbi Jos\u00e9 and\nRabbi Meier) \u201cit is forbidden even on a week day, because of the ways of\nthe Amorites.\u201d(119)\n\n\n\nChapter VII\n\n\n1. The Sages laid down a great rule for the Sabbath: \u201cEveryone who forgets\nthe principle of Sabbath, and did many works on many Sabbaths, is only\nresponsible for one sin-offering. Everyone who knows the principle of\nSabbath, and did many works on many Sabbaths, is responsible for every\nSabbath. Everyone who knows that there is Sabbath, and did many works on\nmany Sabbaths, is responsible for every principal work.(120) Everyone who\nhas done many works, springing from one principal work, is only\nresponsible for one sin-offering.\u201d\n\n2. The principal works are forty, less one\u2014sowing, ploughing, reaping,\nbinding sheaves, threshing, winnowing, sifting, grinding, riddling,\nkneading, baking, shearing wool, whitening, carding, dyeing, spinning,\nwarping, making two spools, weaving two threads, taking out two threads,\ntwisting, loosing, sewing two stitches, tearing thread for two sewings,\nhunting the gazelle, slaughtering, skinning, salting, curing its skin,\ntanning, cutting up, writing two letters, erasing to write two letters,\nbuilding, demolishing, quenching, kindling, hammering, carrying from\nprivate to public property. Lo, these are principal works\u2014forty, less one.\n\n3. And another rule the Sages laid down: \u201cAll that is worthy of\nreservation, and they reserve its like\u2014if they carry it out on the\nSabbath, they are responsible for a sin-offering; and everything which is\nnot worthy of reservation, and they do not reserve its like\u2014if they carry\nit out on the Sabbath, none is responsible but the reserver.\u201d\n\n4. Whoever brings out straw\u2014a heifer\u2019s mouthful; hay\u2014a camel\u2019s mouthful;\nchaff\u2014a lamb\u2019s mouthful; herbs\u2014a kid\u2019s mouthful; garlic leaves and onion\nleaves\u2014if fresh, the size of a dried fig\u2014if dry, a kid\u2019s mouthful; but\nthey must not add one with the other, for they are not equal in their\nmeasures. Whoever carries out food the size of a dried fig, is guilty of\ndeath. And victuals, they may add one to another as they are equal in\ntheir measures, excepting their peels and their kernels, and their stalks\nand the fine and coarse bran. Rabbi Judah says, \u201cexcepting the peels of\nlentils, as they may cook them with them.\u201d\n\n\n\nChapter VIII\n\n\n1. One may bring out wine sufficient for the cup,(121) milk sufficient for\na gulp, honey sufficient for a bruise, oil sufficient to anoint a small\nmember, water sufficient to moisten the eye-salve, and the rest of all\nbeverages a quarter of a log, and whatever can be poured out(122) a\nquarter of a log. Rabbi Simeon says, \u201call of them by the quarter log.\u201d And\nthey did not mention these measures save for those who reserve them.\n\n2. \u201cWhoever brings out cord sufficient to make an ear for a tub, bulrush\nsufficient to hang the sieve and the riddle?\u201d Rabbi Judah said,\n\u201csufficient to take from it the measure of a child\u2019s shoe; paper\nsufficient to write on it the signature of the taxgatherers; erased paper\nsufficient to wrap round a small bottle of balm\u2014is guilty\u201d (of death).\n\n3. Leather sufficient for an amulet; parchment polished on both sides,\nsufficient to write a sign for a door-post; vellum sufficient to write on\nit a small portion, which is in phylacteries, that is, \u201cHear, O Israel;\u201d\nink sufficient to write two letters; kohl(123) sufficient to paint one\neye.\n\n4. Bird-lime sufficient to put on the top of a perch; pitch or sulphur to\nfill a hole; wax sufficient to fill the mouth of a small hole; brick-clay\nsufficient to make a mouth of a crucible bellows for goldsmiths\u2014Rabbi\nJudah says, \u201csufficient to make a crucible stand;\u201d bran sufficient to put\non the mouth of a crucible blow-pipe for goldsmiths; ointment sufficient\nto anoint the little finger of girls\u2014Rabbi Judah says, \u201csufficient to make\nthe hair grow;\u201d Rabbi Nehemiah says, \u201cto freshen the temple.\u201d\n\n5. Red earth \u201cas the seal of merchants\u201d\u2014the words of R. Akiba; but the\nSages say, \u201cas the seal of letters;\u201d dung and fine sand, \u201csufficient to\nmanure a cabbage stalk,\u201d\u2014the words of Rabbi Akiba; but the Sages say,\n\u201csufficient to manure a leek;\u201d coarse sand sufficient to put on a full\nlime-hod; a reed sufficient to make a pen. \u201cBut if it be thick or split?\u201d\n\u201csufficient to boil with it a hen\u2019s egg easy (to be cooked) among eggs,\nmixed with oil and put in a pan.\u201d\n\n6. A bone sufficient to make a spoon,\u2014Rabbi Judah said, \u201csufficient to\nmake the ward of a key;\u201d glass sufficient to scrape the top of a shuttle;\na lump of earth or a stone sufficient to fling at a bird; Rabbi Eliezer\nsaid, \u201csufficient to fling at a beast.\u201d\n\n7. \u201cA potsherd?\u201d \u201cSufficient to put between two beans,\u201d\u2014the words of Rabbi\nJudah; Rabbi Meier says, \u201csufficient to take away fire with it;\u201d Rabbi\nJos\u00e9 says, \u201csufficient to receive in it the fourth of a log.\u201d Said Rabbi\nMeier, \u201cAlthough there is no visible proof of the matter, there is an\nindication of the matter, as is said, \u2018there shall not be found in the\nbursting of it a sherd to take fire from the hearth.\u2019 \u201d(124) Rabbi Jos\u00e9\nsaid to him, \u201cthence is the visible proof, \u2018or to take water out of the\npit.\u2019 \u201d(125)\n\n\n\n\nOn The Passover\n\n\n    Searching for Leaven\u2014How Leaven Is to be Put Away\u2014Restrictions\n    with Regard to It\u2014What Things Make Leaven\u2014Leavening\u2014Work on the\n    Eve of the Passover\u2014Trades Allowed\u2014Men of Jericho\u2014Hezekiah\u2014The\n    Daily Offering\u2014Intention\u2014Slaughter of Passover Offering\u2014Mode of\n    Proceeding\u2014The Passover on a Sabbath\u2014Discussion Between R. Akiba\n    and R. Eleazar\u2014Roasting the Passover\u2014Various\n    Contingencies\u2014Hindrances\u2014Rules and Directions\u2014How the Passover Is\n    to be Eaten\u2014Praise and Thanksgiving.\n\n\n\nChapter I\n\n\n1. On the eve of the fourteenth day of Nisan(126) men search for leaven by\ncandlelight. Every place where men do not bring in leaven, there is no\nneed of search. \u201cAnd wherefore do they say, two lines of barrels in the\nwine cellar?\u201d \u201cThe place is meant into which persons bring leaven.\u201d The\nschool of Shammai say, \u201ctwo rows in front of the whole cellar.\u201d But the\nschool of Hillel say, \u201cthe two outer lines on the top.\u201d\n\n2. People need not suspect, lest perchance the weasel have slipped (with\nleaven) from house to house or from place to place. If so, from court to\ncourt, from city to city, there is no end to the matter.\n\n3. Rabbi Judah said, \u201cmen search on the eve of the fourteenth and on the\nmorning of the fourteenth day, and at the time of burning it.\u201d But the\nSages say, \u201cif one did not search on the eve of the fourteenth, he must\nsearch on the fourteenth; if he did not search on the fourteenth, he must\nsearch during the feast; if he did not search during the feast, he must\nsearch after the feast; and whatever remains, he shall leave well\nconcealed, that there be no further need of search after it.\u201d\n\n4. Rabbi Meier said, \u201cmen may eat it till five o\u2019clock,(127) and burn it\nat the beginning of six.\u201d Rabbi Judah said, \u201cthey may eat it till four,\nand they are in suspense about five, but they burn it at the beginning of\nsix.\u201d\n\n5. And again said R. Judah, \u201ctwo loaves of the disallowed praise-offering\nwere placed on the portico of the Temple inclosure; whilst they were\nplaced there, all the people might eat leaven. If one were taken down they\nwere in suspense; they neither ate nor burned it. When both were taken\ndown they began to burn it.\u201d Rabban Gamaliel said, \u201cmen may eat ordinary\nfood till four o\u2019clock, and the heave-offering till five o\u2019clock, but they\nburned the leaven at six o\u2019clock.\u201d\n\n6. Rabbi Chanina, the deputy of the priesthood, said, \u201cfrom the (first)\ndays of the priesthood the priests did not object to burn the flesh\nrendered legally unclean(128) with the second degree of uncleanness, with\nthe flesh rendered legally unclean with the first degree of uncleanness.\nEven though they should add legal uncleanness to legal uncleanness.\u201d Rabbi\nAkiba went further and said, \u201cfrom the (first) days of the priesthood the\npriests did not object to light the oil which was disallowed on the day of\na man\u2019s baptism (who had been legally unclean), with a candle which was\nunclean with the uncleanness of the dead, even though they should add\nlegal uncleanness to legal uncleanness.\u201d\n\n7. Said R. Meier, \u201cfrom their words we learn that men may burn the clean\nheave-offering of leaven, with that which is unclean, on account of the\npassover.\u201d To him replied Rabbi Jos\u00e9, \u201cthis is not the conclusion.\u201d But\nRabbi Eliezer and Rabbi Joshua confess \u201cthat men should burn each by\nitself.\u201d And the contention is with regard to what is doubtful, and what\nis unclean. Because Rabbi Eliezer said, \u201cthou shalt burn each by itself.\u201d\nBut R. Joshua said, \u201cboth at once.\u201d\n\n\n\nChapter II\n\n\n1. The whole time that it is allowed to eat leaven, men may feed beasts\nwith it, and wild animals and fowls, and they may sell it to a stranger.\nAnd they are allowed to enjoy it in every way. When that season has passed\nover its enjoyment is disallowed, and they must not heat with it an oven\nor a stove. Rabbi Judah said, \u201cthere is no riddance of leaven but by\nburning.\u201d But the Sages say, \u201calso by powdering and scattering it to the\nwind, or casting it into the sea.\u201d\n\n2. \u201cThe leaven of a stranger, over which the passover has passed?\u201d \u201cIts\nenjoyment is allowed.\u201d \u201cBut of an Israelite?\u201d \u201cIts enjoyment is\ndisallowed,\u201d as is said,(129) \u201cAnd there shall no leavened bread be seen\nwith thee.\u201d\n\n3. \u201cThe stranger who has lent money to an Israelite on his leaven?\u201d \u201cAfter\npassover its enjoyment is allowed.\u201d \u201cAnd an Israelite who lent money to\nthe stranger on his leaven?\u201d \u201cIts enjoyment after passover is disallowed.\u201d\n\u201cLeaven over which a building fell?\u201d \u201cIt is as though it was cleared\naway.\u201d Rabban Simon, son of Gamaliel, said, \u201call after which the dog\ncannot snuff.\u201d\n\n4. \u201cHe who has eaten a leavened heave-offering during the passover in\nerror?\u201d \u201cHe must pay its value and a fifth more.\u201d \u201cIn presumption?\u201d \u201cHe is\nfree from the payment, and from its value even for fuel.\u201d(130)\n\n5. These are the things by which one can discharge his obligation to eat\nunleavened bread during the passover; with cakes made of wheat, and\nbarley, and rye, and oats, and spelt; and they discharge their obligation\nin that of which the tithing was doubtful, and in the first tithe after\nthe heave-offering was separated from it, and in second tithes and holy\nthings after their redemption. And the priests discharge their obligation\nwith cakes of dough-offering and heave-offering, but not with that which\nowes first tithes, or before the heave-offering was separated from it, nor\nwith that which owes second tithes or holy things before their redemption.\n\u201cThe loaves of the praise-offering and the cakes of the Nazarite?\u201d \u201cIf\nmade for themselves, they do not discharge the obligation: if made for\nsale in the market, they discharge the obligation.\u201d\n\n6. And these are the herbs with which one discharges his obligation to eat\nbitter herbs in the passover: lettuce, endives, horse-radish, liquorice,\nand coriander. The obligation can be discharged whether they be moist or\ndry, but not if they be pickled, or much boiled, or even a little boiled.\nAnd they may be united to form the size of an olive. And the obligation\nmay be discharged with their roots; and also if their tithes be in doubt;\nand with their first tithing, when the heave-offering has been taken from\nthem; and with their second tithe, and with holy things which are\nredeemed.\n\n7. Persons must not moisten bran during the passover for chickens, but\nthey may scald it. A woman must not moisten bran in her hand when she goes\nto the bath. But she may rub it dry on her flesh. A man should not chew\nwheat and leave it on a wound during Passover, because it becomes\nleavened.\n\n8. People must not put flour into the charoseth(131) or into the mustard.\n\u201cBut if one puts it?\u201d \u201cHe must eat it off-hand.\u201d But Rabbi Meier forbids\nit. They must not boil the passover offering in liquids nor in fruit\njuice. But one may smear it (after it is roasted), or dip it into them.\nWater used by the baker must be poured away because it becomes leavened.\n\n\n\nChapter III\n\n\n1. These cause transgression during passover: the Babylonian cuthack,(132)\nand the Median beer, and the Edomite vinegar, and the Egyptian\nzithum,(133) and the purifying dough of the dyer,(134) and the clarifying\ngrain of the cooks, and the paste of the bookbinders. Rabbi Eleazar said,\n\u201ceven the cosmetics of women.\u201d This is the rule. All kinds of grain\nwhatever may cause transgression during the passover. These are negative\ncommands, and they are not visited by cutting off.\n\n2. \u201cDough in a split of a kneading trough?\u201d \u201cIf there be the size of an\nolive in a single place one is bound to clear it out.\u201d Less than this is\nworthless from its minuteness. And so is it with the question of\nuncleanness. Particularity causes division. \u201cBut if one wish it to\nremain?\u201d \u201cIt is reckoned as the trough.\u201d \u201cDough dried up?\u201d(135) \u201cIf it be\nlike that which can become leavened it is forbidden.\u201d\n\n3. \u201cHow do persons separate the dough-offering when it becomes unclean on\na holiday?\u201d Rabbi Eleazar said, \u201cyou cannot call it a dough-offering till\nit be baked.\u201d Rabbi Judah, the son of Bethira, said, \u201cyou must put it in\ncold water.\u201d Said R. Joshua, \u201cit is not leaven so as to transgress the\nnegative command \u2018It shall not be seen nor found,\u2019(136) but it must be\nseparated and left till the evening. But if it become leavened it is\nleavened.\u201d\n\n4. Rabban Gamaliel said, \u201cthree women may knead at once, and bake in one\noven, each after the other.\u201d But the Sages say, \u201cthree women may be busied\nwith the dough, one kneads, and one prepares, and one bakes.\u201d Rabbi Akiba\nsaid, \u201call women, and all wood, and all ovens, are not alike.\u201d This is the\nrule. \u201cIf it ferment it must be smoothed down with cold water.\u201d\n\n5. Dough which begins to leaven must be burned, but he who eats it is\nfree. When it begins to crack it must be burned, and he who eats it must\nbe cut off. \u201cWhat is leavening?\u201d \u201cLike the horns of locusts.\u201d \u201cCracking?\u201d\n\u201cWhen the cracks intermingle.\u201d The words of R. Judah. But the Sages say,\n\u201cif either of them be eaten, the eater must be cut off.\u201d \u201cAnd what is\nleavening?\u201d \u201cAll which changed its appearance, as when a man\u2019s hairs stand\non end through fright.\u201d\n\n6. \u201cIf the fourteenth day of Nisan happened on the Sabbath?\u201d \u201cThey must\nclear off all the leaven before the Sabbath begins.\u201d The words of R.\nMeier. But the Sages say, \u201cin the proper season.\u201d Rabbi Eleazar, the son\nof Zaduk, said, \u201cthe heave-offering before the Sabbath, and ordinary\nthings in the proper season.\u201d\n\n7. \u201cIf one went to kill his passover, or circumcise his son, or to eat the\nmarriage-feast in the house of his father-in-law, and he remembered that\nthere was leaven in his house?\u201d \u201cIf he can he must return and clear it\nout, and return to his duties. He must return and clear it away. But if\nnot, he can esteem it as nothing in his heart.\u201d \u201c(If one went) to save a\nperson from the militia, or from a river, or from robbers, or from\nburning, or from the fall of buildings?\u201d \u201cHe may esteem it as nothing in\nhis heart.\u201d \u201cBut if he is reposing at his ease?\u201d \u201cHe must return\noff-hand.\u201d\n\n8. And so also when one went forth from Jerusalem and remembered that he\nhad holy flesh in his hand. If he passed Zophim(137) he must burn it on\nthe spot. But if not he must return and burn it in front of the temple\nwith the wood of the altar. \u201cAnd for how much flesh or leaven must men\nreturn?\u201d Rabbi Meier said, \u201cboth of them the size of an egg.\u201d Rabbi Judah\nsaid, \u201cboth the size of an olive.\u201d But the Sages say, \u201cHoly flesh the size\nof an olive, and leaven the size of an egg.\u201d\n\n\n\nChapter IV\n\n\n1. \u201cA place in which men are accustomed to do work on the eve of the\npassover?\u201d \u201cFor half a day they may work.\u201d \u201cA place in which they are not\naccustomed to work?\u201d \u201cThey must not work.\u201d \u201cIf one goes from a place where\nthey work to a place where they do not work; or from a place where they do\nnot work to a place where they do work?\u201d \u201cThe Sages put on him the\nburden(138) of the place from which he went, or the burden of the place to\nwhich he came; but a man should not change the customs of a place, as it\ncauses quarrels.\u201d\n\n2. Like to him is he who carried fruits of the Sabbatical year from a\nplace where they were finished growing to a place where they were not\nfinished growing; or from a place where they were not finished to a place\nwhere they were finished. He is bound to remove them. Rabbi Judah said,\n\u201cthey can say to him, go and bring them for yourself from the field.\u201d(139)\n\n3. \u201cA place in which men are accustomed to sell small cattle to Gentiles?\u201d\n\u201cThey may sell them.\u201d \u201cA place in which they are not accustomed to sell\nthem?\u201d \u201cThey may not sell them.\u201d But in no place may they sell working\ncattle\u2014calves, ass-foals, either unblemished or broken down.(140) Rabbi\nJudah \u201callowed the broken down.\u201d The son of Bethira \u201callowed a horse.\u201d\n\n4. \u201cA place where men are accustomed to eat roast meat on the night of the\npassover?\u201d \u201cThey may eat it.\u201d \u201cA place in which they are not accustomed to\neat it?\u201d \u201cThey may not eat it.\u201d \u201cA place in which they are accustomed to\nlight a candle on the night of the Day of Atonement?\u201d \u201cThey may light it.\u201d\n\u201cA place in which they are not accustomed to light it?\u201d \u201cThey may not\nlight it.\u201d But men may light candles in the synagogues, and in the\nschools, and in the dark streets, and for the sick.\n\n5. \u201cA place in which men are accustomed to do work on the ninth of\nAb;\u201d(141) \u201cThey may work.\u201d \u201cA place in which they are not accustomed to\nwork?\u201d \u201cThey may not work.\u201d But everywhere the disciples of the Sages are\nidle. Rabban Simon, the son of Gamaliel, said, \u201ca man may always make\nhimself a disciple of the Sages.\u201d But the Sages say, \u201cin Judah they did\nwork on the eves of the passovers for half a day, and in Galilee they did\nnothing.\u201d And work in the night before the passover the school of Shammai\ndisallowed; but the school of Hillel \u201callowed it till sunrise.\u201d\n\n6. Rabbi Meier said, \u201cevery work which was begun before the fourteenth day\nof Nisan may be finished on the fourteenth; but it must not be commenced\non the fourteenth, even though it can be finished.\u201d And the Sages say,\n\u201cthree trades can carry on business on the eves of the passovers for half\na day; and these are they\u2014the tailors, and the barbers, and the washers.\u201d\nRabbi Jos\u00e9, the son of Judah, said, \u201calso shoemakers.\u201d\n\n7. Persons may set hens on their nests on the fourteenth. \u201cBut if the hen\nran off?\u201d \u201cThey may return her to her place.\u201d \u201cAnd if she died?\u201d \u201cThey may\nset another instead of her.\u201d They may clear away from beneath the feet of\nbeasts on the fourteenth. But on the holiday (or middle-days) they put it\naside. They may carry to and bring vessels from the house of the trader,\neven though they be not necessary for the holiday.\n\n8. The men of Jericho did six things, in three they were prohibited, and\nin three they were allowed. And these are they in which they were allowed:\nthey engrafted dates the whole fourteenth day of Nisan, and they shortened\nthe \u201cHear,\u201d(142) and they reaped and stacked new corn before \u201cthe\nsheaf\u201d(143) was offered; and they were allowed. And in these they were\nprohibited: they used the produce of what was consecrated, and they ate on\nthe Sabbath the fruit that had fallen down from the trees, and they\ngave(144) (to the poor) the corners of the fields of vegetables. And the\nSages prohibited them from these things.(145)\n\n9. BEREITHA\u2014EXTERNAL TRADITION.\u2014Hezekiah the king did six things; to three\nthe Sages consented, and to three they did not consent. He carried the\nbones of his father (Ahaz) on a rope bed,(146) and they consented. He\npowdered the brazen serpent,(147) and they consented. He concealed the\nbook of medicines,(148) and they consented. And to three they did not\nconsent: he cut off (the gold from) the doors of the temple(149) and sent\nit to the Assyrian king, and they did not consent. He stopped the waters\nof the upper Gihon,(150) and they did not consent. He introduced an\nintercalary Nisan, and they did not consent.\n\n\n\nChapter V\n\n\n1. The daily offering was slaughtered at half-past eight,(151) and offered\nat half-past nine. On the eve of the passover it was slaughtered at\nhalf-past seven and offered at half-past eight, whether the passover fell\non a week-day or on the Sabbath. When the eve of the passover began on the\neve of the Sabbath (Friday), it was slaughtered at half-past six, and\noffered at half-past seven, and the passover followed after it.\n\n2. \u201cThe passover offering, which was slaughtered without intention\u2014and the\npriest took its blood, and he went and sprinkled it without intention?\u201d or\n\u201cwith intention, and without intention?\u201d or \u201cwithout intention and with\nintention?\u201d \u201cIt is disallowed.\u201d \u201cHow can it be with intention and without\nintention?\u201d \u201cWith intention partly for the passover, and with intention\npartly for peace-offerings.\u201d \u201cWithout intention and with intention?\u201d \u201cWith\nintention partly for peace-offerings, and with intention partly for the\npassover-offering.\u201d\n\n3. \u201cIf he slaughtered the passover for those who may not legally eat\nit\u2014for those who are not reckoned in one company\u2014for the uncircumcised,\nand for the unclean?\u201d \u201cIt is disallowed.\u201d \u201cFor those who may eat, and for\nthose who may not eat it?\u201d \u201cFor those who are reckoned in one company, and\nfor those who are not so reckoned?\u201d \u201cFor circumcised, and for\nuncircumcised?\u201d \u201cFor unclean, and for clean?\u201d \u201cIt is allowed.\u201d \u201cIf he\nslaughtered it before noon?\u201d \u201cIt is disallowed.\u201d Because it is said\n\u201cbetween the evenings.\u201d(152) \u201cIf he slaughtered it before the daily\noffering?\u201d \u201cIt is allowed.\u201d Except that one must keep stirring(153) its\nblood, till the blood of the daily offering be sprinkled. \u201cBut if it be\n_even_ sprinkled (before?)\u201d \u201cIt is lawful.\u201d\n\n4. \u201cHe who slaughtered the passover-offering possessing leaven?\u201d \u201cHe\ntransgressed a negative command.\u201d(154) Rabbi Judah said, \u201cthis applies\neven to the daily offering (of that evening).\u201d Rabbi Simon said, \u201cthe\nslaughter of the passover on the fourteenth with intention for the\npassover makes (a man possessing leaven) guilty; but if it be slaughtered\nwithout intention for the passover he is free.\u201d \u201cAnd in all other\nsacrifices during the feast, whether one sacrifice with or without the\nproper intention?\u201d \u201cHe is free.\u201d \u201cWhen one thus offers in the feast itself\nwith proper intention?\u201d \u201cHe is free.\u201d \u201cWithout proper intention?\u201d \u201cHe is\nguilty.\u201d \u201cAnd in all the other sacrifices, when one possessing leaven\noffers either with or without intention?\u201d \u201cHe is guilty, only excepting\nthe sin-offering, which was slaughtered without intention.\u201d\n\n5. The passover was slaughtered(155) for three bands in succession, as is\nsaid, \u201cThe whole assembly of the congregation of Israel\u201d(156)\u2014assembly,\ncongregation, Israel. The first band entered, the court was filled, the\ndoors of the court were locked. The trumpeters blew with the trumpets,\nblew an alarm, and blew. The priests stood in rows, and in their hands\nwere bowls of silver and bowls of gold. All the silver row was entirely\nsilver, and all the golden row was entirely gold. They were not mingled.\nAnd the bowls were not flat-bottomed, lest they should lay them down, and\nthe blood be coagulated.\n\n6. When an Israelite slaughtered, and a priest caught the blood, he gave\nit to his companion, and his companion to his companion, and he took the\nfull, and returned the empty bowl. The priest nearest the altar poured it\nout at once in front of the foundation of the altar.\n\n7. The first band went out, the second band entered; the second went out,\nthe third entered. As was the proceeding of the first, so was the\nproceeding of the second and the third. They read the praise.(157) When\nthey finished they repeated it, and after repeating it they read it a\nthird time, even though they did not complete it thrice in their time. R.\nJudah said, \u201cduring the time of the third band they did not reach to \u2018I\nlove the Lord, for He hath heard,\u2019 because the people were few.\u201d\n\n8. As was the proceeding in ordinary days, so was the proceeding on the\nSabbath, save that the priests washed out the court,(158) though not with\nthe will of the Sages. R. Judah said, \u201ca cup was filled with mixed-up\nblood,(159) and poured out at once upon the altar;\u201d but the Sages \u201cdid not\nadmit it.\u201d\n\n9. \u201cHow did they hang up and skin the passover sacrifices?\u201d \u201cIron hooks\nwere fixed in the walls and pillars, and on them they hung them, and\nskinned them.\u201d \u201cAnd every one who had not a place to hang them up and skin\nthem?\u201d \u201cThin smooth rods were there, and he rested one on his shoulder and\non the shoulder of his companion, and hung it up and skinned it.\u201d Rabbi\nEliezer said, \u201cwhen the fourteenth began on a Sabbath, he rested his hand\non the shoulder of his companion, and the hand of his companion on his\nshoulder, and he hung it up and skinned it.\u201d\n\n10. He cut it open, and took out its entrails. He put them on a dish and\nincensed them on the altar. The first party went out, and sat down on the\nMountain of the House. The second party were in the Chel,(160) and the\nthird party remained in their place. When it grew dark they went out and\nroasted their passovers.\n\n\n\nChapter VI\n\n\n1. These things in the passover abrogate the command against work on the\nSabbath: its slaughtering, and the sprinkling of its blood, and purging\nits inwards, and incensing its fat. But its roasting and the rinsing of\nits inwards do not abrogate the Sabbath. But to carry it, and to bring it\nbeyond a Sabbath day\u2019s journey, and to cut off its wen, do not abrogate\nthe Sabbath. Rabbi Eleazar said, \u201cthey abrogate it.\u201d\n\n2. Said Rabbi Eleazar, \u201cand is not this the teaching? when slaughtering is\nwork it abrogates the Sabbath. Things which are for \u2018resting\u2019 do not\nabrogate the Sabbath.\u201d(161) To him said Rabbi Joshua, \u201ca holiday will give\nthe proof; the Sages permitted that which is work, and they forbade that\nwhich is resting.\u201d Rabbi Eleazar said to him, \u201cwhat do you mean, Joshua?\nwhat comparison is there between a command and that which is voluntary?\u201d\nRabbi Akiba answered and said, \u201csprinkling(162) will give the proof,\nbecause it is a positive command, and it is for \u2018resting,\u2019 and does not\nabrogate the Sabbath; but you should not wonder at this, even though it be\na command, as it is for \u2018resting,\u2019 and does not abrogate the Sabbath.\u201d\nRabbi Eleazar said to him, \u201cand on that I form my judgment, when\nslaughtering is work it abrogates the Sabbath; sprinkling, which is for\n\u2018resting,\u2019 does it not teach that it abrogates the Sabbath?\u201d Rabbi Akiba\nsaid to him, \u201con the contrary, if sprinkling, which is for \u2018resting,\u2019 does\nnot abrogate the Sabbath, slaughtering, which is for work, is it not the\nteaching? should not abrogate the Sabbath.\u201d Rabbi Eleazar said to him,\n\u201cAkiba, thou hast annulled what is written in the Law, \u2018between the\nevenings,\u2019 \u2018in its appointed time,\u2019 whether it be a week-day or a\nSabbath.\u201d He said to him, \u201cMy teacher, give me proof of an appointed time\nfor these things, like the appointed time for slaughtering the\npassover-offering?\u201d The rule is, said R. Akiba, \u201call work for the passover\nwhich it is possible to do on the eve of the Sabbath does not abrogate the\nSabbath; slaughtering, which it is impossible to do on the eve of the\npassover which falls on a Sabbath, abrogates the Sabbath.\u201d\n\n3. \u201cWhen do men bring with the passover a feast-offering?\u201d \u201cWhen the\npassover falls on a week-day, when those who offer it are legally clean,\nand when the lamb is too small for the eaters. But when the passover falls\non a Sabbath, when the lamb is too much for the eaters, and there is legal\nuncleanness, they should not bring with it a feast-offering.\u201d\n\n4. The feast-offering(163) came from flocks, from herds, from sheep and\ngoats, from rams and ewes, and it may be eaten during a period of two days\nand one night.\n\n5. \u201cThe passover which was slaughtered without the proper intention on a\nSabbath?\u201d \u201cThe offerer of it is indebted for a sin-offering.\u201d \u201cAnd all the\nother sacrifices which he slaughtered for the passover?\u201d \u201cIf they be not\nsuitable for it he is guilty.\u201d \u201cAnd if they be suitable?\u201d Rabbi Eleazar\ndeclares him \u201cindebted for a sin-offering.\u201d But R. Joshua \u201cfrees him.\u201d\nSaid Rabbi Eleazar, \u201cwhat! if the passover which was allowed for proper\nintention when the offerer changed its intention, makes him guilty; is it\nnot the teaching that sacrifices, which are disallowed for want of proper\nintention when the offerer changed their intention, make him also guilty?\u201d\nRabbi Joshua said to him, \u201cno; if thou saidst in the passover when he\nchanged its intention it is changed to a thing disallowed, thou wilt say\nin the other sacrifices when he changed their intention they are changed\nto a thing allowed.\u201d Rabbi Eleazar said to him, \u201cthe congregational\nofferings will give the proof, because they are rendered lawful on the\nSabbath by intention, but whoever slaughtered (another) sacrifice with\ntheir intention is guilty.\u201d Rabbi Joshua said to him, \u201cno; if thou sayest\nso in the congregational offerings, which are a determined number, thou\nwilt also say so in the passover sacrifice which has no determined\nnumber.\u201d Rabbi Meier said, \u201ceven he who slaughtered other offerings on the\nSabbath, with the intention of the congregational offerings, is free.\u201d\n\n6. \u201cWhen one slaughtered the passover, but not for its eaters, or not for\nthose numbered to eat it, for uncircumcised and for unclean persons?\u201d \u201cHe\nis guilty.\u201d \u201cFor its eaters and not for its eaters? For its reckoning and\nnot for its reckoning? For circumcised and uncircumcised? For clean and\nunclean?\u201d \u201cHe is free.\u201d \u201cHe slaughtered it, and it was found blemished?\u201d\n\u201cHe is guilty.\u201d \u201cHe slaughtered it and it was found torn in secret?\u201d \u201cHe\nis free.\u201d \u201cHe slaughtered it, and it became known that its owners retired\nfrom it, or died, or became legally unclean?\u201d \u201cHe is free, because he\nslaughtered it with lawful permission.\u201d\n\n\n\nChapter VII\n\n\n1. \u201cHow do men roast the passover?\u201d \u201cThey bring a stick of pomegranate and\nthrust it through its mouth to its tail. And they put its legs and\nintestines inside it.\u201d The words of R. Jos\u00e9, the Galilean. Rabbi Akiba\nsaid, \u201cthat is a kind of boiling, therefore they hang them outside of it.\u201d\n\n2. Men must not roast the passover on a spit or a gridiron. Said R. Zaduk,\n\u201cit happened to Rabban Gamaliel that he said to Zabi, his servant, \u2018go and\nroast for us the passover on the gridiron.\u2019 \u201d \u201cIf it touch the side of the\noven?\u201d \u201cThat part must be peeled off.\u201d \u201cIf its gravy drop on the side of\nthe oven, and again return on it?\u201d \u201cThat part must be taken out.\u201d \u201cIf the\ngravy drop on the fine flour?\u201d \u201cThat part must be pulled out\u201d (and\nburned).\n\n3. \u201cIf men anointed (basted) it with oil of the heave-offering?\u201d \u201cIf it be\na company of priests, they may eat it.\u201d \u201cIf it be a company of\nIsraelites?\u201d \u201cIf it be raw they can wash it away.\u201d \u201cBut if roast?\u201d \u201cThey\nmust peel off the surface.\u201d \u201cIf it was anointed with oil of the second\ntithe?\u201d \u201cIts value in money must not be charged to the members of the\ncompany, because they cannot redeem(164) the second tithes in Jerusalem.\u201d\n\n4. Five things may be brought during legal uncleanness, but they must not\nbe eaten in legal uncleanness: the sheaf,(165) the two wave loaves,(166)\nand the shewbread,(167) sacrifices of peace-offerings of the\ncongregation,(168) and the kids(169) on the feast of the New Moon. The\npassover which was brought during legal uncleanness, may be eaten in\nuncleanness, because in the beginning the command came only for eating.\n\n5. \u201cIf the flesh be legally unclean and the fat unpolluted?\u201d \u201cThe priest\nmust not sprinkle its blood on the altar.\u201d \u201cIf the fat be unclean and the\nflesh unpolluted?\u201d \u201cThe priest may sprinkle its blood.\u201d But with other\nholy offerings it is not so, for though their flesh be unclean, and their\nfat remains unpolluted, the priest may sprinkle their blood on the altar.\n\n6. \u201cIf the congregation be legally unclean, or its majority, or the\npriests be legally unclean, and the congregation legally clean?\u201d \u201cThe\npassover may be kept in legal uncleanness.\u201d \u201cIf the minority of the\ncongregation be legally unclean?\u201d \u201cThe clean majority can keep the first,\nand the unclean minority the second passover\u201d (on the fourteenth day of\nthe following month).\n\n7. When the blood of the passover-offering was poured on the altar, and it\nwas afterward known that it was unclean, the (golden)(170) plate of the\nHigh Priest makes it accepted. When the body of the paschal sacrifice was\nunclean, \u201cthe plate\u201d cannot make it accepted, as they say the Nazarite and\nthe celebrant of the passover have the uncleanness of the blood accepted\nwith \u201cthe plate.\u201d But \u201cthe plate\u201d does not make the legal uncleanness of\nthe body of the paschal lamb accepted. If it be legally unclean with an\nunknown uncleanness, the plate makes it accepted.\n\n8. \u201cIf it be legally unclean in whole or in most part?\u201d \u201cThe passover must\nbe burned in front of \u2018the palace\u2019(171) with the wood of the altar.\u201d \u201cA\nlittle which is unclean, and that which is left over?\u201d \u201cThe owners may\nburn it in their own courts, or on their roofs with their own wood.\u201d The\nstingy ones burnt it in front of the palace, that they might use the wood\nof the altar.\n\n9. \u201cThe passover which was carried out of the city, or became unclean?\u201d\n\u201cThe owner must burn it off-hand.\u201d \u201cIts masters became unclean or died?\u201d\n\u201cLet its appearance change, and let it be burned on the sixteenth.\u201d(172)\nRabbi Jochanan, the son of Beruka, said, \u201ceven it must be burned off-hand,\nbecause it has no one to eat it.\u201d\n\n10. \u201cBones and tendons and what is left over?\u201d \u201cThey must be burned on the\nsixteenth.\u201d \u201cIf the sixteenth happened on a Sabbath?\u201d \u201cThey must be burned\non the seventeenth, because they cannot abrogate either the laws of the\nSabbath or the holiday.\u201d\n\n11. All that is eaten in a great ox may be eaten in a tender kid, and the\ntops of the shoulder-blades, and the gristle. \u201cWhoever broke any bone in a\nclean passover?\u201d \u201cHe must receive forty stripes.\u201d \u201cBut for what is left\nover in the clean, and broken in an unclean passover?\u201d \u201cHe does not\nreceive the forty\u201d.\n\n12. \u201cA member partly displaced?\u201d \u201cOne must cut in till he reach the bone,\nand he must peel off the flesh till he reach the joint, and he cuts it\noff. But in other holy offerings one may cleave the displaced members with\nan axe, since there does not exist any (prohibition of) breaking the bone\nfor them.\u201d (For example), from the door-post and inwards is inside. From\nthe door-post and outwards is outside. The windows and thickness of the\nwall are reckoned as inside.\n\n13. \u201cTwo companies which eat the passover in one house?\u201d \u201cThese turn their\nfaces to this side and eat; and those turn their faces to that side and\neat. And the boiler(173) is between the companies. The servant stands to\nmix wine. The servant must shut his mouth till he serve the other company.\nHe afterward turns his face till he reach his own company, and then he may\neat. And she who is newly married can turn her face aside and eat it.\u201d\n\n\n\nChapter VIII\n\n\n1. \u201cThe married woman, while she is in the house of her husband?\u201d \u201cHer\nhusband slaughtered on her account, and her father slaughtered on her\naccount?\u201d \u201cShe must eat the passover with her husband.\u201d \u201cShe went to spend\nthe first feast after her marriage in the house of her father\u2014her father\nslaughtered on her account, and her husband slaughtered on her account?\u201d\n\u201cShe may eat in the place which she wishes.\u201d \u201cAn orphan on whose account\nthe guardians slaughtered?\u201d \u201cHe may eat in the place which he wishes.\u201d \u201cA\nslave of two partners?\u201d \u201cHe must not eat with both.\u201d \u201cA slave who is half\nfree?\u201d \u201cHe must not eat with his master.\u201d\n\n2. One said to his slave, \u201cgo and slaughter for me the passover.\u201d \u201cHe\nslaughtered a kid?\u201d \u201cHe may eat it.\u201d \u201cHe slaughtered a lamb?\u201d \u201cHe may eat\nit.\u201d \u201cHe slaughtered a kid and a lamb?\u201d \u201cHe may eat of the first.\u201d \u201cHe\nforgot what his master said to him\u2014what shall he do?\u201d \u201cHe must slaughter a\nlamb and a kid, and shall say, \u2018If my master said to me\u2014a kid, the kid is\non his account, and the lamb is on my account; and if my master said to\nme\u2014a lamb, the lamb is for him, and the kid is for me.\u2019 \u201d \u201cIf his master\nforgot what he said to him?\u201d \u201cBoth animals must go forth to the house of\nburning; and they are free from keeping the second passover.\u201d\n\n3. One said to his sons, \u201cI am ready to slaughter the passover for you who\nshall first go up to Jerusalem.\u201d As soon as one of them entered with his\nhead and the greater part of his body inside the city gate, he gained his\nown share of the passover, and gained it for his brothers with him. They\nmay always be reckoned in one company, when each one obtains the size of\nan olive. They may first be reckoned, and afterward withdraw from a\ncompany till the passover be slaughtered. Rabbi Simon said, \u201cuntil its\nblood be poured out on their account.\u201d\n\n4. \u201cHe who reckoned others with himself in his portion of the lamb?\u201d \u201cThe\nmembers of the company are allowed to give to him his share, and he may\neat of it with his own guests; and they may eat their portion with their\nown guests.\u201d\n\n5. \u201cIf one observed an issue twice?\u201d \u201cThey may slaughter the lamb on his\naccount on the seventh day of the issue if it be the fourteenth day of\nNisan.\u201d \u201cIf he observed it thrice?\u201d(174) \u201cThey may only slaughter on his\naccount on the eighth day of the issue\u201d (if it be the fourteenth day of\nNisan).\n\n6. \u201cThe mourner and the person who opened a heap,(175) and also the person\nwho has the promise of release from prison, and the sick, and the aged,\nwho are able to eat the size of an olive?\u201d \u201cThey may slaughter the\npassover for them.\u201d For all of them they must not slaughter the lamb on\ntheir own account alone, lest they bring the passover into contempt,(176)\nbecause there might happen to them some abomination. They are freed from\nkeeping a second passover\u2014excepting him who in opening the heap was\nunclean from the beginning.\n\n7. \u201cThey must not slaughter the passover for one person.\u201d The words of\nRabbi Judah; but Rabbi Jos\u00e9 \u201callowed it.\u201d Even for a company of a hundred,\nwhen they cannot eat the size of an olive, they must not slaughter the\npassover; and they must not form a company of women, of slaves, and of\nlittle ones.\n\n8. A mourner may be baptized, and eat his passover in the evening, but not\nother holy things. \u201cHe who heard of a death, or had the bones of his\nrelations collected?\u201d \u201cHe may be baptized and eat holy things.\u201d \u201cA\nstranger who was proselytized on the eve of the passover?\u201d The school of\nShammai say, \u201cHe may be baptized and eat his passover in the evening\u201d; but\nthe school of Hillel say, \u201che who just departed from the foreskin is as\nlegally unclean as he who just departs from the grave.\u201d\n\n\n\nChapter IX\n\n\n1. He who was legally unclean, or in a journey afar off, and did not keep\nthe first, must keep the second (passover). \u201cHe mistook it, or was\nconstrained by force, and did not keep the first?\u201d \u201cHe must keep the\nsecond.\u201d \u201cIf so, why is it said unclean(177) or in a journey afar off?\u201d\n\u201cBecause such persons are free from being cut off, but those bound to\nobserve it are to be cut off if they neglect it.\u201d\n\n2. What is a \u201cjourney afar off?\u201d \u201cFrom Modiim(178) and outward; and so is\nthe measure from Jerusalem on every side.\u201d The words of Rabbi Akiba; Rabbi\nEleazar said, \u201cfrom the threshold of the temple-court and outward.\u201d Said\nR. Jos\u00e9, \u201cfor this reason there is a dot on the \u2018he,\u2019 to explain not that\nit is really afar off, but that one is afar off from the threshold of the\ntemple-court and outward.\u201d\n\n3. \u201cWhat is the difference between the first and second passover?\u201d \u201cThe\nfirst passover forbids leaven to be seen or found; but the second allows\nunleavened and leavened bread in one\u2019s house.\u201d The first passover requires\nhallel(179) during eating, but the second does not require hallel during\neating. Both require hallel in their preparations, and the paschal\nsacrifices must be eaten roasted on unleavened bread with bitter herbs,\nand they both abrogate the Sabbath.\n\n4. \u201cThe passover-offering which was brought during legal uncleanness?\u201d\n\u201cThe man or woman with an issue may not eat of it, nor she in separation\nor in childbirth. But if they eat they are free from being cut off.\u201d Rabbi\nEleazar \u201cfrees them even in going into the sanctuary.\u201d\n\n5. \u201cWhat is the difference between the passover of Egypt and the passover\nof succeeding generations?\u201d \u201cThe passover of Egypt was taken on the tenth\nday,(180) and required the sprinkling with a bunch of hyssop on the lintel\nand the two side posts, and was eaten with haste in one night; but the\npassover of succeeding generations exists the whole seven days.\u201d\n\n6. Said R. Joshua, \u201cI once heard that the substitute(181) of the\npassover-offering can be sacrificed, and that the substitute of the\npassover-offering cannot be sacrificed, I have no one to explain.\u201d Said R.\nAkiba, \u201cI will explain: the passover-offering, which was found (after\nbeing lost) before the time for slaughtering its substitute, may be\npastured till it be blemished, and it can be sold, and the owner can take\nfor its price peace-offerings, and so also for its substitute. After the\ntime for slaughtering the passover-offering its substitute may be offered\nfor a peace-offering, and so can also its substitute.\u201d\n\n7. \u201cHe who set apart a ewe for his passover, or a male of two years?\u201d \u201cHe\nmay pasture it till it be blemished. And he can sell it, and its price may\nbe used for a free-will offering.\u201d \u201cHe who selected his passover, and\nafterward died?\u201d \u201cHis son must not offer it after him with the intention\nof a passover, but he may offer it with the intention of a\npeace-offering.\u201d\n\n8. \u201cThe passover-offering which was mixed up with other sacrifices?\u201d \u201cAll\nmust be pastured till they be blemished, and they must be sold, and the\nofferer must bring the price of the best of this kind and the price of the\nbest of that kind, and the loss he must make up from his private means.\u201d\n\u201cThe passover-offering which was mixed up with first-borns?\u201d Rabbi Simon\nsaid, \u201cif there be companies of priests they may eat it.\u201d\n\n9. \u201cA company(182) which lost its passover-offering, and said to someone,\n\u2018go and seek it and slaughter it for us\u2019; and he went and found it and\nslaughtered it, and they meanwhile also took one and slaughtered it,\u2014if\nhis be first slaughtered?\u201d \u201cHe may eat of his and they may eat with him of\nhis.\u201d \u201cBut if theirs be first slaughtered?\u201d \u201cThey may eat of theirs, and\nhe may eat of his.\u201d \u201cBut if it be not known which of them was first\nslaughtered, or both were slaughtered at once?\u201d \u201cHe must eat of his\npassover, but they cannot eat with him, and their passover must go forth\nto the house of burning; and they are freed from keeping a second\npassover.\u201d \u201cHe said to them, \u2018if I be too late, go and slaughter for me\u2019;\nhe went, and meanwhile found (the lost) one and slaughtered it, and they\ntook and also slaughtered one. If theirs be first slaughtered?\u201d \u201cThey may\neat of theirs, and he may eat with them.\u201d \u201cBut if his were first\nslaughtered?\u201d \u201cHe shall eat of his, and they shall eat of theirs.\u201d \u201cBut if\nit be not known which of them was first slaughtered or both of them were\nslaughtered at once?\u201d \u201cThey shall eat of theirs, but he must not eat with\nthem, and his lamb must go forth to the house of burning, and he is freed\nfrom keeping a second (passover).\u201d \u201cIf he said to them \u2018slaughter for me,\u2019\nand they also said to him \u2018slaughter for us?\u2019 \u201d \u201cAll shall eat of that one\nfirst slaughtered.\u201d \u201cBut if it be not known which of them was first\nslaughtered?\u201d \u201cBoth must go forth to the house of burning.\u201d \u201cIf he did not\nsay it to them, nor they say it to him?\u201d \u201cThey are not sureties one for\nthe other\u201d (and they must eat apart from each other).\n\n10. \u201cTwo companies had their passover-offerings mixed: this company drew\nout one for themselves, and that company drew out one for themselves. One\nof these comes to those, and one of those comes to these, and thus they\nsay, \u2018if this passover be ours, let our hands be withdrawn from yours and\nbe counted with ours; but if this passover be yours, let our hands be\nwithdrawn from ours and be counted with yours.\u2019 And so with five companies\nof five each, and ten of ten each, they may draw out and join one from\nevery company, and say so.\u201d\n\n11. \u201cTwo persons who had their passover-offerings mixed?\u201d \u201cOne draws out\none for himself, and the other draws out one for himself. This one can\ncount with himself a person invited from the market. And that one can\ncount with himself a person invited from the market. This individual comes\nto that one, and that one comes to this one, and so they say, \u2018if this\npassover be mine, let thy hands be withdrawn from thine, and be counted\nwith mine; and if this passover be thine, let my hands be withdrawn from\nmine, and be counted with thine.\u2019 \u201d\n\n\n\nChapter X\n\n\n1. On the eves of the passovers near to the time of evening prayer a man\nmust not eat till it be dark. And even the poorest in Israel must not eat\ntill he can recline at ease, and they must not withhold from him the four\ncups of wine, even though he receives the weekly alms.\n\n2. When they mix for him the first cup of wine,(183) the school of Shammai\nsay, \u201che shall repeat the blessing for the day, and after that the\nblessing for the wine.\u201d But the school of Hillel say, \u201che shall repeat the\nblessing for the wine, and after that the blessing for the day.\u201d\n\n3. The attendants bring before him greens and lettuce. He dips the lettuce\nin its sauce till he come to the time for the seasoning of the bread. They\nbring before him unleavened bread, and lettuce, and the fruit sauce, on\ntwo dishes, even though the fruit sauce is not a command. Rabbi Eleazar,\nthe son of Zadok, said (it is) \u201ca command, and in the time of the\nsanctuary they used to bring before him the body of the passover\noffering.\u201d\n\n4. The attendants mixed for him the second cup, and here the son asks his\nfather, and if the son have no knowledge his father teaches him, \u201cin what\nis this night different from all other nights?\u201d \u201cBecause in all other\nnights we eat leavened and unleavened bread. In this night all is\nunleavened. Because in all other nights we eat every herb, in this night\nbitter herbs. Because in all other nights we eat flesh roasted, well\nboiled, and boiled. In this night all is roasted. Because in all other\nnights we dip what we eat once, in this night twice\u201d (_i.e._, in the sauce\nand in the seasoning). And according to the knowledge of the son his\nfather teaches him. He begins in shame and he ends in praise. And he\nexpounds from \u201ca Syrian ready to perish was my father,\u201d(184) till he end\nthe whole passage.\n\n5. Rabban Gamaliel used to say, \u201ceveryone who did not speak of these three\nthings in the passover did not discharge his duty, and these are they: the\npassover, the unleavened bread, and bitter herbs. Passover, because\nOMNIPRESENCE passed over the houses of our fathers in Egypt. Unleavened,\nbecause our fathers were redeemed from Egypt. Bitter, because the\nEgyptians made the lives of our fathers bitter in Egypt.\u201d In every\ngeneration man is bound to look to himself as though he in person went out\nfrom Egypt, as is said,(185) \u201cAnd thou shalt show thy son in that day,\nsaying, This is done because of that which the Lord did unto me when I\ncame forth out of Egypt.\u201d For this reason we are bound to acknowledge, to\nthank, to praise, to glorify, to exalt, to magnify, to bless, to elevate,\nwithout limit, HIM who has done for our fathers and us all these miracles.\nHe brought us from slavery to freedom, from sorrow to joy, and from\nmourning to festivity, and from thick darkness to great light, and from\nservitude to redemption, and let us say before Him Hallelujah.\n\n6. \u201cHow far does he repeat?\u201d The school of Shammai say, till \u201ca joyful\nmother of children.\u201d(186) But the school of Hillel say, till \u201cthe flint\ninto a fountain of waters,\u201d(187) and he finished with a \u201cblessing for\nredemption.\u201d Rabbi Tarphon said, \u201c \u2018Who redeemed us and redeemed our\nfathers from Egypt,\u2019 and he does not end with any other blessing.\u201d Rabbi\nAkiba adds, \u201cSo the Lord our God and the God of our fathers shall bring us\nto holidays and other feast-days yet to come to us in peace, rejoicing in\nthe building of THY city, and delighting in THY service; and we shall eat\nthere the sacrifices and the passovers, etc., until \u2018Blessed be Thou,\nLord, the Redeemer of Israel.\u2019 \u201d\n\n7. When the attendants mixed for him the third cup(188) he says the\nblessing for his food, with the fourth cup he finished the hallel, and\nsaid over it the blessing of the Song.(189) Between the first and second\ncups if he wish to drink, he may drink as much as he likes. Between the\nthird and fourth he must not drink.\n\n8. Persons are not free after the passover to ask for more food. \u201cIf some\nfall asleep during the passover?\u201d(190) \u201cThey may afterward eat of it.\u201d\n\u201cAll?\u201d \u201cThey must not eat of it.\u201d Rabbi Jos\u00e9 says, \u201cIf they dozed?\u201d \u201cThey\nmay eat of it.\u201d \u201cIf they slept?\u201d \u201cThey must not eat of it.\u201d\n\n9. The passover after midnight renders hands legally unclean. False\nintention and the remains of the feast render hands legally unclean.(191)\n\u201cWhen one repeated the passover-blessing?\u201d \u201cHe is free from the\nsacrifice-blessing, but the sacrifice-blessing does not free him from that\nof the passover.\u201d The words of R. Ishmael. Rabbi Akiba said, \u201cthis does\nnot free from that, nor that from this.\u201d\n\n\n\n\nOn The Day Of Atonement\n\n\n    Preparations of the High Priest\u2014Cleansing the Altar\u2014Casting\n    Lots\u2014Daybreak\u2014Offerings\u2014Dress\u2014Prayer\u2014The\n    Goats\u2014Monobazus\u2014Helena\u2014Azazel\u2014The Golden Censer\u2014The Vail\u2014Holy of\n    Holies\u2014\u201cFoundation\u201d\u2014Sprinkling the Blood\u2014Sending Forth the Goat\n    into the Wilderness\u2014High Priest Burning the Bullock and\n    Goat\u2014Reading\u2014Ceremonial\u2014Rules and Exceptions\u2014Repentance and\n    Atonement.\n\n\n\nChapter I\n\n\n1. Seven days before the Day of Atonement the High Priest was removed from\nhis house to the chamber(192) Parhedrin, and the council prepared for him\nanother priest,(193) lest there happen to him any defilement. R. Judah\nsaid, \u201cthey prepared also another wife, lest his wife die\u201d; as is\nsaid,(194) \u201cAnd he shall atone for himself and for his house\u201d; for his\nhouse, _i.e._, for his wife. The Sages said to him, \u201cif so, there is no\nend to the matter.\u201d\n\n2. All these seven days, he (the high priest) sprinkled the blood, burned\nthe incense, and trimmed the lamps, and offered the head and the foot. On\nthe remainder of all the days, if he wished to offer, he offered; since\nthe high priest first offered part, and first took part (in the\nsacrifices).\n\n3. The elders from the elders of the great Sanhedrin delivered to him, and\nread before him, the ceremonial of the day; and they said to him, \u201cMy Lord\nHigh Priest, read with thy mouth, perchance thou hast forgotten, or\nperchance thou hast not learned.\u201d(195) On the eve of the day of atonement,\ntoward dawn, they placed him in the eastern gate (of the Temple), and they\ncaused to pass before him bullocks, rams, and lambs, that he might be\nskilled and expert in his ministry.\n\n4. All the seven days they did not withhold from him food and drink; the\neve of the day of atonement, with the beginning of darkness, they did not\npermit him to eat much, since food induces sleep.\n\n5. The elders of the great Sanhedrin delivered him to the elders of the\npriesthood, who brought him to the upper chamber of the house Abtinas. And\nthey administered to him the oath,(196) and they left him and departed.\nAnd they said to him, \u201cMy Lord High Priest, we are ambassadors of the\ngreat Sanhedrin, and thou art our ambassador, and the ambassador of the\ngreat Sanhedrin. We adjure thee by Him, whose Name dwells in this house,\nthat thou wilt not change aught of all which we have said to thee.\u201d He\nwent apart and wept. They went apart and wept.(197)\n\n6. If he were a learned man, he expounded; but if not, the disciples of\nthe learned expounded before him. If he were skilled in reading, he read;\nbut if not, they read before him. \u201cAnd in what did they read before him?\u201d\n\u201cIn Job, and in Ezra, and in Chronicles.\u201d Zachariah, the son of Kebutal,\nsaid, \u201cI often read before him in Daniel.\u201d\n\n7. If he desired to sleep, the young priests filliped with the first\nfinger(198) before him, and said to him, \u201cMy Lord High Priest, stand up\nand refresh thyself(199) once on the pavement,\u201d and they kept him\noccupied(200) until the time approached for slaying (the victims).\n\n8. Every day they cleansed the altar at cockcrow, or at its approach,\nintermediate before or after it; and on the day of atonement(201) at\nmidnight; and in the three great feasts, at the first watch. And before\ncockcrow the court was crowded with Israel.\n\n\n\nChapter II\n\n\n1. At first everyone who wished to (cleanse) the altar, cleansed it. When\nthey were many, they ran and mounted the ascent, and each one, who at the\nmiddle outstripped his companion by four cubits, won it. If two were equal\nthe president said to them, \u201clift your fingers.\u201d(202) \u201cAnd what is that?\u201d\n\u201cThey lifted one or two fingers, but no one lifted the thumb in the\nSanctuary.\u201d\n\n2. It happened that two were equal, and running and mounting the ascent,\none of them thrust his companion, so that he fell, and his leg was broken.\nAnd when the great Sanhedrin saw that they were getting into danger, they\ndecreed that they should not cleanse the altar save by lot. There were\nfour lots, and this was the first lot.\n\n3. The second lot was: Who should slay? Who sprinkle? Who should take the\nashes from the inner altar? and who should take the ashes from the\ncandlestick? and who should carry the members to the ascent? the head and\nthe right foot, and the hind feet, the tail, and the left foot, the\nbreast, and the throat, and the two sides, and the inwards, and the fine\nflour, and the pancakes, and the wine. Thirteen priests discharged this\nlot. Said Ben Asai in the presence of R. Akiba from the mouth of Rabbi\nJoshua, \u201clike to its way of motion\u201d (when alive).\n\n4. The third lot(203) was for new men who came to offer incense, and they\ncast the lots. The fourth lot was for new men with the old, who should\ncarry the members from the ascent to the altar.\n\n5. The daily offering was with nine, ten, eleven, twelve, priests; not\nless and not more. \u201cHow?\u201d \u201cItself with nine: at the feast of Tabernacles\nin the hand of one, a glass of water there is ten. The evening offering\nwith eleven, itself with nine, and in the hands of two, two fagots of\nwood. On Sabbath, eleven; itself with nine, and two, in their hands two\nfragments of incense of the showbread. And on the Sabbath in the feast of\nTabernacles in the hand of one a glass of water.\u201d\n\n6. The ram was offered with eleven; the flesh with five, the inner part,\nand the fine flour and the wine, to each two and two.\n\n7. The bullock was offered with twenty-four priests. \u201cThe head and the\nright foot?\u201d \u201cThe head with one, and the foot with two.\u201d \u201cThe chine and\nthe left foot?\u201d \u201cThe tail with two, and the left foot with two.\u201d \u201cThe\nbreast and the throat?\u201d \u201cThe breast with one, and the throat with three,\nthe two hind feet with two, and the two sides with two, the inner parts\nand the fine flour, and the wine, each with three and three.\u201d \u201cOf which is\nthat said?\u201d \u201cOf the offering for the whole congregation.\u201d \u201cBut for the\nofferings of an individual?\u201d \u201cIf he wished to offer, he might offer.\u201d \u201cFor\nthe skinning and cutting up?\u201d \u201cFor these all were equal.\u201d\n\n\n\nChapter III\n\n\n1. The overseer said to them, \u201cgo and look if the time for slaughter is\ncome.\u201d If it came, the watchman said, \u201cit is brightening.\u201d(204) Matthew\nthe son of Samuel said, \u201cis the whole east light as far as Hebron?\u201d and he\nsaid \u201cyes.\u201d\n\n2. \u201cAnd why was that necessary?\u201d \u201cBecause it once happened that the light\nof the moon came up, and they deemed it the light from the east.\u201d And they\nslaughtered the daily offering, and they brought it to the house of\nburning. And they brought down the High Priest to the house of Baptism.\nThis was the rule in the Sanctuary that everyone who covered his feet (was\nrequired) to wash; and everyone retiring was required to sanctify his\nhands and feet.\n\n3. No one entered the court for service, however clean, until he washed.\nThe High Priest made five washings and ten purifications in this day, and\nall were in the Holy place above the house of Parva,(205) with the\nexception of the first one alone.\n\n4. They made a screen of linen between him and the people. He undressed,\ndescended, and washed. He came up and wiped himself. They brought to him\nrobes of gold, and he dressed, and he sanctified his hands and feet. They\nbrought to him the daily offering. He cut (its throat), and another\nfinished the slaughter at his hand. He received the blood and sprinkled\nit. He entered to offer the morning incense and to trim the lights, and to\noffer the head and the members, and the things fried in the pan, and the\nwine.\n\n5. The morning incense was offered between the blood and the members. That\nof the evening(206) between the members and the libations. If the High\nPriest were old, or delicate, they heated for him (iron), and they put it\ninto the cold water, that its temperature should be changed.\n\n6. They brought him to the house of Parva, and it was in the Sanctuary.\nThey divided with the screen of linen between him and the people. He\nsanctified his hands and feet and undressed. R. Meier said, he undressed\nand sanctified his hands and feet, he descended and washed, he came up and\nhe wiped himself. They brought to him white robes, he dressed and\nsanctified his hands and feet.\n\n7. \u201cIn the morning he was dressed with Pelusian linen worth twelve\nminas,(207) and in the evening with Indian linen worth 800 zuz.\u201d(208) The\nwords of R. Meier. But the Sages say, \u201cthat in the morning his dress was\nworth eighteen minas, and in the evening twelve minas\u201d; all these thirty\nminas were from the congregation, and if he wished to add to them he might\nadd of himself.\n\n8. He came to the side of his bullock, and the bullock was standing\nbetween the porch and the altar; his head to the North, and his face to\nthe West; and the Priest stood in the East, and his face Westward, and he\nplaced both hands upon him and made confession, and thus he spake, \u201cI\nbeseech thee, O Name, I have committed iniquity. I have sinned before\nThee\u2014I, and my house\u2014I beseech thee, O Name, pardon(209) now the\niniquities and the transgressions and the sins which I have perversely\ncommitted, and transgressed, and sinned before thee, I, and my house, as\nis written in the law of Moses thy servant, that in this day \u2018He will\natone for you,\u2019 etc. And they answered after him, \u2018BLESSED BE THE NAME.\nTHE HONOR OF HIS KINGDOM FOREVER AND EVER.\u2019 \u201d\n\n9. He came to the east of the court to the north of the altar. The Sagan\nwas at his right hand, and the chief of the fathers at his left. And there\nwere the two goats; and the urn was there, and in it were two lots of\nboxwood, and Ben Gamla made them of gold, and they commemorated him as\npraiseworthy.\n\n10. The son of Katin made twelve pipes to the laver, where before there\nwere but two; and also he made a wheel for the laver, lest its water\nshould be polluted by night. Monobazus(210) the king made all the handles\nof the vessels, of gold for the day of atonement. Helena, his mother, made\na chandelier of gold near the door of the Sanctuary, and she also made a\ntablet of gold upon which the section of the Sota(211) was written.\nWonders were wrought for the doors of Nicanor,(212) and they were\ncommemorated as praiseworthy.\n\n11. And these were in ignominy: The family of Garmu, who were unwilling to\ninstruct in the preparation of the show-bread. The family of Abtinas, who\nwere unwilling to instruct in the preparation of incense. Hogrus, the son\nof Levi, knew a tune in the chant, and was unwilling to instruct. The son\nof Kamzar was unwilling to instruct in the art of writing. Concerning the\nformer it is said, \u201cThe memory of the just is blessed\u201d; and concerning the\nlatter it is said, \u201cbut the name of the wicked shall rot\u201d (Prov. x. 7).\n\n\n\nChapter IV\n\n\n1. He shook the urn and brought up two lots; one was written \u201cfor the\nName,\u201d and the other was written \u201cfor Azazel.\u201d(213) The Sagan stood at his\nright hand, and the Chief of the Fathers at his left. If \u201cfor the Name\u201d\ncame up in his right hand the Sagan said to him, \u201cMy Lord High Priest,\nlift up thy right hand\u201d; and if \u201cfor the Name\u201d came up in his left the\nChief of the Fathers said to him, \u201cMy Lord High Priest, lift up thy left\nhand.\u201d He placed them upon the two goats, and said, \u201cfor the Lord is the\nsin-offering.\u201d R. Ismael said, \u201cit was not necessary to mention the\nsin-offering\u201d but \u201cfor the Lord.\u201d And they answered after him, \u201cBLESSED BE\nTHE NAME. THE HONOR OF HIS KINGDOM FOREVER AND EVER.\u201d\n\n2. He twisted a tongue(214) of brightness on the head of the goat to be\nsent away, and he placed him opposite the gate from whence he should be\nsent. And the one for slaughter he placed opposite the slaughter-house. He\nhimself came beside his bullock the second time, and laid his two hands\nupon him and made confession, and thus he spake: \u201cI beseech Thee, O Name,\nI have committed iniquity, I have transgressed, I have sinned before Thee.\nI, and my house, and the sons of Aaron, Thy holy people. I beseech Thee, O\nName, pardon iniquities, transgressions, and sins which I have perversely\ncommitted, and transgressed, and sinned before Thee, I, and my house, and\nthe sons of Aaron, Thy holy people, as is written in the law of Moses, Thy\nservant, saying, that in this day he will atone for you to purify you from\nall your sins \u2018Before the LORD. Ye shall be pure.\u2019 \u201d And they answered\nafter him, \u201cBLESSED BE THE NAME. THE HONOR OF HIS KINGDOM FOREVER AND\nEVER.\u201d\n\n3. He slaughtered him and caught his blood in a bowl, and he gave it to\nhim who mixed it upon the fourth platform of the Sanctuary, that it might\nnot congeal. He took the censer, and went up to the top of the altar, and\nraked the live coals here and there, and gathered out from the inner\nembers. And went down and placed it upon the fourth platform in the court.\n\n4. Every day he gathered out the coals with one of silver and poured them\nout into one of gold, but to-day he gathered them with one of gold and he\nentered with it. Every day he gathered them out with one of four cabs(215)\nand poured them into one of three cabs. But to-day he gathered them out\nwith one of three cabs, and with it he entered. Rabbi Joseph said, \u201cevery\nday he gathered out with one containing a seah,(216) and poured it into\none of three cabs. But to-day he gathered out with one of three cabs, and\nwith it he entered. Every day it was heavy, but to-day it was light. Every\nday its handle was short, but to-day long. Every day it was green gold;\nto-day red.\u201d The words of Rabbi Menachem. \u201cEvery day he offered half a\npound in the morning, and half a pound in the evening, but to-day he added\nhis handful. Every day it was fine; but to-day the finest of the fine.\u201d\n\n5. Every day the priests went up the ascent (to the altar) in the east and\ndescended in the west. But to-day the High Priest went up in the middle\nand descended in the middle. R. Judah said, \u201cThe High Priest ever went up\nin the middle and descended in the middle.\u201d Every day the High Priest\nsanctified his hands and his feet from the laver; but to-day from the\ngolden basin. R. Judah said, \u201cThe High Priest ever sanctified his hands\nand his feet from the golden basin.\u201d\n\n6. \u201cEvery day there were there four rows(217) of hearths; but to-day\nfive,\u201d the words of R. Meier. Rabbi Joseph said, \u201cevery day three; but\nto-day four.\u201d Rabbi Judah said, \u201cevery day two; but to-day three.\u201d\n\n\n\nChapter V\n\n\n1. They brought out for him the cup and the censer, and filled his hand\nfull (of incense), and put it into the cup, the large according to his\nlargeness,(218) and the smaller according to his smallness, and so was its\nmeasure. He took the censer in his right hand, and the spoon in his left.\nHe proceeded in the Sanctuary until he came between the two vails dividing\nbetween the holy and the holy of holies, and intermediate was a cubit. R.\nJoseph said, \u201cthere was one vail only,\u201d as He said, \u201cthe vail is the\ndivision for you between the Holy and the Holy of Holies\u201d (Exod. xxvi.\n33). Outside it was looped up southward, inside northward. He proceeded\nbetween them till he reached the north. When he reached the north his face\nwas turned southward. He proceeded leftward near the vail till he came to\nthe ark. When he came to the ark, he put the censer between its two\nstaves, he heaped the incense on the live coals, and the whole house was\nentirely filled with smoke. He went out, and returned by the way of his\nentrance, and he offered a short prayer in the outer house, and he did not\nprolong his prayer, lest he should excite terror(219) in Israel.\n\n2. When the ark was removed, a stone was there from the days of the first\nprophets, and it was called \u201cFOUNDATION.\u201d(220) It was three digits high\nabove the earth, and upon it he put the censer.\n\n3. He took the blood from the mixer.(221) With it he entered to the place\nwhere he entered, and stood in the place where he stood. He sprinkled of\nit once on high, and seven times below, and he did not purpose to sprinkle\nneither on high nor below, but unintentionally,(222) and so he counted,\n\u201cone, one and one, one and two, one and three, one and four, one and five,\none and six, one and seven.\u201d He went out and placed it on the golden\npedestal, which was in the Sanctuary.\n\n4. They brought to him the goat, he slaughtered it and caught his blood in\na bowl. He entered to the place where he entered, and stood in the place\nwhere he stood, and sprinkled of it once on high and seven times below,\nand he did not purpose to sprinkle neither on high nor below, but\nunintentionally;(223) and so he counted, \u201cone, one and one, one and two,\u201d\netc. He went out, and placed it on the second pedestal, which was in the\nSanctuary. R. Judah said \u201cthere was but one pedestal only.\u201d He took the\nblood of the bullock and laid down the blood of the goat, and sprinkled of\nit on the vail opposite the ark, on the outside, once on high, seven times\nbelow, and he did not purpose, etc., and so he counted. He took the blood\nof the goat and laid down the blood of the bullock, and sprinkled of it on\nthe vail opposite the ark, on the outside, once on high and seven times\nbelow, etc. He poured the blood of the bullock into the blood of the goat,\nand infused the full into the empty.\n\n5. And he went out to the altar which is before the LORD. This was the\ngolden altar. He began cleansing it, and went down. \u201cFrom what place did\nhe begin?\u201d \u201cFrom the Northeastern corner, the Northwestern, Southwestern,\nand Southeastern, the place where he began with the sin-offering of the\nouter altar, at the same place he finished upon the inner altar.\u201d R.\nEliezer said, \u201che stood in his place and cleansed, and in general he\noperated from below upward, excepting that which was before him, on that\nhe operated from above downward.\u201d\n\n6. He sprinkled on the middle(224) of the altar seven times, and the\nremainder of the blood he poured out on the western foundation of the\nouter altar, and the blood from the outer altar he poured out on the\nsouthern foundation. This and that commingled in the channel, and flowed\nout to the Kidron Valley, and they were sold to the gardeners for manure,\nand they became guilty(225) in themselves.\n\n7. All work of the day of atonement is described in order. If the High\nPriest performed one before the other, he did nothing. If the blood of the\ngoat be sprinkled before the blood of the bullock, he must return, and\nsprinkle from the blood of the goat after the blood of the bullock. And if\nhe had not finished the performances within, the blood was spilled. He\nmust bring other blood, and return to sprinkle first from within. And so\nin the Sanctuary, and so in the golden altar, because all are an atonement\nin themselves. R. Eleazar and R. Simon say, \u201cfrom the place where he\nstopped there he began.\u201d\n\n\n\nChapter VI\n\n\n1. Both he-goats for the day of atonement are commanded to be alike in\ncolor, and in stature, and in price, and to be selected at the same time,\nand although they be not equal, yet are they lawful. \u201cIf one be selected\nto-day and the other tomorrow?\u201d \u201cThey are lawful.\u201d \u201cIf one of them died?\u201d\nIf he died before the lot be cast, the priest shall take a pair for the\nsecond; and if after the lot be cast he die, the priest shall fetch\nanother pair, and cast the lot over them anew. And he shall say, \u201cif that\nfor the Name die, this over which this lot comes will be a substitute for\nthe Name; and if that for Azazel die, this over which this lot comes will\nbe a substitute for Azazel.\u201d And the second shall go to pasture, until he\nbecome blemished, and he shall be sold, and his price must be put into the\noffertory. Since the sin-offering of the congregation dies not. R. Judah\nsaid, \u201cthou shalt die\u201d;(226) and again said R. Judah, \u201cis his blood shed?\u201d\n\u201cThe one to be sent forth shall die.\u201d \u201cHas the one to be sent forth died?\u201d\n\u201cHis blood shall be shed.\u201d\n\n2. The high priest came to the side of the goat to be sent forth, and he\nplaced his two hands(227) on him and made confession, and thus he spake:\n\u201cI beseech Thee, O Name, Thy people, the house of Israel, have done\nperversely, have transgressed and sinned before Thee. I beseech Thee, O\nName, pardon now their perverse doings, and their transgressions, and\ntheir sins, which they have perversely committed, and transgressed, and\nsinned before thee. Thy people the house of Israel, as is written in the\nlaw of Moses Thy servant, saying, \u2018For on that day shall he make an\natonement for you to cleanse you from all your sins; before the LORD ye\nshall be pure.\u2019(228) And the priests and the people who stood in the\ncourt, on hearing the Name clearly pronounced by the mouth of the High\nPriest, knelt and worshipped, and fell on their faces and said, \u2018BLESSED\nBE THE NAME. THE HONOR OF HIS KINGDOM FOREVER AND EVER.\u2019 \u201d\n\n3. They delivered (the goat) to his conductor. All were eligible for\nconducting him. But the great priests made a rule, and they did not permit\nIsrael to lead him forth. Said R. Joseph, \u201cit occurred that Arsela of\nZippori led him forth, and he was an Israelite.\u201d\n\n4. And they made steps(229) for him by reason of the Babylonians,(230) who\nplucked off his hair and said to him, \u201ctake and go, take and go.\u201d The\nnobles of Jerusalem escorted him to the first booth. There were ten booths\nfrom Jerusalem to Zuk,(231)\u2014ninety stadia\u2014seven and a half to every mile.\n\n5. At every booth they said to him, \u201cthere is food, there is water,\u201d and\nthey escorted him from booth to booth, except the last. For they came not\nwith him to Zuk, but stood afar off and saw his acts.\n\n6. \u201cWhat did he do?\u201d \u201cHis conductor divided the tongue of brightness (iv.\n2). Half he twisted on the rock, and half he twisted between his horns.\nAnd he thrust him backward, and the goat rolled, and descended, and he had\nnot reached to the half of the mountain, till his members were made\nmembers.(232) He returned and sat under the last booth until darkness set\nin.\u201d \u201cAnd when did he render garments unclean?\u201d(233) \u201cFrom his exit from\nthe wall of Jerusalem.\u201d R. Simon said, \u201cfrom the time of his thrusting at\nZuk.\u201d\n\n7. The High Priest came beside the bullock and he-goat which were to be\nburned. He cleft them, and brought out their entrails. He put them on a\ndish, and caused them to smoke upon the altar. He folded them in their\nskins, and caused them to be carried to the place of burning. \u201cAnd when\ndid he render garments unclean?\u201d \u201cFrom his proceeding without the wall of\nthe court.\u201d R. Simon said, \u201cwhen the fire kindled on the greatest part\u201d\n(of the sacrifice).\n\n8. They said to the High Priest, \u201cthe he-goat has arrived in the\nwilderness.\u201d \u201cAnd whence knew they that the he-goat had arrived in the\nwilderness?\u201d \u201cThey set watchmen, who waved handkerchiefs, and they knew\nthat the he-goat had arrived in the wilderness.\u201d Said R. Judah, \u201cand was\nnot this a great sign to them? from Jerusalem to Bethhoron(234) there were\nthree miles. They went a mile and returned, and rested the time of a mile,\nand they knew that the he-goat arrived in the desert.\u201d R. Ishmael(235)\nsaid, \u201cand was there not another sign to them?\u201d A tongue of brightness was\ntwisted on the door of the Sanctuary, and when the he-goat arrived in the\nwilderness the tongue blanched, as is said, \u201cThough your sins be as\nscarlet, they shall be white as snow.\u201d(236)\n\n\n\nChapter VII\n\n\n1. The High Priest came to read. If he wished to read in linen garments,\nhe read. If not, he read in his own white stole. The public Minister of\nthe congregation took out the roll of the Law, and delivered it to the\nChief of the congregation, and the Chief of the congregation gave it to\nthe Sagan, and the Sagan gave it to the High Priest. And the High Priest\nstood and received it and read. He stood and read \u201cafter the death\u201d(237)\nand \u201calso on the tenth day.\u201d(238) And he rolled up the book of the Law,\nand put it into his bosom, and said, \u201cMore than what I have read before\nyou is written here.\u201d And \u201con the tenth\u201d(239) in the Pentateuch of\noverseers he recited, and pronounced upon it eight blessings; upon the\nLaw, and upon the Service, and upon the confession, and upon the\nforgiveness of sins, and upon the Sanctuary separately, and upon Israel\nseparately, and upon Jerusalem separately, and upon the Priests\nseparately, and upon the remainder of the prayer.\n\n2. He who saw the High Priest, when he read, could not see the bullock and\nthe he-goat, when they were burning. And he who saw the bullock and the\nhe-goat, when they were burning, could not see the High Priest, when he\nread. Not because it was forbidden, but because the way was far, and the\nwork of both was proceeding at once.\n\n3. If he read in linen garments, he sanctified his hands and his feet, he\nundressed, he descended and bathed. He came up, and wiped himself. They\nbrought him golden garments, and he dressed, and he sanctified his hands\nand his feet, and went forth and offered the ram for himself, and the ram\nfor the people, and seven lambs without blemish of a year old. The words\nof R. Eleazar. R. Akiba said, \u201cwith the morning sacrifice they were\noffered.\u201d And the bullock of burnt-offering and the he-goat,(240) which\nwas prepared without, were offered with the evening sacrifice.\n\n4. He purified his hands and his feet, and undressed, and washed, and he\ncame up, and wiped himself. They brought to him white garments, and he\ndressed, and sanctified his hands and his feet. He entered to bring forth\nthe spoon and the censer, he sanctified his hands and his feet, and\nundressed, and he descended, and washed. He came up, and wiped himself.\nThey brought to him garments of gold, and he dressed, and sanctified his\nhands and his feet. And he entered to offer the evening incense, and to\ntrim the lights; and he sanctified his hands and his feet, and he dressed.\nThey brought to him his own garments, and he dressed. And they escorted\nhim to his house. And he made a feast-day for his friends, when he went\nout in peace from the Sanctuary.\n\n5. The High Priest ministered in eight vestments. And the ordinary priest\nin four, in the tunic, and drawers, and bonnet, and girdle. To these, the\nHigh Priest added the breast-plate, and ephod, and robe, and (golden)\nplate. In these they inquired by Urim and Thummim.(241) And they did not\ninquire in them for a private person; only for the King and the great\nSanhedrin, and for whomsoever the congregation is necessary.\n\n\n\nChapter VIII\n\n\n1. On the day of atonement, food, and drink, and washing, and anointing,\nand the sandal latchet,(242) and marriage duties, are restricted. \u201cBut the\nking and bride are allowed to wash their face, and the woman after\nchildbirth may wear sandals.\u201d The words of R. Eleazar, but the Sages\nforbid them.\n\n2. The person who eats the size of a big date and its grain, and drinks a\njawful, is liable to punishment. All edible things are united for the\nmeasure of the date, and all drinkable things are united for the measure\nof the jawful. Eating and drinking are not united.\n\n3. He who eats and drinks unwittingly, is only liable for one\nsin-offering. If he eat and work, he is liable for two sin-offerings. He\nwho eats what is disagreeable for food, and drinks what is disagreeable\nfor drinking, and he who drinks fish brine, or salt gravy, is free.\n\n4. They do not afflict young children in the day of atonement, but they\ncoax them one or two years before, that they may be accustomed to the\ncommandments.\n\n5. If the pregnant woman be affected by the odor, they give her food, till\nher strength return. To the sick person they give food by order from the\nphysicians. If there be no physicians, they give him food at his own\ndemand until he say, \u201cit is enough.\u201d\n\n6. Him who is affected with blindness, they fed even with unclean things,\ntill his eyes got the power of vision. Him who is bitten by a mad dog,\nthey fed not with the caul of his liver. But R. Mathia Ben Charash said,\n\u201cit is allowed\u201d; and again said R. Mathia Ben Charash, \u201cto him who had\nthroat complaint they administered medicine in his mouth on the Sabbath\nday, since there is uncertainty of life, and all uncertainty of life\nabrogates the Sabbath.\u201d\n\n7. \u201cOn whomsoever an old ruin falls, if there be a doubt, whether one be\nunder it or not; if there be doubt, whether he be alive or dead; if there\nbe a doubt, whether he be a foreigner or an Israelite?\u201d \u201cThey open over\nhim the heap. If they find him alive, they open fully, but if dead, they\nleave him.\u201d\n\n8. The sin-offering, and the offering for known transgression make\natonement. Death and the day of atonement with repentance make atonement.\nRepentance atones for light transgressions, for commands positive and\nnegative. But grave offences are suspended, till the day of atonement\ncome, and it will atone.\n\n9. He who said, \u201cI will sin and repent\u2014I will sin and repent?\u201d \u201cThey did\nnot give him the opportunity of repentance.\u201d \u201cI will sin, and the day of\natonement shall atone?\u201d \u201cThe day of atonement makes no atonement.\u201d\nTransgressions between man and The Place(243) the day of atonement\nexpiates. Transgressions between man and his neighbor, the day of\natonement does not expiate, until his companion be reconciled. This R.\nEleazar Ben Azariah explained \u201cFrom all thy sins before the LORD thou\nshalt be cleansed.\u201d Transgressions between man and The Place, the day of\natonement expiated. Transgressions between man and his companion, the day\nof atonement did not expiate, until his companion be reconciled. Said R.\nAkiba, \u201cHappy are ye, Israel! before whom are ye to be pure? Who will\npurify you? Your Father in heaven, as is said, \u2018I will sprinkle clean\nwater upon you, and ye shall be clean.\u2019 \u201d Then said the Fountain of\nIsrael, the LORD, \u201cAs the fountain purifies the defiled, so the Holy One,\nblessed be He, purifies Israel.\u201d\n\n\n\n\nOn Tabernacles(244)\n\n\n    Size and Covering of Tabernacles\u2014What Constitutes a\n    Tabernacle\u2014Exemptions\u2014Palm Branches\u2014Myrtle\n    Boughs\u2014Willows\u2014Citrons\u2014Reading and Blessing\u2014Thrashing the\n    Altar\u2014Rejoicings\u2014Pouring Out of the Water\u2014The Lighting and\n    Dancing\u2014Singing and Music\u2014Blowing the Trumpets\u2014Offerings and\n    Courses\u2014The Course Bilgah.\n\n\n\nChapter I\n\n\n1. A booth which is above twenty cubits high is disallowed. R. Judah\nallows it. One which is not ten hands high, one which has not three walls,\nor which has more sun than shade, is disallowed. \u201cAn old booth?\u201d \u201cThe\nschool of Shammai disallow it; but the school of Hillel allow it.\u201d \u201cWhat\nis an old booth?\u201d \u201cOne that was made thirty days before the feast; but if\nit were made with intention for the feast, even from the beginning of the\nyear, it is allowed.\u201d\n\n2. \u201cIf a man make his booth beneath a tree?\u201d \u201cIt is as though he made it\nin the house.\u201d \u201cIf one booth be above another?\u201d \u201cThe upper one is allowed;\nbut the lower one is disallowed.\u201d R. Judah says, \u201cif they cannot inhabit\nthe upper one, the lower one is allowed.\u201d\n\n3. \u201cIf one spread a cloth over (its roof)(245) on account of the sun; or\nunder (its roof) on account of the falling leaves; or if one spread a\ncanopy over his bed?\u201d \u201cIt is disallowed. But he may spread a cloth over\ntwo bedposts.\u201d\n\n4. \u201cIf one have trained a vine, or a gourd, or ivy, and covered it over?\u201d\n\u201cIt is disallowed. But if the covering be larger than these, or if they\nhave been trimmed, it is allowed.\u201d The rule is, everything which contracts\nuncleanness, and does not grow from the ground, must not be used for a\ncovering; but everything which does not contract uncleanness, and grows\nfrom the ground, may be used for a covering.\n\n5. Bundles of straw, and bundles of wood, and bundles of twigs, must not\nbe used for covering. But all of them, if untied, are allowed. And all of\nthem are allowed for side walls.\n\n6. \u201cThey may cover it with laths.\u201d The words of R. Judah; but R. Meier\nforbids it. \u201cIf one put a board four hands wide over it?\u201d \u201cIt is allowed,\nprovided he do not sleep under it.\u201d\n\n7. \u201cRafters over which there is no ceiling?\u201d R. Judah says, \u201cthe school of\nShammai say, \u2018let him loosen them, and remove the middle one out of\nthree.\u2019 But the school of Hillel say, \u2018he may either loosen them, or\nremove the middle one out of every three.\u2019 \u201d R. Meier says, \u201che must\nremove the middle one out of every three, but he need not loosen them.\u201d\n\n8. \u201cIf one roof in his booth with spits, or bed-boards?\u201d \u201cIf the\nintermediate spaces be equal to them, it is allowed.\u201d \u201cIf one pile up\nloose sheaves to make a booth?\u201d \u201cIt is no booth.\u201d\n\n9. \u201cIf one interweave the side walls from above downwards?\u201d \u201cIf they be\nthree hand-breadths high from the ground, it is disallowed.\u201d \u201cIf from the\nground upwards they be ten hand-breadths high?\u201d \u201cIt is allowed.\u201d R. Jos\u00e9\nsays, \u201ceven as from the ground upward ten hand-breadths (are required), so\nlikewise from the roof downward, ten hand-breadths (are required).\u201d \u201cIf\nthe covering be three hand-breadths above the side walls?\u201d \u201cIt is\ndisallowed.\u201d\n\n10. \u201cIf a house be unroofed and covered over?\u201d \u201cIf there be a space of\nfour cubits between the wall and the covering, it is disallowed: also a\ncourt, in which there is an enclosed passage.\u201d \u201cIf the large booth be\nenclosed with covering, which must not be used, and if there be below it a\nspace of four cubits?\u201d \u201cIt is disallowed.\u201d\n\n11. \u201cIf one make his booth like a pyramid; or lean it against a wall?\u201d R.\nEleazar \u201cdisallows it, because it has no roof\u201d; but the Sages \u201callow it.\u201d\n\u201cA large reed mat, which has been made for sleeping purposes?\u201d \u201cIt\ncontracts uncleanness, and they must not cover with it.\u201d \u201cIf made for\ncovering purposes?\u201d \u201cThey may use it; and it contracts no uncleanness.\u201d R.\nEleazar says, \u201cwhether large or small, if made for sleeping, it contracts\nuncleanness, and must not be used for covering; but if made for covering,\nthey may cover with it, and it contracts no uncleanness.\u201d\n\n\n\nChapter II\n\n\n1. \u201cIf one sleep under a bed in the booth?\u201d \u201cHe has not discharged his\nduty.\u201d R. Judah said, \u201cwe used to sleep under a bed before the elders, and\nthey said nothing to us.\u201d R. Simon said, \u201cit happened that Tabbi, the\nslave of R. Gamaliel, used to sleep under a bed, and R. Gamaliel said to\nthe elders, \u2018you have seen my slave Tabbi, he is a disciple of the Sages,\nand knows that slaves are exempted from the booth, therefore he sleeps\nunder a bedstead.\u2019 From this we in our way infer that he who sleeps under\na bed has not discharged his duty.\u201d\n\n2. \u201cIf a man support his booth with the posts of his bed?\u201d \u201cIt is\nallowed.\u201d R. Judah says, \u201ca booth which cannot stand by itself, is\ndisallowed.\u201d A booth, which is unequally covered, and its shade greater\nthan its sunlight, is allowed. If the covering be thick like a house roof,\neven though the stars are not seen through it, it is allowed.\n\n3. \u201cIf one make his booth on the top of a wagon, or on a boat?\u201d \u201cIt is\nallowed; and he may go up to it on the festival.\u201d \u201cIf one make it on the\ntop of a tree, or on the back of a camel?\u201d \u201cIt is allowed, but he must not\ngo up to it on the festival.\u201d(246) \u201cIf two sides (be formed) by a tree,\nand one by the hands of man, or two by the hands of man and one by a\ntree?\u201d \u201cThe booth is allowed, but he must not go up to it on the\nfestival.\u201d \u201cIf three (sides be formed) by hands of man and the fourth by a\ntree?\u201d \u201cThe booth is allowed, and he may go up to it on the festival.\u201d\nThis is the rule\u2014when, on the removal of the tree, it can stand by itself,\nthe booth is allowed, and one may go up to it on the festival.\n\n4. \u201cIf one make his booth between trees, and the trees form side walls?\u201d\n\u201cThe booth is allowed.\u201d Messengers on a pious errand are exempted from the\nbooth. The sick and their attendants are exempted from the booth. Persons\nmay occasionally eat or drink outside the booth.\n\n5. It happened that they brought to R. Jochanan, son of Zachai, a dish to\ntaste, and to Rabban Gamaliel two dates and a jar of water, and they said,\n\u201cbring them to the booth.\u201d But when they brought to R. Zadok food smaller\nthan an egg, he took it in the napkin(247) and ate it outside the booth,\nbut he did not say a blessing after it.\n\n6. R. Eleazar says, \u201ca man is bound to eat fourteen meals in the booth,\none by day and one by night\u201d; but the Sages say the matter is not\ndetermined, except on the first night of the festival. Moreover R. Eleazar\nsaid, \u201che who has not taken his meal on the first night of the festival,\nmay complete it on the last night of the festival; but the Sages say that\nhe must not complete it, and for this it is said, \u2018(That which is) crooked\ncannot be made straight, and that which is wanting, cannot be\nnumbered.\u2019 \u201d(248)\n\n7. \u201cIf anyone\u2019s head, and the greater part of his body, be in the booth,\nand his table in the house?\u201d The school of Shammai \u201cdisallow it\u201d; but the\nschool of Hillel \u201callow it.\u201d The school of Hillel said to the school of\nShammai, \u201cdid it not happen that the elders of the school of Shammai, and\nthose of the school of Hillel, went to visit R. Jochanan, son of Hachorni,\nand they found him sitting with his head and the greater part of his body\nin the booth while his table was in the house, and they said nothing to\nhim?\u201d The school of Shammai said to them, \u201cIs that a proof? Even the\nelders did say to him, \u2018if such has been thy custom, thou hast never in\nthy life fulfilled the commandment of the booth.\u2019 \u201d\n\n8. Women, slaves, and children, are exempted from the booth. A boy who no\nlonger needs his mother is bound to the booth. It happened that the\ndaughter-in-law of Shammai, the elder,(249) gave birth to a son, and\nShammai removed the ceiling and covered over her bed on account of the\nlittle one.\n\n9. During the whole seven days a man is to make the booth his regular\ndwelling, and (to use) his house only occasionally. \u201cIf rain fall, when is\nit permitted to remove from it?\u201d \u201cWhen the porridge is spoiled.\u201d The\nelders illustrate this by an example: \u201cTo what is the matter like?\u201d \u201cIt is\nas if a servant pour out a cup for his master, who in return dashes a\nbowlful in his face.\u201d\n\n\n\nChapter III\n\n\n1. A palm branch stolen or withered is disallowed. One from an idolatrous\ngrove, or from a city withdrawn to idolatry,(250) is disallowed. If the\npoint be broken off, or the leaves torn off, it is disallowed. If they be\nonly parted, it is allowed. R. Judah says, \u201cit must be tied together at\nthe top.\u201d Short-leaved palms from the Iron Mount(251) are allowed. A palm\nbranch measuring three hands, sufficient to shake it by, is allowed.\n\n2. A myrtle bough stolen, or withered, is disallowed. One from an\nidolatrous grove, or from a city withdrawn to idolatry, is disallowed. If\nthe point be broken off, or the leaves torn off, or if it have more\nberries than leaves, it is disallowed. But if the berries be lessened it\nis allowed; but they must not diminish them on the festival.\n\n3. A willow of the brook stolen, or withered, is disallowed. One from an\nidolatrous grove, or from a town withdrawn to idolatry, is disallowed. If\nthe point be broken off, or the leaves torn off, or if it be a mountain\nwillow, it is disallowed. One faded, or from which some leaves have\ndropped off, or which has grown on dry ground, is allowed.\n\n4. R. Ishmael says, \u201cthree myrtle boughs, two willows, one palm branch,\nand one citron, even if two out of the three myrtle boughs have their\npoints broken off.\u201d R. Tarphon says, \u201ceven if three have their points\nbroken off.\u201d R. Akivah says, \u201ceven as there is one citron and one palm\nbranch, so there is one myrtle bough and one willow.\u201d\n\n5. A citron stolen or withered is disallowed. One from an idolatrous\ngrove, or from a city withdrawn to idolatry, is disallowed. One off an\nuncircumcised tree(252) is disallowed. One from an unclean\nheave-offering(253) is disallowed. From the clean heave-offering one is\nnot to take a citron, but if it be taken, it is allowed. \u201cOne from what is\ndoubtful as to payment of tithe?\u201d The school of Shammai \u201cdisallow it,\u201d but\nthe school of Hillel \u201callow it.\u201d One is not to take a citron from the\nsecond tithe in Jerusalem, but if it be taken it is allowed.\n\n6. If a stain spread over the greater part (of the citron), if it have\nlost its crown, or its rind be peeled off, or if it be split, or bored, or\nif ever so little be wanting, it is disallowed. If a stain be spread over\nthe smaller part of it, if it have lost its stalk, or if it be bored so\nthat no part however small be wanting, it is allowed. A dusky citron is\ndisallowed. A leek green one R. Meier \u201callows,\u201d but R. Judah \u201cdisallows\nit.\u201d\n\n7. \u201cWhat is the (legal) size of a small citron?\u201d R. Meier says \u201clike a\nnut.\u201d R. Judah says \u201clike an egg.\u201d \u201cAnd of a large citron?\u201d \u201cThat one can\nhold two in his hand,\u201d the words of R. Judah. But R. Jos\u00e9 says, \u201cOne if\n(it must be held) in two hands.\u201d\n\n8. \u201cThey must only tie the palm-branch with its own kind,\u201d the words of R.\nJudah. But R. Meier says, \u201ceven with twine.\u201d R. Meier said, \u201cit happened\nthat the men of Jerusalem tied their palm-branches with gold thread.\u201d The\nSages said to him, \u201cunderneath they tied them with their own kind.\u201d\n\n9. \u201cWhen did they shake the palm-branch?\u201d At the beginning and ending of\n\u201cOh, give thanks unto the Lord,\u201d(254) and at \u201cSave now, I beseech Thee, O\nLord,\u201d(255) the words of the school of Hillel. But the school of Shammai\nsay, \u201calso at \u2018O Lord, I beseech Thee,\u2019 send now prosperity.\u201d(256) R.\nAkivah said, \u201cI watched Rabban Gamaliel and R. Joshua; and when all the\npeople shook their palm-branches, they only shook theirs at \u2018Save now, I\nbeseech Thee.\u2019 \u201d If one be on the road, and have no palm-branch with him,\nhe must, when he gets home, shake it at his table. If he have not done it\nin the morning, he must do it toward evening, as the whole day is allowed\nfor the palm-branch.\n\n10. If the hymns(257) be read to a man by a slave, or a woman, or a\nchild,(258) he must repeat after them what they read, but it is a\ndisgrace(259) to him. If a grown-up man read it to him, he must repeat\nafter him, Hallelujah.\n\n11. In a place where it is the custom to repeat,(260) a man must repeat;\nto simply read, a man must simply read; to bless after the palm-branch, a\nman must bless. In every case according to the custom of the country. If a\nperson buy a palm-branch from his neighbor during the Sabbatical year, he\nmust give him a citron as a gift, for it is not permitted to buy a citron\nduring the Sabbatical year.\n\n12. At first the palm-branch was used in the Sanctuary seven days, and in\nthe country one day. But after the Sanctuary was destroyed, R. Jochanan,\nthe son of Zachai, decreed, \u201cthat in the country the palm-branch should be\nused seven days, in memory of the Sanctuary.\u201d He at the same time also\ndecreed, \u201cthat on the day of the wave-sheaf(261) it should be unlawful to\neat new grain.\u201d\n\n13. If the first day of the feast fall on a Sabbath, all the people are to\nbring their palm-branches (beforehand) to the Synagogue. In the morning\nthey come early, and each man must distinguish his own palm-branch, and\ntake it, for the Sages say, \u201cthat a man cannot discharge his duty on the\nfirst day of the feast by means of his neighbor\u2019s palm-branch, but on the\nother days of the feast he may discharge his duty by means of his\nneighbor\u2019s palm-branch.\u201d\n\n14. R. Jos\u00e9 says, \u201cif the first day of the feast fall on the Sabbath, and\na man forget, and carry his palm-branch out on the public common, he is\nabsolved, because he carried it out with permission.\u201d(262)\n\n15. A woman may receive the palm-branch from the hand of her son, or of\nher husband, and put it back into water on the Sabbath. R. Judah says, \u201con\nthe Sabbath they may put it back; on the feast they may add water; and on\nthe middle days they may change the water.\u201d A child who knows how to\nshake, is bound to shake the palm-branch.\n\n\n\nChapter IV\n\n\n1. The palm-branch and the willow (were used) for six days and for seven.\nThe hymn, and the rejoicings, for eight days. The booth and the pouring\nout of water for seven days; and the musical pipes for five and for six\ndays.\n\n2. The palm-branch (was used) for seven days. \u201cHow?\u201d \u201cWhen the first day\nof the feast fell on a Sabbath, the palm-branch (was used) for seven days.\nOtherwise all the days were six.\u201d\n\n3. The willow (was used) for seven days. \u201cHow?\u201d \u201cWhen the seventh day of\nthe willow happened to fall on a Sabbath, the willow (was used) for seven\ndays. Otherwise all the days were six.\u201d\n\n4. \u201cHow was the command for the palm-branch when the first day of the\nfeast fell on a Sabbath?\u201d \u201cThey used to bring their palm-branches to the\nmountain of the House, and the inspectors received them, and arranged them\non a bench. But the elders placed theirs in a chamber. And the people were\ntaught to say, \u2018Whoever takes my palm-branch in his hand, be it his as a\ngift.\u2019 On the morrow they came early, and the inspectors spread them\nbefore them. And they used to snatch them and hurt each other. When the\nSanhedrin saw that persons were endangered, it was decreed that every man\nshould take them home.\u201d\n\n5. \u201cHow was the command for the willow?\u201d \u201cThere was a place below\nJerusalem called Moza;(263) thither the people went down and gathered\ndrooping willow-branches. And they came and erected them at the side of\nthe altar, with their tops bending over the altar. They blew the trumpet,\nand sounded an alarm, and blew a blast. Every day they made one circuit\nround the altar, and said, \u2018Save now, I beseech Thee, O Lord! O Lord, I\nbeseech Thee, send now prosperity.\u2019 \u201d Rabbi Judah said, \u201cI and HE save\nnow, I beseech thee.\u201d(264) On the day itself(265) they made seven circuits\nround the altar. \u201cAs they withdrew what did they say?\u201d \u201cBeauty is thine, O\nAltar!\u201d \u201cBeauty is thine, O Altar!\u201d R. Eleazar said, \u201cTo the LORD and to\nthee, O Altar!\u201d \u201cTo the LORD, and to thee, O Altar!\u201d\n\n6. As they did on the week-days, so they did on the Sabbath, save that\nthey gathered the willow-boughs on the Sabbath-eve, and put them into\nvases of gold, that they might not fade. R. Joshua, son of Beroka, says,\n\u201cthey brought date-branches, and thrashed them on the ground at the sides\nof the altar\u201d (others say \u201con the altar\u201d). And the day itself was called\n\u201cthe day for thrashing the branches.\u201d\n\n7. Immediately the children threw down their palm-branches, and ate their\ncitrons.\n\n8. The hymn and rejoicings were for eight days. \u201cHow?\u201d \u201cIt is taught, that\na man is bound to the hymn, and the rejoicings in honor of the last day of\nthe feast, even as on its other days.\u201d \u201cHow is the booth for seven days?\u201d\n\u201cWhen a man has completed his eating, he is not to pull down his booth;\nbut after the evening sacrifice he may remove his furniture in honor of\nthe last day of the feast.\u201d\n\n9. \u201cHow was the pouring out of the water?\u201d \u201cA golden pitcher holding three\nlogs(266) was filled from Siloam. When they came (with it) to the\nwater-gate they blew the trumpet, an alarm, and a blast. The priest then\nwent up the ascent to the altar, and turned to his left. Two silver basins\nwere there.\u201d R. Judah says, \u201cthey were of lime, but their look was dark\nfrom the wine.\u201d And they were bored with two narrow nostrils, one wider,\nthe other narrower, that both might get empty at once. \u201cThe one to the\nwest was for the water; the other to the east was for the wine; but if the\nwater was poured into the wine basin, or the wine into the water basin, it\nwas allowed.\u201d R. Judah said, \u201cthey poured out one log on each of the eight\ndays.\u201d To him, who poured out, they said, \u201clift your hand;\u201d for once it\nhappened, that one poured over his feet,(267) and all the people pelted\nhim to death with their citrons.\n\n10. As they did on the week-days, so they did on the Sabbath; save that on\nthe Sabbath eve an unconsecrated golden cask was filled from Siloam, and\nplaced in a chamber. If it were spilt or uncovered, it was refilled from\nthe laver, as water and wine which had been uncovered were disallowed on\nthe altar.\n\n\n\nChapter V\n\n\n1. The musical pipes were (played) for five and (sometimes) six days. That\nis to say, the pipes of the water-drawing, which supersedes neither the\nSabbath day nor the feast. The (Sages) said, \u201che who has not seen the\njoy(268) of the water-drawing, has never seen joy in his life.\u201d\n\n2. With the departure of the first day of the feast, they went down into\nthe women\u2019s court, and made great preparations.(269) Four golden\ncandlesticks were there, and four golden basins on their tops, and four\nladders to each candlestick, and four lads from the young priests, and in\ntheir hands were jars of oil containing 120 logs, with which they\nreplenished each basin.\n\n3. The cast-off breeches and belts of the priests were torn to wicks,\nwhich they lighted. And there was not a court in Jerusalem that was not\nlit up by the lights of the water-drawing.\n\n4. Pious and experienced men danced with lighted torches in their hands,\nsinging hymns and lauds before them. And the Levites accompanied them with\nharps, psalteries, cymbals, trumpets, and numberless musical instruments.\nOn the fifteen steps which went down from the court of Israel into the\nwomen\u2019s court, corresponding with the fifteen songs of degrees,(270) stood\nthe Levites with their musical instruments, and sang. And at the upper\ngate, which went down from the court of Israel to the court of the women,\nstood two priests with trumpets in their hands. When the cock crew, they\nblew a blast, an alarm, and a blast.(271) When they reached the tenth\nstep, they blew a blast, an alarm, and a blast. And when they got into the\ncourt, they blew a blast, an alarm, and a blast. They went on blowing as\nthey went, until they reached the gate, that leads out to the east. When\nthey reached the gate, that leads out to the east, they turned their faces\nwestward,(272) and said,\n\n\n    \u201cOur fathers, who were in this place,\n    Turned their backs upon the Temple;\n    And their faces toward the east,\n    And worshipped the sun eastward.\u201d(273)\n\n\nR. Judah says, they repeated again and again,\n\n\n    \u201cBut we unto the LORD;\n    To the LORD are our eyes.\u201d(274)\n\n\n5. In the sanctuary they did not blow the trumpet less than twenty-one\ntimes, nor oftener than forty-eight times. Every day they blew the trumpet\ntwenty-one times, thrice at opening the gates, nine times at the daily\noffering of the morning, and nine times at the daily offering of the\nevening. When there were additional offerings they blew nine times more.\nOn the eve of the Sabbath they again blew six times; thrice to interdict\nthe people from work, and thrice to separate the holy from the ordinary\nday. But on the eve of the Sabbath during the feast they blew forty-eight\ntimes: thrice at the opening of the gates, thrice at the upper gate,\nthrice at the lower gate, thrice at the water-drawing, thrice over the\naltar, nine times at the daily offering of the morning, nine times at the\ndaily offering of the evening, nine times at the additional offerings,\nthrice to interdict the people from work, and thrice to separate the holy\nfrom the ordinary day.\n\n6. On the first day of the feast there were thirteen bullocks, two rams,\nand one goat. There then remained fourteen lambs for eight courses of\npriests.(275) On the first day six courses offered two lambs each, and the\nother (two) courses one lamb each. On the second day five courses offered\ntwo lambs each, and the remaining (four) courses one lamb each. On the\nthird day four courses offered two lambs each, and the remaining six one\nlamb each. On the fourth day three courses offered two lambs each, and the\nremaining eight one lamb each. On the fifth day two courses offered two\nlambs each, and the remaining ten one lamb each. On the sixth day one\ncourse offered two lambs, and the remaining twelve one lamb each. On the\nseventh day they were all equal. On the eighth day they cast lots, as on\nother feasts. They said, \u201cthat the order which offered bullocks to-day,\nwas not permitted to offer bullocks to-morrow.\u201d But they changed in\nrotation.\n\n7. Three times in the year all the courses shared alike in the offerings\nof the great feasts, and in the distribution of the showbread. In the\nSolemn Assembly(276) they say to each priest, \u201cHere is unleavened bread\nfor thee, and here is leavened for thee.\u201d The course in regular succession\noffered the daily sacrifices, vows, and free-will offerings, and all the\nother sacrifices and services of the congregation. If a feast be next to\nthe Sabbath, either before or after it, all the courses shared alike in\nthe distribution of the showbread.\n\n8. \u201cBut if a day intervene between the two?\u201d \u201cThe course in regular\nsuccession took ten loaves, and the loiterers(277) took two.\u201d At other\ntimes of the year, the course entering on duty took six loaves, and the\ncourse going off duty took six. R. Judah says, \u201cthe course entering took\nseven, and that going off took five.\u201d Those entering shared them on the\nnorth side (of the temple court), and those going out on the south side.\nThe course Bilgah always shared theirs on the south side. But their\nslaughter-ring was fastened down, and the window of their closet was shut\nup.(278)\n\n\n\n\nThe New Year\n\n\n    Four New Years\u2014Judgments\u2014New\n    Moon\u2014Witnesses\u2014Evidence\u2014Samaritans\u2014Spreading the News\u2014Beth\n    Yangzek\u2014Examining Witnesses\u2014Rabban Gamaliel\u2019s Plan of the Phases\n    of the Moon\u2014Rabbi Joshua\u2014Sanhedrin\u2014Cornets and\n    Trumpets\u2014Intention\u2014The Serpent of Brass\u2014Jerusalem and\n    Jamnia\u2014Blessings\u2014Texts of Scripture\u2014How the Trumpets are to be\n    Blown.\n\n\n\nChapter I\n\n\n1. There are four new years. The first of Nisan(279) is a new year for\nkings and for festivals.(280) The first of Elul(281) is a new year for the\ntithing of cattle; but R. Eleazar and R. Simeon say, \u201cit is on the first\nof Tishri.\u201d(282) The first of Tishri is a new year for civil years, for\nyears of release, and for jubilees, also for planting of trees(283) and\nherbs. The first of Sebat is a new year for (the tithing of) trees\naccording to the school of Shammai, but the school of Hillel say, \u201con its\nfifteenth.\u201d\n\n2. The world is judged at four periods: at the passover, for the growth of\ncorn; at Pentecost, for the fruit of trees; at new year\u2019s day, when all\nhuman beings pass before Him like lambs, as is said, \u201cHe fashioneth their\nhearts alike; He considereth all their works\u201d;(284) and at the feast of\ntabernacles, judgment is given for the rains.\n\n3. Messengers went forth (from Jerusalem) in six months: in Nisan for the\npassover; in Ab(285) for the fast; in Elul for the new year; in Tishri for\nthe regulation of the feasts; in Kislev(286) for the dedication; in\nAdar(287) for the feast of lots; and also in Iyar(288) during the\nexistence of the Temple for the little passover.\n\n4. For two months(289) they may profane the Sabbath, for Nisan and for\nTishri, because in them the messengers went forth to Syria, and in them\nthey regulated the feasts. And during the existence of the Temple they\nmight profane it in all the months for the regulation of the offerings.\n\n5. If the moon(290) appeared high and clear, or did not appear high and\nclear, the witnesses may profane the Sabbath on account of it. R. Jos\u00e9\nsays, \u201cif it appeared high and clear, they may not profane the Sabbath on\naccount of it.\u201d\n\n6. It happened that more than forty pairs of witnesses were passing\nthrough, when R. Akivah detained them in Lydda. Rabban Gamaliel sent to\nhim, \u201cif thou thus detainest the people, it will be a stumbling-block in\nthe future.\u201d\n\n7. When father and son have seen the new moon, they must go (before the\nSanhedrin), not that they may be combined together, but in order that,\nshould the evidence of either of them be disallowed, the other may be\ncombined with another witness. R. Simeon says, \u201cfather, and son, and\nrelatives in every degree, may be allowed as competent witnesses for the\nnew moon.\u201d R. Jos\u00e9 says, \u201cit happened that Tobias, the physician, his son,\nand his freed slave, saw the new moon in Jerusalem, and the priests\naccepted his evidence, and that of his son, but disallowed his slave; but\nwhen they came before the Sanhedrin, they accepted him and his slave, but\ndisallowed his son.\u201d\n\n8. These witnesses are disallowed\u2014gamblers with dice, usurers,(291)\npigeon-breeders,(292) traders in produce of the Sabbatical year, and\nslaves. This is the rule: all evidence that cannot be received from a\nwoman cannot be received from any of these.\n\n9. \u201cHe who has seen the new moon but cannot walk?\u201d \u201cThey must bring him on\nan ass or even in a bed.\u201d Those afraid of being waylaid may take sticks in\ntheir hands, and if they have a long way to go, they may take provisions.\nIf they must be a day and a night on the road, they may profane the\nSabbath in travelling to testify for the new moon; as is said, \u201cThese are\nthe feasts of the LORD, which ye shall proclaim in their seasons.\u201d(293)\n\n\n\nChapter II\n\n\n1. If a witness were unknown, another was sent to testify to him. At first\nthey received evidence of the new moon from anyone; but when the\nheretics(294) bribed (the witnesses), they ordained that evidence should\nonly be received from those who were known.\n\n2. At first high flames were lighted, but when the Samaritans mimicked\nthem, it was ordained that messengers should be sent forth.\n\n3. \u201cHow were these high flames lighted?\u201d \u201cThey brought long staves of\ncedarwood, canes, and branches of the olive tree, and the tow of flax,\nwhich was tied with twine. And one went to the top of the mountain and\nlighted them, and waved the flame to and fro, up and down, till he could\nperceive his companion doing so on the second mountain, and so on the\nthird mountain,\u201d etc.\n\n4. \u201cAnd where were these high flames lighted?\u201d \u201cFrom the Mount of Olives\nto Sartaba; from Sartaba to Grophinah; from Grophinah to Hoveran; from\nHoveran to Bethbaltin; there they did not cease to wave them to and fro,\nup and down, till the whole country of the captivity(295) looked like\ntorches of fire.\u201d\n\n5. There was a large court in Jerusalem called Beth Yangzek,(296) there\nall the witnesses met, and there the Sanhedrin examined them. And they\nmade great feasts for them, that they might come often. At first they did\nnot stir from thence all day.(297) Rabban Gamaliel the elder ordained,\nthat they might go 2,000 cubits on every side. And not only they, but the\nmidwife going to a birth; and they who go to rescue from fire, or from\nenemies, or from inundation, or from fallen buildings. These are as\ninhabitants of the place, and they have 2,000 cubits on every side.\n\n6. \u201cHow did they examine the witnesses?\u201d \u201cThe first pair which came were\nexamined first, and they brought in the eldest of them, and they said to\nhim, \u2018Tell us how you saw the moon\u2014(her horns) toward the sun, or away\nfrom the sun? To the north, or to the south? What was her altitude? Toward\nwhere her declination? And what was her breath?\u2019 If he said \u2018toward the\nsun,\u2019 he said nothing. Afterward they brought in the second and examined;\nif the evidence was found to agree, the evidence stood. The remaining\npairs of witnesses were then superficially examined, not because there was\nnecessity for their evidence, but not to discourage them, that they might\nbe willing to come again.\u201d\n\n7. The chief of the Sanhedrin said, \u201c(the feast) is sanctified\u201d; and all\nthe people answered after him, \u201cSanctified, sanctified.\u201d Whether the new\nmoon had been seen in its season, or not, they sanctified it. R. Eleazar,\nson of Zadok, said, \u201cif it were not seen in its season, they did not\nsanctify it, for heaven had already sanctified it.\u201d\n\n8. Rabban Gamaliel had on a tablet and on the wall of his chamber figures\nand phases of the moon which he showed to ignorant witnesses, and said,\n\u201cwas it like this you saw her, or like that?\u201d It happened once that two\nwitnesses came, and said, \u201cwe saw the moon in the morning in the east, and\nin the evening in the west\u201d; said R. Jochanan, son of Nourri, \u201cthey are\nfalse witnesses,\u201d but when they came to Jamnia, Rabban Gamaliel received\ntheir evidence. Two other witnesses came, and said, \u201cwe saw the moon in\nher season, but on the next evening of the intercalary day she was\ninvisible,\u201d and R. Gamaliel received them. Said R. Dosah, son of Arkenaz,\n\u201cthey are false witnesses, for how can they testify of a woman being\ndelivered, and on the morrow she is still pregnant?\u201d To him said R.\nJoshua, \u201cI approve thy words.\u201d\n\n9. Rabban Gamaliel sent to (R. Joshua), \u201cI order thee to come to me with\nthy staff and money on the day of atonement, according to thy\nreckoning.\u201d(298) R. Akivah went to (R. Joshua), and found him sorrowing.\nHe said to him, \u201cI can prove that all Rabban Gamaliel has done is well\ndone, for it is said, \u2018These are the feasts of the Lord, even holy\nconvocations, which ye shall proclaim in their seasons,\u2019(299) or out of\ntheir seasons; I have no other feasts but these.\u201d R. Joshua came to R.\nDose, son of Arkenaz. He said to him, \u201cif we are to judge the tribunal of\nRabban Gamaliel, we must also judge the tribunals which have existed from\nthe days of Moses till now,\u201d for it is said, \u201cThen went up Moses and\nAaron, Nadab and Abihu, and seventy of the elders of Israel.\u201d(300) \u201cAnd\nwhy were not the names of the elders mentioned, but to inform us that\nevery three men in Israel who compose a tribunal, are as a tribunal of\nMoses?\u201d R. Joshua took his staff and money in his hand, and went to Jamnia\nto Rabban Gamaliel on the day when the atonement began, according to his\nreckoning. Rabban Gamaliel stood up and kissed him on his head, saying to\nhim, \u201ccome in peace, my master and disciple\u2014my master in wisdom, my\ndisciple in obeying my words.\u201d\n\n\n\nChapter III\n\n\n1. \u201cThe Sanhedrin and all Israel saw (the new moon); the witnesses were\nexamined, but it became dark before they could say, \u2018Sanctified\u2019?\u201d \u201cThe\nmonth is intercalary.\u201d \u201cThe Sanhedrin alone saw it?\u201d \u201cTwo members must\nstand up and testify before them, and they shall say, \u2018Sanctified,\nsanctified.\u2019 \u201d \u201cThree composing a Sanhedrin saw it?\u201d \u201cTwo of them must\nstand up, and their assessors must be seated with the single member, and\nbefore them they shall testify, and say, \u2018Sanctified, sanctified,\u2019 because\nan individual cannot be trusted by himself alone.\u201d\n\n2. All cornets are allowed, except (horns) of a heifer,(301) because it is\n(written) horn.(302) Said Rabbi Jos\u00e9, \u201care not all cornets called horn?\nfor it is said, \u2018When they shall make a long (blast) with the ram\u2019s\nhorn.\u2019 \u201d(303)\n\n3. The cornet of the New Year was a straight horn of a wild goat; and its\nmouthpiece was plated with gold. And the two trumpets(304) were stationed\non each side. The cornet prolonged its note when the trumpets ceased,\nbecause the obligation of the day was for the cornet.\n\n4. On fast days (there were) crooked rams\u2019 horns; and their mouthpieces\nwere plated with silver. And the two trumpets were stationed in the midst.\nThe cornet ceased, and the trumpets prolonged their notes, because the\nobligation of the day was for the trumpets.\n\n5. The jubilee is like the New Year for the sounding and the blessings. R.\nJudah says, \u201con the New Year they sounded rams\u2019 horns; and on the jubilee\nwild goats\u2019 horns.\u201d\n\n6. A cornet, which was rent and cemented, is disallowed. One cemented from\nfragments of cornets is disallowed. \u201cIt had a hole, which was closed?\u201d \u201cIf\nit hinder the sound, it is disallowed; but if not, it is allowed.\u201d\n\n7. \u201cIf one sound the cornet within a pit, a cistern, or in an earthenware\nvessel, and one (outside) hears the sound of the cornet?\u201d \u201cHe is\nfree.\u201d(305) \u201cBut if he hear the echo of the sound?\u201d \u201cHe is not free.\u201d And\nso, if one be passing behind a synagogue, or his house adjoin the\nsynagogue, and he hear the sound of the cornet, or the reading of the roll\nof Esther, he is legally free, provided he heard it with due attention;\nbut if not, he is not legally free. Although one hears as well as another,\nyet one hears with hearty intention, and another without hearty intention.\n\n8. \u201cAnd it came to pass, when Moses held up his hand that Israel\nprevailed,\u201d(306) etc. And how could the hands of Moses make the battle, or\ncrush the battle? But it is written to tell thee that while Israel looked\nto Heaven for aid, and subjected their hearts to their heavenly Father,\nthey prevailed; and when they did not do so, they were defeated. Like as\nHe says, \u201cMake thee a fiery serpent, and set it upon a pole, and it shall\ncome to pass that everyone that is bitten, when he looketh upon it, shall\nlive.\u201d(307) And how could the serpent kill, or make alive? But when the\nIsraelites looked to Heaven for aid, and subjected their hearts to their\nheavenly Father, they were healed; and when they did not do so, they\nperished. One deaf and dumb, or an idiot, or a child, cannot, as proxies,\nfree others from their obligations. This is the rule: all who are not\nresponsible for a thing, cannot free others from their obligations.\n\n\n\nChapter IV\n\n\n1. When the feast of New Year happened on the Sabbath, they used to sound\nthe cornet in the Sanctuary; but not in the provinces. After the\ndestruction of the Sanctuary, R. Jochanan, son of Zacai, decreed that they\nshould sound it in every place in which there is a tribunal of justice. R.\nEleazar says, \u201cR. Jochanan, son of Zacai, decreed it only for Jamnia.\u201d But\nthe Sages said to him, \u201cit was all one for Jamnia, and all one for every\nplace in which there is a tribunal of justice.\u201d\n\n2. And again,(308) Jerusalem was privileged above Jamnia, because every\ncity which could be seen, and the sounding heard, and which was near, and\nto which it was allowed to go, might sound the cornet; but in Jamnia they\ncould only sound it before the tribunal of justice.\n\n3. At first the palm-branch was taken seven days in the Sanctuary, and one\nday in the provinces. After the destruction of the Temple, R. Jochanan,\nson of Zacai, decreed, \u201cthat the palm-branch should be taken in the\nprovinces for seven days, to commemorate the Sanctuary\u201d; also \u201cthat the\nwhole day of the waving(309) it should be forbidden (to eat new corn).\u201d\n\n4. At first they received evidence of the new moon during the whole\n(thirtieth) day; but once the witnesses delayed coming, and the Levites\nerred in the chant. They decreed, that they should receive evidence only\ntill the time of the evening sacrifice; and if witnesses came after the\nevening sacrifice, that and the next day were kept holy. After the\ndestruction of the Sanctuary Rabban Jochanan, son of Zacai, decreed, \u201cthat\nthey should receive evidence of the new moon during the whole day.\u201d R.\nJoshua, son of Korcha, says, \u201cand again Rabban Jochanan, son of Zacai,\ndecreed that wherever the chief of the Sanhedrin might be, the witnesses\nneed only go to the place of its meeting.\u201d\n\n5. The order of blessings to be said on the New Year is, \u201cThe\nFathers,\u201d(310) and \u201cThe Mighty,\u201d and \u201cSanctification of the Name,\u201d and\nthere are comprehended the \u201cKingdoms\u201d without blowing the trumpet; \u201cThe\nHoliness of the Day,\u201d and he blows; \u201cThe Remembrances,\u201d and he blows; \u201cThe\nTrumpets,\u201d and he blows. And he says, \u201cThe Service,\u201d \u201cThe Confession,\u201d and\n\u201cBlessing of the Priests.\u201d The words of R. Jochanan, son of Nourri. Said\nR. Akivah to him, \u201cif the trumpet be not blown after \u2018The Kingdoms,\u2019 why\nare they mentioned?\u201d But the order is, \u201cThe Fathers,\u201d and \u201cThe Mighty,\u201d\nand \u201cSanctification of the Name,\u201d and there are comprehended \u201cThe\nKingdoms,\u201d with sanctification of the Day, and he blows; \u201cThe\nRemembrances,\u201d and he blows; \u201cThe Trumpets,\u201d and he blows. And he says,\n\u201cThe Service,\u201d \u201cThe Confession,\u201d and \u201cBlessing of the Priests.\u201d\n\n6. They cannot read less than ten (texts of Scripture) relating to \u201cThe\nKingdom,\u201d ten relating to \u201cRemembrances,\u201d and ten to \u201cTrumpets.\u201d(311) R.\nJochanan, son of Nourri, says, \u201cif three be read from all of them, the\nduty is fulfilled, but they mention not the remembrance of the kingdom,\nand trumpet of vengeance.(312) They must begin with the Law and end with\nthe Prophets.\u201d R. Jos\u00e9 says, \u201cif they end with the Law, the duty is\nfulfilled.\u201d\n\n7. (The minister of the congregation) must go over to the reading-desk on\nthe feast of the New Year. The second minister must blow the trumpet. But\nat the hour for the hymn the first must read the hymn.\n\n8. For sounding the trumpet of the New Year they may not transgress the\nSabbatical limit, they may not remove for it a heap of stones, they may\nnot climb a tree, and they may not ride a beast, or swim over water. Nor\nmay they cut it(313) with anything that violates the Sabbatical rest, or\nviolates a negative command. But if one wish he may pour into it water or\nwine.(314) They may not prevent children from blowing, but they may\npractise in teaching them. But he who practises blowing is not freed from\nhis obligation, and he who listens to the practice is not freed from his\nobligation.\n\n9. The order of blowing the trumpet is, three blasts blown thrice. The\nmeasure of the blast is as six alarms. The measure of the alarm is as\nthree shrieks. If one blew the first and prolonged the blast for the\nsecond to be as two, it reckons but as one. He who has said the blessings,\nand afterward a trumpet is given to him, must blow a blast, an alarm, and\na blast three times. As the minister of the congregation is bound, so is\neach individual bound. R. Gamaliel says, \u201cthe minister of the congregation\nreleases the public from their obligations.\u201d\n\n\n\n\nOn Fasting\n\n\n    When Rain is to be Prayed for\u2014Proclamations for Fasting\u2014Ceremonial\n    of Fasting\u2014Prayers\u2014Blowing of Trumpets\u2014R. Gamaliel and R.\n    Meier\u2014Sign of Famine\u2014Partial Rain\u2014Pestilence\u2014Story of Hone\n    Hammeagal\u2014Lifting Up of Hands\u2014Deputies\u2014Bringing Wood\u2014Five Things\n    Happened in Tammuz and Five in Ab\u2014Mortifications\u2014Rejoicings.\n\n\n\nChapter I\n\n\n1. \u201cWhen do we remember in prayer the heavy rain?\u201d Rabbi Eleazar said,\n\u201cfrom the first holiday of the feast (of tabernacles),\u201d Rabbi Joshua said,\n\u201cfrom the last holiday of the feast.\u201d To him said Rabbi Joshua, \u201cwhen the\nrain is no mark of blessing in the feast, why should one remember it?\u201d\nSaid Rabbi Eleazar to him, \u201ceven I did not say to ask for it, but to\nremember the blowing of the wind, and the descent of the rain in its\nseason.\u201d He replied to him, \u201cif so, one can remember it always.\u201d\n\n2. We ask for rain only near to the season of rains. Rabbi Judah\nsaid,(315) \u201che who passes last before the ark on the last holiday of the\nfeast of tabernacles remembers it; the first does not remember it. On the\nfirst holiday of the passover the first remembers it, the last does not\nremember it.\u201d How long do we ask for rain? Rabbi Judah said, \u201ctill the\npassover be ended.\u201d Rabbi Meier said, \u201ctill Nisan depart,(316) as is\nsaid,(317) \u2018And He will cause to come down for you the rain, the former\nrain, and the latter rain in the first month.\u2019 \u201d\n\n3. On the third day of Marchesvan(318) we ask for the rain. Rabban\nGamaliel said, \u201con the seventh, fifteen days after the feast, that the\nlast Israelite returning home from the feast may reach the river\nEuphrates.\u201d\n\n4. \u201cIf the seventeenth day of Marchesvan arrive, and the rain does not\ncome down?\u201d \u201cMen of eminence begin to fast for three days. They may eat\nand drink by night. And they may work, and wash, and anoint themselves,\nand put on their sandals, and use their couches.\u201d\n\n5. \u201cIf the first day of the month Chislev(319) arrive, and the rain does\nnot come down?\u201d \u201cThe tribunal proclaims three fast-days(320) for the\ncongregation. Persons may, however, eat and drink by night. And they may\nwork, and wash, and anoint themselves, and put on their sandals, and use\ntheir couches.\u201d\n\n6. \u201cIf these days pass over, and there be no answer?\u201d \u201cThe tribunal\nproclaims three other fast-days for the congregation. Persons may,\nhowever, eat and drink while it is still day. But they are forbidden work,\nand washing, and anointing, and putting on sandals, and the use of the\ncouch. And the baths are locked up.\u201d \u201cIf these days pass over, and there\nbe no answer?\u201d \u201cThe tribunal proclaims for them seven more; these are\naltogether thirteen fast-days for the congregation.\u201d \u201cAnd what are these\nfast-days more than the first six?\u201d \u201cBecause during them men blow with the\ntrumpets and lock up their shops.\u201d On Monday they can half open them at\ndark. But on Thursday they may open them for honor to the approaching\nSabbath.\n\n7. \u201cIf these days pass over, and there be no answer?\u201d \u201cPeople diminish\nbusiness, building, planting, betrothals and marriages, and salutations of\npeace between man and his friend, as children of men ashamed before\nOMNIPRESENCE.\u201d The men of eminence have again recourse to fasting, till\nNisan be ended. If Nisan be ended, and the rain comes down, it is a mark\nof cursing, as is said,(321) \u201cIs it not wheat harvest to-day?\u201d etc.\n\n\n\nChapter II\n\n\n1. \u201cWhat is the order of the fast-days?\u201d \u201cMen draw out the ark containing\nthe rolls of the Law to the public street of the city, and they put burnt\nashes on the top of the ark, and on the head of the prince, and on the\nhead of the president of the tribunal, and everyone takes and puts ashes\non his own head.\u201d The most aged of them says before them touching words,\n\u201cBrethren, it is not said for the men of Nineveh, \u2018And God saw their\nsackcloth and their fasting,\u2019(322) but \u2018God saw their works, that they\nreturned from their evil way.\u2019 And in the tradition (of the prophet) he\nsays,(323) \u2018Rend your hearts and not your garments, and turn unto the Lord\nyour God.\u2019 \u201d\n\n2. When they stood in prayer, they placed before the ark an aged man and\nfull of experience, one who had children and an unblemished house, that\nhis heart be not distracted in prayer, and he says before them twenty-four\nblessings, the usual eighteen for every day, and he adds to them six more.\n\n3. These are they, \u201cremembrances,\u201d(324) and \u201cblowing of the\ntrumpets,\u201d(325) \u201cIn my distress I cried unto the Lord, and He heard\nme,\u201d(326) \u201cI will lift up my eyes unto the hills,\u201d(327) \u201cout of the depths\nhave I cried unto Thee, O Lord,\u201d(328) \u201cA prayer of the afflicted when he\nis overwhelmed.\u201d(329) Rabbi Judah says, \u201cit was not necessary to say the\n\u2018remembrances,\u2019 and \u2018the trumpets,\u2019 but he said instead of them, \u2018If there\nbe in the land famine, if there be pestilence,\u2019 \u201d(330) etc. \u201cThe word of\nthe Lord that came to Jeremiah concerning the dearth.\u201d(331) And he said\ntheir closing benediction.\n\n4. For the first additional prayer he said, \u201cHe who answered Abraham our\nfather on Mount Moriah, He shall answer you, and hear the voice of your\ncry this day. Blessed be Thou, Lord, the Redeemer of Israel.\u201d For the\nsecond he said, \u201cHe who answered our fathers by the Red Sea, He will\nanswer you, and hear the voice of your cry this day. Blessed be Thou,\nLord, who rememberest those forgotten by man.\u201d For the third he said, \u201cHe\nwho answered Joshua in Gilgal, He will answer you, and hear the voice of\nyour cry this day. Blessed be Thou, Lord, who hearest the blowing of the\ntrumpet.\u201d For the fourth he said, \u201cHe who answered Samuel in Mizpah, He\nwill answer you, and hear the voice of your cry this day. Blessed be Thou,\nLord, who hearest the cry of distress.\u201d For the fifth he said, \u201cHe who\nanswered Elijah on Mount Carmel, He will answer you, and hear the voice of\nyour cry this day. Blessed be Thou, Lord, who hearest prayer.\u201d For the\nsixth he said, \u201cHe who answered Jonah from the fish\u2019s belly, He will\nanswer you, and hear the voice of your cry this day. Blessed be Thou,\nLord, who art ever answering prayer in the time of need.\u201d For the seventh\nhe said, \u201cHe who answered David and Solomon his son in Jerusalem, He will\nanswer you, and will hear the voice of your cry this day. Blessed be Thou,\nLord, who hast pity on the earth.\u201d\n\n5. It happened in the days of Rabbi Chelpatha and R. Chanania, son of\nTeradion, that a minister passed before the ark, and finished the whole\nblessing, and the congregation did not answer after him, Amen. One cried\nout, \u201cLet the priests blow the trumpets\u201d; they blew. (The minister\nprayed,) \u201cMay He who answered Abraham our Father on Mount Moriah answer\nyou, and hear the voice of your cry this day.\u201d (One cried out,) \u201cLet the\nsons of Aaron blow an alarm\u201d; they blew an alarm. (The minister prayed,)\n\u201cMay He who answered our fathers by the Red Sea, answer you, and hear the\nvoice of your cry this day.\u201d And when the matter came before the Sages\nthey said it was not customary to do so, save in the Eastern gate and on\nthe Mountain of the House.\n\n6. These are the first three fasts. The priests of the weekly Watch of the\nTemple fasted, but not completely. And the priests of their \u201cFather\u2019s\nHouse\u201d(332) did not fast at all. In the second three fasts the men of the\nWatch fasted completely. And the men of their \u201cFather\u2019s House\u201d fasted, but\nnot completely. \u201cIn the seven last fasts both of them fasted completely.\u201d\nThe words of Rabbi Joshua. But the Sages say, \u201cin the three first fasts\nneither one nor other fasted at all. In the second three fasts the priests\nof the Watch fasted, but not completely. And the priests of their\n\u2018Father\u2019s House\u2019 did not fast at all. In the seven last fasts the priests\nof the Watch fasted completely, and the priests of their \u2018Father\u2019s House\u2019\nfasted, but not completely.\u201d\n\n7. The men of the Watch are allowed to drink wine by night, but not by\nday, and the men who inherit the patrimony of their fathers(333) may not\ndrink it neither by day nor night. The men of the Watch and the\nDelegates(334) are not allowed to shave, nor wash, except on Thursdays for\nthe honor of the approaching Sabbath.\n\n8. That which is written in \u201cThe Roll of Fasting,\u201d(335) \u201cnot to mourn\u201d on\ncertain days\u2014the day before them it is not allowed\u2014the day after them it\nis allowed to mourn. Rabbi Jos\u00e9 said, \u201cboth before and after the day it is\nnot allowed.\u201d But when it is written, \u201cnot to fast,\u201d both the day before\nand the day after the fast, it is allowed to fast. Rabbi Jos\u00e9 said,\n\u201cbefore the fast it is not allowed\u2014after the fast it is allowed.\u201d\n\n9. The rulers must not proclaim fasts for the congregation to begin on\nThursday, so as not to raise the market. But the three first fasts are\nMonday, Thursday, and Monday. And the three second, Thursday, Monday, and\nThursday. Rabbi Jos\u00e9 said, \u201cas the first fasts are not to begin on\nThursday, so likewise the second and the last are not to begin on that\nday.\u201d\n\n10. \u201cThe rulers must not proclaim fasting for the congregation on the\nfeast of New Moon, and on the feasts of Dedication, and Purim; but if they\nhave already begun, they need not cease.\u201d The words of Rabbi Gamaliel.\nSaid R. Meier, \u201ceven though Rabbi Gamaliel said they need not cease, he\nadmits that the congregation do not fast the whole day; and so also on the\nninth of Ab, the fast for the burning of the Temple, if it happen on the\neve of the Sabbath.\u201d\n\n\n\nChapter III\n\n\n1. The order of these fasts is said only for the first rains. But if the\nsprouts wither, men blow an alarm off-hand. And if the rains cease between\nrain and rain forty days, men blow an alarm off-hand. Because it is a sign\nof famine.\n\n2. If the rains came down for the sprouts, but did not come down for the\ntrees, for the trees, but not for the sprouts, for both these, but not for\nthe wells, pits, and caves, men must blow an alarm for them off-hand.\n\n3. And so also for the city, on which the rain did not come down, as is\nwritten,(336) \u201cAnd I caused it to rain upon one city, and caused it not to\nrain upon another city; one piece was rained upon, and the piece whereupon\nit rained not withered.\u201d\n\nThis city fasts and blows an alarm, and all its neighboring cities fast,\nbut do not blow alarms. R. Akiba said, \u201cthey blow alarms, but do not\nfast.\u201d\n\n4. And so for a city, in which there is pestilence, or falling of\nbuildings, that city fasts and blows an alarm, and all the neighboring\ncities fast, but do not blow an alarm. Rabbi Akiba said, \u201cthey blow\nalarms, but do not fast.\u201d \u201cWhat is pestilence?\u201d \u201cA city containing 500\nmen, and there go forth from it three dead in three days, one after the\nother; this is pestilence, less than this is not pestilence.\u201d\n\n5. For these things men blow an alarm in every place\u2014for the blasting and\nfor the blighting, for the locust and for the caterpillar, and for the\nevil beast, and for the sword, they blow an alarm over them, because it is\na spreading wound.\n\n6. It happened that the elders went down from Jerusalem to their cities,\nand proclaimed fasting, because the blasting appeared, as much as would\nfill an oven, in Askelon. And again they proclaimed a fast, because the\nwolves devoured two children beyond Jordan: Rabbi Jos\u00e9 said, \u201cnot because\nthey devoured them, but because the wolves were seen.\u201d\n\n7. For these things men blow an alarm on the Sabbath\u2014for a city,\nencompassed by Gentiles, or by a flood, and for a ship tossed in the sea.\nRabbi Jos\u00e9 said, \u201cfor help, but not for a cry of distress.\u201d Simon the\nTemanite said, \u201calso for pestilence,\u201d but the Sages did not admit it.\n\n8. For all distress\u2014may it not come on the congregation\u2014men sound an\nalarm, except for too much rain. It happened that they said to Hon\u00e9\nHammeagal, \u201cpray that the rain come down\u201d: he said to them, \u201cgo and bring\nin the passover ovens, that they be not dissolved.\u201d He prayed, but the\nrain did not come down\u2014What did he do? He dug a hole and stood in it, and\nsaid before HIM, \u201cOur Lord of the world, thy sons have turned toward me,\nbecause I am a son of the House in Thy Presence. I am sworn in Thy great\nName, that I move not from hence, till Thou have pity on Thy children.\u201d\nThe rain began to drop; he said, \u201cI did not ask it thus, but rains for\nwells, pits, and caves.\u201d The rain began to descend with storm. He said, \u201cI\ndid not ask it thus, but reasonable rain, with blessing and free-will.\u201d\nThe showers came down as they ought, until all Israel went up from\nJerusalem to the Mount of Olives on account of the rains. They came and\nsaid to him, \u201cas thou hast prayed that the rains should come down, so pray\nthat they may depart.\u201d He said to them, \u201cgo and see if the Stone of\nProclamation(337) be covered.\u201d Simon the son of Shatach sent to him word,\n\u201cif thou wert not Hon\u00e9, I would excommunicate thee; but what shall I do to\nthee, since thou prayest before OMNIPRESENCE, and He does thy will, as a\nson who plays upon his father, and he does his will? and for thee the\nScripture says, \u2018Thy father and thy mother shall be glad, and she that\nbare thee shall rejoice.\u2019 \u201d(338)\n\n9. \u201cIf men were fasting and the rains came down for them before the sun\nrose?\u201d \u201cThey need not complete the day.\u201d \u201cIf the rains came down after\nsunrise?\u201d \u201cThey must complete it.\u201d R. Eliezer said, \u201cbefore noon they need\nnot complete it, if after noon they must complete it.\u201d It happened, that\nthe rulers proclaimed a fast in Lydda, and the rains came down in the\nforenoon. Said R. Tarphon, \u201cgo and eat, and drink, and make holiday.\u201d They\nwent and ate and drank, and made holiday, and they came in the evening and\nread the great Thanksgiving.(339)\n\n\n\nChapter IV\n\n\n1. Three times in the year the priests elevate their hands to bless the\npeople, four times a day\u2014in the morning prayer, in the following prayer,\nin the evening prayer, and at the locking of the gates. These times are\nthe fast days, on the fasts of the deputies, and on the day of atonement.\n\n2. These are the Delegates, according as is said, \u201cCommand the children of\nIsrael, and say unto them, My offering and my bread for my sacrifices made\nby fire.\u201d(340) And how is it possible, that the offering of a man should\nbe sacrificed, and he does not stand by it? Therefore, the former prophets\ndecreed four-and-twenty Watches. For every Watch there were Delegates in\nJerusalem of priests, Levites, and Israelites. When the time approached\n(for them) to go up, the priests and Levites went up to Jerusalem, and the\nIsraelites, who belonged to the Watch, gathered in their cities and read\nin the history of Genesis.\n\n3. And the Delegates used to fast four days in the week, from the second\nday till the fifth. But they did not fast on the eve of the Sabbath, for\nhonor to the Sabbath. Nor on the first day, that they should not go forth\nfrom repose and enjoyment, to toil, and fasting, and death. On the first\nday they read in Genesis,(341) \u201cand let there be a firmament.\u201d On the\nsecond, \u201clet there be a firmament and let the waters be gathered\ntogether.\u201d On the third day, \u201clet the waters be gathered together, and let\nthere be lights.\u201d On the fourth, \u201clet there be lights, and let the waters\nbring forth abundantly.\u201d On the fifth, \u201clet the waters bring forth\nabundantly,\u201d and \u201clet the earth bring forth.\u201d On the sixth, \u201clet the earth\nbring forth,\u201d and \u201cthe heavens were finished.\u201d Two men read a large\nportion, but a small portion was read by one. At morning prayer, at the\nfollowing prayer, at the evening prayer, they went in and read orally (by\nheart), as they read the \u201cHear,\u201d(342) etc. On the eve of the Sabbath they\ndid not go in to evening prayer for honor to the Sabbath.\n\n4. Every day when there is praise, the Delegates are not at morning\nprayer. When there is the additional offering at the following prayer,\nthere is not the closing prayer at the locking up of the gates. \u201cWhen\nthere is the offering of the wood, there is not the evening prayer.\u201d The\nwords of Rabbi Akiba. The son of Azai said to him, R. Joshua thus taught\nit: \u201cwhen there was an additional offering, the Delegates did not come to\nevening prayer; when there was the offering of the wood, they did not come\nto prayer at the locking up of the gates.\u201d R. Akiba changed his opinion,\nand taught as the son of Azai.\n\n5. The times of bringing wood for the altar by priests and people were\nnine. On the first of Nisan,(343) the children of Arach, son of Judah,\nbrought it. On the twentieth of Tammuz,(344) the children of David, the\nson of Judah, brought it. On the fifth of Ab,(345) the children of\nParhush, the son of Judah, brought it. On the seventh, the children of\nJonadab, the son of Rechab, brought it. On the tenth, the children of\nSinah, the son of Benjamin, brought it. On the fifteenth, the children of\nZathva, the son of Judah, brought it, and with them the priests and\nLevites and all who were ignorant of their tribe. And the children of\nGonebi Eli(346) and the children of Kozhi Kezihoth. On the twentieth, the\nchildren of Pachath Moab, the son of Judah, brought it. On the twentieth\nof Elul,(347) the children of Adin, the son of Judah, brought it. On the\nfirst of Tebeth, the children of Parush returned the second time. On the\nfirst of Tebeth,(348) there was no meeting of the Delegates, as there was\non it \u201cThe Praise,\u201d and the additional offering at the following prayer,\nand the offering of the wood.\n\n6. Five things happened to our fathers on the seventeenth of Tammuz, and\nfive on the ninth of Ab. On the seventeenth of Tammuz the stone tables\nwere broken, and the daily offering ceased, and the city was broken up,\nand Apostemus(349) burnt the law, and he set up an image in the Temple. On\nthe ninth of Ab it was proclaimed to our fathers, that they should not\nenter the land, and the House was ruined for the first and second time,\nand Bither was taken, and the city was ploughed up. On entering Ab we must\ndiminish joy.\n\n7. The week in which the ninth of Ab comes, men are not allowed to clip\ntheir hair, or wash their clothes; but on Thursday they are allowed, for\nhonor to the Sabbath. On the eve of the ninth of Ab one must not eat from\ntwo dishes, must not eat flesh, and must not drink wine. Rabban Simon, the\nson of Gamaliel, said, \u201cone must change the style of living.\u201d R. Judah\n\u201cenjoined to turn over the beds,\u201d but the Sages did not approve him.\n\n8. Said Rabban Simon, the son of Gamaliel, \u201cthere were no holidays in\nIsrael like the fifteenth of Ab, or like the day of atonement. Because in\nthem the daughters of Jerusalem promenaded in white garments borrowed,\nthat no one might be ashamed of her poverty. All these garments must be\nbaptized. And the daughters of Jerusalem promenaded and danced in the\nvineyards. And what did they say? \u2018Look here, young man, and see whom you\nchoose; look not for beauty, look for family;\u2019 \u2018Favor is deceitful, and\nbeauty is vain, but a woman that feareth the Lord, she shall be praised;\u2019\nand it is said, \u2018Give her of the fruit of her hands, and let her own works\npraise her in the gates,\u2019(350) and also it is said, \u2018Go forth, O ye\ndaughters of Zion, and behold King Solomon with the crown, wherewith his\nmother crowned him in the day of his espousals, and in the day of the\ngladness of his heart.\u2019(351) The day of his espousals, this is the gift of\nthe Law; and in the day of the gladness of his heart, this is the building\nof the Sanctuary, and may it be speedily built in our days. Amen.\u201d\n\n\n\n\nThe Feast-Offering(352)\n\n\n    What is a Child?\u2014Offerings\u2014Crooked and Straight\u2014Remission of\n    Vows\u2014Persons Unsuitable for the World\u2014Laying on of\n    Hands\u2014Baptisms\u2014Defilements\u2014Purity\u2014Vessels of the Sanctuary.\n\n\n\nChapter I\n\n\n1. All are bound to appear in the Temple, except the deaf, an idiot, and a\nchild, and a eunuch, and women, and slaves who are not free, and the lame,\nand the blind, and the sick, and the aged, and the man who cannot go\nafoot. \u201cWhat is a child?\u201d \u201cEveryone who cannot ride on the shoulder of his\nfather, and go up from Jerusalem to the Mountain of the House.\u201d The words\nof the school of Shammai. But the school of Hillel say, \u201ceveryone who\ncannot grasp his father\u2019s hand, and go up from Jerusalem to the Mountain\nof the House,\u201d as is said, \u201cthree times.\u201d(353)\n\n2. The school of Shammai say, \u201cthe appearance in the Temple is with two\npieces of silver, and the peace-offering with a meah of silver.\u201d(354) But\nthe school of Hillel say, \u201cthe appearance is with a meah of silver, and\nthe feast-offering with two pieces of silver.\u201d\n\n3. The burnt-offerings of the appointed feasts come from ordinary money;\nbut the peace-offering from tithes. \u201cThe offerings on the first holiday of\nthe passover?\u201d(355) The school of Shammai say, \u201cfrom ordinary money,\u201d but\nthe school of Hillel say, \u201cfrom tithes.\u201d\n\n4. Israelites discharge their duty with vows, with free-will offerings,\nand with tithes of animals; and priests with sin-offerings, with\ntrespass-offerings, and with the breast and shoulder, and first-born, but\nnot with fowls, nor with meat-offerings.\n\n5. \u201cIf one have a large family and small income?\u201d \u201cHe must bring more\npeace-offerings, and less burnt-offerings.\u201d \u201cIf a small family and large\nincome?\u201d \u201cHe must bring more burnt-offerings, and less peace-offerings.\u201d\n\u201cIf both be small?\u201d \u201cOf this they say, a silver meah, and two pieces of\nsilver are sufficient.\u201d \u201cIf both be large?\u201d \u201cOf this it is said, every man\nshall give as he is able according to the blessing of the Lord thy God\nwhich He hath given thee.\u201d(356)\n\n6. When one did not bring his peace-offering on the first holiday of the\nfeast, he may bring it during the holidays, and even on the last day of\nthe feast. \u201cIf the feast passed over, and he did not bring the\npeace-offering?\u201d \u201cHe is not obliged to bring it.\u201d For this it is said,\n\u201cthat which is crooked cannot be made straight, and that which is wanting\ncannot be numbered.\u201d(357)\n\n7. Rabbi Simon, the son of Menasia, said, \u201cif thou shalt say, a thief or a\nrobber, he may return and become straight.\u201d R. Simon, the son of Jochai,\nsaid, \u201cwe do not call one crooked, save one straight at first, and he\nbecame afterward crooked; and this is the disciple of the wise, who\ndeparts from the Law.\u201d\n\n8. The remission of vows is like flying in the air, and it has no\nfoundation. The decisions for the Sabbath, peace-offerings, and\ntrespasses, are as mountains hanging on a hair; because the verse is\nsmall, but the decisions are many. Jurisprudence, and the Temple service,\ncleanness and uncleanness, and illegal connections, have their own\nfoundations; they, they are the body of the law.\n\n\n\nChapter II\n\n\n1. Men may not discourse on illegal connections with three,(358) nor on\nthe work of creation with two,(359) nor on the cherubs with one,(360) save\nwhen one is wise, and comprehends it of his own knowledge. Everyone who\nconsiders four things, it were suitable for him that he did not come into\nthe world. What is in the height? what is in the depth? what is before?\nand what is behind? And everyone who is not anxious for the honor of his\nCreator, it were suitable for him that he did not come into the world.\n\n2. Jos\u00e9, the son of Joezar, said that \u201cone is not to lay his hand on the\noffering.\u201d Jos\u00e9, the son of Jochanan, said, \u201che is to lay his hand on the\noffering.\u201d Joshua, the son of Perachia, said, that he \u201cis not to lay on\nhis hand.\u201d Nittai, the Arbelite, said, \u201che is to lay on his hand.\u201d Judah,\nthe son of Tabai, said, that \u201che is not to lay on his hand.\u201d Simon, the\nson of Shatach, said, \u201che is to lay on his hand.\u201d Shemaiah, said, \u201che is\nto lay on his hand.\u201d Abtalion said, \u201che is not to lay on his hand.\u201d Hillel\nand Menachem did not dispute. Menachem went out and Shammai entered.\nShammai said, \u201che is not to lay on his hand.\u201d Hillel said, \u201che is to lay\non his hand.\u201d(361) The first were Princes, and the second were Presidents\nof the Tribunal.\n\n3. The school of Shammai said, \u201cmen may bring peace-offerings during the\nfeast, but they are not to lay their hands on them, and they are not to\nbring burnt-offerings.\u201d But the house of Hillel say, \u201cthey may bring\npeace-offerings, and burnt-offerings, and lay their hands on them.\u201d\n\n4. \u201cWhen Pentecost happens to be on the eve of the Sabbath?\u201d The school of\nShammai say, \u201cthe day of slaughtering the offering is after the Sabbath.\u201d\nBut the school of Hillel say, \u201cthere is no day of slaughtering after the\nSabbath.\u201d\n\nBut they both acknowledge that if it happened to be on the Sabbath, the\nday of slaughter is after the Sabbath. And the high priest must not robe\nin his vestments, though they are allowed in seasons of mourning and\nfasting, for fear of confirming the words of those who say that \u201cPentecost\nis after the Sabbath.\u201d(362)\n\n5. Men must wash their hands for ordinary eating, but for tithes and for\nthe heave-offering they must be baptized. And for the sin-offering, if the\nhands be unclean, the body is unclean.\n\n6. He who baptized himself for ordinary eating, and indicated it to be for\nordinary eating, he is prohibited from (eating) the tithe. \u201cIf he baptized\nfor the tithe, and indicated it to be for the tithe?\u201d \u201cHe is prohibited\nfrom eating heave-offerings.\u201d \u201cIf he baptized for heave-offerings, and\nindicated it to be for heave-offerings?\u201d \u201cHe is prohibited from eating the\nholy flesh.\u201d \u201cIf he baptized for the holy flesh, and indicated it to be\nfor the holy flesh?\u201d \u201cHe is prohibited from the sin-offering.\u201d \u201cIf he\nbaptized for the weighty?\u201d \u201cHe is permitted the light.\u201d \u201cIf he baptized,\nand did not indicate his intention?\u201d \u201cIt is as no baptism.\u201d\n\n7. Treading on the garments of an ordinary man defiled the Pharisees.\nTreading on the garments of the Pharisees defiled those who eat the\nheave-offering. Treading on the garments of those who eat the\nheave-offering defiled for the holy flesh. Treading on the garments of\nthose who eat the holy flesh defiles for the sin-offering. Joseph, the son\nof Joezer, was the most pious of the priesthood, and treading on his cloak\ndefiled for the holy flesh. Jochanan, the son of Gudgada, used to eat with\nthe purification for the holy flesh all his life; and treading on his\ncloak defiled for the sin-offering.\n\n\n\nChapter III\n\n\n1. There are more weighty rules for holy things, than for the\nheave-offering. Because vessels may be baptized in vessels for the\nheave-offering, but not for holy things. The outside and inside and handle\n(are reckoned separately) for the heave-offering, but not for holy things.\nHe who carries that which defiles by treading upon it, may carry the\nheave-offering but not the holy flesh. Treading on the garments of those\nwho eat the heave-offering defiles for the holy flesh. The measure of the\nholy flesh is not as the measure of the heave-offering. Because for the\nholy flesh one must loose his garments and dry himself, and baptize and\nafterward bind them up. But in the heave-offering he can bind them up and\nafterward baptize himself.\n\n2. Vessels completed in purity must be baptized for holy things, but not\nfor the heave-offering. A vessel unites whatever is inside to holy things,\nbut not to the heave-offering. The fourth degree of legal uncleanness(363)\nis disallowed in holy things, and the third degree in the heave-offering.\nIn the heave-offering, if one of the hands be unclean, its fellow may be\nclean, but in holy things one must baptize both hands; because each\nrenders its fellow unclean for holy things, but not for the\nheave-offering.\n\n3. Men may eat with unwashen hands the dry meat of the heave-offering, but\nnot the holy flesh. The first day mourner, and he who failed in atonement,\nhave need of baptism for the holy flesh, but not for the heave-offering.\n\n4. There are weighty rules for the heave-offering, because in Judah men\nare credited with the purity of wine and oil during the whole year. And in\nthe time of wine-pressing and oil-pressing (men are credited) even for the\nheave-offering. When the time for wine and oil pressing has passed over,\nand a barrel of wine is brought for the heave-offering, it must not be\nreceived. But one may let it stand over for the wine-pressing next year.\nBut if one said, \u201cI put into it a quarter log of holy wine,\u201d it is\ncredited. \u201cJugs of wine and jugs of oil which are mixed?\u201d They are\ncredited in the time of wine-pressing and oil-pressing, and seventy days\nbefore that time.\n\n5. From Modiyith(364) and inward,(365) men are credited for the purity of\nearthen vessels. From Modiyith and outward they are not credited. \u201cHow?\u201d\n\u201cThe potter, when he is selling pots, comes inward from Modiyith.\u201d One\nsays, \u201cthis is the potter,\u201d and \u201cthese the pots,\u201d and \u201cthese the\npurchasers,\u201d \u201cit is credited.\u201d \u201cWhen he went outward?\u201d \u201cIt is not\ncredited.\u201d\n\n6. The tax-gatherers when they enter the house, and also the tax-gatherers\nwhen they restore the vessels, are credited in saying, \u201cwe did not touch\nthem.\u201d And in Jerusalem they are credited in holy things (that they did\nnot defile them), and at the time of the feast they are credited even in\nthe heave-offering.\n\n7. \u201cHe who opened his barrel of wine,(366) and commenced with his dough\nfor the use of the feast?\u201d R. Judah said, \u201che may finish it\u201d (after the\nfeast). But the Sages say, \u201che must not finish it.\u201d When the feast was\nover, the priests looked round for the purity of the Temple court. If the\nfeast ended on Friday, they did not look round for honor to the\napproaching Sabbath. R. Judah said, \u201ceven they did not look round on\nThursday, because the priests are not then idle.\u201d\n\n8. \u201cHow did they look round for the purity of the court?\u201d \u201cThe priests\nbaptized the vessels, which were in the Sanctuary, and used to say to the\npeople, \u2018Watch and do not touch the table and the candlestick, lest you\nrender them unclean.\u2019 \u201d All the vessels in the Sanctuary were double and\ntreble, because if the first became unclean, they could bring duplicates\ninstead of them. \u201cAll the vessels which were in the Sanctuary required\nbaptism(367) except the golden altar, and the brazen altar, because they\nare as earth.\u201d The words of R. Eliezer. But the Sages say, \u201cbecause they\nwere overlaid.\u201d\n\n\n\n\nThe Sanhedrin\n\n\n    Judges\u2014Judgments\u2014The Tribunal of Seventy-one\u2014The Great\n    Sanhedrin\u2014The Small Sanhedrin\u2014High Priest\u2014Funerals\u2014King\u2014Royal\n    Wives\u2014Book of the Law\u2014Objections to Judges\u2014Relations\u2014Examination\n    of Witnesses\u2014Evidence\u2014Judgments in Money and Judgments in\n    Souls\u2014Form of the Sanhedrin\u2014Appointment of Judges\u2014Intimidation of\n    Witnesses\u2014Investigation\u2014Acquittal or\n    Condemnation\u2014Stoning\u2014Hanging\u2014Burning\u2014Beheading\n    \u2014Strangling\u2014Blasphemy\u2014Idolatry\u2014Enticing\u2014Sorcery\u2014A Son Stubborn and\n    Rebellious\u2014Burglary\u2014Murder\u2014Theft\u2014Those Who Have No Portion in the\n    World to Come\u2014The Rebellious Elder\u2014The False Prophet\u2014The False\n    Witness.\n\n\n\nChapter I\n\n\n1. \u201cJudgments for money (require) three (judges). Robbery and beating\n(require) three. Damages or half damages, double payments and payments\nfour or five fold (require) three.\u201d \u201cConstraint, and enticement, and\nslander (require) three.\u201d The words of R. Meier. But the Sages say,\n\u201cslander (requires) twenty-three judges, because there exist in it\njudgments of souls.\u201d\n\n2. Stripes (require) three judges. In the name of Rabbi Ishmael, the Sages\nsay, \u201ctwenty-three.\u201d \u201cThe intercalary month(368) requires three. The\nintercalary year requires three.\u201d The words of Rabbi Meier. Rabban Simon,\nthe son of Gamaliel, said, \u201cwith three judges they begin, and with five\nthey discuss, and they conclude with seven; and if they concluded with\nthree it is intercalated.\u201d\n\n3. \u201cThe appointment of elders, and striking off the heifer\u2019s neck(369)\n(require) three.\u201d The words of Rabbi Simon. But Rabbi Judah said, \u201cfive.\u201d\nThe loosing off the shoe,(370) and dissatisfaction in marriage (require)\nthree. The produce(371) of the fourth year,(372) the second tithes, of\nwhich the value is unknown (require) three. The valuation of holy things\n(requires) three. The estimation of movable things requires three. R.\nJudah said, \u201cone of them must be a priest.\u201d Immovable things require nine\njudges and a priest; and the valuation of a man (slave) is similar.\n\n4. Judgments of souls (require) twenty-three judges. Bestiality (requires)\ntwenty-three, as is said, \u201cand thou shalt slay the woman and the beast,\u201d\nand it is also said, \u201cthe beast thou shalt slay.\u201d An ox to be stoned\n(requires) twenty-three judges; as is said, \u201cThe ox shall be stoned, and\nhis owner also shall be put to death,\u201d(373) as is the death of the owner,\nso is the death of the ox. The wolf, and the lion, and the bear, and the\nleopard, and the panther, and the serpent, are to be put to death with\ntwenty-three judges. R. Eliezer said, \u201ceveryone who first killed them has\ngained honor.\u201d R. Akiba said, \u201cthey are to be put to death after a\njudgment with twenty-three (judges).\u201d\n\n5. A tribe must not be judged, nor a false prophet, nor a high priest,\nsave before the tribunal of seventy-one. And soldiers must not go forth to\nlawful warfare, save by a decree of the tribunal of seventy-one. Men must\nnot add to the city or to the temple courts, save by a decision of the\ntribunal of seventy-one. They must not appoint judges to the tribes, save\nby a decision of the tribunal of seventy-one. A city must not be excluded,\nsave by the tribunal of seventy-one. And the tribunal must not exclude a\ncity on the border, nor exclude three cities, but only one or two.\n\n6. The Great Sanhedrin consisted of seventy-one members, and the small one\nof twenty-three. And whence know we that the great one contained\nseventy-one? as is said, \u201cGather unto me seventy men of the elders of\nIsrael\u201d,(374) and Moses over them. There are seventy-one. R. Judah said\n\u201cseventy.\u201d And whence know we that the small one consisted of\ntwenty-three? as is said, \u201cThen the congregation shall judge\u201d;(375) \u201cand\nthe congregation shall deliver.\u201d A congregation to judge, and a\ncongregation to deliver, there is twenty. And whence know we that a\ncongregation required ten? as is said, \u201cHow long shall I bear with this\nevil congregation?\u201d(376) Joshua and Caleb were excepted. \u201cAnd whence know\nwe to produce the other three?\u201d From the meaning, as is said, \u201cThou shalt\nnot follow a multitude to do evil.\u201d(377) I am hearing that \u201cI shall be\nwith them for good.\u201d If so, why is it said, \u201cto decline after many to\nwrest judgment\u201d?(378) \u201cBecause thy inclinations to good do not equal thy\ninclinations to evil. Thy inclinations to good are by the report of one.\nThy inclinations to evil are by the report of two. And a tribunal must not\nbe balanced. Another must be added. There are twenty-three.\u201d \u201cAnd how\npopulous must be the city suited for judges?\u201d \u201cOne hundred and twenty.\u201d R.\nNehemiah said \u201c230 to represent twenty-three overseers of tens.\u201d\n\n\n\nChapter II\n\n\n1. The high-priest may judge, and be judged.(379) He may bear witness, and\nwitness may be borne against him. He may have his shoe loosed, and the\nshoe may be loosed for his wife.(380) His brother may take his wife, but\nhe must not take his brother\u2019s wife, because he is prevented from marrying\na widow. If there happened a death in his family, he must not go\nimmediately behind the bier. \u201cBut when the (mourners) are concealed (in a\nstreet), then he is discovered (to the public). They are discovered to the\npublic, and he is concealed in a street. And he may go with them to the\nentrance gate of the city.\u201d The words of R. Meier. R. Judah said, \u201che must\nnot depart from the sanctuary\u201d; as is said, \u201cneither shall he go out of\nthe sanctuary.\u201d(381) And when he comforts others, the fashion of all the\npeople is to pass one after the other, and the deputy priest puts him in\nthe middle between himself and the people. But when he is comforted by\nothers, all the people say to him, \u201cwe are thy atonement.\u201d And he says to\nthem, \u201cyou shall be blessed from heaven.\u201d And at the first meal(382) after\na funeral, all the people recline on the ground, and he sits on a stool.\n\n2. The king neither judges, nor is he judged. He neither bears witness,\nnor is witness borne against him. He does not unloose the shoe, and the\nshoe is not unloosed for his wife. He does not marry his brother\u2019s wife,\nnor is his wife married by his brother. R. Judah said, \u201cif he pleased he\nmay unloose the shoe, or marry his brother\u2019s wife. He is remembered in\nprayer for good.\u201d The Sages said to him, \u201cwe do not hear him (the king)\n(for unloosing the shoe) and his widow must not marry.\u201d R. Judah said,\n\u201cthe king may marry the widow of a king, as we find with David that he\nmarried the widow of Saul\u201d; as is said, \u201cAnd I gave thee thy master\u2019s\nhouse, and thy master\u2019s wives into thy bosom.\u201d(383)\n\n3. If there happened a death in his family, he goes not out from the\nentrance of his palace. R. Judah said, \u201cif he pleases to go after the bier\nhe may go, as we find in David that he went after the bier of Abner\u201d; as\nis said, \u201cAnd King David himself followed the bier.\u201d(384) The Sages said\nto him, \u201cthis only happened to pacify the people.\u201d And at the first meal\nafter a funeral, all the people recline on the ground, and he sits on a\nsofa.\n\n4. And he may go forth to lawful warfare by order of the supreme court of\nseventy-one, and he may break down a road for himself, and none can\nprevent him. The road of a king is without measure, and all the people\nplunder and lay it before him. And he takes part first. He must not\nmultiply wives beyond eighteen. R. Judah said, \u201che may multiply wives for\nhimself so long as they do not turn away his heart.\u201d R. Simon said, \u201ceven\nif one turn away his heart, he should not marry her.\u201d If so, wherefore is\nit said, \u201che must not multiply for himself wives, even though they be as\nAbigail\u201d? He must not multiply horses, except sufficient for his own\nriding. And silver and gold he must not multiply much, only sufficient to\npay his own expenses. And he must write a book of the law for himself.\nWhen he goes out to war, he must bring it with him. When he returns, he\nmust bring it with him. If he sit in judgment it is with him. When he is\nseated it is before him, as is said, \u201cAnd it shall be with him, and he\nshall read therein all the days of his life.\u201d(385)\n\n5. None may ride on his horse, and none may sit on his chair, and none may\nuse his sceptre, and none may see him shaving, either when he is naked, or\nin the bath, as is said, \u201cThou shalt in any wise set him king over\nthee,\u201d(386) that his dread be upon thee.\n\n\n\nChapter III\n\n\n1. \u201cJudgments in money matters (require) three judges. This party chooses\nfor himself one, and the other party chooses for himself one. And both\nparties choose another.\u201d The words of R. Meier. But the Sages say, \u201cthe\ntwo judges choose for themselves the other.\u201d \u201cThis one may declare the\njudge of that one illegal. And that one may declare the judge of this one\nillegal.\u201d The words of R. Meier. But the Sages say, \u201cit is only when\nwitness can be brought against them that they are related or unlawful.\u201d\n\u201cBut if they be righteous or experienced, they must not be declared\nillegal.\u201d \u201cThis one may declare illegal the witness of that one. And that\none may declare illegal the witness of this one.\u201d The words of R. Meier.\nBut the Sages say, \u201cit is only when witness can be brought against them\nthat they are related or unlawful, but if they be righteous they must not\nbe declared illegal.\u201d\n\n2. One said to the other, \u201cI trust my father,\u201d \u201cI trust thy father,\u201d \u201cI\ntrust three cowherds.\u201d R. Meier said, \u201che may change his mind.\u201d But the\nSages say, \u201che must not change.\u201d If he must give an oath to his companion,\nand he said to him, \u201cvow to me by the life of thy head\u201d? R. Meier said,\n\u201che may change his mind.\u201d But the Sages say, \u201che must not change his\nmind.\u201d\n\n3. And these are illegal (as judges or witnesses), one who played at\ncards, or lent on usury, or bet on the flight of doves, or trades in the\nSabbatical year. R. Simon said, \u201cat first they were called gatherers on\nthe Sabbatical year; when they were forced by Gentiles to cultivate the\nground, they changed to call them traders on the Sabbatical year.\u201d R.\nJudah said, \u201cit is only when they have no other occupation but this one\nalone: but if they have another occupation, they are allowed.\u201d\n\n4. And these are related, his father and his brother, and the brethren of\nhis father, and the brethren of his mother, and the husband of his sister,\nand the husband of his father\u2019s sister, and the husband of his mother\u2019s\nsister. And the husband of his mother and his father-in-law, and his\nbrother-in-law, they, their children, and their sons-in-law, and his\nstep-son alone. R. Jos\u00e9 said, \u201cthis was the teaching of R. Akiba; but the\nfirst teaching was, his uncle and the son of his uncle, and all suitable\nfor inheritance, and everyone related to him at the present time.\u201d \u201cOne\nwas related and became estranged?\u201d \u201cHe is lawful.\u201d R. Judah said, \u201ceven if\nhis daughter died, and he has children left by her, they are related.\u201d\n\n5. \u201cWho is a friend? and who is an enemy?\u201d \u201cA friend is the bridegroom\u2019s\nbest man, an enemy is everyone who has not spoken with him three days in\nmalice.\u201d The Sages replied to him, \u201cIsraelites are not so suspicious.\u201d\n\n6. \u201cHow are witnesses examined?\u201d \u201cThey are brought in and intimidated; and\nall other men are driven out.\u201d And the chief of the witnesses is left, and\nthey say to him, \u201ctell us how do you know that this man is indebted to\nthat man?\u201d If the witness said, \u201che told me that I am indebted to\nhim\u201d\u2014\u201csuch a man told me that he is indebted to him\u201d\u2014he has said nothing,\ntill he shall say, \u201che acknowledged in our presence that he owed him 200\nzuz.\u201d And afterward the second witness is brought in, and examined. If\ntheir statements were found agreeing, the judges held a conversation. Two\nof them said \u201che is clear,\u201d and one said \u201che is indebted\u201d? \u201cHe is\ncleared.\u201d \u201cTwo said, he is indebted, and one said, he is clear?\u201d \u201cHe is\nindebted.\u201d \u201cOne said he is clear, and one said he is indebted? And even if\ntwo pronounced him clear or indebted, and one said, \u2018I don\u2019t know\u2019?\u201d \u201cThe\njudges must be increased.\u201d\n\n7. The matter is finished. They bring in the plaintiff and defendant. The\nchief judge says, \u201cthou, such a one, art clear; thou such a one, art\nindebted.\u201d \u201cAnd whence know we that one of the judges on going out should\nnot say, \u2018I was for clearing him, but my colleagues pronounced him\nindebted, but what shall I do when my colleagues are too many for me\u2019?\u201d\n\u201cOf this man it is said, \u2018Thou shalt not go up and down as a tale-bearer\namong thy people\u2019;(387) and it is said, \u2018A tale-bearer revealeth\nsecrets.\u2019 \u201d(388)\n\n8. At any time the one condemned may bring evidence and annul the\njudgment. The judges said to him, \u201cbring all your evidence within thirty\ndays from this date.\u201d If he brought them within thirty days, it is\nannulled, if after thirty days, it is not annulled. Rabban Simon, the son\nof Gamaliel, said, \u201cwhat shall he do if he did not find them within thirty\ndays, but found them after thirty days?\u201d \u201cThe judges said to him, \u2018bring\nwitnesses\u2019; and he said, \u2018I have no witnesses\u2019; they said, \u2018bring\nevidence\u2019; and he said, \u2018I have no evidence\u2019; but afterward he found\nevidence, and found witnesses?\u201d \u201cThey are nothing.\u201d Rabban Simon, the son\nof Gamaliel, said, \u201cwhat shall he do if he did not know that he had\nwitnesses, and found witnesses; he did not know that he had evidence, and\nfound evidence?\u201d \u201cThey said to him, \u2018bring witnesses\u2019; he said, \u2018I have no\nwitnesses.\u2019 \u2018Bring evidence,\u2019 and he said, \u2018I have no evidence.\u2019 \u201d \u201cHe saw\nthat he will be pronounced indebted in judgment, and he said, \u2018approach\nsuch a one, and such a one, and bear witness for me,\u2019 or \u2018he pulled out\nevidence from his pocket\u2019?\u201d \u201cIt is nothing.\u201d\n\n\n\nChapter IV\n\n\n1. Judgments in money and judgments in souls must be equally inquired into\nand investigated; as is said, \u201cYe shall have one manner of law.\u201d(389)\n\u201cWhat is the difference between judgments in money and judgments in\nsouls?\u201d \u201cJudgments in money (require) three judges, judgments in souls\ntwenty-three. Judgments in money open the case either for clearing or\nproving indebted, but judgments of souls open the case for clearing, and\nthe case is not opened for condemning. Judgments in money are balanced by\none judge either for clearing or proving indebted; but judgments in souls\nare balanced by one for clearing and by two for condemning. Judgments in\nmoney may be reversed either for clearing or proving indebted; but\njudgments in souls may be reversed for clearing, but must not be reversed\nfor condemnation. All may express an opinion on judgments in money for\nclearing or proving indebted. All may express an opinion on judgments in\nsouls for clearing, but all must not express an opinion for condemnation.\nHe who has expressed an opinion on judgments in money for proving\nindebted, may express an opinion for clearing, and he who has expressed an\nopinion for clearing, may express an opinion for proving indebted. He who\nhas expressed an opinion on judgments in souls for condemnation may\nexpress an opinion for clearing, but he who has expressed an opinion for\nclearing must not reverse it to express an opinion for condemnation.\nJudgments in money are conducted by day and settled by night. Judgments in\nsouls are conducted by day and settled by day. Judgments in money are\nsettled on the same day, either for clearing or proving indebted.\nJudgments in souls are finished on the same day for clearing, and on the\nday after it for condemnation\u2014wherefore there can be no judgments on\nFriday or on the eve of a festival.\u201d(390)\n\n2. Judgments in legal uncleanness and legal cleansings begin with the\nSupreme (judge). Judgments in souls begin with a judge at his side. All\nare eligible to pronounce judgments in money matters, but all are not\neligible to pronounce judgments in souls\u2014only priests, Levites, and\nIsraelites who can intermarry into the priesthood.\n\n3. The Sanhedrin was like half a round threshing-floor, in order that the\nmembers might observe each other. And two scribes of the judges stood\nbefore them\u2014one on the right and one on the left. And they wrote the\nsentence of acquittal, and the sentence of condemnation. R. Judah said,\n\u201cthree; one scribe wrote the sentence of acquittal, and one wrote the\nsentence of condemnation; and the third wrote both the sentence of\nacquittal and the sentence of condemnation.\u201d\n\n4. And three rows of the disciples of the wise sat before them. And each\none knew his place. When it was necessary to appoint a judge, they\nappointed one from the first row. One from the second row came instead of\nhim into the first, and one from the third row came instead of him into\nthe second, and they selected another from the congregation, and they\nseated him in the third row, and he did not sit in the place of his\npredecessor, but he sat in a place suitable for himself.\n\n5. \u201cHow did the judges intimidate witnesses in the testimony for souls?\u201d\n\u201cThey introduced them, and intimidated them.\u201d \u201cPerhaps you are speaking\nfrom guess? or from hearsay? witness from witness? or from a trustworthy\nman we heard it?\u201d Or, perhaps, \u201cyou don\u2019t know that at the last we shall\nproceed to inquire into your own character and investigate it.\u201d \u201cHave a\nknowledge that the judgments of money are not as the judgments of souls.\nJudgments for money, when the man pays the money he has atoned. In\njudgments for souls his blood and the blood of his posterity are suspended\ntill the end of the world.\u201d So we find it with Cain when he slew his\nbrother. It is said of him,(391) \u201cthe voice of thy brother\u2019s bloods\ncrieth.\u201d He does not say thy brother\u2019s blood, but bloods of thy brother,\nhis blood and the blood of his posterity. Another thing is also meant,\nthat thy brother\u2019s bloods are spattered on wood, and on stones. Therefore\nman is created single, to teach thee that everyone who destroys one soul\nfrom Israel, to him is the verse applicable, as if he destroys a full\nworld. And everyone who supports one soul in Israel, to him is the verse\napplicable, as if he supports the full world. And it is also said, for the\npeace of creation, that no man may justly say to his companion, my father\nis greater than thine. And that the Epicureans should not say, that there\nare more Creators in the heavens, and it is also said, to show forth the\ngreatness of the Holy One, blessed be He! When man stamps many coins with\none stamp, all are alike. But the King of Kings, the Holy One, blessed be\nHe! stamped every man with the stamp of the first Adam, and no one of them\nis like his companion; therefore everyone is bound to say, \u201cfor my sake\nwas the world created.\u201d But, perhaps, the witnesses will say \u201cwhat is this\ntrouble to us?\u201d But is it not already said, \u201cAnd is a witness, whether he\nhath seen or known of it; if he do not utter it?\u201d(392) But perhaps the\nwitnesses will say, \u201cwhat is it to us, to be guilty of this man\u2019s blood?\u201d\nBut is it not already said, \u201cWhen the wicked perish, there is\nshouting\u201d?(393)\n\n\n\nChapter V\n\n\n1. The witnesses were examined with seven investigations. \u201cIn what\nSabbatical year?\u201d \u201cIn what year?\u201d \u201cIn what month?\u201d \u201cWhat date in the\nmonth?\u201d \u201cWhat day?\u201d \u201cWhat hour?\u201d \u201cWhat place?\u201d R. Jos\u00e9 said, \u201cWhat day?\u201d\n\u201cWhat hour?\u201d \u201cWhat place?\u201d \u201cDid you know him?\u201d \u201cDid you warn him?\u201d In a\ncase of idolatry, \u201cwhom did he serve?\u201d \u201cAnd with what did he serve?\u201d\n\n2. Every judge who extends examinations is praiseworthy. It happened that\nthe son of Zacchai examined (even) on the stems of figs. And what\ndifference is there between investigations and examinations? In\ninvestigations if one say, \u201cI don\u2019t know,\u201d their witness is worthless. In\nexaminations, if one say, \u201cI don\u2019t know,\u201d and even two say, \u201cwe don\u2019t\nknow,\u201d their witness stands. Whether in investigations or examinations,\nwhen they contradict each other, their witness is worthless.\n\n3. One witness said, \u201con the second of the month,\u201d and another witness\nsaid, \u201cthe third of the month.\u201d Their witness stands. Because one knows of\nthe intercalary month, and another does not know of the intercalary month.\nOne said, \u201con the third,\u201d and another said, \u201con the fifth\u201d; their witness\nis worthless. One said, \u201cat the second hour,\u201d and another said, \u201cat the\nthird hour\u201d; their witness stands. One said, \u201cat the third,\u201d and another\nsaid, \u201cat the fifth\u201d; their witness is worthless. R. Judah said, \u201cit\nstands.\u201d One said, \u201con the fifth,\u201d and another said, \u201con the seventh\u201d;\ntheir witness is worthless, because at the fifth (hour) the sun is in the\neast, and at the seventh hour the sun is in the west.\n\n4. And afterward they introduce the second (witness) and examine him. If\nboth their statements agree, they open the case with clearing. One of the\nwitnesses says, \u201cI possess information to clear him.\u201d Or one of the\ndisciples of the Sanhedrin says, \u201cI possess information for condemning.\u201d\nThey order him to keep silence. One of the disciples of the Sanhedrin\nsays, \u201cI possess information to clear him.\u201d They bring him up, and seat\nhim between the judges, and he did not go down during the whole day. If\nthere be substantial information, they give him a hearing. And even when\nhe (the accused) says, \u201cI possess information for clearing myself,\u201d the\njudges give him a hearing; only there must be substantial information in\nhis words.\n\n5. If the judges found him clear, they released him, but if not they\ndeferred his judgment till the morrow. They conversed in pairs, and\nreduced their eating, and they drank no wine all the day, and discussed\nthe matter the whole night. And on the morrow they came very early to the\njudgment hall. He who was for clearing said, \u201cI was for clearing, and I am\nfor clearing in my place.\u201d And he who was for condemning said, \u201cI was for\ncondemning, and I am for condemning in my place.\u201d He who pronounced for\ncondemning, could pronounce for clearing, but he who pronounced for\nclearing, could not turn round and pronounce for condemning. If the judges\nerred in a matter, the two scribes of the judges recalled it to their\nmemory. If they found him clear, they released him: but if not, they stood\nto be counted. \u201cTwelve cleared him, and eleven condemned?\u201d \u201cHe is clear.\u201d\n\u201cTwelve condemned him, and eleven cleared him, and even eleven cleared,\nand eleven condemned,\u201d and one said, \u201cI don\u2019t know.\u201d And even twenty-two\ncleared or condemned, and one said, \u201cI don\u2019t know?\u201d \u201cThey must add\njudges.\u201d \u201cHow many do they add as judges two by two?\u201d \u201cUp to seventy-one.\u201d\n\u201cThirty-six cleared him, and thirty-five condemned him?\u201d \u201cHe is clear.\u201d\n\u201cThirty-six condemned him, and thirty-five cleared him?\u201d \u201cThey disputed\nwith each other until one of the condemning party acknowledged the\nstatement of the clearing party.\u201d\n\n\n\nChapter VI\n\n\n1. When the judgment was finished, they brought him forth to stone\nhim.(394) The place of stoning was outside the judgment-hall; as is said,\n\u201cBring him forth that hath cursed.\u201d(395) One stood at the door of the\njudgment-hall with towels in his hand, and another man rode a horse at a\ndistance from him, but so that he might see him. If one said, \u201cI have\nsomething to tell for clearing,\u201d this one waved the towels, and the other\ngalloped his horse, and stopped the accused. And even though he himself\nsaid, \u201cI have something to tell to clear myself,\u201d they brought him back as\nmany as four or five times, only there must be substance in his words. If\nthey found him clear, they freed him; but if not, they took him forth to\nstone him. And a herald preceded him (crying), \u201cSuch a one, the son of\nsuch a one, is brought out for stoning, because he committed such a\ntransgression, and so and so are witnesses; let everyone who knows aught\nfor clearing him come forth and tell it.\u201d\n\n2. When he was ten cubits from the place of stoning, they said to him\n\u201cconfess,\u201d as it is the custom of all about to die to confess, since to\neveryone who confesses there is a portion in the world to come. So we find\nwith Achan when Joshua said to him, \u201cMy son, give, I pray thee, glory to\nthe Lord God of Israel, and make confession unto him.\u201d(396) And Achan\nanswered Joshua, and said, \u201cIndeed, I have sinned against the Lord God of\nIsrael, and thus and thus I have done.\u201d \u201cAnd from whence know we that his\nconfession made atonement for him?\u201d \u201cAs it is said, \u2018And Joshua said, Why\nhast thou troubled us? the Lord shall trouble thee this day. This day thou\nart troubled, but thou shalt not be troubled in the world to come.\u2019 \u201d And\nif he did not know how to confess, they told him to say, \u201clet my death be\nan atonement for all my sins.\u201d Rabbi Judah said, \u201cif he knew that he was\nfalsely condemned, he said, \u2018let my death be an atonement for all my sins,\nexcept this one\u2019;\u201d the (Sages) said, \u201cif so, every man will speak thus to\nmake themselves innocent.\u201d\n\n3. When he was four cubits from the place of stoning, they stripped off\nhis garments. \u201cIf a man, they covered him in front; if a woman, before and\nbehind.\u201d The words of Rabbi Judah. But the Sages say \u201ca man was stoned\nnaked, but the woman was not stoned naked.\u201d\n\n4. The place of stoning was two men high. One of the witnesses thrust him\ndown on his loins. If he turned on his heart, the witness must turn him on\nhis loins. If he died with that thrust it was finished; but if not, the\nsecond (witness) took the stone, and cast it upon his heart. If he died\nwith that blow, the stoning was finished. But if not, he was stoned by all\nIsrael, as is said, \u201cThe hands of the witnesses shall be first upon him to\nput him to death, and afterward the hands of all the people.\u201d(397) \u201cAll\nwho were stoned were hung up.\u201d The words of Rabbi Eliezer. But the Sages\nsay, \u201cnone were hung up, save the blasphemer and the idolater.\u201d \u201cThe man\nis to be hung with his face toward the people, but the woman with her face\ntoward the wood.\u201d The words of Rabbi Eliezer. But the Sages say, \u201cthe man\nwas hung up, but they do not hang up a woman.\u201d Rabbi Eleazar said to them,\n\u201cand did not Simon, the son of Shatach, hang women in Askalon?\u201d They said\nto him, \u201che hung up eighty women (witches), and two could not be judged,\nin one day.\u201d \u201cHow did they hang him?\u201d \u201cThey sunk a beam in the ground, and\na traverse beam proceeded from it, and they bound his hands, one over the\nother, and hung him up\u201d (by them). R. Jos\u00e9 said, \u201cthe beam was inclined\nagainst the wall, and he was hung upon it, just as the butchers do.\u201d And\nthey loosed him immediately afterward. \u201cBut if he was out all night?\u201d \u201cIt\nwas a transgression of a negative command, as is said, \u2018His body shall not\nremain all night upon the tree, but thou shalt in any wise bury him that\nday (for he that is hanged is accursed of God),\u2019 \u201d(398) etc. As one says,\n\u201cwherefore is this one hung?\u201d \u201cBecause he blasphemed the NAME, and it\nfollows that the heavenly NAME is profaned.\u201d\n\n5. Rabbi Meier said, \u201cwhen man is sorrowful,(399) what language does the\nShekinah(400) make him to utter?\u201d If it be lawful so to speak, \u201cmy head\nmakes me ashamed, my arm makes me ashamed.\u201d If, to speak after the manner\nof men, OMNIPRESENCE is sorrowful, when the blood of the wicked is poured\nout, how much more sorrowful is He for the blood of the righteous? And not\nin the case of the condemned alone, but everyone who leaves his dead\novernight, is a transgressor of a negative command. If they left him for\nthe sake of honor, to bring a coffin and a shroud for him, there is no\ntransgression. But they did not bury him (the condemned) in the sepulchres\nof his fathers. And there were two burial grounds prepared for the\nJudgment Hall\u2014one for the stoned and the burned, and one for those\nbeheaded and strangled.\n\n6. When the flesh of the condemned was consumed, they gathered his bones\nand buried them in their proper place; and his relatives came and asked\nafter the peace of the judges, and the peace of the witnesses, as much as\nto say, \u201cknow there is nothing in our hearts against you, as your judgment\nwas true.\u201d And they did not mourn, but were gloomy, since gloominess is\nonly in the heart.\n\n\n\nChapter VII\n\n\n1. Four punishments were permitted to the supreme court\u2014stoning, burning,\nbeheading, and strangling. R. Simon said, \u201cburning, stoning, strangling,\nand beheading.\u201d The preceding chapter is the order of stoning.\n\n2. The order for those burned was to be sunk in dung to their knees. And\nmen put a hard towel in a soft one, and encircled his neck. One pulled on\none side, and another pulled on the other side, till the condemned opened\nhis mouth. And one lit a wick, and cast it into his mouth, and it went\ndown to his bowels, and it consumed his intestines. R. Judah said, \u201cif he\ndied in their hands, they did not complete in him the order of burning;\nonly they opened his mouth with tongs against his will, and lit the wick,\nand cast it into his mouth, and it went down to his bowels and consumed\nhis intestines.\u201d Said R. Eleazar the son of Zadok, \u201cit happened with the\ndaughter of a priest, who was immoral, that they surrounded her with dry\nbranches and burned her.\u201d The Sages replied, \u201cbecause the court at that\ntime was unskilled.\u201d\n\n3. The order of those beheaded was to have their heads struck off with a\nsword, as is the custom of governments. R. Judah said, \u201cthat was an abuse;\nthey only rested his head on a block, and hewed it off with an axe.\u201d The\nSages replied to him, \u201cno death is a greater abuse than that.\u201d The order\nfor those strangled was, that they were sunk down in dung to their knees,\nand they put a hard towel inside a soft one, and encircled his neck. One\npulled on one side, and another pulled on the other side, till his soul\ndeparted.\n\n4. These were stoned; ... a blasphemer, and an idolater, and he who gave\nhis seed to Molech, and one with a familiar spirit,(401) and a wizard, and\nhe who profaned the Sabbath, and he who cursed father or mother, and he\nwho came to a betrothed maid, and an enticer to idolatry, and a withdrawer\nto idolatry, and a sorcerer, and a son stubborn and rebellious.\n\n5. The blasphemer was not guilty till he expressed the NAME. Said R.\nJoshua, the son of Korcha, every day they examined the witnesses under a\nsubstituted (feigned) name, for example, \u201cJos\u00e9 shall beat Jos\u00e9.\u201d When the\njudgment was finished, they could not execute him under the nickname, but\nthey withdrew all men outside, and interrogated the principal witness, and\nsaid to him, \u201ctell us clearly what thou hast heard?\u201d and he said it. And\nthe judges stood up on their feet, and rent their garments,(402) and they\nwere never sewn again. And the second witness said, \u201ceven I (heard) as\nhe,\u201d and the third said, \u201ceven I (heard) as he.\u201d\n\n6. One committed idolatry, whether he served the idol, or sacrificed to\nit, or burned incense to it, or made a libation to it, or bowed down to\nit, or accepted it for his god. And also, he who said to it, \u201cthou art my\nGod.\u201d But he who embraced it, and kissed it, and honored it, and dusted\nit, and washed it, and anointed it, and dressed it, and put shoes on it,\ntransgressed a negative command. He who vowed in its name, and performed\nthe vow in its name, transgressed a negative command. \u201cHe exposed himself\nto Baal peor?\u201d \u201cThat is positive service.\u201d \u201cHe cast a stone to Mercury?\u201d\n\u201cThat is positive service.\u201d\n\n7. He who gave his seed to Molech(403) is not guilty till he hand it to\nMolech, and pass it through the fire. \u201cIf he hand it to Molech, and do not\npass it through the fire, (or if) he passed it through the fire, and did\nnot hand it to Molech?\u201d \u201cHe is not guilty till he hand it to Molech, and\npass it through the fire.\u201d One has a familiar spirit, when the Python\nspeaks from his arm. But the wizard speaks with his mouth. These are to be\nstoned, and inquiry from them is forbidden.\n\n8. He who profaned the Sabbath by aught which renders him guilty of\npresumption is to be cut off;(404) but if he profaned the Sabbath in\nerror, a sin-offering (is required) from him. He who cursed father or\nmother is not guilty till he curse them by the NAME. \u201cIf he curse them\nwith a substituted name of God?\u201d R. Meier pronounces him \u201cguilty\u201d; but the\nSages \u201cfree him.\u201d\n\n9. \u201cIf one came to a betrothed maid?\u201d \u201cHe is not guilty, except she be a\nvirgin, and betrothed, and in the house of her father.\u201d \u201cIf two came to\nher?\u201d \u201cThe first is to be stoned and the second strangled.\u201d\n\n10. \u201cThe enticer to idolatry?\u201d \u201cThis ordinary man enticed an ordinary man;\nhe said to him, \u2018there is an object of fear in such a place, so it eats,\nso it drinks, so it does good, so it does evil.\u2019 \u201d Of all who are guilty\nof death in the law, we are not to set witnesses in concealment to convict\nthem, except in this case of an enticer to idolatry. When he has spoken of\nhis idolatry to two persons, they as witnesses bring him to the\njudgment-hall, and stone him. If he spoke thus to one, this one replies,\n\u201cI have companions who desire to hear so and so.\u201d \u201cIf he be cunning, and\nhe does not speak before them?\u201d \u201cWitnesses are concealed behind a wall,\nand he says to the idolater, \u2018tell me what thou saidst to me alone,\u2019 and\nthe idolater told him. And he replied to him, \u2018how can we leave our God,\nwho is in heaven, and go and serve wood and stone?\u2019 \u201d \u201cIf the idolater\nreturned from his sin, it is well; but if he said, \u2018so is our duty, and so\nit is excellent for us,\u2019 they who stood behind the wall bring him to the\njudgment-hall, and stone him; if he said, \u2018I shall serve, I shall go and\nserve, let us go and serve; I will sacrifice, I will go and sacrifice, let\nus go and sacrifice; I will burn incense, I will go and burn incense, let\nus go and burn incense; I will pour a libation, I will go and pour a\nlibation, let us go and pour a libation; I will bow down, I will go and\nbow down, let us go and bow down\u2019\u2014the withdrawer is he who says, \u2018let us\ngo and serve idols.\u2019 \u201d\n\n11. The sorcerer, who has done the act, is guilty of death, but he is not\nguilty who merely deludes the eyes. R. Akiba said in the name of R.\nJoshua, \u201ctwo sorcerers can gather cucumbers\u2014one gathers them and is free,\nbut another gathers them and is guilty. He who has performed the act is\nguilty. He who has merely deluded the eyes is free.\u201d\n\n\n\nChapter VIII\n\n\n1. A son stubborn and rebellious.(405) \u201cFrom what time is he decidedly a\nson stubborn and rebellious?\u201d \u201cFrom the time the two hairs have come, and\nup to the time the beard has sprouted; but the Sages spoke in modest\nlanguage. As is usually said, when a man has a son\u2014a son, but not a\ndaughter; a son, but not a man; a child as yet free from coming under the\nrule of the commandments.\u201d\n\n2. \u201cFrom what time is he guilty?\u201d \u201cFrom the time he ate three-quarters of\na pound of flesh, and drank half a log of Italian wine.\u201d R. Jos\u00e9 said, \u201ca\npound of flesh and a log of wine.\u201d \u201cHe ate it in an appointed feast; he\nate it in the intercalary month; he ate it during the second tithes in\nJerusalem; he ate of a carcass and of things torn, abominable things and\ncreeping things; he ate of that which had not paid tithes, and the first\ntithes before the heave-offering was separated from them and the second\ntithes and holy things which were not redeemed; he ate of a thing which is\ncommanded, and of a thing which is a transgression; he ate every kind of\nmeat, but he did not eat flesh; he drank every kind of fluid, but he did\nnot drink wine?\u201d \u201cHe is not a son stubborn and rebellious till he eat\nflesh and drink wine,\u201d as is said, \u201cA glutton and a drunkard\u201d;(406) and\neven though there is no conclusive evidence, there is a memorial to the\nmatter, as is said, \u201cBe not among winebibbers; among riotous eaters of\nflesh.\u201d(407)\n\n3. \u201cIf he steal it from his father, and eat it (with permission) on the\nproperty of his father; from others, and eat it on the property of others;\nfrom others, and eat it on the property of his father?\u201d \u201cHe is not a son\nstubborn and rebellious till he steal it from his father and eat it on the\nproperty of others.\u201d R. Jos\u00e9, the son of R. Judah, said, \u201ctill he steal it\nfrom his father and from his mother.\u201d\n\n4. \u201cIf his father desires (his punishment), and his mother does not desire\nit; his father does not desire it, and his mother does desire it?\u201d \u201cHe is\nnot declared a son stubborn and rebellious until both of them desire it.\u201d\nR. Judah said, \u201cif his mother was not suitable for his father, he is not\ndeclared a son stubborn and rebellious.\u201d \u201cOne of them was broken-handed,\nor lame, or dumb, or blind, or deaf?\u201d \u201cHe is not declared a son stubborn\nand rebellious,\u201d as is said, \u201c \u2018Then shall his father and his mother lay\nhold on him,\u2019(408) which is impossible if they be broken-handed; \u2018and\nbring him out,\u2019 which is impossible if they be lame; \u2018and they shall say,\u2019\nwhich is impossible if they be dumb; \u2018this our son,\u2019 which is impossible\nif they be blind; \u2018he will not obey our voice,\u2019 which is impossible if\nthey be deaf. They must warn him before three judges, and then flog him.\u201d\n\u201cHe returned to his bad habits?\u201d \u201cHe is to be judged before twenty-three\njudges, but he is not to be stoned till the three first (judges) are\npresent, as is said, \u2018this our son\u2019 who was flogged before you.\u201d \u201cHe ran\naway before his judgment was finished, and afterward came to puberty?\u201d \u201cHe\nis free.\u201d \u201cBut if he ran away after the decision and then came to\npuberty?\u201d \u201cHe is guilty.\u201d\n\n5. A son stubborn and rebellious is judged for the sake of his future\nprospects. The law says, \u201cbetter die when he is innocent, and not die when\nhe is guilty.\u201d The death of the wicked is pleasant for them, and pleasant\nfor the world; but the death of the righteous is evil for them, and evil\nfor the world. Wine and sleep are pleasant to the wicked, and pleasant to\nthe world; but for the righteous, it is evil for them, and evil for the\nworld. Separation for the wicked is pleasant for them, and pleasant for\nthe world; but for the righteous, it is evil for them, and evil for the\nworld. Union for the wicked is evil for them, and evil for the world; but\nfor the righteous, it is pleasant for them, and pleasant for the world.\nRest for the wicked is evil for them, and evil for the world; but for the\nrighteous, it is pleasant for them, and pleasant for the world.\n\n6. If one engaged in burglary, he is judged for the sake of his future\nprospects. \u201cHe engaged in burglary and broke a barrel?\u201d \u201cIf the owner\nmight not kill him, he must pay for the barrel; but if the owner might\nkill him, he is freed from paying for the barrel.\u201d\n\n7. These are they who are rescued(409) with their souls\u2014he who pursued\nafter his companion to kill him, and one after a betrothed girl. But one\nabout to profane the Sabbath, and one about to serve idols, such cannot be\nsaved with their souls.(410)\n\n\n\nChapter IX\n\n\n1. And these are to be beheaded. The murderer and the men of a city\nwithdrawn to idolatry. \u201cThe murderer who smote his neighbor with a stone\nor iron, and he pressed him down in the midst of the water, or in the\nmidst of fire, and he could not come out from thence, and he died?\u201d \u201cHe is\nguilty.\u201d \u201cHe pushed him into the midst of water, or into the midst of\nfire, and he could come out, but he died?\u201d \u201cHe is free.\u201d \u201cHe encouraged a\ndog against him, he encouraged a serpent against him?\u201d \u201cHe is free.\u201d \u201cHe\ncaused a serpent to bite him?\u201d Rabbi Judah declared him \u201cguilty,\u201d but the\nSages \u201cfreed him.\u201d \u201cHe smote his companion either with a stone or his\nfist, and he was counted for dead, and he became lighter, and afterward\nbecame heavier, and died?\u201d \u201cHe is guilty.\u201d R. Nehemiah said, \u201che is free,\nbecause there are extenuating circumstances in the matter.\u201d\n\n2. \u201cHis intention was to kill a beast, and he killed a man\u2014a foreigner,\nand he killed an Israelite\u2014a premature birth, and he killed a timely\nchild?\u201d \u201cHe is free.\u201d \u201cHis intention was to smite his loins, and there was\nnot sufficient force in the blow to cause death in his loins, and it\npassed to his heart, and there was sufficient force in the blow to cause\ndeath in his heart, and he died?\u201d \u201cHe is free.\u201d \u201cHis intention was to\nsmite him on his heart, and there was sufficient force in the blow to\ncause death on his heart, and it passed on to his loins, and there was not\nsufficient force in the blow to cause death on his loins, but he died?\u201d\n\u201cHe is free.\u201d \u201cHis intention was to smite an adult, and there was not\nsufficient force in the blow to cause death to an adult, and it passed off\nto a child, and there was sufficient force to kill the child, and he\ndied?\u201d \u201cHe is free.\u201d \u201cHis intention was to smite a child, and there was\nsufficient force in the blow to cause death to a child, and it passed to\nan adult, and there was not sufficient force to cause death to the adult,\nbut he died?\u201d \u201cHe is free.\u201d \u201cBut his intention was to smite him on his\nloins, and there was sufficient force in the blow to cause death on his\nloins, and it passed to his heart, and he died?\u201d \u201cHe is guilty.\u201d \u201cHis\nintention was to smite an adult, and there was sufficient force in the\nblow to cause the death of the adult, and it passed to a child, and he\ndied?\u201d \u201cHe is guilty.\u201d R. Simon said, \u201ceven if his intention be to kill\nthis one, and he killed that one, he is free.\u201d\n\n3. \u201cA murderer, who is mingled with others?\u201d \u201cAll are to be freed.\u201d R.\nJudah said, \u201cthey are to be collected in a prison.\u201d \u201cSeveral condemned to\n(different) deaths are promiscuously mingled?\u201d \u201cThey are all to be\nadjudged the lightest punishment.\u201d \u201cThose condemned to stoning with those\ncondemned to burning?\u201d R. Simon said, \u201cthey are to be condemned to\nstoning, because burning is more grievous,\u201d but the Sages say, \u201cthey are\nto be condemned to burning, because stoning is more grievous.\u201d To them\nreplied R. Simon, \u201cif burning were not more grievous, it would not have\nbeen assigned to the daughter of a priest who was immoral.\u201d They replied\nto him, \u201cif stoning were not more grievous, it would not have been\nassigned to the blasphemer, and the idolater.\u201d \u201cThose condemned to\nbeheading, mingled with those condemned to strangling?\u201d R. Simon said,\n\u201cthey are to be put to death with the sword,\u201d but the Sages say, \u201cwith\nstrangling.\u201d\n\n4. \u201cHe who is found guilty of two deaths by the judges?\u201d \u201cHe is condemned\nto the more grievous punishment.\u201d \u201cHe committed a transgression, which\nmade him deserve two deaths?\u201d \u201cHe is condemned to the more grievous.\u201d R.\nJos\u00e9 said, \u201che is condemned for the first deed which he committed.\u201d\n\n5. \u201cHe who is flogged once and again?\u201d \u201cThe judges commit him to prison,\nand they give him barley to eat till his belly bursts.\u201d \u201cHe who killed a\nperson without witnesses?\u201d \u201cThey commit him to prison, and they give him\nto eat the bread of adversity, and the water of affliction.\u201d(411)\n\n6. \u201cA thief who stole a sacred vessel, and he who cursed in necromancy,\nand the paramour of an Aram\u00e6an?\u201d \u201cThe avengers may at once fall upon him.\u201d\n\u201cThe priest who served in legal uncleanness?\u201d \u201cHis brother priests have no\nneed to bring him to the tribunal, but the young priests drag him outside\nof the court, and dash out his brains with fagots of wood.\u201d \u201cA stranger\nwho served in the sanctuary?\u201d R. Akiba said, he is to be killed \u201cwith\nstrangling,\u201d but the Sages say, \u201cby the visitation of heaven.\u201d\n\n\n\nChapter X\n\n\n1. All Israel have a portion in the world to come, as is said, \u201cThy people\nalso shall be all righteous,\u201d(412) etc. And these are they who have no\nportion in the world to come: he who says there is no resurrection of the\ndead in the law, and that there is no revealed law from heaven, and the\nEpicurean. R. Akiba said, \u201ceven he who reads in forbidden(413) books, and\nhe who mutters over a wound\u201d; and he said, \u201cI will put none of these\ndiseases upon thee, which I have brought upon the Egyptians: for I am the\nLord that healeth thee.\u201d(414) Aba Shaul said, \u201ceven to meditate the\nNAME(415) in its letters.\u201d\n\n2. Three kings and four ordinary persons have no portion in the world to\ncome. Three kings, Jeroboam, Ahab, and Manasseh. R. Judah said, \u201cManasseh\nhad a portion in the world to come,\u201d as is said, \u201cAnd prayed unto him, and\nhe was entreated of him, and heard his supplication, and brought him again\nto Jerusalem into his kingdom.\u201d(416) The Sages said to him, \u201cHe brought\nhim back to his kingdom, but He did not bring him back to life in the\nworld to come.\u201d Four ordinary persons, Balaam, and Doeg, and Ahitophel,\nand Gehazi, have no portion in the world to come.\n\n3. The generation of the deluge has no portion in the world to come, and\nthey stand not in judgment, as is said, \u201cMy Spirit shall not always strive\nwith man.\u201d(417) (They have) neither judgment nor spirit. The generation of\nthe dispersion has no portion in the world to come, as is said, \u201cSo the\nLord scattered them abroad from thence upon the face of all the\nearth.\u201d(418) And the Lord scattered them in this world, and from thence\nthe Lord scattered them in the world to come. The men of Sodom have no\nportion in the world to come, as is said, \u201cBut the men of Sodom were\nwicked and sinners before the Lord exceedingly,\u201d(419) wicked in this\nworld, and sinners in the world to come. But they will stand in judgment.\nR. Nehemiah said, \u201cneither one nor other will stand in judgment,\u201d as is\nsaid, \u201cTherefore the ungodly shall not stand in the judgment, nor sinners\nin the congregation of the righteous.\u201d(420) \u201cTherefore the wicked shall\nnot stand in judgment;\u201d this is the generation of the deluge: \u201cNor sinners\nin the congregation of the righteous;\u201d these are the men of Sodom. The\n(Sages) said to him, \u201cthey do not stand in the congregation of the\nrighteous, but they stand in the congregation of the wicked.\u201d The spies\nhave no portion in the world to come, as is said, \u201cEven those men that did\nbring up the evil report upon the land, died by the plague before the\nLord.\u201d(421) And they died in this world. They also died in the plague in\nthe world to come. \u201cThe generation of the wilderness has no portion in the\nworld to come, and they will not stand in judgment, as is said, \u2018In this\nwilderness they shall be consumed, and there they shall die.\u2019 \u201d(422) The\nwords of R. Akiba. R. Eliezer said, \u201cof them He said, \u2018Gather my saints\ntogether unto me, those that have made a covenant with me by\nsacrifice.\u2019 \u201d(423) \u201cThe congregation of Korah will not come up, as is\nsaid, \u2018And the earth closed upon them\u2019(424) in this world. \u2018And they\nperished from among the congregation\u2019 in the world to come.\u201d The words of\nR. Akiba. R. Eliezer said, \u201cof them he said, \u2018The Lord killeth and maketh\nalive; he bringeth down to the grave and bringeth up.\u2019 \u201d(425) \u201cThe ten\ntribes will not return, as is said, \u2018And cast them into another land, as\nit is this day\u2019;(426) as the day departs and does not return, so they\ndepart and do not return.\u201d The words of R. Akiba. R. Eliezer said, \u201cas the\nday darkens and brightens, so will it be with the ten tribes; as it was\ndark for them, so will it be bright for them.\u201d\n\n4. The men of a city withdrawn to idolatry have no portion in the world to\ncome, as is said, \u201cCertain men, the children of Belial, are gone out from\namong you and have withdrawn the inhabitants of their city,\u201d(427) and they\nare not to be killed till the withdrawers be from the city itself and from\nthe tribe itself, and till it withdraw the majority, and till the\nwithdrawers be men. If the withdrawers be women, or children, or the\nminority be withdrawn, or the withdrawers be outside it, they are to be\ntreated singly, and they need two witnesses, and a warning to each one of\nthem. It is more grievous for individuals than for the multitude, because\nindividuals must be stoned, though for that reason their money is safe for\ntheir heirs; but the multitude are cut off with the sword, and for that\nreason their money is lost.\n\n5. \u201cThou shalt surely smite the inhabitants of that city,\u201d(428) etc. A\ncaravan of asses or camels passing from place to place are delivered, as\nis said, \u201cDestroying it utterly and all that is therein,\u201d etc. From thence\nthey said, \u201cthe property of the righteous in it is lost, out of the city\nit is safe. But that of the wicked, whether inside or outside, is lost.\u201d\n\n6. \u201cAnd thou shalt gather all the spoil of it into the midst of the street\nthereof.\u201d(429) If it have no street, they must make a street for it. If\nthere be a street outside of it, they bring it inside. \u201cAnd shalt burn\nwith fire the city and all the spoil thereof,\u201d its spoil but not the spoil\nof heaven. From thence they say, the holy things therein are to be\nredeemed, and the heave-offerings suffered to decay. The second tithes and\nholy writings are to be concealed. \u201cEvery whit for the Lord thy God.\u201d Said\nR. Simon, \u201cThe Holy One, Blessed be He, said, If you execute judgment on\nthe withdrawn city, I count it for you as though you brought a\nburnt-offering wholly before me.\u201d \u201cAnd it shall be a heap forever; it\nshall not be built again.\u201d \u201cThou shalt not make of it even gardens or\nparks.\u201d The words of R. Jos\u00e9, the Galilean. R. Akiba said, \u201cit shall not\nbe builded again. It must not be built as it was before, but it may be\nmade (into) gardens and parks.\u201d \u201cAnd there shall cleave naught of the\ncursed thing to thine hand.\u201d(430) Whilst the wicked are in the world,\nwrath is in the world. When the wicked are destroyed from the world, wrath\nretires from the world.\n\n\n\nChapter XI\n\n\n1. These are to be strangled\u2014he who beats his father or his mother, and he\nwho steals a soul from Israel, and an \u201celder\u201d who is rebellious against\nthe judges, and a false prophet, and he who prophesies in the name of\nidolatry, and false witnesses proved to be perjured against a priest\u2019s\ndaughter and her paramour. He who beats father or mother is not guilty\ntill he make a bruise in them. It is more grievous to curse them than to\nbeat them. Because if he cursed them after their death, he is guilty; but\nif he beat them after their death, he is free. He who stole a soul from\nIsrael is not guilty till he bring him on his property. R. Judah said,\n\u201ctill he bring him on his property and obtain service by him,\u201d as is said,\n\u201cAnd maketh merchandise of him, or selleth him.\u201d(431) \u201cIf he steal his own\nson?\u201d R. Ishmael, the son of R. Jochanan, the son of Beroka, pronounces\nhim \u201cguilty,\u201d but the sages pronounce him \u201cfree.\u201d \u201cIf he stole one, half a\nservant and half free?\u201d R. Judah pronounces him \u201cguilty,\u201d but the Sages\npronounce him \u201cfree.\u201d\n\n2. The elder rebellious against the decision of the judges? as it is said,\n\u201cIf there arise a matter too hard for thee in judgment,\u201d(432) etc. There\nwere three places of judgment. One place was by the door of the Mountain\nof the House; and one was by the door of the court; and one was in the\nchamber of hewn stone. The witnesses against the rebellious elder came to\nthe one by the door of the Mountain of the House, and each one said, \u201cso I\nexpounded, and so my companions expounded; so I taught, and so my\ncompanions taught.\u201d If the judges listened to them, they told them: but if\nnot, they went to those at the door of the court, and each one said, \u201cso I\nexpounded, and so my companions expounded; so I taught, and so my\ncompanions taught.\u201d If they listened to them, they told them; but if not,\nboth parties went to the supreme court in the chamber of hewn stone,\nbecause from it the Law proceeded forth to all Israel, as is said, \u201cOf\nthat place which the Lord shall choose.\u201d(433) \u201cIf the rebellious elder\nreturned to his city, and taught as before?\u201d \u201cHe is free.\u201d \u201cBut if he\ndecided to practise false teaching?\u201d \u201cHe is guilty,\u201d as is said, \u201cAnd the\nman that will do presumptuously.\u201d(434) He is not guilty till he decide to\npractise his false teaching. A disciple who decided to practise false\nteaching is free. It follows that what is a grave offence in the one is a\nlight offence in the other.\n\n3. The burden in the words of the scribes is greater than the burden in\nthe words of the law. He who said, \u201cThere are no phylacteries, so as to\ntransgress the words of the law?\u201d \u201cHe is free.\u201d He who said, \u201cThere are\nfive frontlets, so as to add to the words of the scribes?\u201d \u201cHe is guilty.\u201d\n\n4. \u201cThe judges do not put such an offender to death in the tribunal of his\ncity, nor in the tribunal of Jabneh,(435) but they bring him up to the\nsupreme court in Jerusalem, and they guard him till a holiday; and they\nput him to death on a holiday, as is said, \u2018And all the people shall hear\nand fear, and do no more presumptuously.\u2019 \u201d(436) The words of R. Akiba. R.\nJudah said, \u201cthey do not cause him anguish in delaying his judgment, but\nthey execute him off-hand.\u201d And they write and send messengers to all\nplaces, \u201cSuch a man, the son of such a man, is condemned to death by the\ntribunal.\u201d\n\n5. A false prophet, who prophesied what he did not hear, and what was not\ntold to him, is put to death by the hands of man. But he who suppressed\nhis prophecy, and he who added to the words of a prophet, and a prophet\nwho transgressed his own words, is put to death by the visitation of\nheaven, as is said, \u201cI will require it of him.\u201d(437)\n\n6. And he who prophesied in the name of idolatry and said, \u201cso the idol\nsaid,\u201d even though its decision was exactly to pronounce unclean the\nunclean, and to pronounce cleansed the clean, is to be strangled. And so\nalso the false witnesses against a priest\u2019s daughter. Because all false\nwitnesses are condemned to the same death which they had intended (for the\naccused), except false witnesses against the daughter of a priest, and\nthey are to be strangled.\n\n\n\n\nOn Idolatry(438)\n\n\n    Dealings with Idolaters\u2014Idolatrous Feasts\u2014Things Not to be Sold to\n    Idolaters\u2014Labor with Idolaters\u2014The Letting Out of Houses and\n    Fields\u2014Precautions\u2014Things Forbidden and Things Allowed\u2014Idols and\n    Fragments of Idols\u2014Hills and Groves\u2014Houses Joined to an Idol\n    Temple\u2014Idolatrous Trees\u2014Image of Mercury\u2014Annulling Idolatry\u2014Pagan\n    Argument for Idolatry\u2014Answer\u2014Treading\u2014Pressing\u2014Baking\u2014Wine of\n    Libation\u2014Culinary Utensils.\n\n\n\nChapter I\n\n\n1. Three days before the feasts of the idolaters it is forbidden to deal\nwith them, to lend articles to them, or to take a loan of articles from\nthem; to make a loan of money to them, or to borrow money from them; to\nrepay them, or to take payment from them. Rabbi Judah said, \u201cit is allowed\nto take payment from them, since it is unsatisfactory to the idolater.\u201d\nThe (Sages) answered him, \u201cthough it is unpleasant to him now, he rejoices\nafterward.\u201d\n\n2. R. Ishmael said, \u201cthree days before and three days after their feasts\nit is forbidden.\u201d But the Sages say, \u201cbefore their feasts it is forbidden,\nafter their feasts it is allowed.\u201d\n\n3. \u201cAnd these are the feasts of the idolaters\u2014the Kalends, and the\nSaturnalia, and the Quartesima, and the coronation day of their kings, and\nthe day of their birth, and the day of their death.\u201d The words of R.\nMeier. But the Sages say, \u201cevery death anniversary in which there is\nburning of incense,(439) there is in it the worship of idols. But if there\nbe no burning of incense there is no worship of idols.\u201d \u201cThe day of\nshaving his beard and cutting his hair, the day of his disembarking from\nthe sea, and the day of his release from prison, and the day when the\nheathen makes a feast for his son?\u201d \u201cIt is not forbidden to deal with them\nsave on this day of his feast, and with this man who keeps the feast\nonly.\u201d\n\n4. \u201cThe city in which there exists idolatry outside the city?\u201d \u201cIt is\nallowed to deal with the idolaters.\u201d \u201cIf the idolatry be outside?\u201d \u201cInside\nit is allowed.\u201d \u201cHow is it with going there?\u201d \u201cWhen the road directly\nleads to the place itself, it is forbidden; but if it be possible to go by\nit to another place, it is allowed.\u201d\n\n5. \u201cIf in the city in which there exists idolatry there be shops, some\ndecorated with idolatrous crowns, and some without decoration?\u201d This was\nthe case in Bethshan; and the Sages say, \u201cthe decorated ones are forbidden\nfor dealing, and those not decorated are allowed.\u201d\n\n6. These things are forbidden to be sold to idolaters\u2014fir-cones, and the\nbest figs, with their clusters, and incense, and the white cock. R. Judah\nsaid, \u201cit is allowable to sell a white cock among many others. But when a\nman has only one, he must cut its claw before he sell it, since the\nheathen do not offer that which is blemished in idol worship.\u201d And all\nother things for ordinary uses are allowed\u2014but if they be declared to be\nfor idolatry, they are forbidden. R. Meier said, \u201ceven the fine dates, and\nthe date sap,(440) and the Jericho dates, are forbidden for sale to\nidolaters.\u201d\n\n7. Where they are accustomed to sell small cattle to idolaters, they may\nsell them. Where they are unaccustomed to sell them, they must not sell\nthem. And everywhere they must not sell to them the large cattle, calves,\nass foals, unblemished or blemished. R. Judah allowed the broken-boned;\nand Benbethira allowed even horses.\n\n8. Men must not sell to them bears or lions, or anything in which there is\nperil to the multitude. They must not build with them royal halls,(441)\njudgment-seats, and stadiums,(442) and bemas.(443) But men may build with\nthem altars and baths. When they reach to the arching in which they place\ntheir idol, it is forbidden to build farther.\n\n9. And Israelites must not make decorations for idols, necklaces, and\nnose-rings, and rings. R. Eleazar said, \u201cfor pay it is allowed.\u201d Men must\nnot sell to them what is fastened to the ground. But one may sell it after\nit is cut down. R. Judah said, \u201cone may sell it to a heathen on condition\nthat he cuts it down.\u201d\n\n10. \u201cMen must not let to them buildings(444) in the Land of Israel, and it\nis needless to say fields. But in Syria they may let to them buildings,\nbut not fields. But out of the Land they may sell to them buildings, and\nmay rent to them fields.\u201d The words of R. Meier. R. Jos\u00e9 said, \u201cin the\nLand of Israel men may let to them buildings, but not fields. But in Syria\nthey may sell buildings and rent fields to them, and out of the Land they\nmay sell both.\u201d However, where they said to let, they did not say a\ndwelling-house; since a heathen can bring inside of it an idol, as it is\nsaid, \u201cThou shalt not bring in abomination into thy house.\u201d(445) And\neverywhere a man must not hire to a heathen his bath, because it is called\nby his name.\n\n\n\nChapter II\n\n\n1. Israelites must not put cattle in the stables of idolaters, because of\ntheir evil habits. And a woman must not be alone with them, because of\ntheir evil habits. And no man should be alone with them, because they are\napt to shed blood.\n\n2. A daughter of Israel must not attend an idolatrous woman, because she\nhelps the birth of a child for idolatry. But an idolatress may attend a\ndaughter of Israel. A daughter of Israel must not suckle a child of an\nidolatress; but an idolatress may suckle a child of a daughter of Israel,\nunder her observation.\n\n3. \u201cIsraelites may take from them medicine to cure property; but not to\ncure persons. And they are not to be shaved by them anywhere.\u201d The words\nof R. Meier. But the Sages say, \u201cunder public observation it is allowed,\nbut not entirely alone.\u201d\n\n4. These things of the idolaters are forbidden, and every use of them is\nstrictly forbidden; wine, and vinegar of the heathen which was at first\nwine, and Hadrian\u2019s mixture(446) with its fragments, and hides of animals\nwith their hearts(447) (torn out). Rabbi Simon, the son of Gamaliel, said,\n\u201cwhen the rent is round, it is forbidden, when lengthwise, it is allowed.\u201d\n\u201cThe flesh brought in for idolatry is allowed; but that which is brought\nout is forbidden, because it is the sacrifice for the dead.\u201d The words of\nR. Akiba. It is forbidden to do business with those who go to worship the\nPenates; but with those who return from them it is allowed. \u201cThe\nskin-bottles of the idolaters and their jugs into which Jewish wine is\npoured, are forbidden, and every use of them is strictly forbidden.\u201d The\nwords of R. Meier. But the Sages say, \u201cevery use of them is not\nforbidden.\u201d \u201cGrape-stones and grape-skins of the idolaters are forbidden,\nand every use of them is strictly forbidden.\u201d The words of R. Meier. But\nthe Sages say, \u201cwhen moist, they are forbidden; but when dry, they are\nallowed.\u201d \u201cFish-brine and the cheese from Bethuniki,(448) a village of the\nidolaters, are forbidden, and every use of them strictly forbidden.\u201d The\nwords of R. Meier. But the Sages say, \u201cevery use of them is not\nforbidden.\u201d R. Judah related, that R. Ishmael asked R. Joshua, as they\nwere journeying along the road\u2014he said to him, \u201cwhy do they forbid the\ncheese of idolaters?\u201d He replied to him, \u201cbecause they cause it to ferment\nwith the stomach of a carcass.\u201d R. Ishmael said to him, \u201cand is not the\nstomach of a burnt-offering of more importance than the stomach of a\ncarcass,\u201d and it was said, \u201cthe priest who was so minded supped the milk\nthat was in it,\u201d but the Sages did not agree with him, and they said, \u201cthe\npriests do not use it, and they are not guilty.\u201d He changed the\nconversation, and said to him, \u201cbecause they ferment it with the stomach\nof a calf (devoted) to idolatry.\u201d He said to him, \u201cif so, why do they not\nforbid it for every use?\u201d He turned to another subject, and said to him,\n\u201cbrother Ishmael, how do you read, \u2018For thy love is better than\nwine,\u2019(449) or \u2018For thy love is good\u2019?\u201d He replied to him, \u201cFor thy love\nis good.\u201d He said to him, \u201cit is not so, since the next verse explains it,\n\u2018Because of the savor of thy good ointments.\u2019 \u201d\n\n5. These things of the idolaters are forbidden, but every use of them is\nnot strictly forbidden; milk which a heathen milked, and an Israelite did\nnot see it. \u201cTheir bread and oil?\u201d \u201cRabbi and his colleagues allowed oil.\u201d\nBut the cookery, and the gravy into which they are wont to put wine and\nvinegar, and shred thunny fish, and the sauce in which the fish chalbith\nis not swimming, and the herring, and the essence of assaf\u0153tida, and\nspiced salt, are forbidden; but every use of them is not strictly\nforbidden.\n\n6. These things are allowed for eating\u2014milk which an idolater milked, and\nan Israelite saw, and honey and honeycomb, even if they are dropping, as\nthey do not contain the effect of liquor,(450) and gravy into which they\nare not wont to put wine and vinegar, and shred thunny fish, and sauce in\nwhich there is the fish chalbith, and the leaf of the assaf\u0153tida, and\nolives crushed into round cakes. R. Jos\u00e9 said, \u201cthe kernels detached from\nthe olives are forbidden.\u201d The locusts which they bring from their\nbaskets(451) are forbidden; but those brought from their magazines are\nallowed. And even so is the decision for their heave-offerings.\n\n\n\nChapter III\n\n\n1. \u201cAll images are forbidden, because they are worshipped once a year.\u201d\nThe words of R. Meier. But the Sages say, \u201conly those are forbidden which\nhave in their hand a staff, or bird, or ball.\u201d R. Simon, the son of\nGamaliel, said, \u201call images which have in their hand anything whatever.\u201d\n\n2. \u201cIf one find the broken pieces of images?\u201d \u201cThey are allowed (for\nuseful purposes).\u201d \u201cIf one find the figure of a hand, or the figure of a\nfoot?\u201d \u201cThey are forbidden, because such as they are worshipped.\u201d\n\n3. \u201c(If one find) vessels on which is the form of the sun-disk, the form\nof the moon, the form of a dragon?\u201d \u201cThey are to be carried into the Salt\nSea.\u201d(452) R. Simon, the son of Gamaliel, said, \u201cwhen such forms are on\nprecious (vessels) they are forbidden, when they are on insignificant\n(ones) they are allowed.\u201d\n\n4. R. Jos\u00e9 said, \u201cone must grind the image to powder and scatter it to the\nwind, or cast it into the sea.\u201d The Sages said to him, \u201cthen it will make\ndung,\u201d and it is said, \u201cAnd there shall not cleave to thy hand aught of\nthe accursed thing.\u201d(453)\n\n5. Proclus, the son of a philosopher, asked R. Gamaliel, in Acho,(454) as\nhe was bathing in the bath of Venus, and said to him, \u201cit is written in\nthy law, \u2018and there shall not cleave to thy hand aught of the accursed\nthing\u2019; why dost thou bathe in the bath of Venus?\u201d He said to him, \u201cmen do\nnot give replies in the bath\u201d; and when he came out he said to him, \u201cI\ncame not within its district; it came into my district.\u201d They did not say,\n\u201clet us make a bath to the honor of Venus, but they said, let us make\nVenus an honor to the bath.\u201d Another thing: \u201cif they gave thee money\nwouldst thou enter naked before thy idol, or wouldst thou do aught\ndisgraceful in its presence? yet if it stands on a canal everyone\ndishonors it.\u201d It is not said, save for their heathen gods, \u201cthat which is\ncustomary from its being a god, is forbidden, that which is not customary\nfrom its being a god, is allowed.\u201d\n\n6. Though idolaters worship the mountains and the hills, the mountains and\nthe hills are allowed, but what is upon them is forbidden; as is said,\n\u201cThou shalt not covet the silver and the gold upon them to take\nthem.\u201d(455) R. Jos\u00e9, the Galilean, said, \u201ctheir gods of the mountains, but\nnot the mountains their gods; their gods of the hills, but not the hills\ntheir gods.\u201d \u201cBut why are the groves forbidden?\u201d \u201cBecause they are\nprepared by man\u2019s hands, and every object of idolatry which is prepared by\nman\u2019s hands is forbidden.\u201d Said R. Akiba, \u201cI will consider and decide\nbefore thee; every place in which you find a high mountain, and an\nelevated hill, and a flourishing tree, know that there is idolatry.\u201d\n\n7. \u201cHe who had a house joined to an idol, and it fell down?\u201d \u201cIt is\nforbidden to rebuild it.\u201d \u201cWhat shall he do?\u201d \u201cHe must first reduce the\nsize of the house by four cubits, and then rebuild it.\u201d \u201cIf the house be\nin common between him and the idol?\u201d \u201cIt is decided to leave the four\ncubits unoccupied, as its stones, wood, and dust cause defilement like a\nworm, \u2018Thou shalt utterly detest it.\u2019 \u201d(456)\n\n8. There are three sorts of buildings. The house originally built for\nidolatry is forbidden. \u201cIf the idolater whitewashed, and painted, and\nrepaired it for the idol?\u201d \u201cHe must take down his repairs.\u201d \u201cIf he brought\nin and afterward took out the idol?\u201d \u201cIt is allowed.\u201d\n\n9. There are three sorts of stones. The stone originally hewn for a\npedestal to the idol is forbidden. \u201cIf the idolater whitewashed, and\npainted, and repaired it to honor an idol?\u201d \u201cHe must take down his\nrepairs.\u201d \u201cIf he placed his idol upon it, and afterward took it away?\u201d \u201cIt\nis allowed.\u201d\n\n10. There are three sorts of groves. The tree originally planted to honor\nan idol is forbidden. \u201cIf the idolater cut it, and hewed it, and made\nchanges to honor an idol?\u201d \u201cHe must take down his changes.\u201d \u201cIf he placed\nan idol beneath it and abused it?\u201d \u201cIt is allowed.\u201d\n\n11. \u201cWhat is a grove?\u201d \u201cThat in which there is an idol.\u201d R. Simon said,\n\u201ceverything that is worshipped, as it happened in Zidon at the tree where\nthey worshipped, and they found beneath it a heap. Said R. Simon to them,\n\u2018examine this heap.\u2019 And they examined it and found in it an image. He\nsaid to them, \u2018as the object of service is the image, we shall allow the\ntree to you.\u2019 \u201d\n\n12. One must not sit in the shadow of an idolatrous grove, and though he\nsit, he is legally clean. And one must not pass underneath it; even if one\npass he is defiled. \u201cIf it occupy the public thoroughfare and one pass\nbeneath it?\u201d \u201cHe is clean.\u201d\n\n13. One may sow underneath it vegetables in winter, but not in summer. But\nlettuce(457) must not be sown either in summer or winter. R. Jos\u00e9 said,\n\u201cnot even vegetables in winter, since the leaves would fall upon them and\nserve them for dung.\u201d\n\n14. \u201cHas one taken wood from it?\u201d \u201cIts wood is forbidden for every use.\u201d\n\u201cHas one heated an oven with it?\u201d \u201cIf the oven be new it must be broken\ndown, and if old it must be cooled down.\u201d \u201cHas one baked bread in it?\u201d\n\u201cThe use of the bread is forbidden.\u201d \u201cAre the loaves mixed with other\nloaves, and these again with others?\u201d \u201cThe use of all the loaves is\nforbidden.\u201d R. Eliezer said, \u201cits value is to be cast into the Salt Sea.\u201d\nThe Sages replied to him, \u201cthere is no redemption for idolatry.\u201d \u201cHas one\nmade out of such a tree a weaver\u2019s shuttle?\u201d \u201cIts use is forbidden.\u201d \u201cHas\none woven a garment with it?\u201d \u201cThe use of the garment is forbidden.\u201d \u201cIs\nthe garment mixed with other garments, and these again with others?\u201d \u201cThe\nuse of all the garments is forbidden.\u201d Rabbi Eleazar said, \u201cits value is\nto be cast into the Salt Sea.\u201d The Sages replied to him, \u201cthere is no\nredemption for idolatry.\u201d\n\n15. \u201cHow is the tree to be desecrated?\u201d \u201cHas the idolater broken off dry\nbark, or green boughs; has he taken from it a staff, or a twig, or even a\nleaf\u2014it is desecrated.\u201d \u201cHas he trimmed it for the sake of the tree?\u201d \u201cIt\nis forbidden.\u201d \u201cHas he trimmed it, but not for the sake of the tree?\u201d \u201cIt\nis allowed.\u201d\n\n\n\nChapter IV\n\n\n1. Rabbi Ishmael said, \u201cthree stones(458) beside each other at the side of\nthe image of Mercury are forbidden, but two are allowed.\u201d But the Sages\nsay, \u201cwhen they are within his view they are forbidden, but when they are\nnot within his view they are allowed.\u201d\n\n2. \u201cHas one found money on his head, a garment, or implements which are\nnot offerings?\u201d \u201cThey are allowed.\u201d Festoons of grapes, wreaths of ears of\ncorn, and wines, and oils, and fine flour, and everything similar offered\non his altar are forbidden.\n\n3. A garden or a bath for idolatry is permitted for use when it is\ngratuitous. But neither is to be used if a present for the worship of the\nidol be expected. If it be in partnership with others that are not so\nemployed, either can be used, whether it be with the expectation of a\npresent or gratuitous. The idol of idolaters is at once forbidden, but the\nidol of Israel is not forbidden until it be served.\n\n4. An idolater may desecrate his own idol, or the idol of his companion.\nBut Israel must not desecrate the idol of an idolater. In desecrating the\nidol he desecrates what appertains to it. \u201cHas he desecrated what\nappertains to it?\u201d \u201cWhat appertains to it is allowed, but the idol itself\nis forbidden.\u201d\n\n5. \u201cHow is it to be desecrated?\u201d \u201cHe cuts off the lobe of its ear, the tip\nof its nose, the end of its finger\u2014he deforms even though he does not\ndiminish it\u2014it is desecrated.\u201d \u201cHe spits before it, he drags it, and\nthrows dirt upon it?\u201d \u201cIt is not desecrated.\u201d \u201cHas he sold it or pledged\nit?\u201d Rabbi says, \u201cit is desecrated.\u201d But the Sages say, \u201cit is not\ndesecrated.\u201d\n\n6. The idol, the service of which is abandoned in the time of peace, is\nallowed. \u201cBut if its service be abandoned in time of war?\u201d \u201cIt is\nforbidden.\u201d(459) The royal pedestals(460) are forbidden, because they are\nerected at the time when kings are travelling.\n\n7. The elders were asked in Rome, \u201cIf God has no pleasure in idolatry, why\ndoes He not destroy it?\u201d They replied to the Romans, \u201cIf the idolaters\nwere serving a thing which was not necessary to the world, He would\ndestroy it, but they serve the sun-disk, and the moon, and the stars, and\nthe signs of the zodiac. Shall he destroy his world on account of the\nfools?\u201d They replied to them, \u201cIf so He can destroy the object which is\nnot wanted for the world, and leave that which the world wants.\u201d They\nreplied to them, \u201ceven we should be strengthening the hands of the\nworshippers of such objects; they would say, there is a proof that they\nare gods, because they are not destroyed.\u201d\n\n8. One may buy a wine-press pressed by an idolater, even though he take\n_grapes_ with his hand and lay them on the heap of grapes, as it is not\nmade the wine of idolatrous libation till it runs into the vat. \u201cHas it\nrun into the vat?\u201d \u201cThat which is in the vat is forbidden, but the\nremainder is allowed.\u201d One may tread with an idolater in the wine-press,\nbut one must not gather grapes with him. One must not tread or gather\ngrapes with an Israelite who works in a state of defilement. But one may\ncarry with him empty barrels to the press and bring them away with him\nfrom the press. One must not knead nor prepare with the baker who works in\n(a state of) legal defilement, but one may carry the bread with him to the\ndealer in bread.\n\n9. \u201cIf an idolater be found standing by the side of a wine vat, and if he\nhave any loan upon it?\u201d \u201cIt is forbidden.\u201d \u201cIf he have no loan on it?\u201d \u201cIt\nis allowed.\u201d \u201cHas he fallen into the vat and come out again, or measured\nit with a cane; has he driven away a hornet with a cane; or has he given a\nslap to the fermentation on the top of the barrel?\u201d All these things once\nhappened, and the (Sages) decided, \u201cLet it be sold.\u201d But R. Simon \u201callowed\nit.\u201d He took the barrel and flung it in a rage into the vat. This once\nhappened, and the Sages allowed it.\n\n10. \u201cHas one made the wine of an idolater without legal defilement, and\nleft it in his possession in a house open to public concourse\u2014in a city in\nwhich there are idolaters and Israelites?\u201d \u201cIt is allowed.\u201d \u201cIn a city in\nwhich all are idolaters?\u201d \u201cIt is forbidden till he leave a watchman, and\nit is not needful that the watchman sit and watch. Even though he goes in\nand out it is allowed.\u201d R. Simon, the son of Eleazar, said, \u201call\npossession of wine by idolaters is alike.\u201d \u201cHas one made the wine of a\nheathen without legal defilement, and left it in his possession, and the\nidolater afterward wrote to him, I have received from you the money for\nthe wine?\u201d \u201cIt is allowed.\u201d \u201cBut if the Israelite wish to withdraw it, and\nthe idolater do not permit him, till he shall give him his money for it?\u201d\nThis once happened in Bethshan, and the Sages \u201cforbade it.\u201d\n\n\n\nChapter V\n\n\n1. \u201cHas an idolater hired an Israelite to make with him wine of idolatrous\nlibation?\u201d \u201cHis wages are forbidden.\u201d \u201cBut if he hired him to do with him\nanother work, even though he say to him, \u2018carry for me a barrel of wine of\nlibation from place to place?\u2019 \u201d \u201cHis wages are allowed.\u201d \u201cHas one hired\nan ass to bring on him wine of idolatrous libation?\u201d \u201cThe hire is not\nallowed.\u201d \u201cHas one hired out the ass for riding, even though the idolater\nput his wine flask upon him?\u201d \u201cThe hire is allowed.\u201d\n\n2. Wine of idolatrous libation which fell on grapes must be cleansed away,\nand they are allowed. But if the grapes be crushed, they are forbidden.\n\u201cHas the idolatrous wine fallen on figs or on dates?\u201d \u201cIf it convey to\nthem a taste, they are forbidden.\u201d It happened once with Baithus, son of\nZonan, that he brought dried figs in a boat, and a barrel of wine of\nidolatrous libation was broken, and it fell upon them, and he consulted\nthe Sages and they allowed them. This is the rule: In every use where the\ntaste is conveyed, it is forbidden. But where in its use no taste is\nconveyed, it is allowed. It is like vinegar which has fallen on peas.\n\n3. \u201cAn idolater who was carrying with an Israelite pitchers of wine from\nplace to place?\u201d \u201cIf it be certain that the idolater is watched, it is\nallowed.\u201d \u201cIf the Israelite let him know that he is departing\u2014if there be\ntime to bore, to close, and to seal the pitcher?\u201d R. Simon, son of\nGamaliel, said, \u201cit is not allowed if there be time to open, to cork, and\nto seal it again.\u201d \u201cAnd an Israelite put his wine into a carriage, or into\na boat, and he has gone a near cut\u2014he entered the city and washed?\u201d \u201cIt is\nallowed.\u201d \u201cBut if he let the idolater know that he is departing, if there\nbe time to bore, and cork, and seal it again?\u201d R. Simon, son of Gamaliel,\nsaid, \u201cit is not allowed if there be time to open the barrel and cork and\nseal it again.\u201d \u201cIf he leave the idolater in the wine-shop, even though he\ngo in and out?\u201d \u201cIt is allowed.\u201d \u201cBut if he let the idolater know that he\ndeparts, if there be time to bore, and cork, and seal it again?\u201d R. Simon\nben Gamaliel said, \u201cit is not allowed if there be time to open, and to\ncork, and to seal it again.\u201d \u201cDid he dine with the idolater at table, and\nhe left a flask on the table, and a flask on the sideboard, and he left\nthem and went out?\u201d \u201cThat one which is on the table is forbidden, but that\none on the sideboard is allowed.\u201d \u201cBut if he said to him, \u2018you may mix and\ndrink wine, even that one on the sideboard is forbidden?\u2019 \u201d(461) \u201cOpen\nbarrels are forbidden, also sealed ones, when there is time to open, and\ncork, and seal them up again.\u201d\n\n4. If foreign banditti have entered into a city in time of peace, open\nbarrels are forbidden\u2014closed ones are allowed. If the banditti have\nentered in time of war, both are equally allowed, because there is no time\nfor idolatrous libation.\n\n5. When an idolater has sent to workmen of Israel a barrel of wine of\nidolatrous libation for wages, it is allowed to say, \u201cgive us its value.\u201d\n\u201cBut if it has come into their possession?\u201d \u201cIt is forbidden.\u201d\n\n6. \u201cHas one sold wine to an idolater?\u201d \u201cIf he agreed for the price before\nit is measured, its payment is allowed.\u201d \u201cHas he measured it before he\nagreed for the price?\u201d \u201cIts payment is forbidden.\u201d\n\n7. \u201cHas one taken a funnel and measured wine into the bottle of an\nidolater, and he then turned round and measured wine into the bottle of an\nIsraelite?\u201d \u201cIf the funnel retain a drop of the wine of the idolater, the\nwine is forbidden.\u201d \u201cHas one poured the wine from vessel to vessel?\u201d \u201cThat\nvessel from which he poured it is allowed, and that one into which he\npoured it is forbidden.\u201d\n\n8. Wine of idolatrous libation is forbidden, and even a little of it\nrenders forbidden\u2014wine in wine, and water in water\u2014how much soever they\nbe, and wine in water, and water in wine, in giving a taste. This is the\nrule: If both be of one sort, however little; if they be of different\nsorts, in giving a taste.\n\n9. These things are forbidden, and even a little of them renders other\nthings forbidden. Wine of idolatrous libation, and idols, and skins of\nbeasts with the hearts torn out, and an ox that was stoned,(462) and a\nheifer that is beheaded,(463) and the birds from the leprosy, and the hair\nof the Nazarite,(464) and the first-born of the ass, and flesh in milk,\nand the scapegoat, and the profane animals(465) which were slaughtered in\nthe Temple court. These are forbidden to be mixed with other things; and\nif so mixed, even a little of them renders other things forbidden.\n\n10. \u201cWine of idolatrous libation which has fallen into a vat?\u201d \u201cAll its\nuse is forbidden.\u201d R. Simon ben Gamaliel said, \u201cit may all be sold to\nheathens, excepting the value of the wine of idolatrous libation which is\nin it.\u201d\n\n11. \u201cA stone-press which an idolater has prepared with pitch?\u201d \u201cIt must be\ncleansed, and it is clean.\u201d \u201cAnd if of wood?\u201d Rabbi said, \u201cit should be\ncleansed\u201d; and the Sages said, \u201cone must peel off the pitch; but if it be\nmade of earthenware, even though one peel off the pitch, it is forbidden.\u201d\n\n12. \u201cIf one buy culinary utensils from an idolater?\u201d \u201cThat which it is\nusual to dip (in water), one must dip; to scour, one must scour; to whiten\nin the fire, one must whiten in fire. The spit and the fork, one must\nwhiten in the fire;(466) and the knife must be rubbed down, and it is\nclean.\u201d\n\n\n\n\nThe Fathers\n\n\n    The Oral Law\u2014Its Transmission\u2014Names of the\n    \u201cReceivers\u201d\u2014Maxims\u2014Apothegms\u2014Wisdom of the Wise.\n\n\n\nChapter I\n\n\n1. Moses received the Oral Law from Sinai and delivered it to Joshua, and\nJoshua delivered it to the elders, and the elders to the prophets, and the\nprophets to the men of the great synagogue.(467) They said three things,\n\u201cbe deliberate in judgment, raise up many disciples, and make a fence for\nthe law.\u201d\n\n2. Simon the Just was one of the last of the men of the great synagogue.\nHe used to say that the world stood on three things\u2014\u201con the law, the\nservice, and the acts of the pious.\u201d\n\n3. Antigonus of Soco received (the law) from Simon the Just. He used to\nsay, \u201cbe not as servants, who serve their master for the sake of receiving\na reward, but be like servants who serve their master without the view of\nreceiving a reward; and let the fear of heaven be upon you.\u201d\n\n4. Jos\u00e9, son of Joezer of Zeredah, and Jos\u00e9, son of Jochanan of Jerusalem,\nreceived (the oral law) from him. Jos\u00e9, son of Joezer of Zeredah, said,\n\u201clet thy house be a house of assembly for the wise, and dust thyself with\nthe dust of their feet, and drink their words in thirstiness.\u201d\n\n5. Jos\u00e9, son of Jochanan of Jerusalem, said, \u201clet thy house be wide open,\nand let the poor be thy children. Discourse not much with women, not even\nwith thy wife, much less with thy neighbor\u2019s wife.\u201d Hence the wise men\nsay, \u201cwhoever converses much with women brings evil on himself, neglects\nthe study of the law, and at last will inherit hell.\u201d\n\n6. Joshua, son of Perechiah, and Natai the Arbelite received the oral law\nfrom them. Joshua, son of Perechiah, said, \u201cget thyself a master, and\nobtain a companion, and judge all mankind with favor.\u201d\n\n7. Natai the Arbelite said, \u201cwithdraw from an evil neighbor, and associate\nnot with the wicked, neither flatter thyself to escape punishment.\u201d\n\n8. Judah, son of Tabai, and Simon, son of Shetach, received it of them.\nJudah, son of Tabai, said, \u201cconsider not thyself as the arranger of the\nlaw, and when the parties are before thee in judgment, consider them as\nguilty; but when they are departed from thee, consider them as innocent,\nwhen they have acquiesced in the sentence.\u201d\n\n9. Simon, son of Shetach, said, \u201cbe extremely careful in the examination\nof witnesses, and be cautious in thy words, lest they from thence should\nlearn to utter a falsehood.\u201d\n\n10. Shemaiah and Abtalyon(468) received it from them. Shemaiah said, \u201clove\nthy business and hate dominion, and be unknown to government.\u201d\n\n11. Abtalyon said, \u201cye Sages, be cautious of your words, lest ye be doomed\nto captivity, and carried captive to a place of bad waters, and the\ndisciples who follow you should drink of them, by which means the name of\nGod may be profaned.\u201d\n\n12. Hillel and Shammai received it of them. Hillel said, \u201cbe thou of the\ndisciples of Aaron, who loved peace, and pursued peace, so that thou love\nmankind, and allure them to the study of the law.\u201d\n\n13. He used to say, \u201cwhoever aggrandizes his name, destroys his name, and\nhe who does not increase his knowledge in the law, shall be cut off, and\nhe who does not study the law, is deserving of death, and he who serves\nhimself with the crown of the law, will perish.\u201d\n\n14. He also said, \u201cif I perform not good works myself, who can do them for\nme?\u201d and \u201cwhen I consider myself, what am I?\u201d and \u201cif not now, when shall\nI?\u201d\n\n15. Shammai said, \u201clet thy study of the law be fixed, say little and do\nmuch, and receive all men with an open, pleasant face.\u201d\n\n16. Rabban Gamaliel said, \u201cprocure thyself an instructor, that thou mayest\nnot be in doubt, and accustom not thyself to give tithes by conjecture.\u201d\n\n17. Simon, his son, said, \u201cI have all my life been brought up among wise\nmen, and never found anything so good for the body as silence, neither is\nthe study of the law the principal thing, but its practice,\u201d and \u201cwhoever\nmultiplies words causes sin.\u201d\n\n18. Rabban Simon, son of Gamaliel, said the duration of the world depends\non three things, justice, truth, and peace, as is said, \u201cjudge truth, and\njustice, and peace in your gates.\u201d\n\n\n\nChapter II\n\n\n1. Rabbi Judah said, \u201cwhich are the most eligible paths for man to choose?\nAll such as are an ornament to those who tread therein; and get them honor\nfrom man. Be also as careful of the observance of a light precept, as of a\nweighty one; because thou knowest not the due reward of the precepts, and\nbalance the loss sustained by the omission of a precept against its\nrecompense, and the reward of sin against its loss of happiness. Consider\nalso three things, and thou wilt not transgress. Understand what is above\nthee: an All-seeing Eye and a Hearing Ear; and that all thy actions are\nwritten in a Book.\u201d\n\n2. Rabban Gamaliel, the son of Rabban Judah the Prince, said, \u201cthat the\nstudy of the law and intercourse with the world are commendable together,\nas the joining of these two annihilates sin; and all the study of the law,\nthat is not supported by business, will become of none effect, and will be\nthe cause of sin; and whoever is engaged in the service of the\ncongregation, ought to act for God\u2019s sake, then will the merit of their\nancestors support them, and their charitable deeds exist to eternity; and\nI (God) shall account you deserving of a great recompense, as if ye had\nactually done it.\u201d\n\n3. \u201cBe ye warned of following princes, as they only bestow favors on men\nfor their own interest. They show themselves as friends while men are\nuseful to them; but they will not support a man in time of need.\u201d\n\n4. He used to say, \u201cdo His will as if it were thine own will, that He may\naccomplish thy will as if it were His will; abolish thy will for the sake\nof His will, that He may abolish the will of others for the sake of thy\nwill.\u201d Hillel said, \u201cseparate not thyself from the congregation, nor have\nconfidence in thyself, until the day of thy death. Judge not thy neighbor\ntill thou art in his situation, neither utter a sentence as if it were\nincomprehensible, that afterward may be comprehended, nor say, when I\nshall have leisure I shall study; mayhap thou wilt not have leisure.\u201d\n\n5. He also said, \u201ca boor cannot be fearful of sin, nor can a rustic be a\nsaint; the bashful will not become learned, nor the passionate man a\nteacher; neither will he, who is much engaged in traffic, become wise; and\nwhere there are no men, strive thou to be a man.\u201d\n\n6. He having also seen a skull floating on the water, said, \u201cbecause thou\ndidst make others float, have they floated thee! and the end of those who\nmade thee float will be that they will float.\u201d\n\n7. He also said, \u201che who increases flesh, increases worms; he who\nincreases riches, increases care; he who increases wives, increases\nwitchcraft; he who increases female servants, increases lewdness; he who\nincreases men servants, increases robbery; but he who increases his\nknowledge of the law, increases life; he who increases his study in\ncollege, increases wisdom; he who increases counsel, increases prudence;\nhe who increases justice, increases peace; if a man have gained a good\nname, he has gained it for himself; if he have gained the words of the\nlaw, he has gained for himself everlasting life in the world to come.\u201d\n\n8. Rabbi Jochanan, son of Zaccai, received the oral law from Hillel and\nShammai. He used to say, \u201cif thou hast spent much time in the study of the\nlaw, yet pride not thyself thereon, because for that wast thou created.\u201d\nRabbi Jochanan, son of Zaccai, had five disciples, and these are they:\nRabbi Eleazar, son of Hyrcanus, Rabbi Joshua, son of Chananya, Rabbi Jos\u00e9\nthe priest, Rabbi Simon, son of Nathanael, Rabbi Eleazar, son of Arach. He\nused thus to estimate their merits: \u201cR. Eleazar, son of Hyrcanus, is as a\nwell-plastered cistern which loses not a drop; Joshua, son of Chananya,\nhappy are his parents; Jos\u00e9 the priest is a saint; Simon, son of\nNathanael, fears sin; Eleazar, son of Arach, is a mighty spring.\u201d He used\nto say, \u201cif all the Sages of Israel were in one scale of the balance, and\nR. Eleazar, son of Hyrcanus, in the other, he would outweigh them all.\u201d\nAbba Saul said in his name, \u201cif all the Sages of Israel were in one scale,\nand even R. Eleazar, son of Hyrcanus, with them, and R. Eleazar, son of\nArach, in the other, he would outweigh them all.\u201d\n\n9. He also said to them, \u201cgo forth and consider which is the good path for\nman to cleave to?\u201d To this R. Eleazar answered, \u201ca good eye.\u201d R. Joshua\nsaid, \u201ca good companion.\u201d R. Jos\u00e9 said, \u201ca good neighbor.\u201d R. Simon said,\n\u201che who foresees the future.\u201d R. Eleazar said, \u201ca good heart.\u201d He then\nsaid to them, \u201cI prefer the words of R. Eleazar, son of Arach, above\nyours, as his words include yours.\u201d He also said to them, \u201cgo forth and\nconsider which is the bad way that man should shun\u201d; to which R. Eleazar\nsaid, \u201ca bad eye.\u201d R. Joshua said, \u201ca bad companion.\u201d R. Jos\u00e9 said, \u201ca bad\nneighbor.\u201d R. Simon said, \u201che who borrows and pays not; for when one\nborrows from man, it is as if he borrows from God, as is said, \u2018The wicked\nborroweth and payeth not again; but the righteous showeth mercy and\ngiveth.\u2019 \u201d(469) R. Eleazar said, \u201ca bad heart.\u201d He then said to them, \u201cI\nprefer the words of R. Eleazar, son of Arach, above yours, as his words\ninclude yours.\u201d\n\n10. They also said three things. R. Eleazar said, \u201clet the honor of thy\ncompanion be as dear to thee as thine own; and be not easily moved to\nanger; and repent one day before thy death; and warm thyself by the fire\nof the Sages, and be careful that their coal does not burn thee, for their\nbite is as a bite of a fox, and their sting is as the sting of a scorpion,\nand their burn is the burn of a fiery serpent, and all their words are as\nfiery coals.\u201d\n\n11. R. Joshua said, \u201cthe bad eye, the bad thought, and envy of companions,\ncause the death of man.\u201d\n\n12. R. Jos\u00e9 said, \u201clet thy companion\u2019s property be as dear to thee as\nthine own; and prepare thyself to study the law, as it cometh not to thee\nby inheritance; and let all thine actions be in the name of God.\u201d\n\n13. R. Simon said, \u201cbe careful of reading the \u2018Hear,\u2019(470) etc., and the\nother prayers; and when thou art praying consider not thy prayer as fixed,\nbut as supplicating mercy in the presence of the Supreme, as is said, \u2018For\nHe is gracious and merciful, slow to anger and of great kindness, and\nrepenteth Him of the evil\u2019;(471) and be not impious in thine own sight.\u201d\n\n14. R. Eleazar said, \u201cbe diligent to study the law, that thou mayest know\nhow to confute the Epicurean; consider also in whose presence thou art\nlaboring, for the Master of thy work is faithful to pay thee the reward of\nthy labor.\u201d\n\n15. R. Tarphon said, \u201cthe day is short, the labor vast, but the laborers\nare slothful, though the reward is great, and the Master of the house\npresseth for despatch.\u201d\n\n16. He used to say, \u201cit is not incumbent upon thee to complete the work,\nneither art thou free to cease from it. If thou hast studied the law,\ngreat shall be thy reward; for the Master of thy work is faithful to pay\nthe reward of thy labor; but know that the reward of the righteous is in\nthe world to come.\u201d\n\n\n\nChapter III\n\n\n1. Akabia, son of Mahallalel, said, \u201cponder on three things, and thou wilt\nnot be led to the commission of sin; consider from whence thou comest, and\nwhither thou goest; and in whose presence thou must in futurity stand to\naccount in judgment. From whence comest thou? from a foul drop. And\nwhither goest thou? to a place of dust\u2014worms\u2014and reptiles; and in whose\npresence art thou in future to account in judgment? even before the King\nWho is King of kings, and the HOLY ONE, blessed be He.\u201d\n\n2. Rabbi Chanina, suffragan of the priests, said, \u201cpray for the peace of\nthe kingdom, for, were it not for its fear, men would swallow each other\nalive.\u201d Rabbi Chanina, son of Theradion, said, \u201ctwo who are sitting\ntogether and speak not of the law are an assembly of scorners; as is said,\n\u2018Nor sitteth in the seat of the scornful.\u2019 \u201d(472) But two who sit\ntogether, and speak of the law, the DIVINE PRESENCE (Shechinah) rests\nbetween them; as is said, \u201cThen they that feared the Lord spake often one\nto another; and the LORD hearkened and heard; and a book of remembrance\nwas written before him for them that feared the Lord; and for them that\nthought upon His name.\u201d(473) This refers to two; but whence may we infer,\nthat if but one sits engaged in the study of the law the Holy One, blessed\nbe He, will appoint him a reward? Because it is said, \u201cHe sitteth alone\nand keepeth silence, because he hath borne it upon him.\u201d(474)\n\n3. Rabbi Simon said, \u201cthree who have eaten at one table and have not\nspoken of the law, are to be considered as if they had eaten of the\nsacrifices of the dead, for it is said, \u2018For all tables are full of vomit\nand filthiness, so that there is no place clean.\u2019(475) But three who have\neaten at one table and have spoken of the law, are considered as if they\nhad eaten at GOD\u2019S table, as is said, \u2018And he said unto me, This is the\ntable that is before the LORD.\u2019 \u201d(476)\n\n4. R. Chanina, son of Chanina, said, \u201che who wakes in the night and\ntravels in the road alone, and turns his heart to vanity, is guilty of the\ndeath of his own soul.\u201d\n\n5. R. Nechunya, son of Hakana, said, \u201cwhoever lays on himself the yoke of\nthe law is relieved from the yoke of the kingdom and the yoke of the\ncustom of the world, and whoever breaks off the yoke of the law, imposes\non himself the yoke of the kingdom and the yoke of the custom of the\nworld.\u201d\n\n6. R. Chalaphta of the village of Chananya said, \u201cten men who assemble\ntogether and study the law, the Shechinah rests among them, as is said,\n\u2018God standeth in the congregation of the mighty.\u2019 \u201d(477) And hence it is\ninferred that it is also so with five, because it is said, \u201cand hath\nfounded his troop in the earth.\u201d(478) And hence it is inferred that it is\nlikewise so with three, because it is said, \u201cHe judgeth among the\ngods.\u201d(479) And hence it is inferred that it is also thus with two,\nbecause it is said, \u201cThen they that feared the Lord spake often one to\nanother, and the Lord hearkened and heard, etc.\u201d(480) And hence it is\ninferred that it is likewise so with one, because it is said, \u201cIn all\nplaces where I record my name I will come unto thee, and I will bless\nthee.\u201d(481)\n\n7. R. Eleazar of Barthota said, \u201cgive unto Him of His own, for thou and\nall that thou hast are His.\u201d And thus said David, \u201cFor all things come of\nThee, and of thine own have we given Thee.\u201d(482) R. Simon said, \u201che who\njourneys on the road, meditating on the law, and ceases therefrom to\nadmire this beautiful tree or that beautiful fallow ground, is considered\nin Scripture as endangering his life.\u201d\n\n8. R. Dosthai, the son of Jonai, in the name of R. Meier, said, \u201cwhoever\nforgetteth anything of what he had obtained by study, is considered in\nScripture as having endangered his life\u201d; as is said, \u201cOnly take heed to\nthyself and guard thy soul diligently, lest thou forget the things which\nthine eyes have seen.\u201d(483) \u201cPerhaps his study has been too powerful for\nhim?\u201d \u201cBut it is said, \u2018And lest they depart from thy heart all the days\nof thy life.\u2019 \u201d(484) Hence he endangers not his life, till he deliberately\nremoves them from his heart.\n\n9. Rabbi Chanina, son of Dose, said, \u201cwhosoever\u2019s fear of sin precedes his\nwisdom, his wisdom will remain; but whosoever\u2019s wisdom precedes his fear\nof sin, his wisdom will not remain.\u201d He used to say, \u201cwhosoever\u2019s good\ndeeds exceed his wisdom, his wisdom will remain; but whosoever\u2019s wisdom\nexceeds his good deeds, his wisdom will not remain.\u201d\n\n10. He also used to say, \u201cwith whomsoever the spirit of his companions is\ngratified, the Spirit of God is gratified; but with whomsoever the spirit\nof his companions is not gratified, the Spirit of God is not gratified.\u201d\nR. Jos\u00e9, son of Harchinas, said, \u201cthat morning sleep, noontide wine,\nchildish conversation, and the assembly of the ignorant, take man out of\nthe world.\u201d\n\n11. R. Eleazar Hamodai said, \u201che who profanes the holy offerings, despises\nthe solemn feasts, puts his neighbor to shame in public, makes void the\ncovenant of our father Abraham, and expounds the law contrary to its true\nsense, although he be well learned in the law and possessed of good deeds,\nyet has he no share in the world to come.\u201d\n\n12. R. Ishmael said, \u201cbe humble to thy superior, and affable to thy\ninferior, and receive all mankind with joy.\u201d\n\n13. R. Akiba said, \u201claughter and levity accustom mankind to lewdness,\ntradition is a fence to the law, tithes are a fence to riches, vows are a\nfence to abstinence, the fence to wisdom is silence.\u201d\n\n14. He used to say, \u201cman is beloved as he was created in the image of God,\nbut an additional love was shown to him that he was created in the image\nof God, as is said, \u2018In the image of God he made man.\u2019(485) Beloved are\nIsrael in that they are called the children of God, but an additional love\nwas shown to them in that they are called the children of God, as is said,\n\u2018Ye are the children of the Lord your God.\u2019(486) Beloved are Israel, to\nwhom was given the desirable vessel wherewith the world was created, but\nan additional love was shown unto them, that the desirable vessel\nwherewith the world was created was given unto them, as is said, \u2018For I\ngive you good doctrine, forsake ye not my law.\u2019 \u201d(487)\n\n15. \u201cEverything is seen by God, though freedom of choice is given unto\nman; the world is judged in goodness, though all is according to the\ngreatness of the work.\u201d\n\n16. He used to say, \u201ceverything is given to man on pledge, and a net is\nspread over all living; the shop is open, and the merchant credits; the\nledger is open, and the hand records, and whosoever chooses to borrow may\ncome and borrow, as the collectors are daily coming round and getting\npayment of man, whether with his consent or without it, for they have good\nauthority to support them, and the judgment is true justice, and all\nthings are ready for the feast.\u201d\n\n17. R. Eleazar, son of Azariah, said, \u201cif there be no law, there is no\nmorality, and if there be no morality, there is no law; if there be no\nwisdom, there is no reverence, and if there be no reverence, there is no\nwisdom; if there be no understanding, there is no knowledge, and if there\nbe no knowledge, there is no understanding; if there be no meal, there can\nbe no study of the law, and if there be no law, there will be no meal.\u201d He\nused to say, \u201cto what may he be likened whose wisdom exceeds his goods\ndeeds? To a tree whose branches are many and his roots few, so that the\nwind comes and plucks it up and overturns it, as is said, \u2018For he shall be\nlike the heath in the desert, and he shall not see when good cometh, but\nshall inhabit the parched places in the wilderness in a salt land and not\ninhabited.\u2019(488) But to what is he like whose good deeds exceed his\nwisdom? To a tree whose branches are few and its roots many, so that if\nall the winds in the world come and assail it, they cannot move it from\nits place, as is said, \u2018For he shall be like a tree planted by the waters,\nand that spreadeth out her roots by the river, and shall not see when heat\ncometh, but her leaf shall be green and shall not be careful in the year\nof drought, neither shall cease from yielding fruit.\u2019 \u201d(489)\n\n18. R. Eleazar, son of Chisma, said, \u201csacrifices of doves and observance\nof times are important constitutions. Astronomy and geometry are the\nornaments of wisdom.\u201d\n\n\n\nChapter IV\n\n\n1. The son of Zoma said, \u201cWho is wise? He who is willing to receive\ninstruction from all men, as is said, \u2018Than all my teachers.\u2019(490) Who is\nmighty? He who subdues his evil imagination, as is said, \u2018He that is slow\nto anger is better than the mighty, and he that ruleth his spirit than he\nthat taketh a city.\u2019(491) Who is rich? He who rejoices in his lot, as is\nsaid, \u2018For thou shalt eat the labor of thine hands, happy shalt thou be\nand it shall be well with thee\u2019;(492) happy shalt thou be in this world,\nand it shall be well with thee in the world to come. Who is honorable? He\nwho honors mankind, as is said, \u2018For them that honor me I will honor, and\nthey that despise me shall be lightly esteemed.\u2019 \u201d(493)\n\n2. Ben Asai said, \u201crun to the performance of a slight precept as though it\nwere a grave one, and flee from transgression, for the performance of a\nprecept causes another precept, and transgression causes transgression, as\nthe reward of a commandment is a commandment, and the reward of\ntransgression is transgression.\u201d\n\n3. He used to say, \u201cdespise not all men, nor oppose all things, for there\nis no man who has not his hour, neither is there anything that has not its\nplace.\u201d\n\n4. Rabbi Levitas of Jabneh said, \u201cbe very humble of spirit, as all the\nhope of man is to be food for worms.\u201d Rabbi Johanan, son of Beroka, said,\n\u201cwhosoever profanes God\u2019s name in secret will be punished publicly,\nwhether it be done ignorantly or presumptuously, it is all one in the\nprofanation of God\u2019s name.\u201d\n\n5. Rabbi Ishmael, his son, said, \u201che who learns that he may be able to\nteach others, will be enabled to study and to teach others; but he who\nstudies in order to perform the precepts, will be enabled to study, teach,\nobserve, and do the commandments.\u201d Rabbi Zadok said, \u201cmake not the study\nof the law subservient to thy aggrandizement, neither make a hatchet\nthereof to hew therewith.\u201d And thus said Hillel, \u201cwhosoever receiveth any\nemolument from the words of the law deprives himself of life.\u201d\n\n6. Rabbi Jos\u00e9 said, \u201che who honors the law, his person shall be honored by\nmankind; and he who profanes the law, his person shall be dishonored by\nmankind.\u201d\n\n7. Rabbi Ishmael, his son, said, \u201che who avoids being a judge, delivers\nhimself from enmity, robbery, and false swearing; but he who is arrogant\nin judging, is a proud wicked fool.\u201d\n\n8. He used to say, \u201cjudge not alone, for none ought to judge alone save\nONE; neither say, receive ye my opinion, for they are at liberty to accept\nit, but thou canst not compel them.\u201d\n\n9. Rabbi Jonathan said, \u201cwhosoever performs the law in poverty, shall in\nthe end perform it in riches; but he who neglects the law for riches, will\nin the end neglect it for poverty.\u201d\n\n10. Rabbi Meier said, \u201cdiminish your worldly affairs and engage in the\nstudy of the law, and be humble in spirit before all men; and if thou\nneglect the law, there are many hinderances to oppose thee, but if thou\nhast labored in the study of the law, there is much reward to be given\nthee.\u201d\n\n11. Rabbi Eliezer, the son of Jacob, said, \u201che who performs but one\nprecept gains for himself an advocate; and he who commits a single sin,\ngains for himself an accuser; repentance and good deeds are a shield\nbefore the divine punishment.\u201d Rabbi Johannan Hasandelar said, \u201cevery\ncongregation formed for God will be permanent, but that which is not for\nGod will not be permanent.\u201d\n\n12. Rabbi Eliezer, son of Shamua, said, \u201clet the honor of thy disciple be\nas dear to thee as thine own, and the honor of thy companion as the fear\nof thy master, and the fear of thy master as the fear of God.\u201d\n\n13. Rabbi Judah said, \u201cbe careful in doctrine, for an error in doctrine is\npresumptuous sin.\u201d Rabbi Simon said, \u201cthere are three crowns\u2014the crown of\nthe law, the crown of the priesthood, and the crown of monarchy, but the\ncrown of a good name is better than all of them.\u201d\n\n14. Rabbi Nehorai said, \u201cflee to a place where the law is studied, and do\nnot say that it will follow thee, for thy companions will establish it for\nthee, and lean not to thine own understanding.\u201d\n\n15. Rabbi Janai said, \u201cthe prosperity of the wicked and the chastisements\nof the righteous are not in our hands.\u201d Rabbi Mathia, son of Charash,\nsaid, \u201cbe forward to greet all men, and be rather as the tail of the lion,\nthan as the head of the foxes.\u201d\n\n16. Rabbi Jacob said, \u201cthis world may be likened to a courtyard before the\nworld to come, therefore prepare thyself in the hall, to enter into the\ndining-room.\u201d\n\n17. He used to say, \u201cone hour employed in repentance and good deeds in\nthis world is better than the whole life in the world to come; and one\nhour\u2019s refreshment of spirit in the world to come is better than the whole\nlife in this world.\u201d\n\n18. Rabbi Simon, son of Eleazar, said, \u201ctry not to pacify your neighbor in\nthe moment of his anger, and do not console him while his dead lies before\nhim; inquire not of him in the moment of his vowing, nor desire to see him\nin the time of his calamity.\u201d\n\n19. The younger Samuel used to say, \u201crejoice not when thine enemy falls,\nand let not thy heart be glad when he stumbles, lest the Lord see it and\nit be evil in His sight, and He turn His wrath from him.\u201d\n\n20. Elisha, son of Abuya, said, \u201che who teaches a child, is like to one\nwho writes on clean paper; but he who teaches old people, is like to one\nwho writes on blotted paper.\u201d Rabbi Jos\u00e9, the son of Judah, of a village\nnear Babylon, said, \u201cto what may he who learns the law from little\nchildren be likened? To one who eats unripe grapes and drinks new wine.\nAnd to what may he who learns the law from old men be likened? To one who\neats ripe grapes and drinks old wine.\u201d Rabbi Meier said, \u201clook not at the\nflask, but that which is therein, for there are new flasks full of old\nwine, and old flasks which have not even new wine in them.\u201d\n\n21. Rabbi Eleazer Hakapher said, \u201cenvy, lust, and ambition take men out of\nthe world.\u201d\n\n22. He used to say, \u201cthose who are born are doomed to die, the dead to\nlive, and the quick to be judged, to make us know, understand, and be\ninformed that He is God. He is the Former, Creator, Omniscient, Judge,\nWitness, and Claimant, and He will judge thee hereafter, blessed be He;\nfor in His presence there is no unrighteousness, forgetfulness, respect of\npersons, or acceptance of a bribe, for everything is His. Know also that\neverything is done according to the account, and let not thine evil\nimagination persuade thee that the grave is a place of refuge for thee,\nfor against thy will wast thou formed, and against thy will wast thou\nborn, and against thy will dost thou live, and against thy will shalt thou\ndie, and against thy will must thou hereafter render an account and\nreceive judgment in the presence of the King of kings, the Holy God,\nblessed be He.\u201d\n\n\n\nChapter V\n\n\n1. With ten expressions(494) the world was created. \u201cBut wherefore is this\ntaught, since God could have created it with one expression?\u201d \u201cThis is to\npunish the wicked, who destroy the world that was created with ten\nexpressions, and to reward the righteous who establish the world created\nwith ten expressions.\u201d\n\n2. There were ten generations from Adam to Noah, to let us know that God\nis long-suffering, as all those generations provoked him before he brought\nthe deluge upon them. There were ten generations from Noah to Abraham, to\nlet us know that God is long-suffering, as all those generations provoked\nhim, until Abraham our father came and took the reward of them all.\n\n3. Our father Abraham was proved with ten trials, and in all of them he\nstood firm; to let us know how great was the love of our father Abraham to\nGod.\n\n4. Ten miracles were wrought for our fathers in Egypt, and ten at the Red\nSea. Ten plagues did the blessed God send on the Egyptians in Egypt, and\nten at the Red Sea. Ten times did our fathers tempt the blessed God in the\nwilderness, as is said, \u201cAnd have tempted me now these ten times, and have\nnot hearkened to my voice.\u201d(495)\n\n5. Ten miracles were wrought for our fathers in the holy temple\u2014no woman\nmiscarried from the scent of the flesh of the sacrifices; nor did the\nflesh of the sacrifices ever stink; nor was a fly seen in the slaughter\nhouse; nor did legal uncleanness happen to the high priest on the day of\natonement; nor did the rain extinguish the fire of the wood arranged on\nthe altar; nor did the wind prevent the straight ascension of the pillar\nof smoke; nor was any defect found in the omer, the two loaves, and the\nshowbread; and though the people stood close together, yet when they\nworshipped there was room enough for all; nor did a serpent or scorpion\ninjure a person in Jerusalem; nor did a man say to his neighbor, I have\nnot room to lodge in Jerusalem.\n\n6. Ten things were created on the eve of the Sabbath in the twilight, and\nthese are they\u2014the mouth of the earth; the mouth of the well; the mouth of\nthe ass; the rainbow; the manna; the rod of Moses; the shameer;(496) the\nletters; writing; and the tables of stone. And some say also the demons;\nand the grave of our lawgiver Moses; and the ram of our father Abraham;\nand some say the tongs, the model of the tongs.\n\n7. Seven things are to be met with in a rude person, and seven in a wise\nman. The wise man will not speak before one who excels him in wisdom and\nyears; nor will he interrupt his companion in his discourse; nor is he in\nhaste to answer; he inquires according to the subject, and answers\naccording to the decision, and he will answer the first proposition first,\nand the last proposition last; and what he has not heard he will\nacknowledge he has not heard it; and he confesses the truth. But the\nopposites of these are to be met with in a rude person.\n\n8. Seven kinds of punishment are brought on the world for seven important\nsins; for when a part of the people give tithes and the others do not, a\nscarcity and a dearth ensue, so that some are filled and others suffer\nhunger; but when the whole agree not to give tithes, a famine of dearth\nand confusion ensues. If they offer not up the \u201ccake,\u201d(497) confusion and\nfire ensue. Pestilence comes into the world for the commission of sins\nsaid to be punished with death in the law, but which are not recognized by\nour judges; and for not observing the law concerning the fruits of the\nSabbatical year. The sword enters the world on account of the delay of\njustice and its perversion; and on account of those who explain the law\ncontrary to its true sense.\n\n9. Evil beasts come into the world on account of false swearing, and the\nprofanation of God\u2019s name. Captivity enters the world on account of\nidolatry, immorality, bloodshed, and not suffering the land to rest on the\nSabbatical year. At four seasons the pestilence is prevalent\u2014in the fourth\nyear, the seventh, and the end of the seventh, and the end of the feast of\ntabernacles in every year. In the fourth year, for not giving the poor\u2019s\ntithe of the third year; in the seventh, for withholding the poor\u2019s tithe\nof the sixth year; and at the end of the seventh, on account of the fruits\nof the Sabbatical year; and at the end of the feast of tabernacles yearly,\non account of robbing the poor of the gifts due to them.\n\n10. There are four sorts of men: He who says, that which is mine is mine,\nand that which is thine is thine, is a passable custom, and some say this\nwas the custom of Sodom. He who says, what is thine is mine, and what is\nmine is thine, is the custom of the ignorant. He who says, what is mine is\nthine, and what is thine is also thine, is the custom of the pious. He who\nsays, what is mine is mine, and what is thine is mine, is the custom of\nthe wicked.\n\n11. There are four sorts of passionate men: He who is easily provoked and\neasily pacified loses more than he gains; he whom it is difficult to\nprovoke and difficult to pacify gains more than he loses; he whom it is\ndifficult to provoke and easy to pacify is pious; but he who is easily\nprovoked and with difficulty pacified is wicked.\n\n12. There are four sorts of disciples: He who is quick to hear and quick\nto forget loses more than he gains; he who is slow to hear and slow to\nforget gains more than he loses; he who is quick to hear and slow to\nforget is wise; he who is slow to hear and quick to forget has an evil\nportion.\n\n13. There are four sorts in those who bestow charity: He who is willing to\ngive but does not wish that others should give, has an envious eye toward\nothers; he who likes to see others give but will not give, has an evil eye\ntoward himself; he who is willing to give and that others should also\ngive, acts piously; he who will not give and likes not that others should\ngive, acts wickedly.\n\n14. There are four sorts in those who go to college: He who goes but does\nnot study, has only the reward of going; he who studies and does not go,\nhas the reward of action; he who goes and studies, is pious; he who\nneither goes nor studies, is wicked.\n\n15. There are four sorts in those who sit before the Sages: Those who act\nas a sponge, a funnel, a strainer, and a sieve; as a sponge which sucks up\nall, as a funnel which receives at one end and lets out at the other, as a\nstrainer which lets the wine pass through, but retains the lees, and as a\nsieve which lets the bran pass through but retains the fine flour.\n\n16. Every affection that depends on some carnal cause, if that cause\nceases the affection ceases, but that which does not depend on such a\ncause will never cease. Where do we meet with an affection dependent on a\ncarnal cause? Such was the love of Ammon to Tamar; but that which does not\ndepend on such a cause was the love of David and Jonathan.\n\n17. Every dispute that is carried on for God\u2019s sake, will in the end be\nestablished; but that which is not for God\u2019s sake, will not be\nestablished. \u201cWhat may be considered a dispute for God\u2019s sake?\u201d \u201cSuch as\nthe disputes of Hillel and Shammai; but that which was not for God\u2019s sake\nwas the contention of Korah and all his company.\u201d\n\n18. He who by his conduct justifies the public, no sin will be caused\nthrough his means, and whosoever causes the public to sin is not suffered\nto repent. Moses acted justly and caused the public to obtain merit: the\nmerit of the public was attributed to him, as is said, \u201cHe executed the\njustice of the Lord and his judgments with Israel.\u201d(498) Jeroboam, the son\nof Nebat, sinned, and caused Israel to sin: the sin of the public was\nattributed to him, as is said, \u201cBecause of the sins of Jeroboam, who did\nsin, and who made Israel to sin.\u201d(499)\n\n19. He who possesses these three virtues is of the disciples of our father\nAbraham, and he who is possessed of the three opposites is of the\ndisciples of the wicked Balaam. The disciples of our father Abraham\npossess a benevolent eye, a humble spirit, and a contented mind. The\ndisciples of Balaam have an evil eye, a haughty spirit, and a narrow mind.\n\u201cWhat is the difference between the disciples of our father Abraham and\nthe disciples of the wicked Balaam?\u201d \u201cThe disciples of our father Abraham\neat of the fruit of their good works in this world, and inherit the future\none, for it is said, \u2018That I may cause those that love me to inherit\nsubstance, and I will fill their treasures.\u2019(500) But the disciples of the\nwicked Balaam inherit hell and descend to the pit of destruction, as is\nsaid, \u2018But Thou, O God, shalt bring them down into the pit of destruction;\nbloody and deceitful men shall not live out half their days, but I will\ntrust in Thee.\u2019 \u201d(501)\n\n20. Judah, son of Tamai, said, \u201cbe bold as a leopard, light as an eagle,\nswift as a roe, and strong as a lion, to do the will of Thy Father, who is\nin heaven.\u201d He used to say, \u201cthe impudent are for hell and the modest for\nparadise. May it be acceptable in Thy presence, O Lord our God! that Thy\ncity may speedily be rebuilt in our days, and let our portion be in Thy\nlaw.\u201d\n\n21. He also said, \u201cat five years of age a child should study the Bible; at\nten he should study the Mishna; at thirteen he should observe the\nprecepts; at fifteen he should study the Gemara; at eighteen he should get\nmarried; at twenty he should study the law; at thirty he is arrived at\nfull strength; at forty he is arrived at understanding; at fifty he is\nable to give counsel; at sixty he is accounted aged; at seventy he is\nhoary; at eighty he may still be accounted strong; at ninety he is only\nfit for the pit;(502) at 100 he is as if already dead and forgotten from\nthe world.\u201d\n\n22. The son of Bagbag said, \u201cponder the law again and again, for all\nthings are in it; contemplate it always, and depart not from it, for there\nis nothing to be preferred to it.\u201d\n\n23. The son of Haha said, \u201cthe reward is proportioned to the labor.\u201d\n\n\n\nChapter VI\n\n\n1. The Sages studied in the language of the Mishna; blessed be He who made\nchoice of them and their learning. R. Meier said, \u201che who is engaged in\nthe study of the law for its own sake merits many things, and not only so,\nbut the whole world is under the greatest obligation to him; he is called\na dear friend, dear to God and dear to mankind; he rejoices God and\nrejoices His creatures. It clothes him with meekness and the fear of God,\nand directs him to become just, pious, righteous, and faithful; it removes\nhim from sin, and brings him near to merit, and the world is benefited by\nhis counsel, sound wisdom, understanding, and strength; as is said,\n\u2018Counsel is mine, and sound wisdom; I am understanding, I have\nstrength.\u2019(503) It also bestows on him empire, dominion, and perception in\njudgment. It reveals the secrets of the law to him, and he shall be an\nincreasing fountain, and a never-failing river; and it will cause him to\nbe modest, slow to anger, and ready to pardon an injury done to him; and\nit will magnify and exalt him above all things.\u201d\n\n2. R. Joshua, son of Levi, said, \u201cevery day a Divine voice (_bath kol_)\nproceeds from Mount Horeb, which proclaims and says, \u2018Woe be to those who\ncontemn the law; for whoever is not engaged in the study of the law may be\nconsidered as excommunicate\u2019; for it is said, \u2018as a jewel of gold in a\nswine\u2019s snout, so is a fair woman which is without discretion\u2019;(504) and\nit is said, \u2018And the tables were the work of God, and the writing was the\nwriting of God, graven upon the tables.\u2019(505) Read not graven but freedom;\nfor who are counted free but those engaged in the study of the law, and\nwhoever is engaged in the study of the law is exalted; as it is said, \u2018And\nfrom Mattanah to Nahaliel, and from Nahaliel to Bamoth.\u2019 \u201d(506)\n\n3. He who learns from his companion one chapter, sentence, verse, or\nexpression, ought to behave toward him with respect; for thus we find by\nDavid, King of Israel, who having learned only two things from Ahitophel,\ncalled him his teacher, guide, and acquaintance, as is said, \u201cBut it was\nthou, a man mine equal, my guide, and mine acquaintance.\u201d(507) Hence it\nmay be deduced that if David, King of Israel, who having learned only two\nthings from Ahitophel, called him his \u201cteacher, guide, and acquaintance,\u201d\nhow much more ought he who learns from his companion a single chapter,\nsentence, verse, or expression, to show him the utmost respect? And there\nis no glory but the knowledge of the law; as is said, \u201cThe wise shall\ninherit glory\u201d;(508) and the perfect shall inherit the good; but nothing\nis really good but the law, as is said, \u201cFor I give you good doctrine,\nforsake ye not my law.\u201d(509)\n\n4. Thus is the law to be observed: Thou shalt eat bread and salt, and\nwater by measure shalt thou drink; on the earth shalt thou sleep, and a\nlife of trouble shalt thou live; and thou shalt labor in the study of the\nlaw. If thou doest thus, thou shalt be happy, and it shall be well with\nthee; thou shalt be happy in this world, and it shall be well with thee in\nthe world to come.\n\n5. Seek not grandeur for thyself, neither covet more honor than thy\nlearning merits. Crave not after the tables of kings; for thy table is\ngreater than their table, and thy crown is greater than their crown; and\nthe Master who employs thee is faithful to pay thee the reward of thy\nlabor.\n\n6. The law is more excellent than the priesthood and royalty; for royalty\nis acquired by thirty properties, and the priesthood by twenty-four; but\nthe law is acquired by forty-eight things, and these are they\u2014with study,\nattention, eloquence; an understanding heart, an intelligent heart; with\ndread and meekness, fear and joy; with attendance on the Sages, the\nacuteness of companions, and disputations of the disciples; with\nsedateness, the study of the Bible, and the Mishna; in purity, in taking\nlittle sleep, in using little discourse, in being little engaged in\ntraffic, in taking little sport, in enjoying little delight and little\nworldly manners; in being slow to anger, in having a good heart, in having\nfaith in the Sages, and in bearing chastisements; in being sensible of his\nsituation, and rejoicing in his portion; in being circumspect in his\nlanguage, in not pretending to pre-eminence, in sincerely loving God, and\nloving His creatures; in loving admonition, and that which is right; in\navoiding honor, and in not priding himself on his acquired knowledge; not\nrejoicing in pronouncing sentence, in bearing the burden equally with his\ncompanion, and inclining him to merit, and confirming him in the truth and\nin peace; is sedate in his study, inquires according to the subject, and\nanswers according to the constitution; is attentive to study, and extends\nit; learns it with a view to the teaching of others, and also with a view\nto perform the precepts; increases his teacher\u2019s knowledge, and is\nattentive to his instruction, and reports everything in the name of the\nperson who said it; hence it is inferred that whoever reports anything in\nthe name of the person who said it, procures redemption for the world, as\nis said, \u201cAnd Esther certified the king thereof in Mordecai\u2019s name.\u201d(510)\n\n7. Great is the law, which bestows life on the doers of it, both in this\nworld and in the world to come; as is said, \u201cFor they are life unto those\nthat find them, and health to all their flesh.\u201d(511) And it is said, \u201cIt\nshall be health to thy navel, and marrow to thy bones.\u201d(512) And it is\nsaid, \u201cShe is a tree of life to them that lay hold upon her; and happy is\neveryone that retaineth her.\u201d(513) And it is said, \u201cFor they shall be an\nornament of grace unto thy head, and chains about thy neck.\u201d(514) And it\nis said, \u201cShe shall give to thine head an ornament of grace; a crown of\nglory shall she deliver to thee.\u201d(515) And it is said, \u201cLength of days is\nin her right hand, and in her left hand riches and honor.\u201d(516) And it is\nsaid, \u201cFor length of days and long life, and peace shall they add to\nthee.\u201d(517)\n\n8. Rabbi Simeon, son of Judah, in the name of Rabbi Simeon, son of Jochai,\nsaid, \u201cbeauty, strength, riches, honor, wisdom, age, hoariness, and many\nchildren, are suitable for the righteous, and suitable for the world; as\nis said, \u2018The hoary head is a crown of glory, if it be found in the way of\nrighteousness.\u2019(518) And it is said, \u2018Children\u2019s children are the crown of\nold men, and the glory of children are their fathers.\u2019(519) And it is\nsaid, \u2018Then the moon shall be confounded, and the sun ashamed, when the\nLord of Hosts shall reign on Mount Zion, and in Jerusalem; and before his\nancients gloriously.\u2019 \u201d(520)\n\n9. Rabbi Simeon, son of Manasya, said, \u201cthose seven qualities which the\nSages counted as proper for the righteous, were all established in the\nRabbi (Judah) and his children.\u201d Rabbi Jos\u00e9, son of Kishma, said, \u201cI was\nonce travelling along the road and met a certain person, who saluted me\nwith peace, and I returned his salutation. He then said to me, \u2018Rabbi,\nwhence art thou?\u2019 I answered him, \u2018from a great city abounding in sages\nand scribes:\u2019 said he to me, \u2018if thou be willing to dwell with us in our\ncity, then will I give thee a thousand thousand golden dinars, and\nprecious stones and pearls.\u2019 To this I answered, \u2018if thou wouldst give me\nall the silver and gold, and precious stones and pearls in the world, I\nwould only dwell in a place where the law is studied; because at the time\nof man\u2019s departure from this world he is not accompanied either with\nsilver and gold, and precious stones and pearls, but with the law and good\ndeeds alone, as is said, \u201cWhen thou goest it shall lead thee: when thou\nsleepest it shall keep thee: and when thou awakest it shall talk with\nthee.\u201d \u2019 \u201d(521) \u201cWhen thou goest it shall lead thee,\u201d that is in this\nworld. \u201cWhen thou sleepest it shall keep thee,\u201d in the grave; \u201cand when\nthou awakest it shall talk with thee,\u201d in the world to come. And thus it\nis written in the book of Psalms by the hand of David, King of Israel,\n\u201cThe law of thy mouth is better to me than thousands of gold and\nsilver.\u201d(522) And it is said, \u201cThe silver is mine, and the gold is mine,\nsaith the Lord of Hosts.\u201d(523)\n\n10. Five possessions hath the Holy One, blessed be He, obtained in this\nworld, and these are they\u2014the law is one possession; heaven and earth\nanother; Abraham another; Israel another; and the holy Temple another. Now\nwhence is it to be proved that the law is one possession? Because it is\nwritten, \u201cThe LORD possessed me in the beginning of His way before His\nworks of old.\u201d(524) And whence is it proved that heaven and earth is\nanother possession? Because it is said, \u201cThus saith the Lord, The heaven\nis my throne and the earth is my footstool; where is the house that ye\nbuild unto me? and where is the place of my rest?\u201d(525) And it is said, \u201cO\nLord, how manifold are thy works! in wisdom hast thou made them all; the\nearth is full of thy riches.\u201d(526) Whence is it proved that Abraham is one\npossession? Because it is written, \u201cAnd he blessed him, and said blessed\nbe Abraham of the most high God, possessor of heaven and earth.\u201d(527)\nWhence is it proved that Israel is one possession? Because it is written,\n\u201cTill thy people pass over, O Lord, till the people pass over, which thou\nhast purchased.\u201d(528) And it is said, \u201cBut to the saints that are in the\nearth, and to the excellent, in whom is all my delight.\u201d(529) Whence can\nit be proved that the holy temple is one possession? Because it is said,\n\u201cThe sanctuary, O Lord, which thy hands have established.\u201d(530) And it is\nsaid, \u201cAnd he brought them to the border of his sanctuary, even to this\nmountain which his right hand hath purchased.\u201d(531) Everything which God\ncreated, he created but for his glory; as is said, \u201cEveryone that is\ncalled by my name; for I have created him for my glory, I have formed him;\nyea, I have made him.\u201d(532) And the Lord will reign forever and ever. R.\nChanina, son of Akasea, said, \u201cthe Holy One, Blessed be He, wished to\npurify Israel, wherefore He magnified for them the Law and the\nCommandments, as is said, \u2018The Lord is well pleased for his righteousness\u2019\nsake; he will magnify the law and make it honorable.\u2019 \u201d(533)\n\n\n\n\nThe Daily Sacrifice\n\n\n    Guarding the Temple at Night\u2014Taking the Ashes Off the\n    Altar\u2014Casting Lots\u2014Opening the Temple in the Morning\u2014Arranging the\n    Fire on the Altar\u2014The Wood-Kindling\u2014Allotting Services\u2014Examination\n    of the Daily Sacrifice\u2014Slaughter-house\u2014Sounds Heard at\n    Jericho\u2014Snuffing the Candlestick\u2014Position of the Lamb when\n    Slain\u2014Pouring Out its Blood\u2014Preparations for Burning\u2014Order of\n    Carrying the Members to the Altar\u2014Blessings\u2014Cleansing the Vessels\n    of the Holy Place\u2014The High Priest on the Altar\u2014Music and\n    Psalm-Singing.\n\n\n\nChapter I\n\n\n1. The Priests guarded the sanctuary in three places(534)\u2014in the House\nAbtinas, in the House Nitzus, and in the House Moked. The House Abtinas\nand the House Nitzus had upper chambers, and the young priests guarded\nthere. The House Moked was arched, and its large chamber was surrounded\nwith stone divans, and the elders of the House of the Fathers slept there,\nwith the keys of the court in their hands; and the younger priests also\nslept there, each with his cushion on the ground. They did not sleep in\nthe holy garments, but they undressed, and folded them, and put them under\ntheir heads, and they covered themselves with their own dresses. If legal\ndefilement happened to one of them, he went out, and proceeded in the\ncircuit that went under the Temple, and candles flamed on either side,\nuntil he arrived in the house of baptism. And the fire pile was there, and\nthe place of the seat of honor; and this was its honor, when he found it\nclosed, he knew that someone was there; when he found it open he knew that\nno one was there. He descended and washed; he came up and wiped himself,\nand warmed himself before the fire pile. He came and sat beside his\nbrethren the priests, till the doors were opened; then he went out on his\nown way.\n\n2. He who wished to take the ashes from the altar, rose up early and\nbathed before the Captain of the Temple came. And in what hour did the\nCaptain come? All times were not equal; sometimes he came at cockcrow, or\nnear to it, before or after it. The Captain came, and knocked for them,\nand they opened to him. He said to them, \u201clet whoever is washed, come, and\ncast lots.\u201d They cast lots, and he gained who gained.\n\n3. He took the key and opened the wicket door, and entered from the House\nMoked to the court, and the priests went after him with two lighted\ntorches in their hands. And they divided themselves into two parties.\nThese went in the gallery eastward, and those went in the gallery\nwestward. They observed everything as they walked till they approached the\nplace of the pancake-makers. They arrived. Both parties said, peace! all\npeace! The pancake-makers began to make pancakes.\n\n4. He who gained the lot to take the ashes from the altar, took them; and\nthey said to him, \u201cbe careful that thou touch not the vessels, till thou\ndost sanctify thy hands and thy feet from the laver.\u201d And the ash dish was\nplaced in the corner between the ascent to the altar and the west of the\nascent. No man entered with the priest, and there was no candle in his\nhand, but he walked toward the light of the fire on the altar. They did\nnot see him, and they did not hear his voice, till they heard the creaking\nof the wheel, which the son of Kattin made for the laver, and they said,\n\u201cthe time has come to sanctify his hands and feet from the laver.\u201d He took\nthe silver ash dish, and he went up to the top of the altar, and he turned\nthe live coals on one side, and he piled up those that were well burned\ninward, and he descended, and came on the pavement of the altar. He turned\nhis face northward, and went eastward of the ascent about ten cubits. He\npacked the coals on the pavement three hand-breadths distant from the\nascent, at the place where they put the crops of the fowls, and the ashes\nof the inner altar, and of the candlestick.\n\n\n\nChapter II\n\n\n1. His brethren saw him come down, and they came running to him. They\nhastened and sanctified their hands and their feet from the laver. They\ntook the brushes and the forks, and went up to the top of the altar. The\nmembers and the cauls(535) (of the sacrifices) which were not consumed\nover night, they moved to the side of the altar. If the sides could not\ncontain them, they laid them out in a closet at the ascent.\n\n2. They commenced to bring up the ashes to the top of the heap,(536) and\nthe heap was on the middle of the altar. Sometimes there was on it about\n300 cors;(537) but in the holidays they did not clear away the ashes,\nsince they were an honor for the altar. Never was the priest lazy in\nremoving the ashes.\n\n3. The priests began bringing up the fagots to arrange the fire of\npreparation on the altar. \u201cWas, then, all wood allowed for preparation?\u201d\n\u201cYes, all wood was allowed for the fire of preparation, except that of the\nolive and that of the vine. But these they preferred\u2014branches of the\nfig-tree, of the nut, and of the pine.\u201d\n\n4. The priests arranged the great fire of preparation eastward, and then\nmade an opening eastward, so that the heads of the inward fagots touched\nthe heap on the altar. And there was a division between the fagots, that\nthe priests might kindle the chips there.\n\n5. The priest chose from the fagots the best figwood to arrange the second\nfire of preparation for the incense opposite the western horn southward.\nHe prolonged it from the horn toward the north four cubits, reckoning for\nfive seahs(538) of live coals, and on the Sabbath he reckoned for eight\nseahs of live coals. As they placed there the two cups of frankincense of\nthe showbread. The members and cauls (of the sacrifices) which were not\nconsumed by the fire overnight, were returned again by the priests to the\ngreat fire of preparation. And they kindled both the preparations with\nfire; and they came down, and entered into the chamber of hewn stone.(539)\n\n\n\nChapter III\n\n\n1. The Captain of the Temple said to the priests, \u201ccome and cast lots.\u201d\n\u201cWho is to slaughter?\u201d \u201cWho is to sprinkle?\u201d \u201cWho is to take the ashes\nfrom the inner altar?\u201d \u201cWho is to take the ashes from the candlestick?\u201d\n\u201cWho is to bring up the members to the ascent, the head and the right\nfoot, and the two hind feet, the chine, and the left foot, the breast, and\nthe throat, and the two sides, the inwards, and the fine flour, and the\npancakes and the wine?\u201d They cast lots, and he gained who gained.\n\n2. The Captain said to them, \u201cgo and see if the time for slaughter\napproaches?\u201d If it approached, the watchman said, \u201cit brightens.\u201d Matthia,\nson of Samuel, said, \u201cis it light in the whole east, even to Hebron?\u201d and\nhe said, \u201cyes.\u201d\n\n3. He said to them, \u201cgo and bring the lamb from the lamb-chamber.\u201d The\nlamb-chamber was in the northwest corner of the court, and there were four\nchambers there, one the lamb-chamber, one the seal-chamber,(540) and one\nchamber for the burning materials, and one chamber where they made\nshowbread.\n\n4. The priests entered the chamber for the vessels, and they brought out\nninety-three vessels of silver and gold. They made the daily sacrifice\ndrink in a golden cup. Even though he was examined the night before, they\nexamined him again by torch-light.\n\n5. He who gained the lot for the daily sacrifice, led the lamb to the\nslaughter-house, and those who gained the lots for the members, went after\nhim. The slaughter-house was to the north of the altar, and in it were\neight dwarf pillars, and beams of cedar-wood were fastened upon them, and\niron hooks were fastened in them. And there were three rows of hooks to\neach of them. Upon them the priests hung the sacrifices, and skinned them,\nnear the marble tables between the pillars.\n\n6. Those who gained the lot for the removal of the ashes from the inner\naltar, and the ashes from the candlestick, advanced with four vessels in\ntheir hands, a flagon(541) and a cup(542) and two keys. The flagon\nresembled a great golden measure containing two cabs and a half. And the\ncup resembled a great golden jug. And the two keys to the sanctuary. One\nkey entered the lock up to the shoulder of the priest, and one opened\nquickly.\n\n7. The priest came to the wicket on the north, and there were two wickets\nin the great gate, one in the north and one in the south. Through that in\nthe south man never entered, and Ezekiel explains it. \u201cThen said the Lord\nunto me: This gate shall be shut, it shall not be opened, and no man shall\nenter in by it; because the Lord, the God of Israel, hath entered in by\nit, therefore it shall be shut.\u201d(543) He took the key and opened the\nwicket; he entered the chamber, and he went from the chamber into the\nsanctuary, until he came to the great gate. When he came to the great\ngate, he took down the bar and the bolts and opened it. The slaughterer\ndid not slaughter till he heard the noise of the opening of the great\ngate.\n\n8. From Jericho(544) people heard the opening of the great gate. From\nJericho they heard the noise of the shovel.(545) From Jericho they heard\nthe noise of the wooden wheel which the son of Kattin made for the laver.\nFrom Jericho they heard the voice of Gabini the herald. From Jericho they\nheard the sound of the cornet. From Jericho they heard the sound of the\ncymbal. From Jericho they heard the voice of the song. From Jericho they\nheard the clang of the horn, and some say even the voice of the High\nPriest at the time when he mentioned the Name on the Day of Atonement.\nFrom Jericho they smelled the odor of the preparation of incense. Said R.\nEleazar, the son of Daglai, \u201cthe family of Aba had goats on the mountains\nof Mikvor,(546) and they used to sneeze from the odor of the preparation\nof the incense.\u201d\n\n9. The priest who gained the lot for removing the ashes from the inner\naltar entered, and took the flagon and laid it before him, and he took\nhandfuls of ashes and filled them into the flagon, and at last he brushed\nthe remainder into it. And he left it and went out (of the holy place). He\nwho gained the lot for removing the snuff from the candlestick, entered\nand found the two eastern lights burning. He snuffed the rest, and left\nthese burning in their place. If he found them extinguished, he snuffed\nthem, and lighted them again from those still burning, and afterward he\nsnuffed the rest. And there was a stone before the candlestick, and in it\nwere three steps, on which the priest stood and trimmed the lights. And he\nplaced the cup with the snuff on the second step, and went out.\n\n\n\nChapter IV\n\n\n1. The priests did not tie the four feet of the lamb together, but they\nbound its fore and hind feet. He who gained the lot for carrying the\nmembers, held it; and thus was it bound, its head southward, and its face\nwestward. The slaughterer stood in the east with his face westward. The\nmorning sacrifice was slaughtered at the northwestern corner on the second\nring. The evening sacrifice was slaughtered at the northeastern corner on\nthe second ring. The slaughterer slaughtered, and the receiver caught (the\nblood). The priest came to the northeastern corner of the altar, and he\nsprinkled the blood northeast. He came to the southwest, and sprinkled the\nblood southwest:(547) the remainder of the blood he poured out on the\nsouthern altar-base.\n\n2. The priest did not break its leg, but he made a hole in the midst of\nits side, and by that it was hung up. He skinned it downward till he came\nto the breast. When he came to the breast, he cut off the head, and gave\nit to him who had gained (its lot). He cut off the two hind feet, and gave\nthem to him who had gained them for his lot. He finished the skinning; he\ntore out the heart, that the blood should come out. He cut off the two\nfore feet, and gave them to him who had gained them for his lot. He came\nto the right leg; he cut it off, and gave it to him who had gained it for\nhis lot. He cleft the body, and it became all open before him. He took out\nthe caul, and put it on the place of slaughter, with the head on the top\nof it. He took out the intestines and gave them to him who had gained them\nfor his lot to cleanse them. And the belly they cleansed in the house of\nthe washers, as much as was needful. And the intestines were cleansed\nthree times at least, upon the marble tables between the pillars.\n\n3. The priest took the knife and separated the lungs from the liver, and\nthe finger of the liver from the liver, but he did not remove it from its\nplace. He made a hole in the breast, and gave it to him who gained it for\nhis lot. He came to the right side, and he cut it downward to the\nbackbone, but he did not touch the backbone, till he came to the two\ntender ribs. He cut it off and gave it to him who gained it for his lot,\nwith the liver hanging upon it. He came to the neck, and left the two side\nbones on both sides. He cut it off and gave it to him who had gained it\nfor his lot, with the windpipe and the heart and the lungs hanging upon\nit. He came to the left side, and left on it the two tender ribs, above\nand below, and so he left it on the corresponding side. It follows that he\nleft on the two sides, two and two ribs above, and two and two ribs below.\nHe cut it off, and gave it to him who gained it for his lot, the backbone\nwith it, and the spleen hanging upon it. And it was large, but the right\nside is called large, as the liver hangs upon it. He came to the tail; he\ncut it off and gave it to him who gained it for his lot, and the fat, and\nthe finger of the liver, and the two kidneys with it. He took the left\nhind leg, and gave it to him who gained it for his lot. It follows that\nall the priests stood in one row with the members in their hands. The\nfirst priest with the head and hind foot, the head in his right hand with\nthe nose toward his arm, and the horns between his fingers, and the place\nof slaughter upward, and the caul placed on it; and the right hind foot in\nhis left hand with the skin outside. The second priest stood with the two\nfore legs, the right in his right hand, and the left in his left hand, and\nthe skin outside. The third priest stood with the tail and the hind foot;\nthe tail in his right hand, and the fat wrapped between his fingers, and\nthe finger of the liver and the two kidneys with it; the left foot was in\nhis left hand with the skin outward. The fourth priest stood with the\nbreast and the throat. The breast was in his right hand, and the throat in\nhis left, and its side bones between his fingers. The fifth priest stood\nwith the two sides, the right side in his right hand, and the left side in\nhis left hand, and the skinny side outward. The sixth priest stood with\nthe intestines placed in a pan, and the legs over them. The seventh priest\nstood with the fine flour. The eighth priest stood with the pancakes. The\nninth priest stood with the wine. They then proceeded and deposited the\nmembers on the lower half of the ascent westward, and they salted them,\nand descended, and came to the chamber of the hewn stone to read the\n\u201cHear,\u201d(548) etc.\n\n\n\nChapter V\n\n\n1. The Captain of the Watch said, \u201cgive one blessing,\u201d and the priests\nblessed and read the ten commandments, \u201cHear,\u201d(549) etc. \u201cAnd it shall\ncome to pass if ye shall hearken,\u201d(550) etc. And \u201cHe spake,\u201d(551) etc.\nThey then gave the three blessings to the people, \u201cTruth and Sureness,\u201d\nand \u201cthe Service,\u201d and \u201cthe Blessing of the Priests.\u201d And on the Sabbath\nthey added one blessing for the outgoing Temple-guard.\n\n2. He said to them, \u201cnovices(552) to the incense, come and cast lots.\u201d\nThey cast lots. He gained who gained. He said to them, \u201cnovices with old\nmen come and cast lots, who shall bring up the members of the lamb from\nthe ascent to the altar.\u201d R. Eliezer, the son of Jacob, said, \u201cthose\npriests who brought the members to the ascent must also bring them to the\ntop of the altar.\u201d\n\n3. He handed the priests over to the sextons. They divested them of their\ndresses, leaving them their breeches only, and there were windows there,\nand over them was written, \u201cused for vestments.\u201d(553)\n\n4. He who gained the lot for the incense, took the spoon; and the spoon\nresembled a great measure of gold containing three cabs. And the pan was\nheaped full of incense; and it had a covering like a kind of weight upon\nit.\n\n5. He who gained the lot for the censer, took the silver censer, and went\nup to the top of the altar, and he turned the live coals here and there,\nand he put them into the censer. He descended, and poured them into a\ncenser of gold. There was dispersed from them about a cab of live coals,\nand he brushed them into the channel for refuse. On the Sabbath he put\nover them a cover. And the cover was a great vessel containing a\nletech.(554) And there were two chains to it, one by which the priest drew\nit down, and one by which he held it from above, that it should not be\nrolled about; and it was useful for three purposes, as a covering over the\nlive coals, and as a covering over the reptile on the Sabbath, and it was\nalso used to carry down the ashes from the altar.\n\n6. The priests arrived between the porch and the altar. One of them took\nthe shovel,(555) and flung it between the porch and the altar. No one\ncould hear the voice of his neighbor in Jerusalem from the rattling of the\nshovel. And it was useful for three purposes: when the priest heard its\nrattle, he knew that his brother priests were entering to worship, and he\ncame running; and the Levite, when he heard its rattle, knew that his\nbrother Levites were entering to chant, and he came running; and the chief\nof the Delegates(556) compelled the defiled men to stand in the eastern\ngate of the Temple.\n\n\n\nChapter VI\n\n\n1. The priests began ascending the steps of the porch. They who gained the\nlot for the removal of ashes from the inner altar and from the\ncandlestick, proceeded in front. He who gained the lot for the removal of\nashes from the inner altar, entered the Holy Place, and took the flagon,\nand he bowed down and went out. He who gained the lot for the removal of\nsnuff from the candlestick, entered the Holy Place, and found the two\neastern lamps burning; he removed the snuff from the eastern one and left\nthe western one burning, and from it he lighted the candlestick in the\nevening. If he found it extinguished, he removed the snuff, and lit it\nfrom the altar of burnt offerings. He took the cup from the second step,\nand he bowed down, and went out.\n\n2. He who gained the lot for the censer, gathered the live coals on the\ntop of the altar of incense; and he smoothed them with the bottom of the\ncenser, and he bowed down, and went out.\n\n3. He who gained the lot for the incense, took the pan from the cup, and\ngave it to his friend or to his neighbor. When the incense was dispersed\nin it, he supplied it to him in handfuls. And he instructed him, \u201cbe\ncareful and do not begin too near yourself, lest you be burned.\u201d He\nsmoothed it and went out. The offerer could not offer the incense, till\nthe Captain said to him, \u201coffer incense.\u201d If the offerer were the high\npriest, the captain said, \u201cMy Lord, High Priest, offer the incense.\u201d The\npeople dispersed, and he offered the incense, and he bowed down and went\nout from the Holy Place.\n\n\n\nChapter VII\n\n\n1. When the High Priest entered to worship, three priests had hold of him,\none on his right hand, one on his left hand, and one by the jewels on his\nbreast-plate. And so soon as the Captain of the Temple heard the sound of\nthe footsteps of the High Priest as he proceeded on his way, he lifted the\nveil for him. He entered the holy place, bowed himself, and went out. And\nhis brethren the priests entered, and bowed down, and went out.\n\n2. The priests came and stood on the steps of the porch. The first came\nand stood to the south of his brother priests. And they had five vessels\nin their hands\u2014the flagon in the hand of one, and the cup in the hand of\none, and the censer in the hand of one, and the pan in the hand of one,\nand the spoon with its cover in the hand of one. They blessed the people\nonce. In the city they said the service in three blessings, but in the\nsanctuary they said it in one blessing. In the sanctuary they pronounced\nthe Name(557) as it is written, but in the city they pronounced it by its\nsubstitute.(558) In the city the priests raised their hands (in blessing)\nopposite their shoulders, but in the sanctuary they raised them above\ntheir heads, excepting the High Priest, who could not lift his hands above\nthe golden plate. R. Judah said, \u201ceven the High Priest could lift his\nhands above the golden plate, as is said, \u2018Aaron lifted up his hand toward\nthe people and blessed them.\u2019 \u201d(559)\n\n3. When the High Priest desired to offer incense he went up on the ascent\nto the altar, and the Sagan (Suffragan) was on his right. When he reached\nthe half of the ascent, the Sagan took him by his right hand and helped\nhim up. The first (priest) reached to him the head and hind foot of the\nlamb, and he laid his hand on them, and then pushed them away. The second\npriest reached out to the first one the two fore-legs, and he handed them\nto the High Priest, and he laid his hands upon them, and then pushed them\naway; the second priest was dismissed, and he departed, and so they\nreached out to him all the members of the lamb, and he laid his hands upon\nthem and pushed them away; but when he desired, he merely laid his hands\non them, and others pushed them away. He next came to make a circuit of\nthe altar. \u201cFrom what place did he begin?\u201d \u201cFrom the southeastern corner,\nnortheastern, northwestern, southwestern.\u201d They gave to him the wine for\nlibation. The Sagan stood by the corner of the altar with the banners in\nhis hand, and two priests stood by the table of the fat with two silver\ntrumpets in their hands: They sounded a blast, they blew an alarm, and\nagain they sounded the trumpets. They came and took their position beside\nthe son of Arza.(560) One stood on his right hand and one stood on his\nleft. The High Priest bowed down to make the libation, and the Sagan waved\nthe banners, and the son of Arza clanged the cymbals, and the Levites\nintoned the chant. When they came to a full stop, the trumpets sounded,\nand the people bowed themselves. At every full stop there was a blast, and\nat every blast there was bowing down. This is the order of the daily\noffering for the service of the House of our God. May it be His will to\nbuild it speedily in our days. Amen.\n\n4. The chant which the Levites intoned in the sanctuary on the first day\nof the week was, \u201cThe earth is the Lord\u2019s and the fulness thereof; the\nworld, and they that dwell therein.\u201d(561) On the second day they said,\n\u201cGreat is the Lord, and greatly to be praised, in the city of our God, in\nthe mountain of his holiness.\u201d(562) On the third day they said, \u201cGod\nstandeth in the congregation of the mighty: He judgeth among the\ngods.\u201d(563) On the fourth day they said, \u201cO Lord God, to whom vengeance\nbelongeth; O God, to whom vengeance belongeth, show thyself.\u201d(564) On the\nfifth day they said, \u201cSing aloud unto God our strength, make a joyful\nnoise unto the God of Jacob.\u201d(565) On the sixth day they said, \u201cThe Lord\nreigneth, he is clothed with majesty,\u201d(566) etc. On the Sabbath they said\nthe chant composed for the Sabbath day, the chant composed for the future,\nfor the day to come, when all will be rest and repose for life\neverlasting.\n\n\n\n\nOn Measurements\n\n\n    Priests and Levites Guarding the Temple\u2014Officer of the\n    Watch\u2014Gates\u2014Chambers\u2014Keys\u2014Manner of Entering the\n    House\u2014Nicanor\u2014Steps\u2014Altar\u2014Place of Slaughter\u2014The Laver\u2014The\n    Porch\u2014The Sanctuary\u2014Repairing the Holy of\n    Holies\u2014Measurements\u2014Judging the Priesthood.\n\n\n\nChapter I\n\n\n1. The priests guarded the sanctuary in three places, in the House\nAbtinas,(567) in the House Nitzus,(568) and in the House Moked;(569) and\nthe Levites in twenty-one places, five at the five gates of the Mountain\nof the House, four at its four corners inside, five at the five gates of\nthe Court, four at its four corners outside, and one in the chamber of the\nOffering, and one in the chamber of the Vail, and one behind the House of\nAtonement.\n\n2. The Captain of the Mountain of the House went round to every Watch in\nsuccession with torches flaming before him, and to every guard who did not\nstand forth, the Captain said, \u201cPeace be to thee.\u201d If it appeared that he\nslept, he beat him with his staff; and he had permission to set fire to\nhis cushion.(570) And they said, \u201cwhat is the voice in the Court?\u201d \u201cIt is\nthe voice of the Levite being beaten, and his garments burned, because he\nslept on his guard.\u201d(571) Rabbi Eliezer, the son of Jacob, said, \u201conce\nthey found the brother of my mother asleep, and they burned his cushion.\u201d\n\n3. There were five gates to the Mountain of the House, two Huldah gates in\nthe south which served for going in and out, Kipunus in the west served\nfor going in and out; Tadi(572) in the north served for no (ordinary)\npurpose. Upon the east gate was portrayed the city Shushan. Through it one\ncould see the High Priest who burned the heifer, and all his assistants\ngoing out to the Mount of Olives.\n\n4. In the court were seven gates\u2014three in the north, and three in the\nsouth, and one in the east. That in the south was called the gate of\nFlaming, the second after it, the gate of Offering; the third after it the\nWater-gate. That in the east was called the gate Nicanor. And this gate\nhad two chambers, one on the right, and one on the left; one the chamber\nof Phineas, the vestment keeper, and the other the chamber of the pancake\nmaker.\n\n5. And at the gate Nitzus on the north was a kind of cloister with a room\nbuilt over it, where the priests kept ward above, and the Levites below;\nand it had a door into the Chel.(573) Second to it was the gate of the\noffering. Third the House Moked.\n\n6. In the House Moked were four chambers opening as small apartments into\na saloon\u2014two in the Holy place, and two in the Unconsecrated place; and\npointed rails separated between the Holy and the Unconsecrated. And what\nwas their use? The southwest chamber was the chamber for offering. The\nsoutheast was the chamber for the showbread. In the northeast chamber the\nchildren of the Asmoneans deposited the stones of the altar which the\nGreek Kings had defiled.(574) In the northwest chamber they descended to\nthe house of baptism.\n\n7. To the House Moked were two doors; one open to the Chel, and one open\nto the court. Said Rabbi Judah, \u201cthe one open to the court had a wicket,\nthrough which they went in to sweep the court.\u201d\n\n8. The House Moked was arched, and spacious, and surrounded with stone\ndivans, and the elders of the Courses slept there with the keys of the\ncourt in their hands; and also the young priests each with his pillow on\nthe ground.\n\n9. And there was a place a cubit square with a tablet of marble, and to it\nwas fastened a ring, and a chain upon which the keys were suspended. When\nthe time approached for locking the gates, the priest lifted up the tablet\nby the ring, and took the keys from the chain and locked inside, and the\nLevites slept outside. When he had finished locking, he returned the keys\nto the chain, and the tablet to its place, laid his pillow over it, and\nfell asleep. If sudden defilement happened, he rose and went out in the\ngallery that ran under the arch, and candles flamed on either side, until\nhe came to the house of baptism. Rabbi Eleazar, the son of Jacob, says,\n\u201cin the gallery that went under the Chel, he passed out through Tadi.\u201d\n\nOUR BEAUTY BE UPON THEE IN THREE PLACES.\n\n\n\nChapter II\n\n\n1. The Mountain of the House was 500 cubits square. The largest space was\non the south, the second on the east, the third on the north, and the\nleast westward. In the place largest in measurement was held most service.\n\n2. All who entered the Mountain of the House entered on the right-hand\nside, and went round, and passed out on the left: except to whomsoever an\naccident occurred, he turned to the left. \u201cWhy do you go to the left?\u201d \u201cI\nam in mourning.\u201d \u201cHe that dwelleth in this House comfort thee.\u201d \u201cI am\nexcommunicate.\u201d \u201cHe that dwelleth in this House put in thy heart\n(repentance), and they shall receive thee.\u201d The words of Rabbi Meier. To\nhim said Rabbi Jos\u00e9, \u201cthou hast acted as though they had transgressed\nagainst him in judgment; but, \u2018may He that dwelleth in this House put it\nin thy heart that thou hearken to the words of thy neighbors, and they\nshall receive thee.\u2019 \u201d\n\n3. Inside of the (Mountain of the House) was a reticulated wall, ten\nhand-breadths high; and in it were thirteen breaches, broken down by the\nGreek kings. The (Jews) restored, and fenced them, and decreed before them\nthirteen acts of obeisance. Inside of it was the Chel, ten cubits broad,\nand twelve steps were there. The height of each step was half a cubit, and\nthe breadth half a cubit. All the steps there were in height half a cubit,\nand in breadth half a cubit, except those of the porch. All the doors\nthere were in height twenty cubits, and in breadth ten cubits, except that\nof the porch. All the gateways there had doors, except that of the porch.\nAll the gates there had lintels, except Tadi; there two stones inclined\none upon the other. All the gates there were transformed into gold, except\nthe gate Nicanor,(575) because to it happened a wonder, though some said\n\u201cbecause its brass glittered like gold.\u201d\n\n4. And all the walls there were high, except the eastern wall, that the\npriest who burned the heifer, might stand on the top of the Mount of\nOlives, and look straight into the door of the Sanctuary when he sprinkled\nthe blood.\n\n5. The Court of the women was 135 cubits in length, by 135 in breadth. And\nin its four corners were four chambers, each forty cubits square, and they\nhad no roofs; and so they will be in future, as is said, \u201cThen he brought\nme forth into the utter court, and caused me to pass by the four corners\nof the court; and, behold, in every corner of the court there was a\ncourt.\u201d(576) In the four corners of the court there were courts smoking,\nyet not smoking, since they were roofless. And what was their use? The\nsoutheast one was the chamber of the Nazarites, for there the Nazarites\ncooked their peace-offerings, and polled their hair, and cast it under the\npot. The northeast was the chamber for the wood, and there the priests\nwith blemishes gathered out the worm-eaten wood. And every stick in which\na worm was found, was unlawful for the altar. The northwest was the\nchamber for the lepers. The southwest? Rabbi Eleazar, the son of Jacob,\nsaid, \u201cI forget for what it served.\u201d Abashaul said, \u201cthere they put wine,\nand oil.\u201d It was called the chamber of the house of oil. And it was open\nat first and surrounded with lattice-work, that the women might see from\nabove and the men from beneath, lest they should be mixed. And fifteen\nsteps corresponding to the fifteen steps in the Psalms, ascended from it\nto the court of Israel; upon them the Levites chanted. They were not\nangular, but deflected like the half of a round threshing-floor.\n\n6. And under the court of Israel were chambers open to the court of the\nwomen. There the Levites deposited their harps, and psalteries, and\ncymbals, and all instruments of music. The court of Israel was 135 cubits\nlong, and eleven broad; and likewise the court of the priests was 135\ncubits long, and eleven broad. And pointed rails separated the court of\nIsrael from the court of the priests. Rabbi Eleazar, the son of Jacob,\nsaid, \u201cthere was a step a cubit high, and a dais placed over it. And in it\nwere three steps each half a cubit in height.\u201d We find that the priests\u2019\ncourt was two and a half cubits higher than the court of Israel. The whole\ncourt was 187 cubits in length, and 135 cubits in breadth, and the\nthirteen places for bowing were there. Abajose, the son of Chanan, said,\n\u201cin front of the thirteen gates.\u201d In the south near to the west were the\nupper gate, the gate of flaming, the gate of the first-born, the water\ngate. And why is it called the water gate? Because through it they bring\nbottles of water for pouring out during the feast of Tabernacles. Rabbi\nEleazar, the son of Jacob, said, \u201cthrough it the water returned out, and\nin future it will issue from under the threshold of the house.\u201d And there\nwere opposite to them in the north, near to the west, the gate of\nJochania, the gate of the offering, the gate of the women, the gate of\nmusic. And \u201cwhy was it called the gate of Jochania?\u201d \u201cBecause through it\nJochania went out in his captivity.\u201d In the east was the gate Nicanor, and\nin it were two wickets, one on the right, and one on the left, and two in\nthe west which were nameless.\n\nOUR BEAUTY BE UPON THEE, O MOUNTAIN OF THE HOUSE.\n\n\n\nChapter III\n\n\n1. The altar was thirty-two cubits square. It ascended a cubit and receded\na cubit. This was the foundation. It remains thirty cubits square. It\nascended five cubits, and receded one cubit. This is the circumference. It\nremains twenty-eight cubits square. The place for the horns was a cubit on\neach side. It remains twenty-six cubits square. The place of the path for\nthe feet of the priests was a cubit on each side. The hearth remains\ntwenty-four cubits square. Rabbi Jos\u00e9 said, \u201cat first it was only\ntwenty-eight cubits square.\u201d It receded and ascended until the hearth\nremained twenty cubits square; but when the children of the captivity came\nup, they added to it four cubits on the north, and four cubits on the\nwest, like a gamma it is said; and the altar was twelve cubits long by\ntwelve broad, being a square. One might say it was only \u201ca square of\ntwelve,\u201d(577) as is said. Upon its four sides we learn that it measured\nfrom the middle twelve cubits to every side. And a line of red paint\ngirdled it in the midst to separate the blood sprinkled above from the\nblood sprinkled below. And the foundation was a perfect walk along on the\nnorth side; and all along on the west, but it wanted in the south one\ncubit, and in the east one cubit.(578)\n\n2. And in the southwestern corner were two holes as two thin nostrils,\nthat the blood poured upon the western and southern foundation should run\ninto them; and it commingled in a canal and flowed out into the Kidron.\n\n3. Below in the plaster in the same corner there was a place a cubit\nsquare, with a marble tablet, and a ring fastened in it. Through it they\ndescended to the sewer and cleansed it. And there was a sloping\nascent(579) to the south of the altar, thirty-two cubits long by sixteen\nbroad. In its western side was a closet, where they put the birds unmeet\nfor the sin-offering.\n\n4. Either the stones of the sloping ascent, or the stones of the altar\nwere from the valley of Bethcerem.(580) And they digged deeper than virgin\nsoil, and brought from thence perfect stones over which iron(581) was not\nwaved. For the iron defiles by touching. And a scratch defiles everything.\nIn any of them a scratch defiled, but the others were lawful. And they\nwhitewashed them twice in the year; once at the passover, and once at the\nfeast of Tabernacles. And the Sanctuary (was whitewashed) once at the\npassover. The Rabbi said, \u201cevery Friday evening they whitewashed them with\na mop on account of the blood.\u201d They did not plaster it with an iron\ntrowel, \u201cmayhap it will touch and defile.\u201d Since iron is made to shorten\nthe days of man, and the altar is made to lengthen the days of man, it is\nnot lawful, that what shortens should be waved over what lengthens.\n\n5. And there were rings to the northern side of the altar, six rows of\nfour each: though some say four rows of six each. Upon them the priests\nslaughtered the holy beasts. The slaughter-house was at the north side of\nthe altar. And in it were eight dwarf pillars with a beam of cedar-wood\nover them. And in them were fastened iron hooks\u2014three rows to each pillar.\nUpon them they hung up (the bodies), and skinned them upon marble tables\nbetween the pillars.\n\n6. The laver was between the porch and the altar, but inclined more to the\nsouth. Between the porch and the altar were twenty-two cubits, and there\nwere twelve steps. The height of each step was half a cubit, and its\nbreadth a cubit\u2014a cubit\u2014a cubit\u2014a landing three cubits\u2014a cubit\u2014a cubit and\na landing three cubits. And the upper one a cubit\u2014a cubit, and the landing\nfour cubits. Rabbi Jehudah said, \u201cthe upper one a cubit\u2014a cubit, and the\nlanding five cubits.\u201d\n\n7. The doorway of the porch was forty cubits high, and twenty broad. Over\nit were five carved oak beams. The lower one extended beyond the doorway a\ncubit on either side. The one over it extended a cubit on either side. It\nfollows that the uppermost was thirty cubits; and between each one there\nwas a row of stones.\n\n8. And stone buttresses were joined from the wall of the sanctuary to the\nwall of the porch, lest it should bulge. And in the roof of the porch were\nfastened golden chains, upon which the young priests climbed up, and saw\nthe crowns. As it is said, \u201cAnd the crowns shall be to Helem, and to\nTobijah, and to Jedaiah, and to Hen, the son of Zephaniah, for a memorial\nin the temple of the Lord.\u201d(582) And over the doorway of the sanctuary was\na golden vine supported upon the buttresses. Everyone who vowed a leaf, or\na berry, or a cluster, he brought it and hung it upon it. Said Rabbi\nEleazar, the son of Zadok, \u201cit is a fact, and there were numbered 300\npriests to keep it bright.\u201d\n\nOUR BEAUTY BE UPON THEE, O ALTAR.\n\n\n\nChapter IV\n\n\n1. The doorway of the Sanctuary(583) was twenty cubits in height, and ten\nin breadth. And it had four doors, two within and two without, as is said,\n\u201cTwo doors to the temple and the holy place.\u201d(584) The outside (doors)\nopened into the doorway to cover the thickness of the wall, and the inside\ndoors opened into the Sanctuary to cover (the space) behind the doors,\nbecause the whole house was overlaid with gold excepting behind the doors.\nRabbi Judah said, \u201cthey stood in the middle of the doorway, and like a\npivot these folded behind them two cubits and a half; and those two cubits\nand a half, half a cubit and a jamb on this side, and half a cubit and a\njamb on the other side.\u201d It is said, \u201ctwo doors to two doors folding back,\ntwo leaves to one door and two leaves to the other.\u201d(585)\n\n2. And the great gate had two wickets, one in the north, and one in the\nsouth. Through the one in the south no man ever entered. And with regard\nto it Ezekiel declared, as is said, \u201cThe Lord said unto me; this gate\nshall be shut, it shall not be opened, and no man shall enter in by it;\nbecause the Lord, the God of Israel, hath entered in by it, therefore it\nshall be shut.\u201d(586) The priest took the key, and opened the wicket, and\nwent into the little chamber, and from the chamber to the Sanctuary. Rabbi\nJudah said, \u201che went in the thickness of the wall, until he found himself\nstanding between the two gates, and he opened the outside gates from\ninside, and the inside from outside.\u201d\n\n3. And there were thirty-eight little chambers, fifteen in the north,\nfifteen in the south, and eight in the west. The northern and southern\nones were (placed) five over five, and five over them; and in the west\nthree over three, and two over them. To each were three doors: one to the\nlittle chamber on the right, one to the little chamber on the left, and\none to the little chamber over it. And in the northeastern corner were\nfive gates: one to the little chamber on the right, and one to the little\nchamber over, and one to the gallery, and one to the wicket, and one to\nthe Sanctuary.\n\n4. The lowest row was five cubits, and the roofing six cubits, and the\nmiddle row six, and the roofing seven, and the upper was seven, as is\nsaid, \u201cthe nethermost chamber was five cubits broad, and the middle six\ncubits broad, and the third seven cubits broad.\u201d(587)\n\n5. And a gallery ascended from the northeastern corner to the southwestern\ncorner. Through it they went up to the roofs of the little chambers. One\nwent up in the gallery with his face to the west. So he proceeded all\nalong the northern side, till he reached the west. On reaching the west,\nhe turned his face southward, going along the west side, till he reached\nthe south. On reaching the south, with his face to the east, he went along\nthe south side till he arrived at the door of the upper story, because the\ndoor of the upper story opened in the south side. And at the door of the\nupper story were two cedar beams. By them they went up to the roof of the\nupper story, and on its summit rails separated between the Holy and the\nHoly of Holies. And in the attic, trap-doors opened to the Holy of Holies.\nThrough them they let down the workmen in boxes, lest they should feast\ntheir eyes in the Holy of Holies.\n\n6. The Sanctuary was a square of 100 cubits, and its height 100. The\nfoundation six cubits, and the height (of the wall) forty cubits, and the\nstring course(588) one cubit, and the rain channel two cubits, and the\nbeams one cubit, and the covering plaster one cubit; and the height of the\nupper story was forty cubits, and the string course one cubit, and the\nrain channel two cubits, and the beams one cubit, and the covering plaster\none cubit, and the battlement three cubits, and the scarecrow one cubit.\nRabbi Judah said, \u201cthe scarecrow was not counted in the measurement; but\nthe battlement was four cubits.\u201d\n\n7. From east to west there were 100 cubits, the wall of the porch five,\nand the porch eleven, and the wall of the Sanctuary six, and the interior\nforty, and the partition space (between the Vails) one, and the Holy of\nHolies twenty cubits. The wall of the Sanctuary was six, and the little\nchamber six, and the wall of the little chamber five. From north to south\nthere were seventy (cubits). The wall of the gallery five, the gallery\nthree, the wall of the little chamber five, the little chamber six, the\nwall of the Sanctuary six, its interior twenty, the wall of the Sanctuary\nsix, the little chamber six, the wall of the little chamber five, the\nplace of the descent of the water three, and the wall five cubits. The\nporch was extended beyond it fifteen cubits in the north, and fifteen in\nthe south; and this space was called, \u201cthe house of the instruments of\nslaughter,\u201d because the knives were there deposited. And the Sanctuary was\nnarrow behind and broad in the front, and it was like a lion, as is said,\n\u201cHo! Ariel, the city where David dwelt,(589) as a lion is narrow behind\nand broad in front, so the Sanctuary is narrow behind and broad in front.\u201d\n\nOUR BEAUTY BE UPON THEE, DOOR OF THE SANCTUARY.\n\n\n\nChapter V\n\n\n1. The length of the whole court(590) was 187 cubits. The breadth 135.\nFrom east to west 187. The place for the tread of the feet of Israel was\neleven cubits. The place for the tread of the priests eleven cubits. The\naltar thirty-two. Between the porch and the altar twenty-two cubits. The\ntemple 100 cubits; and eleven cubits behind the House of Atonement.\n\n2. From north to south there were 135 cubits. From the sloping ascent to\nthe altar sixty-two. From the altar to the rings eight cubits. The space\nfor the rings twenty-four. From the rings to the tables four. From the\ntables to the pillars four. From the pillars to the wall of the court\neight cubits. And the remainder lay between the sloping ascent and the\nwall and the place of the pillars.\n\n3. In the court were six chambers, three in the north, and three in the\nsouth. In the north, the chamber of salt, the chamber of parva, the\nchamber of washers. In the chamber of salt they added salt to the\nofferings. In the chamber of parva they salted the skins of the offerings;\nand upon its roof was the house of baptism for the High Priest on the day\nof atonement. In the chamber of washers they cleansed the inwards of the\nofferings; and from thence a gallery extended up to the top of the house\nof parva.\n\n4. In the south were the chamber of wood, the chamber of the captivity,\nand the chamber of hewn stone. The chamber of wood, said Rabbi Eleazar,\nthe son of Jacob, \u201cI forget for what it served.\u201d Abashaul said, \u201cthe\nchamber of the High Priest was behind them both, and the roof of the three\nchambers was even. In the chamber of the captivity was sunk the well with\nthe wheel attached to it, and from thence water was supplied to the whole\ncourt. In the chamber of Hewn Stone the great Sanhedrin of Israel sat, and\njudged the priesthood, and the priest in whom defilement was discovered,\nclothed in black, and vailed in black, went out and departed; and when no\ndefilement was found in him, clothed in white, and vailed in white, he\nwent in and served with his brethren the priests. And they made a\nfeast-day, because no defilement was found in the seed of Aaron the\nPriest, and thus they said, \u2018Blessed be the Place. Blessed be He, since no\ndefilement is found in the seed of Aaron. And blessed be He who has chosen\nAaron and his sons to stand and minister(591) before the Lord in the House\nof the Holy of Holies.\u2019 \u201d\n\nOUR BEAUTY BE UPON THEE, WHOLE COURT;\nAND COMPLETION TO THEE, TRACT\nMEASUREMENTS.\n\n\n\n\nThe Tabernacle\n\n\n    Heave-offerings\u2014Dimensions of the Tabernacle\u2014Boards\u2014Bars\u2014Rings of\n    Gold\u2014Overlaying with Gold\u2014Pipes of\n    Gold\u2014Curtains\u2014Threads\u2014Coupling\u2014Taches\u2014Sockets\u2014Vail\u2014Holy of\n    Holies\u2014Holy Place\u2014Sacred Vessels\u2014Cunning\n    Work\u2014Court\u2014Bars\u2014Pins\u2014Hangings\u2014The Ark\u2014The Tables of the Law both\n    Whole and Broken\u2014The Staves\u2014The Table of Showbread\u2014The\n    Candlestick\u2014Indefinite Expressions\u2014The Altar of Incense\u2014The Altar\n    of Burnt-offerings\u2014The Line for the Sprinkling of Blood\u2014The\n    Laver\u2014Guards\u2014Encampment\u2014Standards\u2014Preparations\u2014Blowing the\n    Trumpet\u2014The March\u2014Signs for Encamping\u2014The Pillar of Cloud\u2014The\n    Shechinah.\n\n\n\nChapter I\n\n\nRabbi Judah the Holy, said, there were ten heave-offerings, the\nheave-offering of the Lord, and the heave-offering of the tithes, of the\ndough, and of the first-fruits; and the heave-offering of the Nazarite,\nand the heave-offering of thanksgiving, and the heave-offering of the\nland, and the heave-offering of Israelites dwelling in Midian, and the\nheave-offering of the shekels, and the heave-offering of the tabernacle.\nThe heave-offering of the Lord, and the heave-offering of the tithes, and\nof the dough, and of the first-fruits, and the heave-offering of the\nNazarite, and the heave-offering of thanksgiving, were for the priests.\nThe heave-offering of the land was for the priests, the Levites, and the\nNethinim,(592) and the Sanctuary and Jerusalem. The heave-offering of\nMidian was for Eleazar the priest, the heave-offering of shekels was for\nthe sockets of the tabernacle, the heave-offering of the tabernacle\nfurnished the material of the tabernacle, and the oil for lighting, and\nthe sweet incense, and the garments of the priests, and the garments of\nthe High Priest. The length of the tabernacle was thirty cubits, and its\nbreadth was ten cubits, and its height was ten cubits. Rabbi Jos\u00e9 said,\n\u201cits length was thirty-one cubits.\u201d \u201cHow was the tabernacle set up?\u201d\n\u201cForty sockets of silver were placed on the north, and forty sockets of\nsilver on the south, and sixteen on the west, and four on the east. These\nare 100 sockets. As is said,(593) \u2018An hundred sockets of the hundred\ntalents, a talent for a socket.\u2019 \u201d \u201cHow were the boards set up?\u201d \u201cTwenty\nboards were placed on the north, and twenty boards on the south, and eight\non the west. On the east there was no board, but there were four pillars\nof shittim-wood. Upon them the vail was hung. As is said,(594) \u2018thou shalt\nmake a vail,\u2019 etc., \u2018and thou shalt hang it upon four pillars of\nshittim-wood, overlaid with gold,\u2019 etc., and \u2018thou shalt hang up the vail\nunder the taches.\u2019 \u201d And the sockets were made with holes, and these were\ncut out in the boards below, a quarter from one side and a quarter from\nthe other side, and there was cut out half of it in the middle, and it\nmade two pins like two supports, and they entered into two sockets, as is\nsaid, \u201ctwo sockets under one board for its two tenons.\u201d(595) The pins\nextended from the boards two and two, to every one which was inserted, the\npositive into the negative, as it is said,(596) \u201cSet in order one against\nthe other.\u201d The words of Rabbi Nehemiah, when Rabbi Nehemiah said, \u201cthere\nis no meaning in saying, \u2018set in order.\u2019 \u201d \u201cAnd what is meant by set in\norder?\u201d \u201cIt is meant that there should be made for them rungs like an\nEgyptian ladder.\u201d There was cut out from the board above a finger-breadth\nfrom one side, and a finger-breadth from the other side, and they were put\ninto the golden ring, that they should not separate one from the other, as\nis said, \u201cAnd they shall be coupled together beneath, and they shall be\ncoupled together above the head of it unto one ring.\u201d(597) There is no\nmeaning in saying, \u201cunto one ring,\u201d and what is meant by saying, \u201cunto one\nring?\u201d \u201cThe place where the bar was put in, and every board had in it two\nrings of gold, one above, and one below; in them were put in the bars.\u201d\nAnd there were two upper bars, and two lower (bars) on the south side; the\nlength of each of them was fifteen cubits. It follows that two were in\nlength thirty cubits against twenty boards, and the middle (bar) was in\nlength thirty cubits against twenty boards, which was inserted in the\nmiddle of the boards from east to west, as is said, \u201cAnd the middle bar in\nthe midst of the boards shall reach from end to end.\u201d(598) As the boards\nwere made in the south, so the boards were made in the north, but in the\nwest they were not so; but the length of the upper bar and the lower one\nwas six cubits against four boards, and the middle (bar), twelve cubits\nagainst eight boards. And the boards, and the bars, and the pillars, and\nthe sockets, the place of the thickness of the boards were overlaid with\ngold, as is said, \u201cAnd the boards thou shalt overlay with gold.\u201d(599) \u201cThe\nplaces for the bars,\u201d there is no meaning in saying, \u201cplaces for the\nbars\u201d; and what is the meaning of saying, \u201cplaces for the bars\u201d? \u201cThe\nplace where the bar entered the boards.\u201d \u201cAnd the bars themselves shall be\noverlaid with gold.\u201d(600) \u201cHow was it done?\u201d \u201cTwo pipes of gold were\nintroduced\u2014the length of each of them was a cubit and a half; and they\nwere put into the hole of the board, the place where the bars were put\nin.\u201d\n\n\n\nChapter II\n\n\n\u201cHow was the tabernacle covered?\u201d \u201cThere were provided ten curtains of\nblue, of purple, and scarlet, and fine-twined linen.\u201d As is said,\n\u201cMoreover, thou shalt make the tabernacle (with) ten curtains of\nfine-twined linen, and blue, and purple, and scarlet.\u201d(601) \u201cTheir threads\nwere doubled thirty-two times,\u201d the words of Rabbi Nehemiah, when R.\nNehemiah said, \u201cthread,\u201d _i.e._, one doubled in two, \u201ctwined,\u201d _i.e._, to\nfour, \u201cfine-twined,\u201d _i.e._, to eight. It follows that their threads were\ndoubled thirty-two times. But the Sages say, \u201cthread,\u201d _i.e._, one doubled\nin two, \u201ctwined,\u201d _i.e._, to three, \u201cfine-twined,\u201d _i.e._, to six. It\nfollows that their threads were doubled twenty-four times. They were\ncoupled in two vails, one of five, and one of five.(602) As is said, \u201cthe\nfive curtains shall be coupled together one to another: and (other) five\ncurtains (shall be) coupled one to another,\u201d and they were coupled with\nloops of blue, as is said,(603) \u201cAnd thou shalt make loops of blue upon\nthe edge of the one curtain from the selvedge in the coupling; and\nlikewise shalt thou make in the uttermost edge of (another) curtain, in\nthe coupling of the second.\u201d And they were coupled to fifty taches of\ngold, as is said,(604) \u201cAnd thou shalt make fifty taches of gold, and\ncouple the curtains together with the taches; and it shall be one\ntabernacle.\u201d And the taches appeared in the tabernacle as stars in the\nfirmament. The length of the curtains was twenty-eight cubits, as is\nsaid,(605) \u201cthe length of one curtain (shall be) eight and twenty cubits.\u201d\nTake from them ten cubits for the breadth of the tabernacle, there will\nremain nine cubits from the one side, and nine cubits from the other side.\nThey hung down and covered the boards till they reached the sockets. This\nteaches that the sockets were one cubit high. And the breadth of the\ncurtains was forty cubits. As is said,(606) \u201cand the breadth of one\ncurtain four cubits.\u201d Take from them thirty cubits from the east to the\nwest, which were on the roof of the tabernacle, and ten cubits to the west\nbehind the tabernacle, there are forty.\n\n\n\nChapter III\n\n\nThere were provided eleven curtains of goats\u2019 hair, and the length of\nevery one of them was thirty cubits, as is said, \u201cAnd thou shalt make\ncurtains of goats\u2019 (hair) to be a covering upon the tabernacle: eleven\ncurtains shalt thou make. The length of one curtain (shall be) thirty\ncubits.\u201d(607) And they were coupled in two vails, one of five, and one of\nsix, as is said, \u201cAnd thou shalt couple five curtains by themselves, and\nsix curtains by themselves,\u201d(608) and they were coupled with fifty loops,\nas is said, \u201cAnd he made fifty loops upon the outmost edge of the curtain\nin the coupling, and fifty loops made he upon the edge of the curtain\nwhich coupleth the second.\u201d(609) And the loops were coupled to fifty\ntaches of brass, as is said, \u201cAnd thou shalt make fifty taches of brass,\nand put the taches into the loops, and couple the tent together that it\nmay be one.\u201d(610) The length of the curtains was thirty cubits. Take from\nthem ten cubits for their breadth, there will remain ten cubits from one\nside, and ten cubits from the other side, as they hung down and covered\nthe boards and the sockets. The breadth of the curtains was forty-four\ncubits, as is said, \u201cAnd the breadth of one curtain four cubits; and the\neleven curtains shall be all of one measure.\u201d(611) Take from them thirty\ncubits for the length of the tabernacle, and ten cubits behind the\ntabernacle\u2014these are forty. There was left there one curtain which was\ndoubled in front of the tent, as is said, \u201cAnd thou shalt double the sixth\ncurtain in the fore-front of the tabernacle.\u201d(612) Rabbi Judah said, \u201chalf\nof it was doubled in the fore-front of the tabernacle, and half of it was\nhanging behind the tabernacle,\u201d as is said, \u201cAnd the remnant that\nremaineth of the curtains of the tent, the half curtain that remaineth\nshall hang over the back-side of the tabernacle.\u201d(613) There was also\nprovided one great cover of rams\u2019 skins dyed red, its length thirty\ncubits, and its breadth ten cubits; with it they clothed the tent upon the\ntabernacle from east to west, as is said, \u201cAnd thou shalt make a covering\nfor the tent of rams\u2019 skins dyed red, and a covering above of badgers\u2019\nskins,\u201d(614) and it was made \u201clike patchwork,\u201d the words of Rabbi\nNehemiah. Rabbi Judah said, \u201cthere were two covers\u2014the lower one of rams\u2019\nskins dyed red, and the upper one of badgers\u2019 skins,\u201d as is said, \u201chis\ncovering and the covering of the badgers\u2019 skins that is above upon\nit.\u201d(615)\n\n\n\nChapter IV\n\n\nThe vail was woven ten cubits square, and there were made in it four\nloops, and it was hung on hooks on the tops of the pillars, and it was\nspread in the third portion of the tabernacle, that there should be from\nit inward ten cubits, and from it outward twenty cubits, as is said, \u201cAnd\nthou shalt hang up the vail under the taches.\u201d(616) It follows that the\nplace of the Holy of Holies was ten cubits square, and there were put the\nark, and the pot of manna, and the pan of anointing oil, and Aaron\u2019s rod\nwith its almonds and flowers; and there Aaron entered four times on the\nday of atonement. Outside the vail were placed the table and candlestick.\nBut the table was on the north, and opposite to it was the candlestick on\nthe south; as is said, \u201cAnd thou shalt set the table without the vail, and\nthe candlestick over against the table.\u201d(617) And as they were placed in\nthe tent of the congregation, so were they placed in the everlasting\nHouse.(618) Now the tent of the congregation was in length thirty cubits,\nand in breadth ten cubits. But the everlasting House was in length sixty\ncubits, and in breadth twenty cubits. This teaches that the tent of the\ncongregation was one-fourth part of the everlasting House. And as the vail\nwas woven, so was woven the ephod and the breastplate, only in these there\nwas an additional thread of gold; as is said, \u201cAnd they did beat the gold\ninto thin plates and cut _it into_ wires.\u201d(619) As was the weaving of the\ncovering vail, so was the weaving of the covering for the entrance. But\nthe vail was cunning work, as is said, \u201cThou shalt make the vail of blue\nand purple,\u201d etc.; \u201ccunning work.\u201d(620) But the covering of the entrance\nwas needle-work, as is said, \u201cAnd thou shalt make an hanging for the door\nof the tent,\u201d etc., \u201cof needle-work.\u201d(621) The words of R. Nehemiah. R.\nNehemiah usually said, \u201cevery place where it is said cunning work (there\nwere) two figures\u2014in the needlework (there was) but one figure only.\u201d And\nthe branches of the candlestick were right opposite to the breadth of the\ntable. And the golden altar was placed in the middle of the house, and\ndivided the house, and its half inward was right opposite to the ark; as\nis said, \u201cAnd thou shalt put it before the vail that is by the ark of the\ntestimony before the mercy-seat.\u201d(622) From the boards on the south to the\nbranches of the candlestick (there were) two cubits and a half. And from\nthe branches of the candlestick to the table (there were) five cubits. And\nfrom the table to the boards on the north (were) two cubits and a half.\nThis teaches that the breadth of the Holy Place (was) ten cubits. From the\nboards on the west to the vail (were) ten cubits. From the vail to the\ntable were five cubits. From the table to the golden altar (were) five\ncubits. From the golden altar to the boards on the east (were) ten cubits.\nThis teaches that the length of the tabernacle was thirty cubits.\n\n\n\nChapter V\n\n\nThe court of the tabernacle was in length 100 cubits, and in breadth fifty\ncubits, as is said, \u201cAnd thou shalt make the court of the tabernacle for\nthe south side, etc., 100 cubits,(623) and likewise for the north side an\nhundred cubits,\u201d as is said, \u201cand likewise for the north side in length\nthere shall be hangings of 100 cubits long.\u201d(624) And on the west fifty\ncubits, as is said, \u201cOn the west side shall be hangings of fifty\ncubits.\u201d(625) And on the east fifty cubits, as is said, \u201cOn the east side\neastward _shall be_ fifty cubits.\u201d(626) Take from them fifty cubits for\nhangings, as is said, \u201cThe hangings of one side of the gate shall be\nfifteen cubits,\u201d(627) etc. \u201cAnd for the other side,\u201d etc. From both sides\nthe hangings on the south to the tent were twenty cubits, and the tent was\nten cubits broad, and from the tent to the hangings on the north were\ntwenty cubits. This teaches that the breadth (of the court) was fifty\ncubits. From the hangings on the west to the tent were twenty cubits, and\nthe tent was thirty cubits long; and from the tent to the hangings on the\neast, there were fifty cubits. This teaches that its length was 100\ncubits, as is said, \u201cThe length of the court shall be 100 cubits, and the\nbreadth fifty everywhere.\u201d(628) Rabbi Jos\u00e9 said there is no meaning in\nsaying \u201cfifty everywhere,\u201d and what is meant by saying \u201cfifty everywhere\u201d?\n\u201cThat is in front of the tent.\u201d This teaches that its length was 100\ncubits, and its breadth fifty cubits. But you could not know the breadth\nof the hangings till you know the height of the court, as he (Moses) said,\n\u201cAnd the height five cubits\u201d;(629) as the height was five cubits, so was\nthe breadth five cubits. \u201cHow was the court set up?\u201d Twenty sockets of\nbrass were put on the north side, and twenty on the south side, and there\nwas a pillar in every one of them. And there were beams, and a ring was\nfastened in their middle, and the beams were fastened with ropes and\npillars; and the length of every beam was six hand-breadths, and its\nbreadth was three (hand-breadths). And the ring was hung on the hook in\nthe pillar; and the hanging was rolled on it like the sail of a ship. It\nfollows that the hanging extended from the pillar two cubits and a half on\none side, and two cubits and a half on the other side; and so with the\nsecond pillar. This teaches that between each pillar there were five\ncubits. The beams were coupled with ropes and pillars, and they were\ncoupled in the pins of brass; and as there were pins to the tabernacle, so\nwere there pins to the court, as is said, \u201cAll the vessels of the\ntabernacle in all the service thereof, and all the pins thereof, and all\nthe pins of the court, shall be of brass.\u201d(630) But you could not know how\nmuch space there was from the hangings to the entrance of the court, till\nhe said, \u201cAnd the hangings of the court, and the hanging for the door of\nthe gate of the court, which is by the tabernacle, and by the altar.\u201d(631)\nAs between the tabernacle and the altar there were ten cubits, so from the\nhangings to the entrance of the court there were ten cubits. But you could\nnot know how high was the entrance of the court, till he said, \u201cAnd for\nthe gate of the court shall be a hanging of twenty cubits,\u201d in length and\nheight. In breadth it was five cubits. \u201cThere was no meaning in saying\nfive cubits, and what is the meaning of saying five cubits?\u201d \u201cTo instruct\nthee that its length was ten cubits, and its breadth five cubits.\u201d As was\nthe entrance of the tent, so was the entrance of the court. As was the\nentrance of the court, so was the entrance of the sanctuary. As was the\nheight of the entrance of the sanctuary, so was the breadth of the\nentrance of the porch. \u201cThe length of the court shall be 100 cubits, and\nthe breadth of it fifty everywhere.\u201d(632) The oral law says, \u201cTake fifty\nand surround them with fifty.\u201d(633) Hence said Rabbi Jos\u00e9, the son of\nRabbi Judah,(634) \u201can enclosed space which can contain two seahs (of sown\ngrain) as the court of the tabernacle, is lawful for carrying burdens on\nthe Sabbath day.\u201d\n\n\n\nChapter VI\n\n\nThe ark which Moses made in the desert was in length two cubits and a\nhalf, and in breadth one cubit and a half, and in height one cubit and a\nhalf, as is said, \u201cAnd they shall make an ark of shittim-wood, two cubits\nand a half shall be the length thereof, and a cubit and a half the breadth\nthereof, and a cubit and a half the height thereof.\u201d(635) R. Meier said,\n\u201cwith a cubit containing six hand-breadths\u2014thus they make fifteen\nhand-breadths. Take from them twelve hand-breadths for the breadth of the\ntables, and two hand-breadths for the place where the roll of the Law lay,\nand half a hand-breadth from either side for the thickness of the ark. And\nthe breadth of the ark was nine hand-breadths. Take from them six\nhand-breadths for the length of the tables, and for the place where the\nroll of the Law lay, two hand-breadths, that it should not be pressed\ngoing in and out, and half a hand-breadth on either side for the thickness\nof the ark.\u201d R. Judah said, \u201cwith a cubit containing five hand-breadths,\nthus there were twelve hand-breadths and a half, and four tables lay in\nit\u2014two perfect, and two broken. And the length of each table was six\nhand-breadths, and their breadth six, and their thickness three. Take from\nthem twelve hand-breadths for the breadth of the tables, and a\nfinger-breadth on either side for the thickness of the ark.\u201d And the\nbreadth of the ark was seven hand-breadths and a half. Take from them six\nhand-breadths for the length of the tables, and one hand-breadth for the\nplace where the handles (pillars) lay; and on it the explanation of the\nprophets is, \u201cKing Solomon made himself a chariot of the wood of Lebanon.\nHe made the pillars thereof of silver.\u201d(636) And (there was) a\nfinger-breadth on either side for the thickness of the ark, but the roll\nof the Law was put on the side, as is said, \u201cAnd put it in the side of the\nark of the covenant of the LORD.\u201d(637) And so with the Philistines, he\nsaid, \u201cAnd put the jewels of gold, which ye return for a\ntrespass-offering, in a coffer by the side thereof.\u201d(638) R. Judah, the\nson of Lachish, said, \u201cthere were two arks, one which abode in the\nencampment, and one which went forth with them to war, and in it were the\nbroken tables,\u201d as is said, \u201cAnd the ark of the covenant of the Lord\nwent.\u201d(639) But the one with them in the encampment contained the roll of\nthe Law. That is what is written, \u201cNevertheless the ark of the covenant of\nthe Lord; and Moses departed not out of the camp.\u201d(640) And so he said\nwith regard to Saul, \u201cAnd Saul said unto Ahiah, bring hither the ark of\nGod.\u201d(641) And so of Uriah it is said, \u201cThe ark, and Israel, and Judah\nabide in tents.\u201d(642) But the ark of the covenant went not forth to war,\nsave once only, as is said, \u201cSo the people sent to Shiloh, that they might\nbring from thence the ark of the covenant of the Lord of hosts.\u201d(643) R.\nJudah said, \u201cthere was nothing in the ark save the tables of the covenant\nonly,\u201d as is said, \u201cThere was nothing in the ark save the two tables of\nstone.\u201d(644)\n\n\n\nChapter VII\n\n\n\u201cHow did Bezaleel make the ark?\u201d \u201cHe made three boxes, two of gold and one\nof wood. He put the wooden one inside the golden one, and the golden one\ninside the wooden one, and covered the upper edge with gold; as is said,\n\u2018And thou shalt overlay it with pure gold: within and without shalt thou\noverlay it.\u2019 \u201d(645) \u201cAnd what is the meaning of saying, \u2018thou shalt\noverlay it\u2019?\u201d \u201cIt means that he covered the upper edges (with) gold.\u201d The\ngolden mercy-seat was placed above upon it; as is said, \u201cAnd thou shalt\nput the mercy-seat above upon the ark.\u201d(646) And four rings of gold were\nfastened in it, two on the north and two on the south, and in them the\nstaves were put, and they were never moved from thence; as is said, \u201cThe\nstaves shall be in the rings of the ark; they shall not be taken from\nit.\u201d(647) Even though Solomon made the pattern of all the vessels, the\npattern of the ark he did not make; as is said, \u201cAnd all the elders of\nIsrael came, and the priests took up the ark.\u201d(648) The ark was placed in\nthe midst of the House, and divided the House ten cubits by ten cubits.\nAnd two cherubs of gold stood on their feet on the ground. From the wall\nto the cherub there were five cubits, and from the cherub to the wall five\ncubits. \u201cWhere is it mentioned, that as soon as the priests brought in the\nark the staves were drawn out, and they reached to the vail, and they\ntouched the entrance?\u201d As is said, \u201cAnd they drew out the staves, that the\nends of the staves were seen out in the holy place before the\noracle.\u201d(649) For that reason the doors of the Holy of Holies were never\nclosed. \u201cAnd they were not seen without.\u201d(650) It is not possible to say\nthat they were not seen, since it was already said \u201cthey were seen.\u201d\nNeither is it possible to say that they were seen, since it is already\nsaid \u201cthey were not seen.\u201d \u201cHow is it?\u201d \u201cThey were pushing out in the\nvail, and were seen in the sanctuary like the two paps of a woman.\u201d \u201cAnd\nfrom whence (do we know) that they were drawn out from the inside?\u201d As is\nsaid, \u201cAnd they were not seen without.\u201d There we learned that they were\ndrawn out from the inside. And from thence (we learned) that they were\ndrawn out to the outside, as is said, \u201cAnd the ends of the staves were\nseen.\u201d And where thou sayest that as the staves were drawn out, so were\ndrawn out the wings of the cherubim, and they covered the ark, and\novershadowed the house from above, as is said, \u201cAnd the cherubims covered\nthe ark and the staves thereof, above.\u201d(651) \u201cAnd where was the ark\nconcealed?\u201d Rabbi Judah, the son of Lachish, said, \u201cin its place in the\nhouse of the Holy of Holies, as is said, \u2018And there they are unto this\nday.\u2019 \u201d(652) But the Sages say, \u201cin the chamber of the wood.\u201d \u201cAnd who\nconcealed it?\u201d Rabbi Judah the Holy said, Josiah concealed it, as it is\nsaid, \u201cAnd said unto the Levites that taught all Israel, which were holy\nunto the Lord, Put the holy ark in the house which Solomon, the son of\nDavid, King of Israel, did build; it shall not be a burden upon your\nshoulders.\u201d(653) He said to them, \u201cit shall not be carried captive with\nyou to Babylon, that you should bear it upon your shoulders.\u201d Rabbi\nEleazar said, \u201cit went to Babylon, as is said, \u2018Nothing shall be left\nsaith the Lord,\u2019(654) nothing, not even the words in it.\u201d The house of the\nHoly of Holies, which Solomon made for it, had a wall, entrance, and\ndoors, as is said, \u201cAnd the temple and the sanctuary had two doors.\u201d(655)\nBut in the latter house there was no wall, only two boards were there, and\nthe length of each one was a cubit and a half. And two vails of gold were\nthere, spread over them from above, and it was called the place of\nPartition.(656)\n\n\n\nChapter VIII\n\n\nThe table which Moses made in the wilderness was in length two cubits, and\nits breadth one cubit, and its height was one cubit and a half, as is\nsaid, \u201cThou shalt also make a table of shittim-wood, two cubits shall be\nthe length thereof, and a cubit the breadth thereof, and a cubit and a\nhalf the height thereof.\u201d(657) Rabbi Judah said, \u201cthe cubit (contained)\nfive hand-breadths, thus there are ten hand-breadths.\u201d From thence the\nSages said, \u201cthe table was in length ten hand-breadths, and in breadth\nfive hand-breadths. And the showbread was in length ten hand-breadths, and\nin breadth five. The length of the showbread was placed against the\nbreadth of the table. It extended over two hand-breadths and a half on\neither side. It follows that its length quite filled the breadth of the\ntable.\u201d Rabbi Meier said, \u201cthe table was in length twelve hand-breadths,\nand in breadth six hand-breadths. And the showbread was in length ten\n(hand-breadths), and in breadth five. And its length was placed against\nthe breadth of the table. It extended over two hand-breadths on either\nside; and there was an opening of two hand-breadths in the middle, that\nthe air might blow through them (the loaves).\u201d Aba Shaul said, \u201cthey put\nthere two cups of incense of the showbread.\u201d The Sages said to him, \u201cand\nis it not already said, \u2018And thou shalt put pure frankincense upon each\nrow\u2019?\u201d(658) He replied to them, \u201cand is it not already said, \u2018And by him\nshall be the tribe of Manasseh\u2019?\u201d(659) Although Solomon made ten tables,\nand all of them were lawful for service, as is said, \u201cHe made also ten\ntables, and placed them in the temple, five on the right side, and five on\nthe left.\u201d(660) \u201cIf thou sayest five on the south, and five on the north,\nis not a table on the south worthless?\u201d But what is the meaning of saying,\n\u201cfive on the right and five on the left\u201d? \u201cFive to the right of the table\nof Moses, and five to the left of the table of Moses, even though he did\nnot arrange the showbread, save for the table of Moses only, as is said,\n\u2018And the table whereupon the showbread was.\u2019 \u201d(661) Rabbi Jos\u00e9, the son of\nRabbi Judah, said, \u201call the tables were arranged for showbread as is said,\n\u2018And the tables whereon the showbread was set.\u2019 \u201d(662)\n\n\n\nChapter IX\n\n\nThe candlestick which Moses made in the wilderness was wrought from gold,\nand required hammering, and required knops and flowers, as is said, \u201cAnd\nthou shalt make a candlestick of pure gold; of beaten work shall the\ncandlestick be made: his shaft and his branches, his bowls, his knops, and\nhis flowers, shall be of the same.\u201d(663) \u201cDo I hear that he shall make\nseparate members and join them to it?\u201d \u201cThe teaching says, that \u2018they\nshall be of the same.\u2019 \u201d \u201cWhence know we that it extends to the light?\u201d\n\u201cThe teaching says, \u2018Thou shalt make.\u2019 \u201d \u201cI am of opinion that it should\nbe extended to the bowls, knops, and flowers. The teaching says \u2018it,\u2019 and\nwhat dost thou see to extend it to the light, and withhold it from the\nbowls, the knops, and the flowers?\u201d \u201cBecause the verse extends and\nwithholds, (therefore) I extend (it to) the lights that they should be\nmade with it, and I withhold the bowls, the knops, and the flowers, that\nthey should not be made with it.\u201d \u201cWhence know we to extend (it to) the\ntongs and snuff-dishes?\u201d \u201cThe teaching says, \u2018thou shalt make.\u2019 \u201d \u201cI am of\nopinion to extend (it to) the snuffers, and the tweezers.\u201d \u201cThe teaching\nsays, \u2018it,\u2019 and what dost thou see to extend (it to) the tongs and\nsnuff-dishes, and to withhold (it from) the snuffers?\u201d \u201cBecause the verse\nextends and withholds. I extend (it to) the tongs and snuff-dishes, since\nthey are used with it. And I withhold (it from) the snuffers and tweezers,\nsince they are not used with it.\u201d As it was made of gold, it required\nhammering; when it was not of gold it did not require hammering. When it\nwas made of gold it required bowls, knops, and flowers; when it was not of\ngold it did not require bowls, knops, and flowers. When it was made of\ngold it required a talent; when it was not of gold it did not require a\ntalent. Rabbi Joshua, the son of Korcha, said, \u201cit (the candlestick) was\nmade of a talent, but the lights, and the tongs, and the snuff-dishes,\nwere not from the talent,\u201d as is said, \u201cOf a talent of pure gold shall he\nmake it.\u201d(664) \u201cAnd what do I establish?\u201d \u201cThat all these vessels were\nvessels of pure gold. But the trumpets which Moses made in the wilderness\nwere made of silver only, as is said, \u2018Make thee two trumpets of\nsilver.\u2019 \u201d(665)\n\n\n\nChapter X\n\n\n\u201cHow did Bezaleel make the candlestick?\u201d \u201cHe made it from an ingot of\ngold, and it was like a beam. And above and below he made bowls, knops,\nand flowers, and drew out from it two branches, one on either side, and\nfrom it he drew out two other branches, one on either side, and again drew\nout two branches, one on either side, as is said, \u2018And six branches shall\ncome out of the sides of it.\u2019 \u201d(666) But we could not understand the\nhammering of the bowls, until it be said, \u201cAnd in the candlesticks shall\nbe four bowls made like unto almonds with their knops and their\nflowers.\u201d(667) Aisi, the son of Judah, said, \u201cthere are five expressions\nin the Law, and they have no fixed meaning. These are they,\n\u2018accepted,\u2019(668) \u2018cursed,\u2019(669) \u2018to-morrow,\u2019(670) \u2018made like unto\nalmonds,\u2019(671) \u2018and will rise up.\u2019 \u201d(672) \u201cIf thou doest well, shalt thou\nnot be accepted?\u201d or, \u201cthou shalt be accepted even if thou doest not\nwell.\u201d \u201cCursed be their anger for it was fierce,\u201d or, \u201cfor in their anger\nthey slew a man, and in their self-will they houghed cursed oxen.\u201d\n\u201cTo-morrow I will stand\u201d or \u201cgo out, fight with Amalek to-morrow.\u201d \u201cMade\nlike unto almonds with their knops, and their flowers,\u201d or \u201cfour bowls\nmade like unto almonds.\u201d \u201cAnd this people will rise up,\u201d or, \u201cthou shalt\nsleep with thy fathers, and thou shalt rise up.\u201d These are the five\nexpressions in the Law which have no fixed meaning. Aisa, the son of\nAkiba, said, \u201cit happened once to be more (than a talent by) a dinar of\ngold, and it was brought into the crucible eighty times.\u201d The body of the\ncandlestick was eighteen hand-breadths, the feet and the flowers were\nthree hand-breadths, and two hand-breadths were smooth, and one\nhand-breadth was for the bowl, a knop and a flower, and two hand-breadths\nwere smooth, and one hand-breadth a knop, and two branches proceeded from\nit, one on either side. And two hand-breadths were smooth, and one\nhand-breadth a knop, and two branches proceeded from it, one on either\nside, and two hand-breadths were smooth, and one hand-breadth a knop, and\ntwo branches proceeded from it on either side. There remained three\nhand-breadths, in which were the bowls, the knops, and the flowers, as is\nsaid, \u201cThree bowls made like unto almonds with a knop and a flower in one\nbranch.\u201d(673) It follows that the bowls were twenty-two, and the knops\neleven, and the flowers nine. \u201cThe bowls, to what were they like?\u201d \u201cTo\ncups of Alexandria.\u201d \u201cThe knops, to what were they like?\u201d \u201cTo the apples\nof pine-trees.\u201d(674) \u201cThe flowers, to what were they like?\u201d \u201cTo the\nflowers on the pillars of the temple.\u201d It is found that you learn that\nthere exist in the candlestick difficulty and forgetfulness more than in\nall the other vessels. \u201cAnd whence know we that OMNIPRESENCE showed to\nMoses, the vessels ready, and the candlestick ready?\u201d As it is said, \u201csee\nand make them according to their patterns.\u201d(675) Although Solomon made ten\ncandlesticks and all of them were lawful for service, as is said, \u201cAnd he\nmade ten candlesticks of gold according to their form, and set them in the\ntemple, five on the right hand and five on the left.\u201d(676) If you say,\nfive on the south and five on the north, is not the candlestick on the\nnorth worthless? \u201cAnd what is meant by saying, five on the right hand and\nfive on the left?\u201d \u201cFive on the right side of the candlestick of Moses,\nand five on the left side of the candlestick of Moses, even though they\nlighted the candlestick of Moses only, as is said, \u2018And the candlestick of\ngold, with the lamps thereof, to burn every evening.\u2019 \u201d(677) Rabbi Jos\u00e9,\nthe son of Rabbi Judah, said, \u201cthey were all lighted,\u201d as is said,\n\u201cMoreover the candlesticks with their lamps, that they should burn after\nthe manner, before the oracle of pure gold; and the flowers, and the\nlamps, and the tongs made he of gold, and that perfect gold.\u201d(678) All\nthese completed the golden one of Moses. Those on the west and east flamed\nin front of the middle light, as is said, \u201cThe seven lamps shall give\nlight over against the candlestick.\u201d(679) From thence Rabbi Nathan said,\n\u201cthe middle one is the most honorable.\u201d The seven lamps flamed alike, and\ntheir lamps were equal, and they resembled each other. \u201cHow did they snuff\nit?\u201d \u201cThey removed the snuff from the candlestick and deposited it in the\ntent, and rubbed it with a sponge.\u201d \u201cIt follows that many priests were\nbusied on one lamp.\u201d The words of Rabbi Jos\u00e9. But the Sages say, \u201cthey did\nnot remove the lamps from their places; they only removed the snuff from\nthe candlestick, as is said, \u2018He shall order the lamps upon the pure\ncandlestick.\u2019 \u201d(680)\n\n\n\nChapter XI\n\n\nThe altar of incense was in length a cubit, and in breadth a cubit, and in\nheight two cubits, as is said, \u201cAnd thou shalt make an altar to burn\nincense upon; of shittim-wood shalt thou make it. A cubit shall be the\nlength thereof, and a cubit the breadth thereof: four square shall it be:\nand two cubits shall be the height thereof: the horns thereof shall be of\nthe same.\u201d(681) And it was all overlaid with gold.(682) This altar had\nthree names, the altar of incense, the altar of gold, the inner altar.\n_The altar of burnt-offerings_ was in length five cubits, and in breadth\nfive cubits, and in height three cubits, as is said, \u201cAnd he made the\naltar of burnt-offering of shittim-wood: five cubits was the length\nthereof, and five cubits the breadth thereof; it was four-square; and\nthree cubits the height thereof.\u201d(683) The words of Rabbi Meier. To him\nsaid Rabbi Jos\u00e9, \u201cfrom hearing what is said five by five do we not know\nthat it is four-square? What is the meaning of saying four-square?\u201d \u201cIt is\nsuperfluous, save for identification in pronouncing with regard to it an\nequal decision. It is said here four-square, and there four-square.\u201d \u201cWhat\nfour-square is meant there?\u201d \u201cThat its height is double its breadth, even\nthe four-square mentioned here means that its height is double its\nbreadth.\u201d Rabbi Meier said to him, \u201cif it be according to thy words, it\nfollows that the altar is higher than the curtains.\u201d Rabbi Jos\u00e9; answered\nhim, \u201cand is it not already said, \u2018And the hangings of the court, and the\nhanging for the door of the gate of the court, which is by the tabernacle,\nand by the altar round about.\u2019 \u201d(684) As the tabernacle was ten cubits\nbroad, so the altar of burnt-offerings was ten cubits broad. A painted\nline girdled it in the middle to divide between the blood (sprinkled)\nabove, and the blood (sprinkled) below. The painted line and downward was\nfive cubits. The foundation was a cubit. And three cubits was the compass,\nand the circuit was a cubit, and there they put the blood sprinkled below.\nThe painted line and upward was five cubits\u2014a cubit the horns, and three\ncubits the compass, and one cubit the circuit. And there they put the\nblood which was sprinkled above. And the blood intended to be sprinkled on\nthe painted line and downward, if it were put on the painted line and\nupward, was worthless. And the blood that was intended to be sprinkled\nabove the painted line, if it were put on the painted line and downward,\nwas worthless. The altar which Moses made in the wilderness was in height\nten cubits, and the one which Solomon made was in height ten cubits, and\nthe one which the children of the captivity made was in height ten cubits,\nand the one prepared for the Future, its height is ten cubits. The altar\nof burnt-offerings was placed in the midst of the court (with) its ascent\non the south, with the laver on the west, with the slaughter-house on the\nnorth, and all the Israelites to the east, as is said, \u201cAnd all the\ncongregation drew near and stood before the Lord.\u201d(685) This altar had\nthree names, the altar of burnt-offering, the altar of brass, the outer\naltar.\n\n\n\nChapter XII\n\n\nMoses made one LAVER, as is said, \u201cThou shalt also make a laver of\nbrass.\u201d(686) Solomon made ten lavers, as is said, \u201cHe made also ten\nlavers, and put five on the right hand, and five on the left, to\nwash.\u201d(687) \u201cThere is no meaning in saying \u2018five on the right hand, and\nfive on the left,\u2019 and what is the meaning of saying \u2018five on the right\nhand, and five on the left\u2019?\u201d \u201cFive on the right of the laver of Moses,\nand five on the left of the laver of Moses.\u201d Solomon added to it when he\nmade the sea, as is said, \u201cAnd he made a molten sea, ten cubits from the\none brim to the other; it was round all about, and his height was five\ncubits; and a line of thirty cubits did compass it round about. And it was\nan hand-breadth thick, and the brim thereof was wrought like the brim of a\ncup, with flowers of lilies, it contained two thousand baths.\u201d(688) It is\nnot possible to say \u201ctwo thousand,\u201d since before it is said \u201cthree\nthousand,\u201d(689) and it is not possible to say \u201cthree thousand,\u201d since\nbefore it is said \u201ctwo thousand.\u201d \u201cHow can it be?\u201d \u201cTwo thousand liquid\nmake three thousand dry measure.\u201d But you don\u2019t know how much is the bath\nuntil it be said, \u201cThe ephah and the bath contain one measure,\u201d(690) \u201cfor\nten baths are a homer.\u201d \u201cAllow ten baths for every cur\u2014there are 200 curs.\nSubtract from them fifty curs, and allow fifty square, there are 150\ncleansing-pools; since every pool contains forty seahs.\u201d \u201cAnd from whence\ndo we know that every pool contains forty seahs?\u201d \u201cAs is said, \u2018And bathe\nhis flesh in water,\u2019(691) water to cover all his flesh.\u201d \u201cAnd how much is\nit?\u201d \u201cA square cubit, in height three cubits.\u201d From thence the Sages\njudged the measure of a pool to be forty seahs. \u201cAnd how can it contain\n150 cleansing-pools, if thou shalt say it was all round?\u201d \u201cIt could not\ncontain them.\u201d \u201cIf thou shalt say it was all square?\u201d \u201cIt therefore\ncontained more.\u201d But the three lowest cubits were square; allow for ten\ncubits square, there are 100 cubits. Allow for a hundred square; there are\n100 cleansing-pools. The two highest cubits were round. Allow for ten\ncubits square; there are seventy-five cubits. Allow for seventy-five\nsquare; there are 150. Allow for fifty square; there are fifty\ncleansing-pools; since the square exceeds the round by a fourth. \u201cAnd\nwhence do we know that the square exceeds the round by a fourth?\u201d \u201cAs is\nsaid, \u2018Ten cubits from brim to brim, round in compass, and a line of\nthirty cubits did compass it round about.\u2019 \u201d(692) This teaches that the\nsquare exceeds the round by a fourth. \u201cAnd whence do we know that it was\nround above?\u201d \u201cAs is said, \u2018And it was an hand-breadth thick, and the brim\nthereof was wrought like the brim of a cup.\u2019 \u201d \u201cAnd whence know we that it\nwas square below?\u201d \u201cAs is said, \u2018It stood upon twelve oxen, three looking\ntoward the north, and three looking toward the west, and three looking\ntoward the south, and three looking toward the east.\u2019 \u201d(693) And what is\nmeant by saying \u201clooking toward\u201d four times; but that when one entered the\ntemple he looked toward the right; when he entered into the court, he\nlooked toward the right; when he entered the Mountain of the House, he\nlooked toward the right; when the priest went up to the top of the altar,\nhe looked toward the right. \u201cAnd under it was the similitude of oxen,\nwhich did compass it round about, ten in a cubit, compassing the sea round\nabout. Two rows of oxen.\u201d(694) It follows that (there were) four rows of\nthe heads of oxen, which served for the four sides, as is said, \u201cAnd the\nsimilitude of oxen, two rows of oxen were cast when it was cast.\u201d(695) And\nit was all cast even from the feet of the ox.\n\n\n\nChapter XIII\n\n\n\u201cHow did the Levites guard the tabernacle?\u201d \u201cThe family of Kohath watched\non the south, as is said, \u2018The families of the sons of Kohath shall pitch\non the side of the tabernacle southward.\u2019(696) And they were overseers of\nthe vessels of the ark, as is said, \u2018And their charge shall be the ark,\nand the table, and the candlestick, and the altars, and the vessels of the\nsanctuary wherewith they minister, and the hanging and all the service\nthereof.\u2019(697) Outside of them were the three tribes of Reuben, Simeon,\nLevi. The family of Gershon watched in the west, as is said, \u2018The families\nof the Gershonites shall pitch behind the tabernacle westward.\u2019(698) And\nthey were intrusted with all the vessels of the tabernacle, as is said,\n\u2018And they shall bear the curtains of the tabernacle, and the tabernacle of\nthe congregation.\u2019(699) Outside of them were the three tribes of Ephraim,\nand Manasseh, and Benjamin. The family of Merari watched on the north, as\nis said, \u2018And the chief of the house of the father of the families of\nMerari was Zuriel the son of Abihail: these shall pitch on the side of the\ntabernacle northward.\u2019(700) And they were intrusted with the taches, and\nboards, and bars, and pillars, and the sockets of the tabernacle, as is\nsaid, \u2018And under the custody and charge of the sons of Merari shall be the\nboards of the tabernacle, and the bars thereof, and the pillars thereof,\nand the sockets thereof.\u2019(701) And outside of them were the three tribes\nof Dan, Asher, and Naphtali. On the east were Moses, Aaron, and their\nfamilies, as is said, \u2018But those that encamp before the tabernacle toward\nthe east, even before the tabernacle of the congregation eastward, shall\nbe Moses and Aaron and his sons.\u2019(702) And outside of them were the three\ntribes of Judah, Yissachar, and Zebulon. The whole encampment of Israel\nwas twelve miles. The standard of Judah was four miles, and the encampment\nof the Levites, and the encampment of the SHECHINAH, four miles. The\nstandard of Reuben was four miles. The standard of Ephraim was four miles.\nThe encampment of the Levites and the encampment of the SHECHINAH was four\nmiles. And the encampment of Dan was four miles. It follows _that_ the\nfour corners of the tabernacle were four encampments for service on every\nside, as is said, \u2018Then the tabernacle of the congregation shall set\nforward with the camp of the Levites in the midst of the camp; as they\nencamp so shall they set forward, every man in his place by their\nstandards.\u2019(703) So soon as Israel set forward, the pillar of cloud which\nwas standing still rolled up and spread out over the children of Judah\nlike a kind of beam. The (trumpet) sounded, and blew an alarm, and\nsounded, and the standard of Judah moved forward first, as is said, \u2018In\nthe first place went the standard of the camp of the children of Judah\naccording to their armies.\u2019(704) At once Aaron and his sons entered (the\nTabernacle) and took down the vail, and with it they covered the ark, as\nis said, \u2018And when the camp setteth forward, Aaron shall come and his\nsons, and they shall take down the covering vail, and cover the ark of\ntestimony with it.\u2019(705) The (trumpet) sounded, and blew an alarm, and\nsounded, and the standard of the encampment of Reuben set forward. At once\nthe sons of Gershon, and the sons of Merari entered, and took down the\ntabernacle, and loaded it on the wagon. And they set up the tabernacle\nbefore the sons of Kohath came, as is said, \u2018And the Kohathites set\nforward, bearing the sanctuary; and the other did set up the tabernacle\nagainst they came.\u2019(706) And the trumpet sounded, and blew an alarm, and\nsounded, and the standard of Ephraim moved forward; the children of Kohath\nentered and took down the holy vessels, and loaded them on their\nshoulders, as is said, \u2018And when Aaron and his sons have made an end of\ncovering the sanctuary and all the vessels of the sanctuary, as the camp\nis to set forward; after that the sons of Kohath shall come to bear\nit.\u2019(707) The (trumpet) sounded, and blew an alarm, and sounded. And the\nstandard of Dan moved forward, as is said, \u2018And the standard of the camp\nof the children of Dan set forward.\u2019(708) It follows that two standards\nwere in front, and two standards were in the rear, and the encampment of\nthe Levites, and the encampment of the SHECHINAH was in the middle, as is\nsaid, \u2018Then the tabernacle of the congregation shall set forward with the\ncamp of the Levites in the midst of the camp.\u2019(709) And as they encamped,\nso they set forward, as is said, \u2018As they encamp, so shall they set\nforward.\u2019 Israel set forward by three commands, by command of the HOLY\nBLESSED ONE, by command of Moses, and by command of the trumpets.\u201d \u201cWhence\nknow we the command of the HOLY BLESSED ONE?\u201d \u201cAs is said, \u2018At the\ncommandment of the Lord, the children of Israel journeyed, and at the\ncommandment of the Lord they pitched,\u2019 \u201d(710) etc. \u201cBy the commandment of\nthe Lord by the hand of Moses.\u201d(711) \u201cBy commandment of Moses\u2014how?\u201d \u201cMoses\nsaid in the evening, \u2018early in the morning you must go forward.\u2019 \u201d At once\nthe Israelites began to gather their cattle, and prepared their furniture\nfor the march. \u201cBy commandment of the trumpets whence know we it?\u201d \u201cAs is\nsaid, \u2018Make thee two trumpets of silver, etc., that thou mayest use them\nfor the calling of the assembly, and for the journeying of the\ncamps.\u2019 \u201d(712) \u201cHow?\u201d \u201cThe trumpets sounded, blew an alarm, and sounded\nthree blasts for every standard.\u201d Rabbi Judah said, \u201cthere were three\nblasts for every tribe.\u201d\n\n\n\nChapter XIV\n\n\nWhen Israel was to encamp, the pillar of cloud rose up and spread out over\nthe children of Judah like a kind of booth, and it covered the tent\noutward, and filled the tabernacle inward; as is said, \u201cThen a cloud\ncovered the tent of the congregation, and the glory of the Lord filled the\ntabernacle.\u201d(713) And this was one of the clouds of glory, which served\nthe Israelites in the wilderness forty years. One on the right hand, and\none on the left, and one before them, and one behind them. And one over\nthem, and a cloud dwelling in their midst (and the cloud, the SHECHINAH\nwhich was in the Tent), and the pillar of cloud which moved before them,\nmaking low before them the high (places), and making high before them the\nlow (places), and killing serpents and scorpions, and burning thorns and\nbriers, and guiding them in a straight way. Rabbi Simon, the son of Jos\u00e9,\nsaid, \u201cduring the forty years, when the Israelites were in the wilderness,\nnone of them had need of the light of the sun by day, nor the light of the\nmoon by night. When it became reddish they knew that the sun had set, and\nwhen it became whitish they knew that the sun rose. And when one looked\ninto a barrel, he knew what was in it; and into a pitcher, and he knew\nwhat was in it, by reason of the cloud, the SHECHINAH in their midst,\u201d as\nis said, \u201cFor the cloud of the Lord was upon the tabernacle by day, and\nfire was on it by night, in the sight of all the house of Israel\nthroughout all their journey.\u201d(714) And so it is prepared to come in the\nfuture: as is said, \u201cArise, shine; for thy light is come, and the glory of\nthe Lord is risen upon thee.\u201d \u201cThe sun shall be no more thy light by day;\nneither for brightness shall the moon give light unto thee: but the Lord\nshall be unto thee an everlasting light.\u201d \u201cThy sun shall no more go down;\nneither shall thy moon withdraw itself; for the Lord shall be thine\neverlasting light, and the days of thy mourning shall be ended.\u201d(715)\n\u201cFrom whence did the SHECHINAH speak with Moses?\u201d Rabbi Nathan said, \u201cfrom\nthe altar of incense,\u201d as is said, \u201cAnd thou shalt put it before the vail\nthat is by the ark of the testimony, etc.,\n\nWHERE I WILL MEET WITH THEE.\u201d(716)\n\nRabbi Simon, the son of Yochai, said, \u201cbeside the altar of incense,\u201d as is\nsaid, \u201cAnd thou shalt beat some of it very small, and put of it before the\ntestimony in the tabernacle of the congregation,\n\nWHERE I WILL MEET WITH THEE.\u201d(717)\n\nThe disciples of Rabbi Ishmael said, \u201cbeside the altar of burnt-offering,\u201d\nas is said, \u201cThis shall be a continual burnt-offering throughout your\ngenerations at the door of the tabernacle of the congregation, before the\nLord,\n\nWHERE I WILL MEET YOU.\u201d(718)\n\n\n\n\nThe Heifer(719)\n\n\n    The Heifer\u2019s Age\u2014Ages of Other Offerings\u2014Places From Which the Red\n    Heifer May Come\u2014Blemishes\u2014Black Hairs\u2014Separation of the Priest for\n    Burning the Red Heifer\u2014Sprinkling\u2014Lads who Drew Water from\n    Siloam\u2014Number of Red Heifers\u2014Bridge to the Mount of\n    Olives\u2014Procession of Heifer and Attendants\u2014Pile for\n    Burning\u2014Position of the Heifer\u2014Position of the Priest\u2014Slaughter of\n    the Heifer\u2014Sprinkling the Blood\u2014Kindling the Pile\u2014Gathering the\n    Ashes\u2014Doctrine of Intention\u2014Vessels\u2014Pumpkin Bottles\u2014A Hollow\n    Reed\u2014Purifications\u2014Cases of Casuistry\u2014Seas\u2014Wells\u2014Reptiles\u2014A Clean\n    Place\u2014Hyssop\u2014Sprinkling.\n\n\n\nChapter I\n\n\n1. Rabbi Eliezer said, \u201cthe red heifer must be a calf of a year old or a\nheifer of two years.\u201d But the Sages say, \u201ca calf of two years and a heifer\nof three years or of four years.\u201d Rabbi Meier said, \u201ceven of five years\nshe is allowed, or older. But they are not to wait (longer) for her, lest\nshe turn black and be disallowed.\u201d Rabbi Joshua said, \u201cI only heard,\nthird.\u201d They said to him, \u201cwhat is the meaning of \u2018third\u2019?\u201d He said to\nthem, \u201cthus I heard it, without explanation.\u201d The son of Azai said, \u201cI\nwill explain it, if you say \u2018third,\u2019 that is to others in counting; but if\nyou say \u2018one of three,\u2019 that is, of three years.\u201d As when they say, \u201ca\nfourth vineyard.\u201d They said to him, \u201cwhat means \u2018fourth\u2019?\u201d He said to\nthem, \u201cthus I heard it, without explanation.\u201d Said the son of Azai, \u201cI\nwill explain. If you say \u2018fourth,\u2019 that is, to others in counting. But as\nyou say \u2018one of four,\u2019 that is, of four years. As when they say, he who\neats in a leprous house a half-loaf,(720) of three loaves to the cab of\nflour.\u201d They say to him, \u201csay eighteen loaves to the seah of flour.\u201d He\nsaid to them, \u201cThus I heard it, without explanation.\u201d Said the son of\nAzai, \u201cI will explain. If you say, \u2018three to the cab,\u2019 there is no\ndough-offering. But if you say, \u2018eighteen to the seah,\u2019 the dough-offering\ndiminishes it.\u201d\n\n2. R. Jos\u00e9 the Galilean said, \u201cthe cleansing of the Levites required\nbullocks of two years old,\u201d as is said, \u201cAnd another young bullock shalt\nthou take for a sin-offering.\u201d(721) But the Sages say, \u201ceven of three\nyears.\u201d R. Meier said, \u201cbullocks even of four and five years are allowed,\nbut old ones are not brought, for honor\u2019s sake.\u201d\n\n3. Sacrifices required lambs of a year old and rams of two years old, and\nall (are reckoned) from day to day.(722) If they be thirteen months old,\nneither ram nor lamb is allowed. R. Tarphon called it, \u201chalf and between.\u201d\nThe son of Azai called it, \u201cpointed out.\u201d R. Ishmael called it, \u201crecalled\ncoin.\u201d If the ram be brought for offering, and the libation of the ram be\nbrought with him, it does not pass for his offering, except he be thirteen\nmonths and one day old. That is the law for the ram.\n\n4. The sin-offering of the congregation and their burnt-offerings, the\nsin-offering of an individual and the trespass-offering of the Nazarite\nand the trespass-offering of the leper are allowed for thirty days and\nupward, and even on the thirtieth day. And if they are brought on the\neighth day, they are allowed; vows, freewill-offerings, the first-born,\nand the tithe and the passover are allowed from the eighth day and upward,\nand even on the eighth day.\n\n\n\nChapter II\n\n\n1. Rabbi Eliezer said, \u201ca heifer for a sin-offering is allowed even in\npregnancy.\u201d But the Sages disallow her. R. Eliezer said, \u201cshe is not to be\ntaken from foreigners.\u201d But the Sages allow her. And not only she, but all\nthe offerings of the congregation, and of the individual, may come from\nthe Land (of Israel), or from outside the land, from the fresh harvest and\nfrom the old harvest, except the omer,(723) and the two loaves,(724) which\nmay only come from the fresh harvest, and from the Land.\n\n2. A heifer whose horns and hoofs are black should have them cut away. The\npupil of the eye and the teeth and the tongue cause no blemish in the\nheifer. If she be diminutive, she is allowed. \u201cHad she a wen which was cut\naway?\u201d R. Judah \u201cdisallowed her.\u201d Rabbi Simon said, \u201cevery place which was\ncut down, and no red hair sprang up in its place, renders her blemished.\u201d\n\n3. A heifer produced from the side or from the hire of immorality or\nexchanged for a dog is disallowed. R. Eliezer allowed it, \u201cas is said,\n\u2018Thou shalt not bring the hire of a whore or the price of a dog into the\nhouse of the Lord thy God.\u2019(725) But she did not come into the house.\u201d All\nblemishes which are disallowed in holy things are disallowed in the\nheifer. If one rode on her or leaned on her or hung something on her tail\nor crossed a river on her or doubled the rope over her or put his garment\non her, she is disallowed. But if one bound her with a rope or made a shoe\nto prevent her slipping or spread his garment over her because of the\nflies, she is allowed. This is the rule: Everything which was necessary\nfor her is allowed; if there be any use of her for another\u2019s benefit, she\nis disallowed.\n\n4. If a bird rested on her, she is allowed. If the male came to her, she\nis disallowed. R. Judah said, \u201cif he were brought, she is disallowed, but\nif he came of himself, she is allowed.\u201d\n\n5. If she had two black or white hairs in one cavity, she is disallowed.\nR. Judah said, \u201ceven in one pore.\u201d \u201cIf they be in two pores and they prove\nunited?\u201d \u201cShe is disallowed.\u201d Rabbi Akiba said, \u201ceven four or five, if\nthey be scattered, may be plucked out.\u201d Rabbi Eleazar said, \u201ceven fifty.\u201d\nR. Joshua, son of Bathira, said, \u201cif there be even one in her head and one\nin her tail, she is disallowed.\u201d \u201cIf there be two hairs, their roots black\nand their tops red, their roots red and their tops black?\u201d \u201cAll follows\nafter the appearance,\u201d the words of Rabbi Meier. But the Sages say, \u201cafter\nthe root.\u201d\n\n\n\nChapter III\n\n\n1. Seven days before the burning of the heifer, the priest who burned the\nheifer was removed from his house to the chamber in front of the Temple\nPalace toward the northeast;(726) and it was called the Stone House. And\nhe was sprinkled during all the seven days from all the ashes of red\nheifers which were there. R. Jos\u00e9 said, \u201cthey did not sprinkle him save on\nthe third and seventh days only.\u201d R. Hananiah, the deputy high-priest,\nsaid, \u201con the priest who burned the heifer they sprinkled during all the\nseven days, but on him who took service on the Day of Atonement they did\nnot sprinkle save on the third and seventh days only.\u201d\n\n2. There were courts in Jerusalem built of stone, and beneath they were\nhollow,(727) through fear of an unseen grave. And pregnant women were\nbrought, and they were delivered there. And there they reared their sons,\nand oxen were brought with doors on their backs, and the lads were seated\non them with stone cups in their hands. They came to Siloam, they\ndismounted, and filled them. They remounted, and returned on the backs of\nthe oxen. R. Jos\u00e9 said, \u201cfrom their seats on the backs of the oxen they\nlet down (the cups) and filled them (with water).\u201d\n\n3. The lads came back to the Mountain of the House and dismounted. The\nMountain of the House and its courts were hollow below, through fear of an\nunseen grave. And at the door of the court there were prepared the ashes\nof the red heifers; and they brought a ram from the sheep, and they\ntwisted a rope between his horns, and they twisted a stick and stuck it\ninto the end of the rope, and it was dipped into the ashes, and the ram\ngot a blow, and he skipped backward, and took them, and caused them to\nappear on the surface of the water. R. Jos\u00e9 said, \u201cyou should not give an\nopportunity to the Sadducees for scoffing: but (the lad) took and prepared\nthe ashes.\u201d\n\n4. They did not make use of (what pertained) to one red heifer for a\nsecond one, nor did they use another lad for(728) his (prepared)\ncompanion. \u201cAnd the lads themselves were in need of sprinkling,\u201d the words\nof Rabbi Jos\u00e9 the Galilean. R. Akiba said, \u201cthey had no need of\nsprinkling.\u201d\n\n5. If they did not find (ashes) of seven red heifers, six were sufficient,\nfive, four, three, two, one. \u201cAnd who made them?\u201d \u201cMoses made the first,\nand Ezra the second, and (there were) five from Ezra and afterward,\u201d the\nwords of Rabbi Meier. But the Sages say, \u201cseven from Ezra and afterward.\u201d\n\u201cAnd who made them?\u201d \u201cSimon the Just, and John the High-priest made each\ntwo. Elihueni, son of Hakuf, and Hanamel the Egyptian, and Ishmael, son of\nPiani, made one each.\u201d\n\n6. And a causeway was made from the Mountain of the House to the Mount of\nOlives, with arches over arches. And there was an arch in front of the\nlast pillar for fear of an unseen grave. Over it the priest who burned the\nheifer, and the heifer with all her attendants, proceeded to the Mount of\nOlives.\n\n7. If the heifer were unwilling to go, they did not bring with her a black\none, lest it be said, \u201cthey slaughtered a black one\u201d nor a red one, lest\nit be said, \u201cthey slaughtered two.\u201d R. Jos\u00e9 said, this was not the reason,\nbut because it is only said, \u201cThat he may bring her forth.\u201d(729) And the\nelders of Israel preceded her on foot to the Mount of Olives. And a house\nfor washing was there. And the priest who burned the heifer was rendered\nunclean because of the Sadducees,(730) lest they should say, \u201cit is\nneedful for sunset to pass over him.\u201d(731)\n\n8. The elders put their hands on the priest and said, \u201cmy Lord\nHigh-priest, wash once.\u201d He descended and washed, and he came up and wiped\nhimself. And wood was set in order there, cedar and ash and cypress and\nfig-wood smoothed. And it was made like a tower, and windows were opened\nin it, and their direction was westward.\n\n9. The red heifer was bound with a rope of bulrushes and she was put on\nthe place of preparation, with her head southward and with her face\nwestward. The priest stood in the east with his face westward. He\nslaughtered the heifer with his right hand, and received (the blood) in\nhis left hand. R. Judah said, \u201che received it in his right hand and put it\ninto his left, and sprinkled it with his right hand.\u201d He dipped his hand,\nand sprinkled the blood seven times in front of the House of the Holy of\nHolies. For every sprinkling of blood he dipped his hand. When he finished\nsprinkling the blood he wiped his hand on the body of the heifer. He went\ndown and kindled the fire with chips. Rabbi Akiba said, \u201cwith\npalm-branches.\u201d\n\n10. She burst and moved from her place. He took cedar-wood and hyssop and\nscarlet (wool). He said to them, \u201cis this cedar-wood, is this cedar-wood?\u201d\n\u201cis this hyssop, is this hyssop?\u201d \u201cis this scarlet, is this scarlet?\u201d\nthree times for each thing. And they said to him, \u201cyes,\u201d \u201cyes,\u201d three\ntimes for each thing.\n\n11. He wrapped them in the remainder(732) of the tongue of scarlet wool,\nand cast them into the midst of the burning. When the fire was burned\ndown, the ashes were beaten with sticks and sifted with sieves. R. Ishmael\nsaid, \u201cwith stone hammers, and the work was finished with stone sieves.\u201d A\nblack piece in which there are ashes must be pulverized, and that which\nhas no ashes is left. Bones with or without ashes were pulverized. And\nthey were divided into three parts. One part was put in the Chel, and one\nwas put on the Mount of Olives, and one was divided for all the\nguards(733) (_i.e._, the representatives of all Israel).\n\n\n\nChapter IV\n\n\n1. \u201cThe heifer which was slaughtered without the proper intention, (the\npriest) caught the blood and sprinkled it without the proper intention, or\nwith the proper intention and afterward without the proper intention, or\nwithout the proper intention and (afterward) with the proper intention?\u201d\n\u201cShe is disallowed.\u201d R. Eliezer \u201callowed her.\u201d \u201cAnd if the priest did not\nwash his hands and his feet?\u201d \u201cShe is disallowed.\u201d R. Eliezer \u201callowed\nher.\u201d \u201cIf she was not slaughtered by the High-priest?\u201d \u201cShe is\ndisallowed.\u201d R. Judah \u201callowed her.\u201d \u201cIf any of his garments were\nwanting?\u201d \u201cShe is disallowed.\u201d And the rites were performed in white\nvestments.\n\n2. \u201cIf the priest burned her out of her prepared place, or in two places,\nor burned two in one place?\u201d \u201cShe is disallowed.\u201d \u201cIf he sprinkled her\nblood but not straight in front of the DOOR?\u201d \u201cShe is disallowed.\u201d \u201cIf he\nsprinkled her blood the sixth time for the seventh\u2014he then turned and\nsprinkled the seventh?\u201d \u201cShe is disallowed.\u201d \u201cIf the priest sprinkled the\nseventh time for the eighth\u2014he then turned and sprinkled the eighth?\u201d \u201cShe\nis allowed.\u201d\n\n3. \u201cIf the priest burned the red heifer without wood, or with every sort\nof wood, even with stubble and dung?\u201d(734) \u201cShe is allowed.\u201d \u201cIf he\nskinned and cut her?\u201d \u201cShe is allowed.\u201d \u201cIf he slaughtered her on\ncondition of eating from her flesh and drinking from her blood?\u201d \u201cShe is\nallowed.\u201d Rabbi Eliezer said, \u201cintention does not disallow the heifer.\u201d\n\n4. All who are busied about the heifer from the beginning to the end\nrender their garments legally unclean. And any work gained from her\nrenders her disallowed. If any illegality happened during her slaughter,\nshe does not render their garments unclean. If it happened during the\nsprinkling of her blood, everyone busied before her disallowance renders\nhis garments unclean. After her disallowance he does not render his\ngarments unclean. It follows that her difficulty is his convenience. They\nwho are busied about her are always liable for a trespass-offering. They\nmay add wood to her during her burning. And her business is done in the\nday and by a priest. Every work for gain with her causes her disallowance\nuntil she be reduced to ashes. And work for gain causes disallowance in\nthe water also, until the ashes be strewn upon it.\n\n\n\nChapter V\n\n\n1. He who brings earthen vessels for the ashes of the heifer must wash\nthem, and place them in the furnace over night. Rabbi Judah said, \u201ceven if\nhe bring them from his house they are allowed. Since everyone is trusted\nabout the heifer. But in the heave-offering he opens the furnace and takes\nout the vessels.\u201d R. Simon said, \u201cfrom the second(735) row.\u201d R. Jos\u00e9 said,\n\u201cfrom the third row.\u201d\n\n2. He who washes vessels for the ashes of the red heifer, in water\nunsuitable for purification, must dry them. If he wash them in water\nsuitable for purification, it is not necessary to dry them. If he add\ntherein water for purification, whether of one sort or the other sort of\nwater, he must dry them.\n\n3. A pumpkin bottle which is washed in water unsuitable for purification,\nmay be used for purification, till it becomes legally unclean. When it is\nunclean, they may no longer purify in it. R. Joshua said, \u201cif one purify\nin it at first, one may purify in it to the last; if it cannot purify at\nlast, it cannot purify at first.\u201d Whether it be clean or unclean, one must\nnot add therein water for purification.\n\n4. \u201cA hollow reed cut for the ashes of the red heifer?\u201d R. Eliezer said,\n\u201cit must be washed at once.\u201d R. Joshua said, \u201cit must be rendered legally\nunclean, and afterward washed.\u201d Everyone is suitable for purifying\nexcepting a deaf person, an idiot, and a child. R. Judah \u201callows a child,\nbut disallows a woman and a neuter.\u201d\n\n5. Water may be prepared for purification in every vessel, even in vessels\nof dung, in vessels of stone and vessels of clay and in a boat. Water must\nnot be prepared for purification in the sides of vessels nor in the bottom\nof a vase nor in the cork of a barrel nor in one\u2019s fists, since they are\nnot used for filling water, and they must not purify with them. And the\nwater of the ashes of the heifer is not sprinkled without a vessel. There\nis no safety from defilement in the covering(736) bound except in proper\nvessels\u2014there is no safety from the defilement of earthen vessels except\nin proper vessels.\n\n6. An egg-shaped vessel of the potters is allowed for the purifying water.\nR. Jos\u00e9 \u201cdisallows it.\u201d \u201cThe egg (shell) of a hen?\u201d R. Meier and R. Judah\n\u201callow it,\u201d but the Sages \u201cdisallow it.\u201d\n\n7. \u201cA trough in a rock?\u201d \u201cThey do not fill water with it, they do not\npurify in it, and they do not sprinkle from it, and it does not need the\ncovering bound, and it does not disallow(737) the purifying-pool.\u201d \u201cIf\nthere were a vessel united (to it) with lime?\u201d \u201cThey may fill water with\nit, they may purify in it, and sprinkle from it, and it needs a covering\nbound, and (if it becomes legally unclean) it disallows the purifying\npool.\u201d \u201cIt had a hole in the bottom, and it was stuffed with a rag?\u201d \u201cThe\nwater in it is disallowed, because it is not (entirely) surrounded with\nthe vessel.\u201d \u201cIf the hole were in the side, and it was stuffed with a\nrag?\u201d \u201cThe water within it is allowed, because it is surrounded with the\nvessel.\u201d \u201cIf a rim of mud was made for it, and the water rose up to it?\u201d\n\u201cIt is disallowed.\u201d \u201cIf it were so strong that the vessel could be lifted\nby it?\u201d \u201cIt is allowed.\u201d\n\n8. \u201cThere are two troughs in one stone. One of them is legally purified.\nThe water in the second is not purified. There are holes from one trough\nto the other like the pipe of a bottle, or water overflowed from above\nonly as much as the peeling of a garlic, and the owner had purified one of\nthem?\u201d \u201cThe water in the second can also purify.\u201d\n\n9. \u201cTwo stones which are placed near to each other, and one made of them a\n(drinking-) trough, and also two kneading-troughs, and also a\ndrinking-trough, which was divided?\u201d \u201cThe water, which is between them,\ndoes not purify.\u201d \u201cIf one connected them with lime or gypsum, and they can\nbe lifted at once?\u201d \u201cThe water, which is between them, can purify.\u201d\n\n\n\nChapter VI\n\n\n1. \u201cWhen one wishes to purify, and the ashes of purification have fallen\non his hand or upon the side (of the vessel), and they afterward fell on a\ndrinking-trough?\u201d \u201cThey are disallowed.\u201d \u201cIf water of purification fell\nfrom a pipe on the trough?\u201d \u201cIt is disallowed.\u201d \u201cHe took the water of\npurification out of the pipe, and covered the pipe or shut the door with\nit?\u201d \u201cThe ashes of purification are allowed, but the water is disallowed.\u201d\n\u201cHe laid it on the ground?\u201d \u201cIt is disallowed.\u201d \u201cHe laid it in his hand?\u201d\n\u201cIt is allowed, because it is not otherwise possible.\u201d\n\n2. \u201cIf the ashes swam on the surface of the water?\u201d R. Meier and Rabbi\nSimon said, \u201cone may take them and purify\u201d; but the Sages say, \u201call ashes\nwhich have once touched water, cannot purify.\u201d \u201cIf one have sprinkled the\nwater, and the ashes be found at the bottom?\u201d R. Meier and R. Simon said,\n\u201cHe may dry them and purify\u201d; but the Sages say, \u201call ashes which have\n(once) touched water, cannot purify.\u201d\n\n3. \u201cIf one prepare water for purification in a trough, and there be a jug\nin it?\u201d \u201cThough its mouth be ever so narrow, the water therein can\npurify.\u201d \u201cIf there be a sponge?\u201d \u201cThe water in it is disallowed.\u201d \u201cHow is\none to act?\u201d \u201cHe is to sprinkle till he come to the sponge. When he has\ntouched the sponge, even if the water swim over it ever so little, it is\ndisallowed.\u201d\n\n4. \u201cOne has put in his hand or his foot, or leaves of vegetables, so that\nthe water of purification has run over to another vessel?\u201d \u201cIt is\ndisallowed.\u201d If they were leaves of reeds or leaves of nuts, they are\nallowed. This is the rule: The thing which contracts uncleanness is\ndisallowed; and the thing which does not contract uncleanness is allowed.\n\n5. \u201cIf one divert a well into a vat-shaped pool or into a marsh?\u201d \u201cThe\nwater in them is disallowed for issues and leprosies, or to purify with it\nas with the water of the ashes of the heifer, since it is not filled in a\nvessel.\u201d\n\n\n\nChapter VII\n\n\n1. \u201cWhen five persons filled five barrels with water of purification, to\npurify five persons requiring purification, and they changed their mind\nfor one purification, or they prepared for one purification, and they\nchanged their mind for five?\u201d \u201cThey are all allowed.\u201d \u201cOne person who\nfilled five barrels to purify five persons requiring purification, and\nchanged his mind for one purification?\u201d \u201cNone is allowed but the last.\u201d\n\u201cOr he made ready for one purification, and changed his mind for five\npurifications?\u201d \u201cNone is allowed but the first purification.\u201d \u201cIf he said\nto one, \u2018purify all those for thee?\u2019 \u201d \u201cNone is allowed but the first.\u201d\n\u201cPurify all those for me?\u201d \u201cThey are all allowed.\u201d\n\n2. \u201cHe who fills (water of purification) with one hand, and does work with\nthe other hand, if he fill for himself or for another person, or if he\nfill for both at once?\u201d \u201cBoth are disallowed, since work disallows in\nfilling (water of purification) whether for himself or for another.\u201d\n\n3. \u201cHe who puts in ashes with one hand, and does work with the other\nhand?\u201d \u201cIf it be for himself, it is disallowed; but if it be for another\nperson, it is allowed.\u201d \u201cHe who while doing work puts in ashes for himself\nand for another?\u201d \u201cHis own is disallowed, and the other\u2019s is allowed.\u201d \u201cHe\nwho puts in ashes for two persons at once?\u201d \u201cBoth are allowed.\u201d\n\n4. \u201cPut in ashes for me; and I will put in ashes for thee?\u201d \u201cThe first\ncase is allowed.\u201d \u201cFill water for me; and I will fill water for thee?\u201d\n\u201cThe latter case is allowed.\u201d \u201cPut in ashes for me, and I will fill water\nfor thee?\u201d \u201cBoth cases are allowed.\u201d \u201cFill water for me; and I will put in\nashes for thee?\u201d \u201cBoth cases are disallowed.\u201d\n\n5. \u201cA person filled water for his own use, and (also) for purification?\u201d\n\u201cHe fills first for himself and binds it on the shoulder-pole; and\nafterward he fills that for purification.\u201d \u201cAnd if he fill that for\npurification first, and afterward fill for himself?\u201d \u201cIt is disallowed.\u201d\nHe must put his own water behind him, and the water for purification\nbefore him. \u201cAnd if he put that for purification behind him?\u201d \u201cIt is\ndisallowed.\u201d \u201cBoth are water for purification, he put one in front and one\nbehind him?\u201d \u201cIt is allowed, because it is not otherwise possible.\u201d\n\n6. \u201cIf one carry a rope in his hand?\u201d(738) \u201cIf he go in the (straight)\nway, it is allowed.\u201d \u201cIf he go out of his way?\u201d \u201cIt is disallowed.\u201d One\nwent to Jabneth(739) during three feasts, about this matter, and in the\nthird feast it was allowed to him as a decision for the time.\n\n7. \u201cIf one rolled the rope round his hand?\u201d \u201cIt is allowed; but if he\nrolled it after (drawing the water), it is disallowed.\u201d Said R. Jos\u00e9,\n\u201cthis act they allowed as a decision for the time.\u201d\n\n8. \u201cIf one put aside the barrel lest it be broken, or turned it on its\nmouth for the purpose of drying it, intending to fill it with water?\u201d \u201cIt\nis allowed.\u201d \u201cBut if he did so to carry in it ashes?\u201d \u201cIt is disallowed.\u201d\nIf one turned out potsherds from the trough, that it might contain more\nwater, it is allowed; but if they would be no hindrance to him in the time\nof sprinkling, it is disallowed.\n\n9. \u201cOne who had water on his shoulder, and he taught a decision in the law\nor he showed the way to others or he killed a serpent or a scorpion or he\ntook food to put it aside?\u201d \u201cIt is disallowed.\u201d \u201cThe food was for eating?\u201d\n\u201cIt is allowed.\u201d \u201cThe serpent or scorpion hindered him?\u201d \u201cIt is allowed.\u201d\nSaid Rabbi Judah, \u201cthis is the rule: An act for work, whether a man stood\nor did not stand, is disallowed; and an act which is not for work, if he\nstood, is disallowed; but if he did not stand, it is allowed.\u201d\n\n10. \u201cHe who handed over his water of purification to an unclean (person)?\u201d\n\u201cIt is disallowed.\u201d \u201cBut if he handed it to a legally clean person?\u201d \u201cIt\nis allowed.\u201d R. Eleazar said, \u201ceven to a (person legally) unclean it is\nallowed, if its owner did no work.\u201d\n\n11. \u201cTwo persons drew water for purification, and each helped the other,\nor each took a thorn from the other?\u201d \u201cFor one purification it is allowed,\nfor two purifications, it is disallowed.\u201d R. Jos\u00e9 said, \u201ceven for two\npurifications it is allowed, if it were made a condition between them.\u201d\n\n12. \u201cHe who has broken (something) during drawing water for purification\nwith the view of preparing it afterward?\u201d \u201cThe water is allowed.\u201d \u201cBut if\nhe prepared it?\u201d \u201cThe water is disallowed.\u201d(740) \u201cHe ate with the view of\ndrying the remainder of his food?\u201d \u201cThe water is allowed.\u201d \u201cBut if he\ndried it?\u201d \u201cThe water is disallowed.\u201d \u201cHe ate and left some, and he threw\naway what was left in his hand under a fig-tree, or into the place of\ndrying, that it might not be lost?\u201d \u201cThe water is disallowed.\u201d\n\n\n\nChapter VIII\n\n\n1. \u201cTwo persons watched a trough containing water for purification; one of\nthem becomes legally unclean?\u201d \u201cIt is allowed, because it was in the\nsafe-keeping of the second.\u201d \u201cHe became clean and the second unclean?\u201d \u201cIt\nis allowed, because it was in the safe-keeping of the first.\u201d \u201cBoth became\nunclean at once?\u201d \u201cIt is disallowed.\u201d \u201cOne of them did work?\u201d \u201cIt is\nallowed, because it was in the safe-keeping of the second.\u201d \u201cHe stood\nstill, and the second did work?\u201d \u201cIt is allowed, because it was in the\nsafe-keeping of the first.\u201d \u201cBoth worked at once.\u201d \u201cIt is disallowed.\u201d\n\n2. If one put ashes in the water for purification, he must not put on his\nsandal, for if the water fall on the sandal, it becomes legally unclean,\nand renders him legally unclean. This is the proverb, \u201cWhat makes thee\nunclean, cannot make me unclean, but thou canst make me unclean.\u201d \u201cIf\nwater fall on his flesh?\u201d \u201cHe is clean.\u201d \u201cIf it fall on his garment?\u201d \u201cIt\nbecomes unclean, and renders him unclean.\u201d This is the proverb, \u201cWhat\nmakes thee unclean, cannot make me unclean, but thou canst make me\nunclean.\u201d\n\n3. He who burned the red heifer and the bullocks,(741) and he who sent\nforth the scapegoat, render garments unclean. The heifer and the bullocks,\nand the scapegoat which was sent forth, cannot of themselves render\ngarments unclean. This is the proverb: \u201cWhat makes thee unclean, cannot\nmake me unclean, but thou canst make me unclean.\u201d\n\n4. If one eat from the carcass of a clean bird, as it is in his throat, it\nrenders garments unclean. The carcass itself does not render garments\nunclean. This is the proverb: \u201cWhat makes thee unclean, cannot make me\nunclean, but thou canst make me unclean.\u201d\n\n5. Every(742) secondary uncleanness does not render vessels unclean, but\nfluid does so. If fluid become unclean, it renders vessels unclean. This\nis the proverb, \u201cWhat makes thee unclean, cannot make me unclean, but thou\ncanst make me unclean.\u201d\n\n6. Earthen vessels cannot render each other unclean, but fluid does so. If\nfluid becomes unclean, it renders vessels unclean. This is the proverb,\n\u201cWhat makes thee unclean, cannot make me unclean, but thou canst make me\nunclean.\u201d\n\n7. Everything(743) which disallows the heave-offering renders the fluid\nunclean so as to be a primary uncleanness, for rendering a person unclean,\nand disallowing him, except he was one who washed by day.(744) This is the\nproverb, \u201cWhat makes thee unclean, cannot make me unclean, but thou canst\nmake me unclean.\u201d\n\n8. All seas are reckoned for a pool of purification, as is said, \u201cAnd the\ngathering together of the waters called He seas,\u201d(745) the words of R.\nMeier. R. Judah said, \u201cthe great sea is as a purifying-pool; it is not\nsaid seas, but there is in it many kinds of seas.\u201d R. Jos\u00e9 said, \u201call seas\nmay purify in flowing, but they are disallowed for issues, and leprosies,\nand for purifying with them the water of the ashes of the red heifer.\u201d\n\n9. Waters with a nickname are disallowed. These are the nicknames\u2014\u201csalt\u201d\nand \u201clukewarm.\u201d Deceitful(746) waters are disallowed. These are deceitful\nwaters\u2014they failed once in seven years, they failed during war and during\nfamine\u2014yet they are allowed. R. Judah \u201cdisallows them.\u201d\n\n10. The waters of Kirmion (Kishon?), and the waters of Pygah (Belus?) are\ndisallowed, because they are the waters of marshes. The waters of the\nJordan and the waters of Jarmuk(747) are disallowed, because they are\nmixed. And these are mixed waters, one allowed and one disallowed are\nmixed. Two which are allowed and mixed, are allowed. R. Judah \u201cdisallows\nthem.\u201d\n\n11. \u201cThe well of Ahab(748) and the cave of Panias(749) are allowed. Water\nwhich changed, but changed of itself, is allowed. A well of water which\ncame from a distance is allowed, only it must be watched, that no man\ncheck it.\u201d R. Judah said, \u201cit is taken for granted and allowed.\u201d \u201cA well\ninto which earth or clay fell?\u201d \u201cOne must wait till it clear,\u201d the words\nof R. Ishmael. R. Akiba said, \u201cthere is no need of waiting.\u201d\n\n\n\nChapter IX\n\n\n1. \u201cA pan full of the water of purification into which ordinary water,\nhowever little, has fallen?\u201d R. Eliezer said, \u201cone must sprinkle twice\nwith it.\u201d But the Sages \u201cdisallow it.\u201d \u201cIf dew fell into it?\u201d R. Eliezer\nsaid, \u201clet him leave it in the sun, and the dew evaporates.\u201d But the Sages\n\u201cdisallow it.\u201d \u201cIf fluid has fallen into it, or fruit juice?\u201d \u201cLet him\npour it out, and it is necessary to dry it.\u201d Ink, gum, and vitriol, and\neverything which can be remarked, must be poured out, and there is no\nnecessity to dry it.\n\n2. \u201cIf insects and worms have fallen in and burst or changed their\nappearance?\u201d \u201cThe water is disallowed.\u201d A black beetle, though not burst\nnor changed, disallows it, since it is like a pipe. Rabbi Simon and R.\nEliezer, the son of Jacob, said, \u201cthe wheat-worm and the grain-worm are\nallowed, because there is no matter in them.\u201d\n\n3. \u201cIf a beast or animal drink of it?\u201d \u201cThey disallow it.\u201d All fowls\ndisallow it, excepting the dove, because it sucks. All creeping animals do\nnot disallow it, excepting the weasel, because it laps. Rabban Gamaliel\nsaid, \u201calso the serpent, because it spews.\u201d R. Eliezer said, \u201calso the\nmouse.\u201d\n\n4. \u201cIf one think to drink the water of purification?\u201d R. Eliezer said, \u201cit\nis disallowed.\u201d R. Joshua said, \u201cwhen he drew it (toward him).\u201d R. Jos\u00e9\nsaid, \u201cof what are they talking, of water in which there are no ashes.\u201d\n\u201cBut of water in which there are ashes?\u201d R. Eliezer said, \u201cwhen he drew it\n(toward him).\u201d R. Joshua said, \u201cwhen he drinks.\u201d But if it be poured into\nhis throat, it is allowed.\n\n5. Water of purification which is disallowed, must not be kneaded in\nmortar, lest it bring misfortune to others. R. Judah said, \u201cit is\nworthless.\u201d \u201cA cow which drank water of purification?\u201d \u201cHer flesh is\nunclean for twenty-four hours.\u201d(750) R. Judah said, \u201cit becomes worthless\nin her intestines.\u201d\n\n6. The water of purification and the ashes of purification must not be\npassed over a river even in a boat, nor may they be floated on the surface\nof water. Nor may one stand on one side and throw them to the other side.\nBut one may pass with them through water, which is up to his neck. He who\nis cleansed for purification, may pass over water with empty vessels in\nhis hand cleansed for purification, and with water in which there are no\nashes.\n\n7. \u201cAshes which are allowed for purification, when they are mixed in\nordinary ashes?\u201d \u201cWe must follow the majority(751) (in reference to\nuncleanness) and they do not purify with them.\u201d Rabbi Eleazar said, \u201cthey\nmay purify with them all.\u201d\n\n8. Water intended for purification which was disallowed, renders unclean\n(him who was) cleansed for the heave-offering in his hands and body, but\nit does not render unclean him who was cleansed for purification, either\nin his hands or in his body. \u201cIf it were rendered unclean?\u201d \u201cIt renders\nunclean (him who was) cleansed for the heave-offering in his hands and in\nhis body, but (him who was) cleansed for purification it renders unclean,\nin his hands, but not in his body.\u201d\n\n9. Ashes which are allowed when put on the surface of water, which is\nunsuitable for purification, render unclean him who was cleansed for the\nheave-offering in his hands and body, but it does not render unclean him\nwho was cleansed for purification, either in his hands or in his body.\n\n\n\nChapter X\n\n\n1. Everything suited for causing legal uncleanness in that which is\ntrodden must be expelled from the ceremony of purification, whether it be\nunclean or clean, and man likewise. \u201cEverything suited for producing\ndefilement of the dead, whether it be unclean or clean?\u201d R. Eliezer said,\n\u201cit is not expelled.\u201d R. Joshua said, \u201cit is expelled.\u201d But the Sages say,\n\u201cif unclean it is expelled, but the clean thing is not expelled.\u201d\n\n2. He who is cleansed for purification, when he touches that which is\nexpelled, is unclean. A jug for purification, when it touches that which\nis expelled, is unclean. He who is cleansed for purification, when he\ntouches eatable or drinkable things with his hand, is unclean. \u201cBut with\nhis foot?\u201d \u201cHe is clean.\u201d \u201cThe thing was moved with his hand?\u201d R. Joshua\npronounces him \u201cunclean\u201d; but the Sages pronounce him \u201cclean.\u201d\n\n3. \u201cAn earthen vessel for purification, which touched a creeping thing?\u201d\n\u201cIt is clean.\u201d \u201cIt was placed upon it?\u201d R. Eleazar pronounces it \u201cclean\u201d;\nbut the Sages pronounce it \u201cunclean.\u201d \u201cIt touched eatable or drinkable\nthings or holy writings?\u201d \u201cIt is clean.\u201d \u201cIt was placed upon them?\u201d R.\nJos\u00e9 pronounced it \u201cclean\u201d; but the Sages pronounced it \u201cunclean.\u201d\n\n4. \u201cWhen he who was cleansed for purification touched a fireplace(752)\nwith his hand?\u201d \u201cHe is unclean.\u201d \u201cBut with his foot?\u201d \u201cHe is clean.\u201d \u201cHe\nstood on the fireplace, and stretched his hand with the jug, and the water\nand ashes in it beyond the fireplace, and also the shoulder-pole, which he\nplaced over the fireplace, and on it were two earthen vessels, one on\neither side?\u201d R. Akiba pronounces him \u201cclean\u201d;(753) but the Sages\npronounce him \u201cunclean.\u201d\n\n5. \u201cHe stood outside the fireplace, and stretched his hand to the window,\nand took the jug (with water and ashes) and passed it over the fireplace?\u201d\nR. Akiba pronounces him \u201cunclean,\u201d but the Sages pronounce him \u201cclean.\u201d\nBut he who was cleansed for purification, may stand over the fireplace,\nand in his hand an empty vessel cleansed for purification or (one) with\nwater without ashes.\n\n6. \u201cWhen a jug for purification touched (one) in which there were holy\nthings, or one in which there was a heave-offering?\u201d \u201cThe one for\npurification is unclean; but those of the holy things and the\nheave-offering are clean.\u201d \u201cIf both be in his two hands?\u201d \u201cBoth are\nunclean.\u201d \u201cIf both be in two papers?\u201d \u201cBoth are clean.\u201d \u201cIf the one for\npurification be in paper, and the one for the heave-offering be in his\nhand?\u201d \u201cBoth are unclean.\u201d \u201cIf the one for the heave-offering be in paper,\nand the one for purification be in his hand?\u201d \u201cBoth are clean.\u201d R. Joshua\nsaid, \u201cthe one for the purification is unclean.\u201d \u201cThey were placed on the\nground and one touched them?\u201d \u201cThe one for purification is unclean, the\none containing the holy things, and the one with the heave-offering are\nclean.\u201d \u201cHe moved them?\u201d R. Joshua pronounces them \u201cunclean,\u201d but the\nSages pronounce them \u201cclean.\u201d\n\n\n\nChapter XI\n\n\n1. \u201cA pan for purification which one left open, and he found it covered?\u201d\n\u201cIt is disallowed.\u201d \u201cHe left it open and found a covering on it?\u201d \u201cIf a\nweasel could drink of it, or a serpent, according to the words of Rabban\nGamaliel, or there fell in it dew by night, it is disallowed.\u201d Water with\nashes cannot be saved (from legal impurity) by the covering(754) bound\nupon it. And water in which there are no ashes, is saved by the covering\nbound upon it.\n\n2. Every doubt implies cleanness in the heave-offering and cleanness in\npurification. Every reason for suspense in the heave-offering causes\npouring away of the water in purification. If acts requiring legal\ncleanness be afterward performed, they are in suspense. Shallow water(755)\nis clean for holy things, and the heave-offering and purification. R.\nEleazar said, \u201ctrickling water(756) is unclean for purification.\u201d\n\n3. \u201cA dried fig of the heave-offering which has fallen into water for\npurification, and one has taken it out and eaten it?\u201d \u201cIf it be the size\nof an egg, whether it be unclean or clean, the water is unclean, and he\nwho ate it is guilty of death.\u201d R. Jos\u00e9 said, \u201cif it be clean the water is\nclean.\u201d He who was cleansed for the sin-offering, and afterward put his\nhead and the greater part of his body into water of purification, is\nunclean.\n\n4. Everyone charged by the words of the Law to enter water, renders\nunclean holy things, and the heave-offering and ordinary things and the\ntithe, and is prevented from entering the temple. \u201cAfter entering (the\nwater) he renders unclean holy things, and disallows the heave-offering,\u201d\nthe words of R. Meier, but the Sages say, \u201che disallows holy things and\nthe heave-offering, but he is permitted in ordinary things and tithes, and\nif he came to the temple, whether before or after entering (water), he is\na debtor (to the Law).\u201d\n\n5. \u201cEveryone charged by the words of the Scribes to enter water, renders\nunclean holy things, and disallows the heave-offering, but allows ordinary\nthings and the tithes,\u201d the words of R. Meier; but the Sages \u201cdisallow him\nin tithes.\u201d After his entering (water) he is permitted in all these. And\nif he come to the temple whether before or after entering water, he is\nfree.\n\n6. Everyone charged to enter water, whether by the words of the Law or the\nwords of the Scribes, renders unclean the water for purification and the\nashes for purification, and the sprinkler of the water of purification, by\ntouching or lifting. \u201cThe hyssop, and the water without ashes, and empty\nvessels cleansed for purification (render unclean), by touching or\nlifting,\u201d the words of R. Meier; but the Sages say, \u201cby touching, but not\nby lifting.\u201d\n\n7. All hyssop which has a distinctive name is forbidden, simple hyssop is\nallowed; Grecian hyssop, colored hyssop, Roman hyssop, desert hyssop, are\nforbidden, and that of the unclean heave-offering is forbidden, but if it\nwere of the clean (heave-offering) one should not sprinkle with it, but if\none sprinkled with it, it is allowed. Men must not sprinkle with the\nsprouts or the berries of hyssop. When sprinkled with the sprouts, they\nare not prevented from entering the temple. R. Eliezer said, \u201cnot even\nwith the berries.\u201d These are sprouts\u2014stalks which have not ripened.\n\n8. Hyssop used for sprinkling is allowed to cleanse the leper. \u201cIf one\ngathered it for wood, and fluid fell on it?\u201d \u201cHe may dry it, and it is\nallowed.\u201d \u201cIf one gathered it for food, and fluid fell on it?\u201d \u201cEven\nthough he dried it, it is disallowed.\u201d \u201cIf one gathered it for\npurification?\u201d \u201cIt is reckoned as food,\u201d the words of R. Meier. R. Judah\nand R. Jos\u00e9 and R. Simon say, \u201cit is reckoned as wood.\u201d\n\n9. The order of the hyssop (requires) three roots, and in them three\nstalks. R. Judah said, \u201cto every root three stalks.\u201d Hyssop which has\nthree roots is to be separated and bound; if separated and not bound, if\nbound and not separated, if neither separated nor bound, it is allowed. R.\nJos\u00e9 said, \u201cthe order of the hyssop is three roots and in them three\nstalks, and if there remain over from sprinkling two, and their fibres\nhowever small, they are allowed.\u201d\n\n\n\nChapter XII\n\n\n1. Short hyssop is made sufficient for sprinkling with a thread and\nspindle, and it is dipped and lifted, and one holds the hyssop and\nsprinkles. R. Judah and R. Simon say, \u201cas is the rule for sprinkling with\nthe hyssop, so is the dipping with the hyssop\u201d (_i.e._, in holding it).\n\n2. \u201cIf one sprinkled and there is a doubt if the water with ashes came\nfrom the thread, or a doubt if it came from the spindle, or a doubt if it\ncame from the stalk?\u201d \u201cHis sprinkling is disallowed.\u201d \u201cIf he sprinkled on\ntwo vessels, there is a doubt; if he sprinkled on both, there is a doubt\nthat the sprinkling splashed from one to the other?\u201d \u201cHis sprinkling is\ndisallowed.\u201d \u201cA needle is placed on a potsherd, and he sprinkled it, there\nis a doubt if he sprinkled on the needle, there is a doubt if the\nsprinkling splashed from the potsherd upon it?\u201d \u201cHis sprinkling is\ndisallowed.\u201d \u201cA pan for purification with a narrow mouth?\u201d \u201cHe is to dip\nthe hyssop in and lift it out as usual.\u201d R. Judah says, \u201cthe first\nsprinkling (is allowed).\u201d \u201cThe water of purification which became\ndiminished?\u201d \u201cOne may dip in even the tops of the stalks and sprinkle,\nexcept that he should not dry up the vessel.\u201d \u201cHis intention(757) was to\nsprinkle before him, and he sprinkled behind him; to sprinkle behind him,\nand he sprinkled before him?\u201d \u201cHis sprinkling is disallowed.\u201d \u201cBefore him,\nand he sprinkled sidewise in front?\u201d \u201cHis sprinkling is allowed.\u201d He may\nsprinkle a man whether he be aware of it or not. He may sprinkle a man, or\nvessels, even should they be 100.\n\n3. \u201cHis intention was to sprinkle on anything which can receive\ndefilement, and he sprinkled on a thing which cannot receive defilement?\u201d\n\u201cIf there remain (water) in the hyssop he must not repeat it.\u201d \u201cHis\nintention was to sprinkle on something which does not receive defilement,\nand he sprinkled on something which does receive defilement?\u201d \u201cIf there\nremain (water) in the hyssop, he may repeat it.\u201d \u201cIf upon man, and he\nsprinkled on a beast?\u201d \u201cIf there remain (water) in the hyssop, he must not\nrepeat it.\u201d \u201cUpon beast and he sprinkled on man?\u201d \u201cIf there be (water) in\nthe hyssop he may repeat it.\u201d Water which has dropped from the hyssop is\nallowed, because it renders everything unclean like the water of\npurification.(758)\n\n4. He who sprinkled from a public window and entered the sanctuary, and\nthe water was afterward found (to be) disallowed, is free. He who\nsprinkled from a private window and entered the sanctuary, and the water\nwas afterward found (to be) disallowed, is a debtor. But the high-priest,\nwhether he sprinkled from a private, or from a public window, is free,\nsince no high-priest is indebted (for an offering) on his entering the\nsanctuary. Persons were slipping in water of purification before a public\nwindow, and treading in it and were not hindered, because the (Sages) say,\n\u201cthe water of purification, which has done its duty, causes no\nuncleanness.\u201d\n\n5. A clean man who took the axe of one legally unclean by the handle,(759)\nand sprinkled it, even though there be so much water upon it as is\nsufficient for sprinkling, is clean. \u201cHow much water is sufficient for\nsprinkling?\u201d \u201cSufficient that the tops of the stalks of hyssop be dipped\nand sprinkled.\u201d R. Judah said, \u201cwe regard them as though the hyssop were\ncopper.\u201d\n\n6. \u201cHe who sprinkled with unclean hyssop?\u201d \u201cIf it be the size of an egg,\nthe water is disallowed, and the sprinkling is disallowed.\u201d \u201cIf it be not\nthe size of an egg?\u201d \u201cThe water is allowed, but the sprinkling is\ndisallowed, and he who is sprinkled renders his companion unclean, and he\nagain his companion, even though there be 100.\u201d\n\n7. He who was cleansed for purification, if his hands became unclean, his\nbody is unclean, and he renders his companion unclean, and he again his\ncompanion, even though there be 100.\n\n8. A jug for purification, which became unclean on the outside, becomes\nunclean inside, and renders unclean the one next to it, and it again the\nnext one, even though they be 100. The bell and its clapper are reckoned\nas one. The spindle for bulrushes is not to be sprinkled either on the\nspindle or on the ring. But if it be sprinkled, it is sprinkled. If it be\na spindle for flax, its parts are all reckoned as one. The skin which\ncovers a couch which is joined to rings, is reckoned as one with it. The\ncanopy is neither reckoned for uncleanness or cleanness. All handles of\nvessels which enter them are reckoned as one with them. Rabbi Jochanan,\nthe son of Nuri, said, \u201ceven if they be only attached.\u201d\n\n9. The panniers of an ass, and the staff of the threshing-wagon, and the\npole of a bier, and the horn vessels of travellers, and a chain for keys,\nand the stitch-hooks of washers, and a garment sewed with a mixture of\nwool and linen, are reckoned as one for uncleanness, but not reckoned as\none for sprinkling.\n\n10. \u201cThe cover of a kettle which is bound by a chain?\u201d The school of\nShammai say, \u201cit is reckoned as one for uncleanness, but not reckoned as\none for sprinkling.\u201d The school of Hillel say, \u201che sprinkled the kettle,\nhe sprinkled the cover; he sprinkled the cover, he did not sprinkle the\nkettle.\u201d All are permitted to sprinkle, except a neuter and a woman, and a\nchild without understanding. A woman may help a man when he sprinkles, and\nshe may hold for him the water. And he dips the hyssop and sprinkles. If\nshe take hold of his hand even in the moment of sprinkling, it is\ndisallowed.\n\n11. \u201cOne dipped the hyssop by day and sprinkled by day?\u201d \u201cIt is allowed.\u201d\n\u201cHe dipped the hyssop by day and sprinkled by night, by night and\nsprinkled by day?\u201d \u201cIt is disallowed.\u201d \u201cBy day, and sprinkled on the day\nfollowing?\u201d \u201cIt is disallowed.\u201d But he himself washed by night, and\nsprinkled by day, since we do not sprinkle till the sun rise; and\neverything done in sprinkling when the pillar of the morn ascends, is\nallowed.\n\n\n\n\nHands\n\n\n    Pouring Water\u2014Vessels\u2014Water\u2014Who May Pour\u2014How It Is to Be\n    Poured\u2014Hindrances to Cleanness\u2014Doubting\u2014Primary\n    Uncleanness\u2014Secondary Uncleanness\u2014Derived Uncleanness\u2014Rabban\n    Simeon, Son of Gamaliel\u2014Straps of Phylacteries\u2014Rolls of the\n    Law\u2014Holy Scriptures\u2014Canticles and Ecclesiastes\u2014Foot-baths\u2014Ammon\n    and Moab\u2014Discussion between Rabbis Eleazar, Ishmael, and\n    Tarphon\u2014Weeping of R. Eleazar\u2014An Ammonite Proselyte\u2014Chaldee\n    Writing\u2014Assyrian Writing\u2014The Sadducees\u2014The Books of Homer\u2014The\n    Pharisees\u2014Writing the Name.\n\n\n\nChapter I\n\n\n1. A quarter-log(760) of water is poured on the hands of one person; also\non the hands of two persons. Half a log on three or four. From a log for\nfive, ten, or even 100 (persons). R. Jos\u00e9 says, \u201cprovided there be not\nless for the last than a quarter-log.\u201d Men may add (water) for the second\nwashing,(761) but they must not add it for the first.\n\n2. They may put water for hands in all vessels, even in vessels of dung or\nvessels of stone or vessels of earth. But they must not pour it on hands\nout of the (broken) sides of vessels or the bottom of a tub or the bung of\na cask. Nor may one give it to his neighbor out of the hollow of his hand:\nbecause they must not draw or consecrate, or sprinkle the water of\npurification, or put it on hands, except it be in a vessel. They can only\npreserve vessels by the covering bound(762) upon them. Nor can they\npreserve from uncleanness water in open earthen vessels,(763) only in\n(covered) vessels.\n\n3. Water which is unfit for animals to drink, is unfit (for washing) in\nvessels; but on the ground it is fit. If ink, gum, or vitriol black drop\ninto it, and its color be changed, it is unfit. If one made use of it, or\nsoaked his bread in it, it is unfit. Simeon the Temanite said, \u201ceven if he\nintended to soak it in one vessel and it dropped into another, it is fit.\u201d\n\n4. If one rinsed vessels in it, or rinsed out measures, it is unfit. If\none rinsed in it vessels already washed, or new ones, it is fit. R. Jos\u00e9\n\u201cdisallows it for new vessels.\u201d\n\n5. Water in which the baker had dipped rolls, is unfit; but if he only\ndipped in his hands, it is fit. All are allowed to pour water on hands,\neven one deaf, an idiot, or a minor. A man may rest a cask between his\nknees and pour it. He may incline the barrel on its side and pour it. An\nape may pour water on hands. R. Jos\u00e9 \u201cdisallows these two cases.\u201d\n\n\n\nChapter II\n\n\n1. \u201cIf one poured on his hand one gush?\u201d \u201cHis hand is clean.\u201d \u201cIf on both\nhands one gush?\u201d R. Meier pronounces them \u201cunclean, until one poured out\nof a quarter-log (vessel) upon them.\u201d \u201cIf a heave-loaf fall (on the\nwater)?\u201d \u201cIt is clean.\u201d R. Jos\u00e9 \u201cpronounces it unclean.\u201d\n\n2. \u201cIf one poured out his first (ablution) in one place, and his second in\nanother place, and a heave-loaf fall on the first?\u201d \u201cIt is unclean.\u201d \u201cIf\non the second?\u201d \u201cIt is clean.\u201d \u201cIf one poured out both the first and\nsecond (ablutions) into one place, and a heave-loaf fall on them?\u201d \u201cIt is\nunclean.\u201d \u201cIf one poured out his first ablution, and find on his hand a\nsplinter or small stone?\u201d \u201cHis hands are unclean, as the second water only\npurifies the first washing on the hand.\u201d(764) R. Simon, the son of\nGamaliel, says, \u201cwhatsoever is a creation of the water is clean.\u201d\n\n3. The hands become legally unclean, or legally clean up to the wrist.\n\u201cHow?\u201d \u201cIf one poured the first (ablution) up to the wrist, and the second\nabove the wrist, and the water ran back into the hand?\u201d \u201cIt is clean.\u201d \u201cIf\none poured the first and second (ablutions) above the wrist, and the water\nran back into the hand?\u201d \u201cIt is unclean.\u201d \u201cIf one poured the first\n(ablution) over one hand, and afterward the second over both hands?\u201d \u201cThey\nare unclean.\u201d \u201cIf one poured the first (ablution) over both hands, and\nafterward the second over one hand?\u201d \u201cHis hand is clean.\u201d \u201cIf one poured\nwater on one hand and then rubbed it against its fellow?\u201d \u201cIt is unclean.\u201d\n\u201cIf he rubbed it against his head, or against the wall?\u201d \u201cIt is clean.\u201d\nMen may pour water over four or five persons alongside of each other, or\nabove each other, provided they be separated, so that the water can come\non them.\n\n4. \u201cThere is a doubt if the water has been used, there is a doubt if it\nhas not been used; there is a doubt if it be the prescribed quantity,\nthere is a doubt if it be not the prescribed quantity: there is a doubt if\nit be (legally) unclean, there is a doubt if it be (legally) clean?\u201d \u201cIn\ndoubting he is clean,\u201d because the Sages said, \u201cif there be a doubt of his\nhands being unclean, or imparting uncleanness, or being clean, he is\nclean.\u201d R. Jos\u00e9 said, \u201cif there be a doubt of cleanness it is\nuncleanness.\u201d \u201cHow?\u201d \u201cHis hands are clean, and before him are two unclean\nloaves, it is doubtful if he touched them, it is doubtful if he did not\ntouch them: his hands are unclean, and before him are two clean loaves, it\nis doubtful if he touched them, it is doubtful if he did not touch them?\u201d\n\u201cHis hands are one unclean and one clean.\u201d \u201cAnd before him are two clean\nloaves: he touched one of them, it is doubtful if he touched the unclean,\nit is doubtful if he touched the clean?\u201d \u201cHis hands are clean.\u201d \u201cAnd\nbefore him are two loaves, one unclean and one clean, he touched one of\nthem, it is doubtful if he touched the unclean, it is doubtful if he\ntouched the clean?\u201d \u201cHis hands are one unclean and one clean.\u201d \u201cAnd before\nhim are two loaves, one unclean and one clean, he touched both of them, it\nis doubtful if it were the unclean (loaf) with the unclean (hand), or the\nclean (loaf) with the clean (hand), or the clean loaf with the unclean\n(hand), or the unclean loaf with the clean hand?\u201d \u201cThe hands remain as\nthey were, and the loaves as they were.\u201d(765)\n\n\n\nChapter III\n\n\n1. \u201cWhosoever puts his hands into a house smitten with leprosy?\u201d \u201cHis\nhands are unclean in a primary degree.\u201d(766) The words of R. Akiba. But\nthe Sages say, \u201chis hands are unclean in a secondary degree.\u201d(767)\n\u201cWhatever renders garments unclean at the time of contact, renders hands\nunclean in a primary degree.\u201d The words of R. Akiba. But the Sages say,\n\u201cin a secondary degree.\u201d They said to R. Akiba, \u201cwhere do we find the\nhands (unclean) in a primary degree?\u201d \u201cEverywhere,\u201d he said to them; \u201cand\nhow is it possible for them to be unclean in a primary degree, unless his\nbody is unclean, excepting this.\u201d(768) \u201cVictuals, and vessels which are\nunclean through liquids, render hands unclean in a secondary degree.\u201d The\nwords of R. Joshua. But the Sages say, \u201cthat which is unclean through a\nsource of uncleanness,(769) renders the hands unclean; but derived\nuncleanness(770) does not render the hands unclean.\u201d Rabban Simeon, the\nson of Gamaliel, said, \u201cit happened that a woman came before my father.\nShe said to him, \u2018my hands entered into the hollow of an earthen vessel.\u2019\nHe said to her, \u2018my daughter, from what was its uncleanness?\u2019 But I did\nnot hear what she said to him.\u201d The Sages said, \u201cthe thing is clear, that\nwhich is unclean through a source of uncleanness renders the hands\nunclean; but derived uncleanness does not render the hands unclean.\u201d\n\n2. \u201cWhatever disallows the heave-offering, renders the hands unclean in a\nsecondary degree. One hand can render the other hand unclean.\u201d The words\nof R. Joshua. But the Sages say, \u201ca secondary cannot make a\nsecondary.\u201d(771) He said to them, \u201cand are not Holy Scriptures\nsecondaries, and they render the hands unclean?\u201d They said to him, \u201cwe\ncannot judge the words of the Law from the words of the scribes, nor the\nwords of the scribes from the words of the Law, nor the words of the\nscribes from other words of the scribes.\u201d\n\n3. Straps of phylacteries with the phylacteries, render the hands unclean.\nR. Simeon says, \u201cthe straps of phylacteries do not render the hands\nunclean.\u201d\n\n4. The margin in a book of the Law, at the top and bottom, at the\nbeginning and end, renders the hands unclean. R. Jos\u00e9 says, \u201cin the end it\ndoes not render the hands unclean, until the roller be attached.\u201d\n\n5. A book of the Law which is erased, but in which there remain\neighty-five letters like the portion, \u201cAnd it came to pass when the Ark\nset forward,\u201d(772) renders the hands unclean. Any roll in which there are\nwritten eighty-five letters like the portion, \u201cAnd it came to pass when\nthe Ark set forward,\u201d renders the hands unclean. All sacred Scriptures\nrender the hands unclean. The Canticles and Ecclesiastes render the hands\nunclean. R. Judah says, \u201cCanticles render the hands unclean, but\nEcclesiastes is in dispute.\u201d R. Jos\u00e9 says, \u201cEcclesiastes does not render\nthe hands unclean, but the Canticles are in dispute.\u201d R. Simeon says,\n\u201cEcclesiastes is one in which the school of Shammai is less strict, and\nthe school of Hillel more rigid.\u201d R. Simeon, the son of Azai, said, \u201cI\nreceived by tradition from the mouths of the seventy-two elders, on the\nday they inducted R. Eleazar, the son of Azariah, into the president\u2019s\nseat, that Canticles and Ecclesiastes render the hands unclean.\u201d R. Akiba\nsaid, \u201cGod forbid! no man in Israel ever questioned that the Canticles\nrender the hands unclean, as the whole world is not equal to the day on\nwhich the Canticles were given to Israel; for all the Scriptures are holy,\nbut the Canticles are Holy of Holies. They only disputed in reference to\nEcclesiastes.\u201d R. Jochanan, the son of Joshua, the son of R. Akiba\u2019s\nfather-in-law, said, \u201caccording to the words of the son of Azai, thus they\ndisputed, and thus they decided.\u201d\n\n\n\nChapter IV\n\n\n1. On that day(773) they voted and decided, \u201cthat a foot-bath containing\nfrom two logs to nine cabs,(774) which was split,(775) may become unclean\nfrom pressure,\u201d(776) although R. Akiba says, \u201cthat a foot-bath is as its\nname.\u201d(777)\n\n2. On that day they said, \u201cthat all sacrifices offered without due\nintention are allowed, but they do not absolve the owners from their\nobligation, except the passover-offering, and the sin-offering\u2014the\npassover-offering in its time, and the sin-offering at all times.\u201d R.\nEleazar says, \u201calso the trespass-offering, the passover-offering in its\ntime, and the sin or trespass-offering at all times.\u201d R. Simeon, the son\nof Azai, said, \u201cI received it by tradition from the mouth of the\nseventy-two elders, on the day they inducted R. Eleazar, the son of\nAzariah, into the president\u2019s seat, that all sacrifices offered without\ndue intention, are allowed, but they do not absolve the owners from their\nobligation, except the passover-offering, and the sin-offering.\u201d The son\nof Azai only added the burnt-offering, but the Sages did not agree with\nhim.\n\n3. On that day they said, \u201chow is it with Ammon and Moab(778) in the\nSabbatical year?\u201d R. Tarphon decided \u201cthey must pay tithes for the\npoor\u201d;(779) but R. Eleazar, son of Azariah, decided \u201csecond tithes.\u201d(780)\nR. Ishmael then said, \u201cEleazar, son of Azariah, it behoves thee to prove\nit, for thou addest to the burden (of the Law); and whoever adds to the\nburden (of the Law) it behoves him to prove it.\u201d R. Eleazar, son of\nAzariah, said to him, \u201cIshmael, my brother, I have not changed from the\norder of the years,(781) but my brother Tarphon has changed, therefore it\nbehoves him to prove it.\u201d R. Tarphon replied, \u201cEgypt is out of the land,\nand Ammon and Moab are out of the land: as Egypt pays tithes for the poor\nin the Sabbatical year, so Ammon and Moab pay tithes for the poor in the\nSabbatical year.\u201d R. Eleazar, son of Azariah, replied: \u201cBabylon is out of\nthe land, and Ammon and Moab are out of the land; even as Babylon pays\nsecond tithes in the Sabbatical year, so Ammon and Moab pay second tithes\nin the Sabbatical year.\u201d R. Tarphon replied, \u201cEgypt being near, is subject\nto tithes for the poor, in order that the poor in Israel may be supported\nin the Sabbatical year; so Ammon and Moab, which are near, must also be\nsubject to tithes for the poor, in order that the poor in Israel may be\nsupported in the Sabbatical year.\u201d R. Eleazar, the son of Azariah,\nreplied, \u201cthou seekest to increase money, but thou only losest souls;\nwouldest thou be the cause that heaven should neither send down dew nor\nrain, as is said, \u2018Will a man rob God?\u2019 Yet ye have robbed me. But ye say,\nWherein have we robbed thee? In tithes and offerings.\u201d(782) R. Joshua\nsaid, \u201cBehold I will answer for my brother Tarphon, but not according to\nthe sense of his words\u2014Egypt is a new arrangement, Babylon is an old\narrangement; the judgment before us is a new arrangement. Let the new\narrangement be judged from the new arrangement, but let not a new\narrangement be judged from an old arrangement. Egypt is an arrangement by\nthe elders (of the Sanhedrin), but Babylon is an arrangement by the\nprophets\u2014the judgment before us is an arrangement by the elders. Let\ntherefore the arrangement by the elders be judged from an arrangement by\nthe elders; but let not an arrangement by the elders be judged from an\narrangement by prophets.\u201d They voted and decided \u201cthat Ammon and Moab must\npay tithes for the poor in the Sabbatical year.\u201d When R. Jos\u00e9, son of\nDormiskith, came to R. Eleazar at Lydda, he said to him, \u201cwhat had you new\nin the college to-day?\u201d He answered, \u201cthey voted and decided that Ammon\nand Moab must pay tithes in the Sabbatical year.\u201d R. Eleazar wept and\nsaid, \u201c \u2018The secret of the LORD is with them that fear him; and He will\nshow them His covenant.\u2019(783) Go and tell them, be not anxious about your\nvote, for I received it by tradition from Rabban Jochanan, the son of\nZachai, who heard it from his teacher, up to the decision of Moses from\nSinai, that Ammon and Moab must pay tithes to the poor, in the Sabbatical\nyear.\u201d\n\n3. On that day came Judah, an Ammonitish proselyte, and stood before them\nin the college. He said to them, \u201cHow am I to come into the congregation?\u201d\nRabban Gamaliel said to him, \u201cthou art forbidden.\u201d R. Joshua said to him,\n\u201cthou art allowed.\u201d Rabban Gamaliel said, \u201cthe Scripture says, \u2018An\nAmmonite or Moabite shall not enter into the congregation of the LORD;\neven to their tenth generation, etc.\u2019 \u201d(784) To him said R. Joshua, \u201cAre\nthen the Ammonites or Moabites still in their own land? Sennacherib, King\nof Assyria, aforetime came up, and commingled the nations, as is said,\n\u2018And I have removed the bounds of the people, and have robbed their\ntreasures, and I have put down the inhabitants like a valiant\n(_man_).\u2019 \u201d(785) Rabban Gamaliel said to him, \u201cthe Scripture says, \u2018And\nafterward I will bring again the captivity of the children of Ammon\u2019;(786)\nand they are already returned.\u201d To him said R. Joshua, \u201cthe Scripture\nsays, \u2018And I will bring again the captivity of my people of Israel,(787)\nand Judah.\u2019 But they are not yet returned.\u201d And they allowed him to come\ninto the congregation.\n\n4. The Chaldee passages in Ezra and Daniel render the hands unclean.\nChaldee written in Hebrew, and Hebrew written in Chaldee, or in\nHebrew,(788) do not render the hands unclean. In no case do they cause\nuncleanness, unless the writing be Assyrian, on parchment with ink.\n\n5. The Sadducees said, \u201cwe blame you Pharisees, because you say sacred\nScriptures render the hands unclean, but the books Hameram(789) do not\nrender the hands unclean.\u201d Rabban Jochanan, the son of Zachai, said, \u201cand\nhave we nothing else against the Pharisees but this? Behold they say,\n\u2018that the bones of an ass are clean, but the bones of Jochanan the\nhigh-priest are unclean.\u2019 \u201d They said to him, \u201caccording to their value is\ntheir uncleanness, so that no one may make the bones of his father and\nmother into spoons.\u201d He said to them, \u201cso (are) the sacred Scriptures:\naccording to their value is their uncleanness. The books Hameram, which\nare not valued, do not render the hands unclean.\u201d\n\n6. The Sadducees said, \u201cwe blame you Pharisees, that you declare the\nstream flowing (from a clean into an unclean vessel) to be clean.\u201d The\nPharisees said, \u201cwe blame you Sadducees, that you declare a stream of\nwater flowing from a graveyard to be clean.\u201d The Sadducees said, \u201cwe blame\nyou Pharisees, because you say, if my ox or my ass cause damage, we are\nresponsible; but if my slave or my bondwoman cause damage, we are free.\nWhat! if I be responsible for my ox and my ass, for which I have no\nobligation, I am bound for my slave or bondwoman for whom I have\nobligation. It is just that I should be bound for their damages.\u201d They\nsaid to them \u201cno! if you speak of my ox and my ass which have no\nknowledge, as you speak of my slave and bondwoman who have knowledge:\nthen, if I offend them, they may go and set fire to the stacks of corn of\nanother, and I should be bound to pay.\u201d\n\n7. A Galilean Sadducee said, \u201cI blame you Pharisees, because you write the\nname of the reigning sovereign in the letter of divorce with Moses.\u201d The\nPharisees said, \u201cwe blame you Galilean Sadducee, that you write the\nsovereign on the same page with the NAME, and not only so, but you write\nthe sovereign above, and the name below, as is said, \u2018And Pharaoh said,\n\u201cWho is the Lord, that I should obey his voice to let Israel go?\u201d \u2019 \u201d(790)\nBut when he was punished, what did he say? \u201cThe LORD is righteous.\u201d(791)\n\n\n\n\n\nTHE KABBALAH UNVEILED: THE LESSER HOLY ASSEMBLY\n\n\n                  Translated by S. L. Macgregor Mathers\n\n\n\n\nChapter I: Which Containeth the Introduction\n\n\nTradition.\u2014On that day on which the Companions were assembled together in\nthe house of Rabbi Schimeon, and on which he had arranged his affairs\nbecause he was about to depart from the world, before him were Rabbi\nEleazar his son, and Rabbi Abba, and the rest of the Companions; and the\nhouse was full.\n\nTherefore lifting up his eyes, Rabbi Schimeon saw that the house was full.\nAnd Rabbi Schimeon wept, saying: \u201cThe second time when I was sick, and\nRabbi Benchas Ben Yair was in my presence, and until I had chosen my\nplace, life hath been prolonged unto me even until now.\n\n\u201cWhen I was restored, fire surrounded (my habitation) which hitherto hath\nnever ceased, neither did any man enter in unto me without permission.\n\n\u201cBut now I see that it is taken away, and that the house is filled.\u201d\n\nWhile they were sitting down, Rabbi Schimeon, opening his eyes, beheld a\ncertain vision, and lo! fire surrounded the house!\n\nTherefore all (the others) went forth, and Rabbi Eleazar his son, and\nRabbi Abba remained; but the other Companions sat without.\n\nRabbi Schimeon said unto Rabbi Eleazar his son: \u201cGo forth, and see whether\nRabbi Yitzchaq be present for whom I have made myself surety.\n\n\u201cAnd say thou unto him that he dispose his affairs, and that he may sit\ndown with me. Blessed is his portion.\u201d\n\nRabbi Schimeon arose and again sat down; and he laughed aloud, and\nrejoicing said, \u201cWhere are the companions?\u201d\n\nRabbi Eleazar arose and introduced them, and they sat down in his\npresence.\n\nRabbi Schimeon lifted up his hands and prayed a prayer, and was joyful.\n\nAnd he said, \u201cLet those Companions who were in the former Conclave(792)\nassembled here.\u201d\n\nTherefore, all the others having gone forth, there remained Rabbi Eleazar\nhis son, and Rabbi Abba, and Rabbi Yehudah, and Rabbi Yosi Bar Yoqeb, and\nRabbi Chiya.\n\nIn the meantime Rabbi Yitzchaq entered, to whom Rabbi Schimeon said: \u201cHow\nexcellent is thy lot! How much joy is this day stored up for thee!\u201d\n\nRabbi Abba sat down behind his (_i.e._, Rabbi Schimeon\u2019s) back, and Rabbi\nEleazar before him (_i.e._, Rabbi Schimeon).\n\nRabbi Schimeon spake and said: \u201cSurely now is the time of benevolence, and\nI desire to enter without confusion into the world to come.\n\n\u201cAnd verily these sacred things, which hereunto have never been revealed,\nI desire to reveal before the Schekhinah;\n\n\u201cLest they should say that I have kept back anything, and that I have been\ntaken away from the world; for even until now these things have been\nconcealed in my heart, so that having entered into these very matters I\nmay be with them in the world to come.\n\n\u201cBut this is my arrangement of you; let Rabbi Abba write, and let Rabbi\nEleazar my son speak openly; but let the rest of the Companions in silence\nmeditate in their heart.\u201d\n\nRabbi Abba arose from his seat behind him, and Rabbi Eleazar his son sat\ndown.\n\nHe said unto him, \u201cArise, O my son, for another shall sit in that seat\u201d;\nand Rabbi Eleazar arose.\n\nRabbi Schimeon covered himself and sat down; and he commenced, and said,\nPs. cxv. 17: \u201c \u2018The dead shall not praise IH, _Yah_, nor all they who go\ndown into silence!\u2019\n\n\u201c \u2018The dead shall not praise Yah;\u2019 so it is certain that it is assuredly\nthose who are called dead; for He, God, the most Holy One\u2014may He be\nblessed!\u2014is called the Living One, and is Himself commemorated among those\nwho are called living, and not with those who are called dead.\n\n\u201cAnd the end of this text runneth thus: \u2018Nor all they who go down into\nsilence;\u2019 for all they who go down into silence remain in Gehenna.\n\n\u201cThere is another reason appertaining to those who are called living, for\nGod the most Holy One\u2014may He be blessed!\u2014desireth their glory.\u201d\n\nRabbi Schimeon said: \u201cHow different is this occasion from that of the\nformer conclave! For into a certain conclave(793) came He, the most Holy\nand Blessed God, and His Chariot.\n\n\u201cNow verily He, the Holy One, is here\u2014may He be blessed\u2014and He hath\napproached with those Just who are in the Garden of Eden,(794) which did\nnot occur in the former conclave.\n\n\u201cAnd God, the Most Holy One\u2014may He be blessed\u2014more promoteth the glory of\nthe Just than His own glory.\n\n\u201cAs it is written concerning Jeroboam, who sacrificed unto and served\nother gods, and yet God, the Most Holy One\u2014may He be blessed!\u2014waited for\nhim.\n\n\u201cBut because he stretched forth his hand against Iddo the prophet, his\nhand became withered.\n\n\u201cFor it is written, 1 Kings xiii. 4, \u2018And his hand became withered, etc.\u2019\nHere it is not written that it was because he served other gods, but\nbecause he extended his hand against Iddo the prophet, etc.\n\n\u201cNow, therefore, God the Most Holy One\u2014may He be blessed!\u2014promoteth their\nglory (_i.e._, that of the Just), and they all come with Him.\u201d\n\nHe said, \u201cVerily, Rav Hamenuna the elder is here, and around him are\nseventy Just represented in his circle, of whom certain shine with the\nsplendor of the Ancient and Most Holy One, the Concealed with all\nConcealments.\n\n\u201cHe, I say, cometh, in order that with joy he may hear those words which I\nshall speak.\u201d(795)\n\nAnd when he had sat down he said: \u201cAssuredly here a seat hath been set\naside for Rabbi Benchas Ben Yair.\u201d\n\nThe companions who were there trembled greatly, and they arose, and sat\ndown in the lowest part of the house; but Rabbi Eleazar and Rabbi Abba\n(still sat) before Rabbi Schimeon.\n\nRabbi Schimeon said: \u201cIn the former Assembly we acted thus; namely, that\nall the companions spoke, and I also with them, by turns.\n\n\u201cNow I shall speak alone, and let all hear my words, superiors and\ninferiors; blessed be my portion this day!\u201d\n\nRabbi Schimeon commenced, and said, Cant. vii. 10: \u201c \u2018I am my beloved\u2019s,\nand his desire is toward me.\u2019\n\n\u201cAs long as I have been bound unto this world in one link with God, the\nMost Holy One\u2014may He be blessed!\u2014have I been bound, and therefore now is\nHis desire toward me.\n\n\u201cFor He Himself and His whole holy company come, so that with joy they may\nhear the concealed words, and the praise of Him, the Most Holy Ancient\nOne, the Concealed with all Concealments.\n\n\u201cAnd He separateth Himself ever more and more; He is separated from all\nthings, neither yet doth He altogether separate Himself, seeing that unto\nHimself all things adhere, and that He Himself adhereth unto all; HVA,\n_Hoa_, He Himself is all; He the Most Holy Ancient of all Ancients, the\nConcealed with all Concealments.\n\n\u201cHe hath been formed, and yet as it were He hath not been formed. He hath\nbeen conformed, so that He may sustain all things; yet is He not formed,\nseeing that He is not discovered.\n\n\u201cWhen He is conformed He produceth nine Lights, which shine forth from\nHim, from His conformation.\n\n\u201cAnd from Himself those Lights shine forth, and they emit flames, and they\nrush forth and are extended on every side, like as from an elevated\nlantern the rays of light stream down on every side.\n\n\u201cAnd those rays of light,(796) which are extended, when anyone draweth\nnear unto them, so that they may be examined, are not found, and there is\nonly the lantern alone.\n\n\u201cSo also is He the Most Holy and Ancient One: He is that highest Light\nconcealed with all concealments, and He is not found; those rays(797)\n(proceeding from Him) being excepted, which are extended, which are\nrevealed, and which are hidden.\n\n\u201cAnd they are called the Holy Name, and therefore are all things One.\n\n\u201cWhich truly our companions have said in former books, that certain paths\nhave been created by the Most Holy Ancient One, who is revealed through\nthem collectively and severally; since they are the conformations of the\nMost Holy Ancient One, concerning them now there is not time for\nexamination.\n\n\u201cI have spoken concerning them in the Holy Assembly, and I have beheld\nthat which before I did not understand in such a manner, and I have hidden\nthe matter in my heart.\n\n\u201cBut now I alone will describe these things before the Holy King, and all\nthose assuredly just men who have assembled to hear these words.\u201d\n\n\n\n\nChapter II: Concerning the Skull of the Ancient One, and Concerning His\nBrain; and Concerning the Three Heads, and the Hair, and the\nDiscriminatory Paths\n\n\nThe skull of the White Head hath not beginning, but its end is the\nconvexity of its joining together, which is extended, and shineth.\n\nAnd from it the just shall inherit 400(798) desirable worlds in the world\nto come.\n\nAnd from this convexity of the joining together of this White Skull daily\ndistilleth a dew into Microprosopus, into that place which is called\nHeaven; and in that very place shall the dead be raised to life in the\ntime to come.\n\nLike as it is written, Gen. xxvii. 27: \u201cAnd Elohim shall give thee from\nthe dew of heaven.\u201d\n\nAnd His head is filled with that dew, and all the place of the apple-trees\ndistilleth therewith.\n\nHe, the Most Holy Ancient One, is hidden and concealed, and in that Skull\nis the Supernal Wisdom concealed, who is found and who is not found.\n\nFor assuredly in Him, the Ancient One, nothing is revealed save the Head\nalone, seeing that that Head is itself the Head of all heads.\n\nThe beginning of that Supernal Wisdom which also is itself the Head, is\nhidden therein, and is called the Supernal Brain, the Hidden Brain, the\nTranquil and Calm Brain; neither doth any man know it, save He Himself.\n\nThree Heads have been formed forth, one within the other, and the other\nabove the other.\n\nOne Head is the Concealed Wisdom, which is covered and is not disclosed.\n\nAnd this Hidden Wisdom is the Head of all things, and the Head of the\nremaining Wisdoms.\n\nThe Supernal Head is the Most Holy Ancient One, the Concealed with all\nConcealments.\n\nThe Head of all Heads, the Head which is not a Head(799)\u2014namely, that\nwhich is _in_ that Head\u2014neither knows nor is known, because it cannot be\ncomprehended either by Wisdom or Understanding.\n\nAnd therefore is it read, Num. xxiv. 11: \u201cFly thee in thy place;\u201d and\nEzek. i. 14. The _Chaioth_, living creatures, are said to run forth and\nreturn.\n\nAnd therefore is the Most Holy Ancient One called AIN, _Ain_, the\nNegatively Existent; seeing that back from Him dependeth the AIN, the\nNegative Existence.(800)\n\nBut all those hairs and all those locks depend from the Hidden Brain.\n\nAnd all are calm (otherwise, are disposed) in the Equilibrium; neither in\nany manner is the neck seen (_i.e._, because of the locks which overshadow\nit).\n\nBecause He the Most Holy Ancient One is in an unvarying condition of joy,\nneither changeth He from mercy forever.\n\nBut in the thirteen measurements(801) of mercies is He found, because that\nWisdom hidden in Him is divided into three(802) paths in a quaternary, and\nHe Himself the Ancient One comprehendeth them, and through them doth He\nreign over all things.\n\nOne (path) which shineth in the midst of the hairs going forth from the\nSkull, is that path by whose light the just are led into the world to\ncome.\n\nLike as it is written, Prov. iv. 18, \u201cAnd the path of the just shineth as\nthe Light.\u201d\n\nAnd concerning this it is written, Isa. lviii. 14, \u201cThen shalt thou\ndelight thyself in Tetragrammaton.\u201d\n\nAnd from that path(803) are all the other paths illuminated which depend\nfrom Microprosopus.\n\nHe the Eternal Ancient of the Ancient Ones is the highest Crown among the\nSupernals, wherewith all Diadems and Crowns are crowned.\n\nAnd from Him are all the Lights illuminated, and they flash forth flames,\nand shine.\n\nBut He verily is the Supreme Light, which is hidden, which is not known.\n\nAnd all the other Lights are kindled by Him, and derive (their) splendor\n(from him).\n\nHe the Most Holy Ancient One is found to have three heads, which are\ncontained in the One Head.(804)\n\nAnd He Himself is that only highest supreme Head.\n\nAnd since He the Most Holy Ancient One is thus symbolized in the Triad,\nhence all the other Lights which shine are included in Triads.(805)\n\nMoreover, the Most Holy Ancient One is also symbolized by the Duad.\n\nAnd the division of the Ancient One in the Duad is so that the (one form\nis) the Highest Crown of all the Supernals, the Head of all Heads.\n\nAnd (the other is) that superior Head, and It is not known.\n\nSo also all the remaining Lights are mystically divided into Duads.\n\nFurthermore, the Most Holy Ancient One is symbolized and concealed under\nthe conception of the Unity, for He himself is One, and all things are\nOne.\n\nAnd thus all the other Lights are sanctified, are restricted, and are\nbound together in the Unity or Monad, and are One; and all things are HVA,\n_Hoa_, Himself.\n\n\n\n\nChapter III: Concerning the Forehead of the Most Holy Ancient One\n\n\nThe Forehead, which is uncovered in the Most Holy Ancient One, is called\nGrace.\n\nFor that Supernal Head concealed in the Higher, which no man hath known,\nexpandeth a certain external manifestation, beautiful and gracious, which\nis comprehended in the Forehead.\n\nAnd since He Himself is the grace of all graciousness; hence He assumeth\nthe conformation of the Forehead, which is disclosed in the most intense\nlight (otherwise, hath a formation in the figure of a leaf).\n\nAnd when It is disclosed, the grace of all graciousness is found in all\nworlds.\n\nAnd all the prayers of the Inferiors are accepted; and the countenance of\nMicroprosopus is illuminated, and all things are found to exist in mercy.\n\nAnd since (through this) all judgments are hidden and subjected, hence in\nthe Sabbath, in the time of the afternoon prayers, in which all judgments\nare excited, that Forehead is disclosed.\n\nAnd all the judgments are turned aside, and mercies are found.\n\nAnd therefore is the Sabbath found without judgment, as well that which is\nabove as that which is below; also the fire of Gehenna is restrained in\nits place, and the transgressors are at rest.\n\nAnd therefore is the Spirit NSHMTH, of joy added on the Sabbath.\n\nAnd it behoveth man to rejoice with three feasts on the Sabbath; for all\ntruth, and the whole system of true faith, is found therein (_i.e._, in\nthe Sabbath).\n\nAnd it behoveth man to prepare the table, that he may eat in the three\nfeasts of true faith, and rejoice in them.(806)\n\nRabbi Schimeon said: \u201cI attest concerning myself, before all these who are\nhere present, that through all my days I have not omitted these three\nfeasts, and that because of them I have not been compelled to fast on the\nSabbath.\n\n\u201cFurthermore, also on other days I have not been compelled (to fast), much\nless on the Sabbath, for he who rightly acteth concerning these (feasts)\nis the adept of perfect truth.\n\n\u201cThe first feast is that of the Great Mother; the second that of the Holy\nKing; and the third that of the Most Holy Ancient One, the Concealed with\nall Concealments.(807)\n\n\u201cAnd in this world, who can thoroughly follow out, through them, those\npaths?\n\n\u201cIf this RTZVN, _Ratzon_, Grace, be revealed, all those judgments are\nenlightened, and are diverted from their concentrated rigor.\n\n\u201cThe conformation of Him, the Most Holy Ancient One, is instituted through\none form, which is the ideal Syntagma of all forms.\n\n\u201cThe same is the Concealed Supernal Wisdom, the synthesis of all the rest.\n\n\u201cAnd this is called ODN, _Eden_, or the supernal Paradise, concealed with\nall occultations.\n\n\u201cAnd it is the Brain of the Most Holy Ancient One, and that Brain is\nexpanded on every side.\n\n\u201cTherefore is it extended into Eden, or another Paradise,(808) and from\nthis is Eden or Paradise formed forth.\n\n\u201cAnd when this Head, which is concealed in the Head of the Ancient One,\nwhich is not known, extendeth a certain frontal formation, which is formed\nfor brilliance, then flasheth forth the Lightning of His Brain.\n\n\u201cAnd it is formed forth and illuminated with many Lights.\n\n\u201cAnd it produceth and designeth (a certain effect) in this Light\n(otherwise, in this opening), in this Forehead, whereon is inscribed a\ncertain Light, which is called RTZVN, _Ratzon_, Grace.\n\n\u201cAnd that Grace is extended backward into the beard, even unto that place\nwhere it can remain in the beard, and it is called the Supernal, CHSD,\n_Chesed_, Mercy.\n\n\u201cAnd when this Grace is uncovered, all the Lords of Judgment behold It,\nand are turned aside.\u201d\n\n\n\n\nChapter IV: Concerning the Eyes of the Most Holy Ancient One\n\n\nThe eyes of the Head of the Most Holy Ancient One are two in one,(809)\nequal, which ever watch, and sleep not.\n\nLike as it is written, Ps. cxxi. 4, \u201cThe Keeper of Israel neither\nslumbereth nor sleepeth,\u201d etc.; namely, of Israel the holy.\n\nAnd therefore are there no eyebrows nor eyelashes unto His eyes.\n\nThis Brain is conformed and illuminated with three supernal white\nbrilliances.\n\nWith this white brilliance are the eyes of Microprosopus bathed.\n\nAs it is written, Cant. v. 12, \u201cWashed with milk,\u201d flowing down from the\nfullness of that primal white brilliance.\n\nAnd with the remaining white brilliances are the other lights cleansed and\npurified.\n\nThe Brain is called the Fountain of Benevolence, the fountain wherein all\nblessings are found.\n\nAnd since this Brain radiateth into the three white brilliances of the eye\n(of Microprosopus), hence is that called the \u201cgood eye,\u201d concerning which\nit is said, Prov. xxii. 9, \u201cIt shall be blessed,\u201d or rather that from it\ndependeth blessing.\n\nFor through the Brain are manifested the white brilliances of the eye.\n\nAnd when this eye looketh upon Microprosopus, all the worlds are (in a\nstate of) happiness.\n\nThis is the right eye. The inferior eyes are right and left, two in\nduplicate color.\n\nIn the \u201cBook of Concealed Mystery\u201d have we taught that there is a Superior\nYod, an Inferior Yod; a Superior He, an Inferior He; a Superior Vau, an\nInferior Vau.\n\nUnto the Ancient One pertain all the Superiors, and unto Microprosopus the\nInferiors.\n\nThey depend not in another manner, but only thus; for from the Most Holy\nAncient One do they depend.\n\nFor the Name of the Ancient One is concealed in all things, neither is it\nfound.\n\nBut those letters which depend from the Ancient One, so that they may be\nestablished, are all inferiors. For were it not so, they could not be\nestablished.\n\nAnd therefore is the Holy Name(810) _alike_ concealed and manifest.\n\nFor that which is concealed pertaineth unto the Most Holy Ancient One, the\nConcealed in all things.\n\nBut that, indeed, which is manifested, because it dependeth, belongeth\nunto Microprosopus. (Otherwise, that which is manifested, is so for this\nreason\u2014that it is manifested because it dependeth, etc.)\n\nAnd therefore do all the blessings require both concealment and\nmanifestation.\n\nThose concealed letters which hang behind depend from the Most Holy\nAncient One.\n\nWherefore do they hang behind? For the purpose of establishing the\nInferior Yod. (Otherwise, assuredly from the Skull, from the Forehead,\nfrom the Eyes, do they depend. And the Yod Maternal(811) dependeth toward\nthe Inferior Yod.)\n\n\n\n\nChapter V: Concerning the Nose of the Most Holy Ancient One\n\n\nThe Nose. From this nose, from the openings of the nostrils, the Spirit of\nLife rusheth forth upon Microprosopus.\n\nAnd from that opening of the nose, from those openings of the nostrils,\ndependeth the letter He, in order to establish the other and inferior He.\n\nAnd that Spirit proceedeth from the hidden brain, and She is called the\nSpirit of Life, and through that Spirit(812) will all men understand\nCHKMTHA, _Chokmatha_, Wisdom, in the time of King Messiah.\n\nAs it is written, Isa. xi. 2: \u201cAnd the Spirit of Wisdom and Understanding,\nRVCH CHKMH VBINH, _Ruach Chokmah Va-Binah_, shall rest upon Him,\u201d etc.\n\nThis nose is life in every part; perfect joy, rest of spirit, and health.\n\nThe nose of Microprosopus is as we have (before) conformed it.\n\nSince concerning Him it is said, Ps. xviii. 9, \u201cThere ascendeth a smoke in\nhis nose,\u201d etc.\n\nBut concerning this it is written, Isa. xlviii. 9, \u201cAnd for my name\u2019s sake\nwill I defer mine anger (literally, lengthen my nose) for thee.\u201d\n\n(But in the book which is called \u201cThe Treatise of the School of Rav Yeyeva\nthe Elder,\u201d the letter He is located in the mouth, and he doth not argue\nin the same manner as in the text, neither doth he bring about the same\ncombination, although the matter eventuateth in the same manner.)\n\nBut yet from the letter the judgment dependeth, and judgment pertaineth\nunto the nose (of Microprosopus). Like as it is written, Ps. xviii. 9,\n\u201cSmoke ascendeth out of His nose.\u201d\n\nAnd if thou sayest that behold also it is written, \u201cAnd fire out of His\nmouth consumeth,\u201d surely the foundation of wrath dependeth from His nose.\n\nAll the conformations of the Most Holy Ancient One are formed forth from\nthe calm and concealed brain.\n\nAnd all the conformations of Microprosopus are formed through the Inferior\n_Chokmah_, Wisdom. Like as it is written, Ps. civ. 24, \u201cAll these hast\nthou made in Chokmah.\u201d And certainly it (Wisdom) is the epitome of all\nthings.\n\nNow what is the difference between H, _He_, and H, _He_? By the Inferior\n_He_ is judgment stirred up; but in this instance, through the other _He_,\nmercy unto mercy is denoted.\n\n\n\n\nChapter VI: Concerning the Beard of the Most Holy Ancient One\n\n\nFrom the Beard of the Most Holy Ancient One hangeth the whole ornament of\nall, and the Influence; for all things are called from that beard,\nInfluence.\n\nThis is the Ornament of all Ornaments, and this influence do all the\nsuperiors and inferiors alike behold.\n\nFrom this Influence dependeth the life of all things.\n\nFrom this Influence heavens and earth depend, the rains of grace, and the\nnourishment of all things.\n\nFrom this Influence cometh the providence of all things. From this\nInfluence depend all the superior and inferior hosts.\n\nThirteen fountains of excellent and precious oil depend from this beard of\nmost glorious Influence, and they all flow down into Microprosopus.\n\nSay not thou, however, that all do so, but nine of them are found (in\nMicroprosopus) for the purpose of diverting the judgments.\n\nAnd whensoever this Influence hangeth down in equilibrium even unto the\nheart, all the Holinesses of the Holinesses of Holiness depend from it.\n\nIn that Influence is extended an expansion of the Supernal Emanation,(813)\nwhich is the Head of all Heads, which is not known nor perfected, and\nwhich neither superiors nor inferiors have known, because from that\nInfluence all things depend.\n\nIn this beard the Three Heads concerning which we have spoken are\nexpanded, and all things are associated together in this Influence, and\nare found therein.\n\nAnd therefore every ornament of ornaments dependeth from that Influence.\n\nThose letters which depend from this Ancient One all hang in that beard,\nand are associated together in that Influence.\n\nAnd they hang therein for the purpose of establishing the other letters.\n\nFor unless those letters could ascend into the Ancient One, those other\nletters could not be established.\n\nAnd therefore Moses saith when necessary IHVH, IHVH, twice; and so that an\naccent distinguishes the one from the other.\n\nFor assuredly from the Influence all things depend.\n\nBy that Influence are both superiors and inferiors brought unto reverence,\nand are prostrate before it.\n\nBlessed is he who attaineth hereunto.\n\n\n\n\nChapter VII: Concerning the Brain and the Wisdom in General\n\n\nOf this Most Holy Ancient One, Concealed with all Concealments, there is\nno mention made, neither is He found.\n\nFor since this Head is the supreme of all the supernals, hence He is only\nsymbolized as a head alone without body, for the purpose of establishing\nall things.\n\nAnd He Himself is concealed, and hidden, and kept recondite by all things.\n\nHis conformation is that He is formed forth in that brain, the most hidden\nof all things, which is expanded and formed forth, and hence proceedeth\nthe superior and inferior CHSD, _Chesed_, Mercy.\n\nAnd the superior Chesed is formed forth and expanded, and all things are\ncomprehended in this concealed brain.\n\nFor when that White Brilliance is formed forth in that Light, it acteth\nupon that which acteth upon this brain, and it is enlightened.\n\nAnd the second brain dependeth from that very glorious Influence, it is\nexpanded into the thirty-two(814) paths, when it is illuminated, then it\nshineth from that very glorious Influence.(815)\n\nTherefore are the Three Supernal Heads illuminated; Two Heads, and One\nwhich comprehendeth them; and they hang in that Influence, and by It are\nthey comprehended.\n\nHence becometh the ornament of the beard to be manifested, which is the\noccult Influence.\n\nAnd those inferiors are conformed, like as the Most Holy Ancient One.\n\nThe Three Heads surround Him; thus all things can appear in the Three\nHeads; and when they are illuminated all things depend together from Him\nin the Three Heads, whereof two are on the two sides, and one which\nincludeth them.\n\nAnd if thou sayest, \u201cWho is the Most Holy Ancient One?\u201d come and see. The\nSupreme Head is that which is not known, nor comprehended, nor designated,\nand that (Head) comprehendeth all things.\n\nAnd the Two Heads are contained in Itself. (Otherwise hang, etc.)\n\nAnd then are all these things thus ordained; truly Himself existeth not in\nnumeration, nor in system, nor in computation, but in the judgment of the\nheart.\n\nConcerning this it is written, Ps. xxxix. 2, \u201cI said I will take heed unto\nmy ways, that I offend not with my tongue.\u201d\n\nThe place of commencement is found from the Most Holy Ancient One, and it\nis illuminated by the Influence. That is the Light of Wisdom.\n\nAnd it is extended in thirty-two directions, and departeth from that\nhidden brain, from that Light which existeth in Itself.\n\nAnd because the Most Holy Ancient One shineth in the beginning (otherwise,\nin the wisdom), this itself is this. And the same is that beginning from\nwhich manifestation is made.\n\nAnd is conformed in the Three Heads, which One Head includeth.\n\nAnd those three are extended into Microprosopus, and from them all things\nshine forth.\n\nThenceforth this Wisdom instituteth a formation, and produceth a certain\nriver which floweth down and goeth forth to water the garden.\n\nAnd it entereth into the head of Microprosopus, and formeth a certain\nother brain.\n\nAnd thence it is extended and floweth forth into the whole body, and\nwatereth all those plants (of the garden of Eden).\n\nThis is that which standeth written, Gen. ii. 9: \u201cAnd a river went out of\nEden to water the garden,\u201d etc.\n\nBut also this Wisdom instituteth another formation, and is extended and\ngoeth into the head of Microprosopus, and formeth another brain.\n\nThat is the Light from which are produced those two rivulets which are\nassociated together, carved out hollows in the One Head, which is called\nthe depth of the fountain.(816)\n\nConcerning which it is written, Prov. iii. 20, \u201cIn DOTH, _Daath_,(817)\nKnowledge, the depths are broken up.\u201d\n\nAnd it entereth into the head of Microprosopus, and formeth another brain.\n\nAnd thenceforth is it extended and goeth into the interior parts of His\nbody, and filleth all those conclaves and assemblies of His body.\n\nThis is that same which is written, Prov. xxiv. 4, \u201cIn Daath shall the\nsecret places be filled.\u201d\n\nAnd those shine from the Light of that supernal concealed brain which\nshineth in the Influence, MZL, of the Most Holy Ancient One.\n\nAnd all things depend mutually from Himself, and mutually are bound\ntogether unto Himself, until He is known, because all things are one, and\nHVA, _Hoa_, He, the Ancient One, is all things, neither from Him can\nanything whatsoever be separated.\n\nInto three other Lights, which are called the Fathers, do these three\nLights shine, and these fathers shine into the children, and all things\nshine forth from the one place.(818)\n\nWhen He, that Ancient One, who is the Grace of all Grace, is manifested,\nall things are found in light and in perfect happiness.\n\nThis Eden is derived from the superior Eden, the Concealed with all\nConcealments.\n\nAnd therefore is that Eden called the beginning in the Ancient One;\nneither yet, however, is there beginning or end.(819)\n\nAnd since in Him beginning and end exist not, hence He is not called ATHH,\n_Atah_, Thou; seeing that He is concealed and not revealed. But HVA,\n_Hoa_, He, is He called.\n\nBut in that aspect wherein the beginning is found, the name ATHH, _Atah_,\nThou, hath place, and the name AB, _Ab_, Father. For it is written, Isa.\nlxiii. 16: \u201cSince _Atah_, Thou, art _Ab_, our Father.\u201d\n\nIn the teaching of the school of Rav Yeyeva the Elder, the universal rule\nis that Microprosopus be called ATHH, _Atah_, Thou; but that the Most Holy\nAncient One, who is concealed, be called HVA, _Hoa_, He; and also with\nreason.\n\nNow truly in that place wherein beginning is found, is He thus called,\nalthough He is concealed.\n\nAnd therefrom is the beginning, and it is called ATHH, Atah, Thou; and He\nis the Father of the Fathers.\n\nAnd that Father proceedeth from the Most Holy Ancient One, like as it is\nwritten, Job xxviii. 12: \u201cAnd CHKMH, _Chokmah_,(820) Wisdom, is found from\nAIN, _Ain_, the Negatively Existent One;\u201d and therefore is He not known.\n\nCome and see! It is written _ibid._ 22, \u201cThe Elohim have known the path\u201d;\nHis path, properly speaking.\n\nBut again, further on: \u201cVHVA, _Va-Hoa_, and He Himself knoweth His place;\u201d\nHis place properly speaking; much more His path; and much more this Wisdom\nwhich is concealed in the Most Holy Ancient One.\n\nThis Wisdom is the beginning of all things. Thencefrom are expanded the\nthirty-two paths. SHBILIN, _Shebilin_, Paths, I say; and not ARCHIN,\nArchin, By-ways.\n\nAnd in them is the Law comprehended, in the twenty-two letters and in the\nten utterances.(821)\n\nThis Chokmah is the Father of Fathers, and in this Chokmah is beginning\nand end discovered; and therefore is there one Chokmah supernal, and\nanother Chokmah inferior.\n\nWhen Chokmah is extended, then is He called the Father of Fathers, for in\nnone else are all things comprehended save in Him. (Otherwise, when they\nare expanded all things are called Chokmoth,(822) and the Father of\nFathers; all things are comprehended in no place, save herein.)\n\nAs it is written, Ps. civ. 25, \u201cAll things in Chokmah hast Thou formed.\u201d\n\nRabbi Schimeon lifted up his hands, and rejoiced, and said, \u201cAssuredly it\nis Eden or Paradise, and all things have their operation in this hour.\u201d\n\n\n\n\nChapter VIII: Concerning the Father and the Mother in Special\n\n\nCome and behold. When the Most Holy Ancient One, the Concealed with all\nConcealments, desired to be formed forth, He conformed all things under\nthe form of Male and Female; and in such place wherein Male and Female are\ncomprehended.\n\nFor they could not permanently exist save in another aspect of the Male\nand the Female (their countenances being joined together).\n\nAnd this Wisdom embracing all things, when it goeth forth and shineth\nforth from the Most Holy Ancient One, shineth not save under the form of\nMale and Female.\n\nTherefore is this Wisdom extended, and it is found that it equally\nbecometh Male and Female.\n\nCHKMH AB BINH AM, _Chokmah Ab Binah Am_: Chokmah(823) is the Father, and\nBinah is the Mother, and therein are Chokmah, Wisdom, and Binah,\nUnderstanding, counterbalanced together in most perfect equality of Male\nand Female.\n\nAnd therefore are all things established in the equality of Male and\nFemale; for were it not so, how could they subsist!\n\nThis beginning is the Father of all things; the Father of all Fathers; and\nboth are mutually bound together, and the one path shineth into the\nother\u2014Chokmah, Wisdom, as the Father; Binah, Understanding, as the Mother.\n\nAnd therefore is it called BINH, as if (it were a transposition of) BN IH,\n_Ben Yah_, Son of IH (or _I_, _Yod_, _H_, _He_, and _BN_, the Son).\n\nBut They both are found to be the perfection of all things when They are\nassociated together, and when the Son is in Them the Syntagma of all\nthings findeth place.\n\nFor in Their conformations are They found to be the perfection of all\nthings\u2014Father and Mother, Son and Daughter.\n\nThese things have not been revealed save unto the Holy Superiors who have\nentered therein and departed therefrom, and have known the paths of the\nMost Holy God (may He be blessed!), so that they have not erred in them\neither on the right hand or on the left.\n\nFor thus it is written, Hos. xiv. 9, \u201cThe paths of Tetragrammaton are\ntrue, and the just shall walk in them,\u201d etc.\n\nFor these things are concealed, and the Holy Highest Ones shine in them,\nlike as light proceedeth from the shining of a lantern.\n\nThese things are not revealed save unto those who have entered therein and\ndeparted therefrom; for as for him who hath not entered therein and\ndeparted therefrom, better were it for him that he had never been born.\n\nFor it hath been manifested before the Most Holy Ancient One, the\nConcealed with all Concealments, because these things have shone into mine\nheart in the perfection of the love and fear of the Most Holy God, may He\nbe blessed!\n\nAnd these, my sons, who are here present, know these things; for into\nthese matters have they entered and therefrom have they departed; but\nneither yet into all (the secrets of them).(824)\n\nBut now are these things illustrated in (their) perfection, even as it was\nnecessary. Blessed be my portion with them in this world!\n\nRabbi Schimeon said: All which I have said concerning the Most Holy\nAncient One, and all which I have said concerning Microprosopus, all are\none, all are HVA, _Hoa_, Himself, all are Unity, neither herein hath\nseparation place.\n\nBlessed be HVA, _Hoa_, He, and blessed be His Name unto the Ages of the\nAges.\n\nCome, behold! This beginning which is called Father,(825) is comprehended\nin I, _Yod_,(826) which dependeth from the Holy Influence.\n\nAnd therefore is I, _Yod_, the Most Concealed of all the other\nletters.(827)\n\nFor I, _Yod_, is the beginning and the end of all things.\n\nAnd that river which floweth on and goeth forth is called the World, which\nis ever to come and ceaseth never.\n\nAnd this is the delight of the just, that they may be made worthy of that\nworld which is to come, which ever watereth the garden of Eden, nor\nfaileth.\n\nConcerning this it is written, Isa. lviii. 11, \u201cAnd like a fountain of\nwater, whose waters fail not.\u201d\n\nAnd that world to come is created through I, _Yod_.\n\nAs it is written, Gen. ii. 9, \u201cAnd a river went forth out of Eden to water\nthe garden.\u201d\n\nFor I, _Yod_, includeth two letters.\n\nIn the teaching of the school of Rav Yeyeva the Elder thus is the\ntradition. Wherefore are VD, _Vau Daleth_,(828) comprehended in IVD,\n_Yod_? Assuredly the planting of the garden is properly called V, _Vau_;\nand there is another garden which is D, _Daleth_, and by that Vau is\nDaleth watered, which is the symbol of the quaternary.(829)\n\nAnd an Arcanum is extended from this passage, where it is written, \u201cAnd a\nriver went forth out of Eden.\u201d\n\nWhat is Eden? It is the supernal CHKMH, _Chokmah_, Wisdom, and that is I,\n_Yod_ (in _I_, _V_, _D_).\n\n\u201cTo water the garden.\u201d That is V, _Vau_.\n\n\u201cAnd thence it is divided, and goeth forth into four heads.\u201d That is D,\n_Daleth_.\n\nAnd all things are included in IVD, _Yod_, and therefore is the Father\ncalled All, the Father of Fathers.\n\nThe beginning of all is called the Home of All. Whence IVD, _Yod_, is the\nbeginning and the end of all; like as it is written, Ps. civ. 24, \u201cAll\nthings in Chokmah hast Thou made.\u201d\n\nIn His place He is not manifested, neither is He known; when He is\nassociated with the Mother, BAMA, _Be-Ama_, then is He made known\n(otherwise, symbolized) in the Mother, BAIMA, _Be-Aima_.(830)\n\nAnd therefore is Aima known to be the consummation of all things, and She\nis signified to be the beginning and the end.\n\nFor all things are called Chokmah, and therein are all things concealed;\nand the Syntagma of all things is the Holy Name.\n\nThus far have we mystically described that which we have not said on all\nthe other days. But now are the aspects shown forth.\n\n(As to the Sacred Name _IHVH_) I, _Yod_, is included in this Chokmah,\nWisdom; H, _He_, is Aima, and is called Binah, Understanding; VH, _Vau\nHe_, are those two Children who are produced from Aima, the Mother.\n\nAlso we have learned that the name BINH, Binah, comprehendeth all things.\nFor in Her is I, _Yod_, which is associated with Aima, or the letter H,\n_He_, and together they produce BN, _Ben_, the Son, and this is the word\nBinah. Father and Mother, who are I, _Yod_, and H, _He_, with whom are\ninterwoven the letters B, _Beth_, and N, _Nun_, which are BN, _Ben_; and\nthus far regarding Binah.\n\nAlso is She called THBVNH, _Thebunah_, the Special Intelligence. Wherefore\nis She sometimes called Thebunah, and not Binah?\n\nAssuredly Thebunah is She called at that time in which Her two Children\nappear, the Son and the Daughter, BN VBTH, _Ben Va-Bath,_ who are VH, _Vau\nHe_; and at that time is She called THBVNH, _Thebunah_.\n\nFor all things are comprehended in those letters, VH, _Vau He_, which are\nBN VBTH, _Ben Va-Bath_, Son and Daughter; and all things are one system,\nand these are the letters THBVNH.\n\nIn the Book of Rav Hamenuna the Elder it is said that Solomon revealeth\nthe primal conformation (that is, the Mother) when he saith, Cant. i. 15,\n\u201cBehold, thou art fair, my love\u201d; wherefore he followeth it out himself.\n\nAnd he calleth the second conformation the Bride, which is called the\nInferior Woman.\n\nAnd there are some who apply both these names (those, namely, of Love and\nBride) to this Inferior Woman, but these are not so.\n\nFor the first H, _He_ (of _IHVH_), is not called the Bride; but the last\nH, _He_, is called the Bride at certain times on account of many symbolic\nreasons.\n\nTogether They (_Chokmah_ and _Binah_, _IH_) go forth, together They are at\nrest; the one ceaseth not from the other, and the one is never taken away\nfrom the other.\n\nAnd therefore is it written, Gen. ii. 10, \u201cAnd a river went forth out of\nEden\u201d\u2014_i.e._, properly speaking, it continually goeth forth and never\nfaileth.\n\nAs it is written, Isa. lviii. 11, \u201cAnd like a fountain of waters, whose\nwaters fail not.\u201d\n\nAnd therefore is She called \u201cMy love,\u201d since from the grace of kindred\nassociation They rest in perfect unity.\n\nBut the other is called the Bride, for when the Male cometh that He may\nconsort with Her, then is She the Bride, for She, properly speaking,\ncometh forth as the Bride.\n\nAnd therefore doth Solomon expound those two forms of the Woman; and\nconcerning the first form indeed he worketh hiddenly, seeing it is hidden.\n\nBut the second form is more fully explained, seeing that it is not so\nhidden as the other.\n\nBut at the end all his praise pertaineth unto Her who is supernal, as it\nis written, Cant. vi. 9, \u201cShe is the only one of Her Mother, She is the\nchoice one of Her that bare Her.\u201d\n\nAnd since this Mother, Aima, is crowned with the crown of the Bride, and\nthe grace of the letter I, _Yod_, ceaseth not from Her forever, hence unto\nHer arbitration is committed all the liberty of those inferior, and all\nthe liberty of all things, and all the liberty of sinners, so that all\nthings may be purified.\n\nAs it is written, Lev. xvi. 30, \u201cSince in that day he shall atone for\nyou.\u201d\n\nAlso is it written, Lev. xxv. 10, \u201cAnd ye shall hallow the fiftieth\nyear.\u201d(831) This year is IVBL, _Yobel_, Jubilee.\n\nWhat is Yobel? As it is written, Jer. xvii. 8, \u201cVOL IVBL, _Va-El Yobel_,\nAnd spreadeth out her roots by the river\u201d; therefore that river whichever\ngoeth forth and floweth, and goeth forth and faileth not.\n\nIt is written, Prov. ii. 3, \u201cIf thou wilt call Binah the Mother, and wilt\ngive thy voice unto Thebunah.\u201d\n\nSeeing it is here said, \u201cIf thou wilt call Binah the Mother,\u201d wherefore is\nThebunah added?\n\nAssuredly, according as I have said, all things are supernal truth: Binah\nis higher than Thebunah. For in the word BINH, _Binah_, are shown Father,\nMother, and Son; since by the letters IH, Father and Mother are denoted,\nand the letters BN, denoting the Son, are amalgamated with them.\n\nTHBVNH, _Thebunah_, is the whole completion of the children, since it\ncontaineth the letters BN, _Ben_, BTH, _Bath_, and VH, _Vau He_, by which\nare denoted the Son and Daughter.\n\nYet AB VAM, _Ab Ve-Am_, the Father and the Mother, are not found, save\nBAIMA, _Be-Aima_, in the Mother, for the venerable Aima broodeth over\nThem, neither is She uncovered.\n\nWhence it cometh that that which embraceth the two Children is called\nTHBVNH, _Thebunah_, and that which embraceth the Father, the Mother, and\nthe Son is called BINH, _Binah_.\n\nAnd when all things are comprehended, they are comprehended therein, and\nare called by that name of Father, Mother, and Son.\n\nAnd these are CHKMH, _Wisdom_, Father; BINH, _Understanding_, Mother; and\nDOTH, _D\u00e4ath_, Knowledge.\n\nSince that Son(832) assumeth the symbols of His Father and of His Mother,\nand is called DOTH, _D\u00e4ath_, Knowledge, since He is the testimony of Them\nboth.\n\nAnd that Son is called the first-born, as it is written, Exod. iv. 22,\n\u201cIsrael is my first-born son.\u201d\n\nAnd since He is called first-born, therefore it implieth dual offspring.\n\nAnd when He increaseth, in His Crown appear three divisions.(833)\n\nBut whether it be taken in this way or in that, there are as well two as\nthree divisions herein, for all things are one; and so is it in this\n(light) or in that.(834)\n\nNevertheless, He (the Son) receiveth the inheritance of His Father and of\nHis Mother.\n\nWhat is that inheritance? These two crowns, which are hidden within Them,\nwhich They pass on in succession to this Son.(835)\n\nFrom the side of the Father (_Chokmah_) there is one Crown concealed\ntherein, which is called Chesed.\n\nAnd from the side of the Mother (_Binah_) there is one Crown, which is\ncalled Geburah.\n\nAnd all those crown His head (_i.e._, the Head of Microprosopus), and He\ntaketh them.\n\nAnd when that Father and Mother shine above Him, all (these crowns) are\ncalled the phylacteries of the Head, and that Son taketh all things, and\nbecometh the heir of all.\n\nAnd He passeth on His inheritance unto the Daughter, and the Daughter is\nnourished by Him. But, properly speaking, henceforth (from the parents)\ndoth the Son become the heir, and not the Daughter.\n\nThe Son becometh the heir of His Father and of His Mother, and not the\nDaughter, but by Him is the Daughter cherished.\n\nAs it is written, Dan. iv. 12, \u201cAnd in that tree food for all.\u201d\n\nAnd if thou sayest all, assuredly He as well as She are called TZDIQ,\n_Tzediq_, Just, and TZDQ, _Tzedeq_, Justice, which are in one and are one.\n\nAll things are thus. Father and Mother are mutually contained in and\nassociated with Themselves.\n\nAnd the Father is the more concealed (of the two), and the whole adhereth\nunto the Most Holy Ancient One.\n\nAnd dependeth from the Holy Influence, which is the Ornament of all\nOrnaments.\n\nAnd they, the Father and the Mother, constitute the abode, as I have said.\n\nAs it is written, Prov. xxiv. 3, 4, \u201cThrough Chokmah is the abode\nconstructed, and by Thebunah is it established, and in D\u00e4ath shall the\nchambers be filled with all precious and pleasant riches.\u201d\n\nAlso it is written, Prov. xxii. 18, \u201cFor it is a pleasant thing if thou\nkeep (_D\u00e4ath_) within thee.\u201d\n\nThis is the system of all things, even as I have said, and (all things)\ndepend from the Glorious Holy Influence.\n\nRabbi Schimeon said: In the (former) Assembly I revealed not all things,\nand all those things have been concealed even until now.\n\nAnd I have wished to conceal them, even unto the world to come, because\nthere also a certain question will be propounded unto me.\n\nAs it is written, Isa. xxxiii. 6, \u201cAnd Chokmah and D\u00e4ath shall be the\nstability of thy times, and strength of salvation; the fear of\nTetragrammaton is His treasure,\u201d etc., and they shall seek out Wisdom,\nChokmah.\n\nNow truly thus is the will of the Most Holy and Blessed God, and without\nshame will I enter in before His palace.\n\nIt is written, 1 Sam. ii. 3, \u201cSince AL DOVTH, _El Daoth_,(836) is\nTetragrammaton.\u201d Daoth, or of Knowledges (plural), properly speaking, for\nHe acquireth Daoth by inheritance.\n\nThrough Daoth are all His palaces filled, as it is written, Prov. xxix,\n\u201cAnd in D\u00e4ath shall the chambers be filled.\u201d\n\nAnd therefore D\u00e4ath is not furthermore revealed, for It occultly pervadeth\nHim inwardly.\n\nAnd is comprehended in that brain and in the whole body, since \u201cEl Daoth\nis Tetragrammaton.\u201d\n\nIn the \u201cBook of the Treatise\u201d it is said concerning these words, \u201cSince El\nDaoth is Tetragrammaton,\u201d read not DOVTH, _Daoth_, of knowledges, but\nODVTH,(837) _Edoth_, of _testimony_.\n\nFor HVA, _Hoa_, He Himself, is the testimony of all things, the testimony\nof the two portions.\n\nAnd it is said, Ps. lxxviii. 5, \u201cAnd He established a testimony, ODVTH, in\nJacob.\u201d\n\nMoreover, also, although we have placed that matter in the \u201cBook of\nConcealed Mystery,\u201d still also there what is mentioned of it is correct,\nand so all things are beautiful and all things are true.\n\nWhen the matter is hidden, that Father and Mother contain all things, and\nall things are concealed in them.\n\nAnd they themselves are hidden beneath the Holy Influence of the Most\nAncient of all Antiquity; in Him are they concealed, in Him are all things\nincluded.\n\nHVA, _Hoa_, He Himself, is all things; blessed be Hoa, and blessed be His\nName in eternity, and unto the ages of the ages.\n\nAll the words of the conclave of the Assembly are beautiful, and all are\nholy words\u2014words which decline not either unto the right hand or unto the\nleft.\n\nAll are words of hidden meaning for those who have entered in and departed\nthence, and so are they all.\n\nAnd those words have hereunto been concealed; therefore have I feared to\nreveal the same, but now they are revealed.\n\nAnd I reveal them in the presence of the Most Holy Ancient King, for not\nfor mine own glory, nor for the glory of my Father\u2019s house, do I this; but\nI do this that I may not enter in ashamed before His palaces.\n\nHenceforth I only see that He, God the Most Holy\u2014may He be blessed!\u2014and\nall these truly just men who are here found, can all consent (hereunto)\nwith me.\n\nFor I see that all can rejoice in these my nuptials, and that they all can\nbe admitted unto my nuptials in that world. Blessed be my portion!\n\nRabbi Abba saith that when (Rabbi Schimeon) had finished this discourse,\nthe Holy Light (_i.e._, Rabbi Schimeon) lifted up his hands and wept, and\nshortly after smiled.\n\nFor he wished to reveal another matter, and said: I have been anxious\nconcerning this matter all my days, and now they give me not leave.\n\nBut having recovered himself he sat down, and murmured with his lips and\nbowed himself thrice; neither could any other man behold the place where\nhe was, much less him.\n\n\n\n\nChapter IX: Concerning Microprosopus and His Bride in General\n\n\nHe said: Mouth, mouth, which hath followed out all these things, they\nshall not dry up thy fountain.\n\nThy fountain goeth forth and faileth not: surely concerning thee may this\nbe applied, \u201cAnd a river went forth out of Eden\u201d; also that which is\nwritten, \u201cLike a fountain of waters whose waters fail not.\u201d\n\nNow I testify concerning myself, that all the days which I have lived I\nhave desired to behold this day, yet was it not the will (of God).\n\nFor with this crown is this day crowned, and now as yet I intend to reveal\ncertain things before God the Most Holy\u2014may He be blessed!\u2014and all these\nthings crown mine head.\n\nAnd this day(838) suffereth not increase, neither can it pass on into the\nplace of another day, for this whole day hath been yielded unto my power.\n\nAnd now I begin to reveal these things, that I may not enter ashamed into\nthe world to come. Therefore I begin and say:\n\n\u201cIt is written, Ps. lxxxix. 14: \u2018TZDQ VMSHPT, _Tzedeq Va-Meshephat_,\nJustice and Judgment are the abode of Thy throne; CHSD VAMTH, _Chesed\nVa-Emeth_, Mercy and Truth shall go before Thy countenance.\u2019 \u201d\n\nWhat wise man will examine this, so that he may behold His paths, (those,\nnamely) of the Most Holy Supernal One, the judgments of truth, the\njudgments which are crowned with His supernal crowns.\n\nFor I say that all the lights which shine from the Supreme Light, the Most\nConcealed of All, are all paths (leading) toward that Light.\n\nAnd in that Light which existeth in those single paths, whatsoever is\nrevealed is revealed.\n\nAnd all those lights adhere mutually together, this light in that light,\nand that light in this light.\n\nAnd they shine mutually into each other, neither are they divided\nseparately from each other.\n\nThat Light, I say, of those lights, severally and conjointly, which are\ncalled the conformations of the King, or of the Crown of the King, that\nwhich shineth and adhereth to that Light, which is the innermost of all\nthings, nor ever shineth without them.\n\nAnd therefore do all things ascend in one path, and all things are crowned\nby one and the same thing, and one thing is not separated from another,\nsince HVA, _Hoa_, Himself, and His Name, are one.\n\nThat Light which is manifested is called the Vestment; for He Himself, the\nKing, is the Light of all the innermost.\n\nIn that Light is Hoa, Who is not separated nor manifested.\n\nAnd all those lights and all those luminaries shine forth from the Most\nHoly Ancient One, the Concealed with all Concealments, who is the Highest\nLight.\n\nAnd whensoever the matter is accurately examined, all those lights which\nare expanded are no longer found, save only that Highest Light.\n\nWho is hidden and not manifested, through those vestments of ornament\nwhich are the vestments of truth, QSHVT, _Qeshot_, the forms of truth, the\nlights of truth.\n\nTwo light-bearers are found, which are the conformation of the throne of\nthe King; and they are called TZDQ, _Tzedeq_, Justice, and MSHPT,\n_Meshephat_, Judgment.\n\nAnd they are the beginning and the consummation. And through them are all\nthe Judgments crowned, as well superior as inferior.\n\nAnd they all are concealed in Meshephat. And from that Meshephat is Tzedeq\nnourished.\n\nAnd sometimes they call the same, MLKI TZDQ MLK SHLM, _Meleki Tzedeq Melek\nShalem_, Melchizedek, King of Salem.\n\nWhen the judgments are crowned by Meshephat, all things are mercy; and all\nthings are in perfect peace, because the one temperateth the other.\n\nTzedeq and the Rigors are reduced into order, and all these descend into\nthe world in peace and in mercy.\n\nAnd then is the hour sanctified, so that the Male and the Female are\nunited, and the worlds all and several exist in love and in joy.\n\nBut whensoever sins are multiplied in the world, and the sanctuary is\npolluted, and the Male and the Female are separated.(839)\n\nAnd when that strong Serpent beginneth to arise, Woe, then, unto thee, O\nWorld! who in that time art nourished by this Tzedeq. For then arise many\nslayers of men and executioners (of judgment) in thee, O World. Many just\nmen are withdrawn from thee.\n\nBut wherefore is it thus? Because the Male is separated from the Female,\nand Judgment, Meshephat, is not united unto Justice, Tzedeq.\n\nAnd concerning this time it is written, Prov. xiii. 23, \u201cThere is that is\ndestroyed, because therein is not Meshephat.\u201d Since Meshephat is departed\nfrom this Tzedeq which is not therefore restrained; and Tzedeq hath\noperation after another manner.\n\nAnd concerning this (matter) thus speaketh Solomon the king, Eccles. vii.\n16: \u201cAll these things have I seen in the days of my HBL, _Hebel_; there is\na just man who perisheth in his Tzedeq,\u201d etc.\n\nWhere by the word HBL, _Hebel_ (which is usually translated \u201cvanity\u201d), is\nunderstood the breath from those supernal breathers forth which are called\nthe nostrils of the King.\n\nBut when he saith HBLI, _Hebeli_, of my breath, Tzedeq, Justice, is to be\nunderstood, which is MLKVTHA QDISHA, _Malkutha Qadisha_, the holy Malkuth\n(_Sanctum Regnum_, the Holy Kingdom).\n\nFor when She is stirred up in Her judgments and severities, then hath this\nsaying place, \u201cThere is a just man who perished in his Tzedeq.\u201d\n\nFor what reason? Because Judgment, Meshephat, is far from Justice, Tzedeq.\nAnd therefore is it said, Prov. xiii. 23, \u201cAnd there is that is destroyed\nbecause therein is not Meshephat.\u201d\n\nCome and see! When some sublimely just man is found in the world, who is\ndear unto God the Most Holy One\u2014may He be blessed!\u2014then even if Tzedeq,\nJustice, alone be stirred up, still on account of him the world can bear\nit.\n\nAnd God the Most Holy\u2014may He be blessed!\u2014increaseth His glory so that He\nmay not be destroyed by the severity (of the judgments).\n\nBut if that just man remaineth not in his place, then from the midst is he\ntaken away for example by that Meshephat, Judgment, so that before it he\ncannot maintain his place, how much less before Tzedeq, Justice.\n\nDavid the king said at first, Ps. xxvi. 2, \u201cTry me, O Tetragrammaton, and\nprove me!\u201d For I shall not be destroyed by all the severities, not even by\nTzedeq, Justice Herself, seeing that I am joined thereunto.\n\nFor what is written, Ps. xvii. 15, \u201cIn Tzedeq, Justice, I will behold Thy\ncountenance.\u201d Therefore, properly speaking, I cannot be destroyed through\nTzedeq, seeing that I can maintain myself in its severities.(840)\n\nBut after that he had sinned, he was even ready to be consumed by that\nMeshephat, Judgment. Whence it is written, Ps. cxliii. 2, \u201cAnd enter not\ninto Meshephat, Judgment, with Thy servant!\u201d\n\nCome and see! When that Tzedeq, Justice, is mitigated by that Meshephat,\nJudgment, then it is called TZDQH, _Tzedeqah,_ Liberality.\n\nAnd the world is tempered by Chesed, Mercy, and is filled therewith.\n\nAs it is written, Ps. xxxii. 5: \u201cDelighting in TZDQH, Liberality, and\nMSHPT, Judgment; the earth is full of the CHSD, Mercy, of Tetragrammaton.\u201d\n\nI testify concerning myself, that during my whole life I have been\nsolicitous in the world, that I should not fall under the severities of\nJustice, nor that the world should be burned up with the flames thereof.\n\nAs it is written, Prov. xxx. 20, \u201cShe eateth and wipeth her mouth.\u201d\n\nThenceforward and afterward all and singular are near unto the Abyss.\n\nAnd verily in this generation certain just men are given (upon earth); but\nthey are few who arise that they may defend the flock from the four angels\n(otherwise, but judgments arise against the world, and desire to rush upon\nus).\n\n\n\n\nChapter X: Concerning Microprosopus in Especial, with Certain Digressions;\nand Concerning the Edomite Kings\n\n\nHereunto have I propounded how one thing agreeth with another; and I have\nexpounded those things which have been concealed in the most Holy Ancient\nOne, the Concealed with all Concealments; and how these are connected with\nthose.\n\nBut now for a time I will discourse concerning the requisite parts of\nMicroprosopus; especially concerning those which were not manifested in\nthe Conclave of the Assembly, and which have been concealed in mine heart,\nand have not been given forth in order therefrom.\n\nHereunto have I mystically and in a subtle manner propounded all those\nmatters. Blessed is his portion who entereth therein and departeth\ntherefrom, and (blessed the portion) of those who shall be the heirs of\nthat inheritance.\n\nAs it is written, Ps. cxliv. 15, \u201cBlessed are the people with whom it is\nso,\u201d etc.\n\nNow these be the matters which we have propounded. The Father(841) and the\nMother(842) adhere unto the Ancient One, and also unto His conformation;\nsince they depend from the Hidden Brain, Concealed with all Concealments,\nand are connected therewith.\n\nAnd although the Most Holy Ancient One hath been conformed (as it were)\nalone (_i.e._, apparently apart from all things at first sight); yet when\nall things are accurately inspected, all things are HVA, _Hoa_, Himself,\nthe Ancient One, alone.\n\nHoa is and Hoa shall be; and all those forms cohere with Himself, are\nconcealed in Himself, and are not separated from Himself.\n\nThe Hidden Brain is not manifested, and (Microprosopus) doth not depend\nimmediately from it.\n\nThe Father and the Mother proceed from this Brain, and depend from It, and\nare connected with It.\n\n(Through Them) Microprosopus dependeth from the Most Holy Ancient One, and\nis connected (with Him). And these things have we already revealed in the\nConclave of the Assembly.\n\nBlessed is his portion who entereth therein and departeth therefrom, and\nhath known the paths; so that he declineth not unto the right hand, or\nunto the left.\n\nBut if any man entereth not therein and departeth therefrom, better were\nit for that (man) that he had never been born. For thus it is written,\nHos. xiv. 10, \u201cTrue are Thy ways, O Tetragrammaton!\u201d\n\nRabbi Schimeon spake and said: Through the whole day have I meditated on\nthat saying where it is said, Ps. xxxiv. 2, \u201cMy Nephesch(843) shall\nrejoice in Tetragrammaton, the humble shall hear thereof and rejoice\u201d; and\nnow that whole text is confirmed (in my mind).\n\n\u201cMy Nephesch shall rejoice in Tetragrammaton.\u201d This is true, for my\nNeschamah is connected therewith, radiateth therein, adhereth thereto, and\nis occupied thereabout, and in this same occupation is exalted in its\nplace.\n\n\u201cThe humble shall hear thereof and rejoice.\u201d All those just and blessed\nmen who have come into communion with God, the Most Holy\u2014blessed be\nHe!\u2014all hear and rejoice.\n\nAh! now is the Holy One confessed; and therefore \u201cmagnify Tetragrammaton\nwith me, and let us exalt His Name together!\u201d\n\nThus is it written, Gen. xxxvi. 31, \u201cAnd those are the kings who reigned\nin the land of Edom.\u201d And also it is written thus, Ps. xlviii. 4, \u201cSince,\nlo! the kings assembled, they passed away together.\u201d\n\n\u201cIn the land of Edom.\u201d That is, in the place wherewith the judgments are\nconnected.\n\n\u201cThey passed away together.\u201d As it is written, \u201cAnd he died, and there\nreigned in his stead.\u201d\n\n\u201cThey themselves beheld, so were they astonished; they feared, and hasted\naway.\u201d Because they remained not in their place, since the conformations\nof the King had not as yet been formed, and the Holy City and its walls\nwere not as yet prepared.\n\nThis is that which followeth in the text, \u201cAs we have heard, so have we\nseen, in the city,\u201d etc. For all did not endure.\n\nBut She (the Bride) now subsisteth beside the Male, with Whom She abideth.\n\nThis is that which is written, Gen. xxxvi. 39, \u201cAnd Hadar reigned in his\nstead, and the name of his city was Pau, and the name of his wife was\nMehetabel, the daughter of Matred, the daughter of Mizaheb.\u201d\n\nAssuredly this have we before explained in the Assembly.(844)\n\nNow, also, in the book of the teaching of Rav Hamenuna the Elder it is\nsaid, \u201cAnd Hadar reigned in his stead.\u201d The word HDR, _Hadar_, is properly\nto be expounded according unto that which is said, Lev. xxiii. 40, \u201cThe\nfruit of trees which are HDR, _Hadar_, goodly.\u201d\n\n\u201cAnd in the name of his wife Mehetabel,\u201d as it is written (in the text\njust cited), \u201cbranches of palm-trees.\u201d\n\nAlso it is written, Ps. xcii. 3, \u201cThe just man shall flourish as the\npalm-tree.\u201d For this is of the male and female sex.\n\nShe is called \u201cthe daughter of Matred\u201d; that is, the Daughter from that\nplace wherein all things are bound together, which is called AB, Father.\n\nAlso it is written, Job xxviii. 13, \u201cMan knoweth not the price thereof,\nneither is it found in the land of the living.\u201d\n\nShe is the Daughter of Aima, the Mother; from Whose side the judgments are\napplied which strive against all things.\n\n\u201cThe Daughter of Mizaheb;\u201d because She hath nourishment from the two\nCountenances (Chokmah and Binah, which are within Kether); and shineth\nwith two colors\u2014namely from CHSD, _Chesed_, Mercy; and from DIN, _Din_,\nJudgment.\n\nFor before the world was established Countenance beheld not\nCountenance.(845)\n\nAnd therefore were the Prior Worlds destroyed, for the Prior Worlds were\nformed without (equilibrated) conformation.\n\nBut these which existed not in conformation are called vibrating flames\nand sparks, like as when the worker in stone striketh sparks from the\nflint with his hammer, or as when the smith smiteth the iron and dasheth\nforth sparks on every side.\n\nAnd these sparks which fly forth flame and scintillate, but shortly they\nare extinguished. And these are called the Prior Worlds.\n\nAnd therefore have they been destroyed, and persist not, until the Most\nHoly Ancient One can be conformed, and the workman can proceed unto His\nwork.\n\nAnd therefore have we related in our discourse that that ray sendeth forth\nsparks upon sparks in 320 directions.\n\nAnd those sparks are called the Prior Worlds, and suddenly they perished.\n\nThen proceeded the workman unto His work, and was conformed, namely as\nMale and Female.\n\nAnd those sparks became extinct and died, but now all things subsist.\n\nFrom a Light-Bearer of insupportable brightness proceeded a Radiating(846)\nFlame, dashing off like a vast and mighty hammer those sparks which were\nthe Prior Worlds.\n\nAnd with most subtle ether were these intermingled and bound mutually\ntogether, but only when they were conjoined together, even the Great\nFather and Great Mother.\n\nFrom _Hoa_, Himself, is AB, the Father; and from _Hoa_, Himself, is Ruach,\nthe Spirit; Who are hidden in the Ancient of Days, and therein is that\nether concealed.\n\nAnd It was connected with a light-bearer, which went forth from that\nLight-Bearer of insupportable brightness, which is hidden in the Bosom of\nAima, the Great Mother.\n\n\n\n\nChapter XI: Concerning the Brain of Microprosopus and Its Connections\n\n\nAnd when both can be conjoined and bound together mutually (_i.e._, the\nFather and the Mother), there proceedeth thenceforth a certain hard Skull.\n\nAnd it is extended on its sides, so that there may be one part on one\nside, and another one on another side.\n\nFor as the Most Holy Ancient One is found to include equally in Himself\nthe Three Heads,(847) so all things are symbolized under the form of the\nThree Heads, as we have stated.\n\nInto this skull (of Microprosopus) distilleth the dew from the White Head\n(of Macroprosopus), and covereth it.\n\nAnd that dew appeareth to be of two colors, and by it is nourished the\nfield of the holy apple trees.\n\nAnd from this dew of this Skull is the manna prepared for the just in the\nworld to come.(848)\n\nAnd by it shall the dead be raised to life.\n\nBut that manna hath not at any other time been prepared so that it might\ndescend from this dew, save at that time when the Israelites were\nwandering in the wilderness, and the Ancient One supplied them with food\nfrom this place; because that afterward it did not fall out so more fully.\n\nThis is the same which is said, Exod. xvi. 4, \u201cBehold I rain upon you\nbread from heaven.\u201d And also that passage where it is thus written, Gen.\nxxvii. 28, \u201cAnd the Elohim shall give unto thee of the dew of heaven.\u201d\n\nThese things occur in that time. Concerning another time it is written,\n\u201cThe food of man is from God the Most Holy One\u2014blessed be He!\u201d\u2014and that\ndependeth from MZLA, _Mezla_, the Influence; assuredly from the Influence\nrightly so called.\n\nAnd therefore is it customary to say, \u201cConcerning children, life, and\nnourishment, the matter dependeth not from merit, but from the Influence.\u201d\nFor all these things depend from this Influence, as we have already shown.\n\nNine thousand myriads of worlds receive influence from and are upheld by\nthat GVLGLTHA, _Golgeltha_, Skull.\n\nAnd in all things is that subtle AVIRA, _Auira_, Ether,(849) contained, as\nIt Itself containeth all things, and as in It all things are comprehended.\n\nHis countenance is extended in two sides,(850) in two lights, which in\nthemselves contain all things.\n\nAnd when His countenance (_i.e._, that of Microprosopus) looketh back upon\nthe countenance of the Most Holy Ancient One, all things are called ARK\nAPIM, _Arikh Aphim_, Vastness of Countenance.\n\nWhat is ARK APIM, or Vastness of Countenance? Also it should rather be\ncalled ARVK APIM, _Arokh Aphim_, Vast in Countenance.\n\nAssuredly thus is the tradition, since also He prolongeth His wrath\nagainst the wicked. But the phrase ARK APIM, _Arikh Aphim_, also implies\nthe same as \u201chealing power of countenance.\u201d\n\nSeeing that health is never found in the world save when the countenances\n(of Macroprosopus and Microprosopus) mutually behold each other.\n\nIn the hollow of the Skull (of Microprosopus) shine three lights. And\nalthough thou canst call them three, yet notwithstanding are there\nfour,(851) as we have before said.\n\nHe (Microprosopus) is the heir of His Father and of His Mother, and there\nare two inheritances from Them; all which things are bound together under\nthe symbol of the Crown of His Head. And they are the phylacteries of His\nHead.\n\nAfter that these are united together after a certain manner they shine,\nand go forth into the Three Cavities of the Skull.\n\n(And then) singly they are developed each after its own manner, and they\nare extended through the whole body.\n\nBut they are associated together in two Brains, and the third Brain\ncontaineth the others in itself.(852)\n\nAnd it adhereth as well to the one side as to the other, and is expanded\nthroughout the whole body.\n\nAnd therefrom are formed two colors mixed together in one, and His\ncountenance shineth.\n\nAnd the colors of His countenance are symbols of Ab (the Father) and Aima\n(the Mother), and are called D\u00e4ath (Knowledge) in D\u00e4ath.\n\nAs it is written, 1 Sam. ii. 3, \u201cSince El Daoth (plural) is\nTetragrammaton,\u201d because in Him there are two colors.\n\nUnto Him (Microprosopus) are works ascribed diversely; but to the Most\nHoly Ancient One (operations) are not ascribed diversely.\n\nFor what reason doth He (Microprosopus) admit of variable disposition?\nBecause He is the heir of two inheritances (_i.e._, from Chokmah and\nBinah).\n\nAlso it is written, Ps. xviii. 26, \u201cWith the merciful man thou shalt show\nthyself merciful.\u201d\n\nBut also truly and rightly have the Companions decided concerning that\nsaying where it is written, Gen. xxix. 12, \u201cAnd Jacob declared unto Rachel\nthat he was her father\u2019s brother, and that he was Rebekah\u2019s son.\u201d\n\nIt is written \u201cRebekah\u2019s son,\u201d and not \u201cthe son of Isaac.\u201d And all the\nmysteries are in Chokmah.(853)\n\nAnd therefore is (Chokmah) called the Perfection of all; and to it is\nascribed the name of Truth.\n\nAnd therefore is it written, \u201cAnd Jacob declared,\u201d and not written, \u201cand\nJacob said.\u201d\n\nThose (two) colors are extended throughout the whole Body (of\nMicroprosopus), and His Body cohereth with them.\n\nIn the Most Holy Ancient One, the Concealed with all Concealments,\n(things) are not ascribed diversely, and unto Him do they not tend\n(diversely), since the whole is the same (with itself) and (thus is) life\nunto all (things); and from Him judgment dependeth not (directly).\n\nBut concerning Him (Microprosopus) it is written, that unto Him are\nascribed (diverse) works, properly speaking.\n\n\n\n\nChapter XII: Concerning the Hair of Microprosopus\n\n\nFrom the skull of the Head (of Microprosopus) depend all those chiefs and\nleaders (otherwise, all those thousands and tens of thousands), and also\nfrom the locks of the hair.\n\nWhich are black, and mutually bound together, and which mutually cohere.\n\nBut they adhere unto the Supernal Light from the Father, AB, _Ab_, which\nsurroundeth His Head (_i.e._, that of Microprosopus); and unto the Brain,\nwhich is illuminated from the Father.\n\nThencefrom, even from the light which surroundeth His Head (_i.e._, that\nof Microprosopus) from the Mother, Aima, and from the second Brain,\nproceed long locks upon locks (of hair).\n\nAnd all adhere unto and are bound together with those locks(854) which\nhave their connection with the Father.\n\nAnd because (these locks are) mutually intermingled with each other, and\nmutually intertwined with each other, hence all the Brains are connected\nwith the Supernal Brain (of Macroprosopus).\n\nAnd hence all the regions which proceed from the Three Cavities of the\nSkull are mingled mutually together, as well pure as impure, and all those\naccents and mysteries are as well hidden as manifest.\n\nAnd since all the Brains have a secret connection with the ears of\nTetragrammaton, in the same way as they shine in the crown of the Head,\nand enter into the hollow places of the Skull.\n\nHence all these locks hang over and cover the sides of the ears, as we\nhave elsewhere said.\n\nAnd therefore is it written, 2 Kings xix. 16, \u201cIncline, O Tetragrammaton,\nThine ear, and hear!\u201d\n\nHence is the meaning of this passage, which is elsewhere given, \u201cIf any\nman wisheth the King to incline His ear unto him, let him raise(855) the\nhead of the King and remove the hair from above the ears; then shall the\nKing hear him in all things whatsoever he desireth.\u201d\n\nIn the parting of the hair a certain path is connected with the (same)\npath of the Ancient of Days, and therefrom are distributed all the paths\nof the precepts of the Law.\n\nAnd over these (locks of hair) are set all the Lords of Lamentation and\nWailing; and they depend from the single locks.\n\nAnd these spread a net for sinners, so that they may not comprehend those\npaths.\n\nThis is that which is said, Prov. iv. 18, \u201cThe path of the wicked is as\ndarkness.\u201d\n\nAnd these all depend from the rigid locks; hence also these are entirely\nrigid, as we have before said.\n\nIn the softer (locks) adhere the Lords of Equilibrium, as it is written,\nPs. xxv. 10, \u201cAll the paths of Tetragrammaton are CHSD, _Chesed_, and\nAMTH, _Emeth_, Mercy and Truth.\u201d\n\nAnd thus when these developments of the Brain emanate from the Concealed\nBrain, hencefrom each singly deriveth its own nature.\n\nFrom the one Brain the Lords of Equilibrium proceed through those softer\nlocks, as it is written, Ps. xxv. 10, \u201cAll the paths of Tetragrammaton are\nChesed and Emeth.\u201d\n\nFrom the second Brain the Lords of Lamentation and Wailing proceed through\nthose rigid locks and depend (from them). Concerning whom it is written,\nProv. iv. 19, \u201cThe path of the wicked is as darkness; they know not\nwherein they stumble.\u201d\n\nWhat is this passage intended to imply? Assuredly the sense of these\nwords: \u201cthey know not,\u201d is this: \u201cThey do not know, and they do not wish\nto know.\u201d\n\n\u201cWherein they stumble.\u201d Do not read \u201cBMH, _Bameh_, wherein,\u201d but \u201cBAIMA,\n_Be-Aima_, in Aima, the Mother,\u201d they stumble; that is, through those who\nare attributed unto the side of the Mother.\n\nWhat is the side of the Mother? Severe Rigor, whereunto are attributed the\nLords of Lamentation and Wailing.\n\nFrom the third Brain the Lords of Lords proceed through those locks\narranged in the middle condition (_i.e._, partly hard and partly soft),\nand depend (therefrom); and they are called the Luminous and the\nNon-Luminous Countenances.\n\nAnd concerning these it is written, Prov. iv. 26, \u201cPonder the path of thy\nfeet.\u201d\n\nAnd all these are found in those locks of the hair of the Head.\n\n\n\n\nChapter XIII: Concerning the Forehead of Microprosopus\n\n\nThe forehead of the Skull (of Microprosopus) is the forehead for visiting\nsinners (otherwise, for rooting out sinners).\n\nAnd when that forehead is uncovered there are excited the Lords of\nJudgments against those who are shameless in their deeds.\n\nThis forehead hath a rosy redness. But at that time when the forehead of\nthe Ancient One is uncovered over against this forehead, the latter\nappeareth white as snow.\n\nAnd that time is called the Time of Grace for all.\n\nIn the \u201cBook of the Teaching of the School of Rav Yeyeva the Elder\u201d it is\nsaid: The forehead is according as the forehead(856) of the Ancient One.\nOtherwise, the letter _Cheth_, CH, is placed between the other two\nletters, according to this passage, Num. xxiv. 17, \u201cVMCHTZ, _Ve-Machetz_,\nand shall smite the corners of Moab?\u201d\n\nAnd we have elsewhere said that it is also called NTZCH, _Netzach_, the\nneighboring letters (M and N, neighboring letters in the alphabet, that\nis, and allied in sense, for _Mem_ = Water, and _Nun_ = Fish, that which\nlives in the water) being counter-changed. (_Netzach_ = Victory, and is\nthe seventh Sephira.)\n\nBut many are the NTZCHIM, _Netzachim_, Victories;(857) so that another\n(development of) Netzach may be elevated into another path, and other\nNetzachim may be given which are extended throughout the whole body (of\nMicroprosopus).\n\nBut on the day of the Sabbath, at the time of the afternoon prayers, the\nforehead of the Most Holy Ancient One is uncovered, so that the judgments\nmay not be aroused.\n\nAnd all the judgments are subjected; and although they be there, yet are\nthey not called forth. (Otherwise, and they are appeased.)\n\nFrom this forehead depend twenty-four tribunals, for all those who are\nshameless in their deeds.\n\nAnd it is written, Ps. lxxiii. 11: \u201cAnd they have said, \u2018How can El know?\nand is there knowledge in the Most High?\u2019 \u201d\n\nBut truly (the tribunals) are only twenty; wherefore are four added?\nAssuredly, in respect of the punishments of the inferior tribunals which\ndepend from the Supernals.\n\nTherefore there remain twenty.(858) And therefore unto none do they\nadjudge capital punishment until he shall have fulfilled and reached the\nage of twenty years, in respect of these twenty tribunals.\n\nBut in our doctrine regarding our Arcana have we taught that the books\nwhich are contained in the Law refer back unto these twenty-four.\n\n\n\n\nChapter XIV: Concerning the Eyes of Microprosopus\n\n\nThe Eyes of the Head (of Microprosopus) are those eyes from which sinners\ncannot guard themselves; the eyes which sleep, and yet which sleep not.\n\nAnd therefore are they called \u201cEyes like unto doves, KIVNIM, _Ke-Ionim_.\u201d\nWhat is IVNIM, _Ionim_? Surely it is said, Lev. xxv. 17, \u201cYe shall not\ndeceive any man his neighbor.\u201d\n\nAnd therefore is it written, Ps. xciv. 7, \u201cIH, _Yah_, shall not behold.\u201d\nAnd shortly after verse 9, \u201cHe that planteth the ear, shall He not hear?\nHe that formeth the eye, shall He not see?\u201d\n\nThe part which is above the eyes (the eyebrows) consisteth of the hairs,\nwhich are distributed in certain proportions.\n\nFrom those hairs depend 1,700 Lords of Inspection for striving in battles.\nAnd then all their emissaries arise and unclose the eyes.\n\nIn the skin which is above the eyes (the eyelids) are the eyelashes, and\nthereunto adhere thousand thousands Lords of Shields.\n\nAnd these be called the covering of the eyes. And all those which are\ncalled (under the classification of) the eyes of IHVH, Tetragrammaton, are\nnot unclosed, nor awake, save in that time when these coverings of the\neyelashes be separated from each other; namely, the lower from the upper\n(eyelashes).\n\nAnd when the lower eyelashes are separated from the upper, and disclose\nthe abode of vision, then are the eyes opened in the same manner as when\none awaketh from his sleep.\n\nThen are the eyes rolled around, and (Microprosopus) looketh back upon the\nopen eye (of Macroprosopus), and they are bathed in its white brilliance.\n\nAnd when they are thus whitened, the Lords of the Judgments are turned\naside from the Israelites. And therefore it is written, Ps. xliv. 24:\n\u201cAwake: wherefore sleepest thou, O Tetragrammaton? Make haste,\u201d etc.\n\nFour colors appear in those eyes; from which shine the four coverings of\nthe phylacteries, which shine through the emanations of the Brain.\n\nSeven, which are called the eyes of Tetragrammaton, and the inspection,\nproceed from the black color of the eyes; as we have said.\n\nAs it is written, Zech. iii. 9, \u201cUpon one stone seven eyes.\u201d And these\ncolors flame forth on this side.\n\nFrom the red go forth others, the Lords of Examination for Judgment.\n\nAnd these are called: \u201cThe eyes of Tetragrammaton going forth throughout\nthe whole earth.\u201d\n\nWhere it is said (in the feminine gender) \u201cMSHVTTVTH, _Meshotetoth_, going\nforth,\u201d and not \u201cMSHVTTIM, _Meshotetim_,\u201d in the masculine, because all\nare judgment.\n\nFrom the yellow proceed others who are destined to make manifest deeds as\nwell good as evil.\n\nAs it is written, Job xxxiv. 21, \u201cSince His eyes are upon the ways of\nman.\u201d And these, Zach. iv. 10, are called \u201cThe eyes of Tetragrammaton,\u201d\nMSHVTTIM, _Meshotetim_, going forth around, but in the masculine gender,\nbecause these extend in two directions\u2014toward the good and toward the\nevil.\n\nFrom the white brilliance proceed all those mercies and all those benefits\nwhich are found in the world, so that through them it may be well for the\nIsraelites.\n\nAnd then all those three colors are made white, so that He may have pity\nupon them.\n\nAnd those colors are mingled together mutually, and mutually do they\nadhere unto each other. Each one affecteth with its color that which is\nnext unto it.\n\nExcepting the white brilliance wherein all are comprehended when there is\nneed, for this enshroudeth them all.\n\nSo therefore no man can convert all the inferior colors\u2014the black, red,\nand yellow\u2014into the white brilliance.\n\nFor only with this glance (of Macroprosopus) are they all united and\ntransformed into the white brilliance.\n\nHis eyelashes (_i.e._, those of Microprosopus, for to the eye of\nMacroprosopus neither eyebrows nor eyelashes are attributed) are not\nfound, when (his eyes) desire to behold the colors; seeing that his\neyelashes disclose the place (of sight) for beholding all the colors.\n\nAnd if they disclose not the place (of vision) the (eyes) cannot see nor\nconsider.(859)\n\nBut the eyelashes do not remain nor sleep, save in that only perfect hour,\nbut they are opened and closed, and again closed and opened, according to\nthat Open Eye (of Macroprosopus) which is above them.\n\nAnd therefore is it written, Ezek. i. 14, \u201cAnd the living creatures rush\nforth and return.\u201d\n\nNow we have already spoken of the passage, Isa. xxxiii. 20, \u201cThine eye\nshall see Jerusalem quiet, even Thy habitation.\u201d\n\nAlso it is written, Deut. ii. 12, \u201cThe eyes of Tetragrammaton thy God are\never thereon in the beginning of the year,\u201d etc.\n\nFor so Jerusalem requireth it, since it is written, Isa. i. 21, \u201cTZDQ,\n_Tzedeq_, Justice abideth in Her.\u201d\n\nAnd therefore (is it called) Jerusalem, and not Zion. For it is written,\nIsa. i. 26: \u201cZion is redeemed in MSHPT, _Meshephat_, Judgment, etc.,\u201d\nwhich are unmixed mercies.\n\nThine eye: (therefore) is it written OINK, _Ayinakh_ (in the singular\nnumber). Assuredly it is the eye of the Most Holy Ancient One, the Most\nConcealed of All (which is here referred to).\n\nNow it is said, \u201cThe eyes of Tetragrammaton thy God are thereon\u201d; in good,\nthat is to say, and in evil; according as either the red color or the\nyellow is required.\n\nBut only with the glance (of Macroprosopus) are all things converted and\ncleansed into the white brilliance.\n\nThe eyelids (of Microprosopus) are not found when (His eyes) desire to\nbehold the colors. But here (it is said), \u201cThine eyes shall behold\nJerusalem.\u201d Entirely for good, entirely in mercy.\n\nAs it is written, Isa. liv. 7, \u201cAnd with great mercies will I gather\nthee.\u201d\n\nThe eyes of Tetragrammaton thy God are ever thereon from the beginning of\nthe year. Here the word \u201cMRSHITH, _Merashith_, from the beginning,\u201d is\nwritten defectively without A, for it is not written RASHITH with the A.\n\nHence it remaineth not always in the same condition. What doth not? The\ninferior H, _He_ (of IHVH).\n\nAnd concerning that which is supernal it is written, Lam. ii. 1: \u201cHe hath\ncast down MShMIM, _Me-Shamaim_, from the heavens; ARTZ, _Aretz_, the\nearth, the Tiphereth, Israel.\u201d\n\nWherefore hath he cast down Aretz from Shamaim? Because it is written,\nIsa. l. 3, \u201cI will cover the heavens, Shamaim, with darkness,\u201d and with\nthe blackness of the eye (of Microprosopus), namely, with the black color,\nare they covered.\n\n\u201cFrom the beginning of the year.\u201d What, then, is that place whence those\neyes of Tetragrammaton behold Jerusalem?\n\nTherefore he(860) hasteneth to expound this (saying immediately), \u201cFrom\nthe beginning, MRSHITH, of the year,\u201d which (word \u201c_MRSHITH_\u201d being\nwritten thus), without the Aleph, A,(861) symbolizeth judgment; for\njudgment is referred unto that side, although virtually (the word\n\u201cMerashith\u201d) is not judgment.\n\n\u201cEven unto the end of the year.\u201d Herein, properly speaking, is judgment\nfound. For it is written, Isa. i. 21, \u201cJustice dwelt in her.\u201d For this is\n\u201cthe end of the year.\u201d\n\nCome and see! A, _Aleph_, only is called the first (letter). In A,\n_Aleph_, is the masculine power hidden and concealed; that namely, which\nis not known.\n\nWhen this Aleph is conjoined in another place, then is it called RASHITH,\n_Rashith_, beginning.\n\nBut if thou sayest that (_A_) is conjoined herewith,(862) truly it is not\nso, but (_A_) is only manifested therein and illuminateth it; and in that\ncase only is it called RASHITH, _Rashith_, beginning.\n\nNow therefore in this (passage) RASHITH (spelt with the A) is not found as\nregards Jerusalem; for were (the letter A) herein, it would (denote that\nit would) remain forever.\n\nHence it is written defectively MRSHITH, _Me-Rashith_. Also concerning the\nworld to come it is written, Isa. xli. 27,(863) \u201cThe first shall say to\nZion, Behold, behold them,\u201d etc.\n\n\n\n\nChapter XV: Concerning the Nose of Microprosopus\n\n\nThe nose of Microprosopus is the form of His countenance, for therethrough\nis His whole countenance known.\n\nThis nose is not as the nose of the Most Holy Ancient One, the Concealed\nwith all Concealments.\n\nFor the nose of Him, the Ancient One, is the life of lives for all things,\nand from His two nostrils rush forth the _Ruachin De-Chiin_, RVCHIN\nDCHIIN, spirits of lives for all.\n\nBut concerning this (nose of) Microprosopus it is written, Ps. xviii. 9,\n\u201cA smoke ascendeth in His nose.\u201d\n\nIn this smoke all the colors are contained. In each color are contained\nmultitudes of lords of most rigorous judgment, who are all comprehended in\nthat smoke.\n\nWhence all those are not mitigated save by the smoke of the inferior\naltar.\n\nHence it is written, Gen. viii. 21, \u201cAnd IHVH smelled a sweet savor.\u201d It\nis not written (He smelled) the odor of the sacrifice. What is \u201csweet\u201d\nsave \u201crest\u201d? Assuredly the spirit at rest is the mitigation of the Lords\nof Judgment.\n\n(When therefore it is said) \u201cAnd IHVH smelled the odor of rest,\u201d most\ncertainly the odor of the sacrificed victim is not meant, but the odor of\nthe mitigation of all those severities which are referred unto the nose.\n\nAnd all things which adhere unto them, all things, I say, are mitigated.\nBut most of these severities mutually cohere.\n\nAs it is written, Ps. cvi. 2, \u201cWho shall recount GBVRVTH IHVH, the\nGeburoth of Tetragrammaton?\u201d\n\nAnd this nose (of Microprosopus) emitteth fire from the two nostrils,\nwhich swalloweth up all other fires.\n\nFrom the one nostril (goeth forth) the smoke, and from the other nostril\nthe fire, and they both are found on the altar, as well the fire as the\nsmoke.\n\nBut when He the most Holy Ancient One is unveiled, all things are at\npeace. This is that which is said, Isa. xlviii. 9, \u201cAnd for My praise will\nI refrain from thee\u201d (literally, \u201cblock up thy nostrils\u201d(864)).\n\nThe nose of the Most Holy Ancient One is long and extended, and He is\ncalled Arikh Aphim, Long of Nose.\n\nBut this nose (of Microprosopus) is short, and when the smoke commenceth,\nit issueth rapidly forth, and judgment is consummated.\n\nBut who can oppose the nose of Him the Ancient One? Concerning this, all\nthings are as we have said in the Greater Assembly, where concerning this\nmatter the Companions were exercised.\n\nIn the book of the treatise of Rav Hamenuna the Elder he thus describeth\nthese two nostrils (of Microprosopus), saying that from the one proceed\nthe smoke and the fire, and from the other, peace and the beneficent\nspirits.\n\nThat is, when (Microprosopus) is considered as having (in Himself the\nsymbolism of) right side and left side. As it is written, Hosea xiv. 7,\n\u201cAnd his smell like Lebanon.\u201d\n\nAnd concerning His Bride it is written, Cant. vii. 9, \u201cAnd the smell of\nthy nostril like apples.\u201d Which if it be true concerning the Bride, how\nmuch more concerning Himself? And this is a notable saying.\n\nWhen therefore it is said, \u201cAnd Tetragrammaton smelled the odor of peace,\u201d\nthe word \u201cHNICHCH,\u201d _Ha-Nichach_, of peace, can be understood in a double\nsense.\n\nOne sense is primary, when the Most Holy Ancient One, the Concealed with\nall Concealments, is manifested; for HVA, _Hoa_, He, is the peace and\nmitigation of all things.\n\nAnd the other respecteth the inferior mitigation, which is done through\nthe smoke and fire of the altar.\n\nAnd because of this duplicate meaning is the word NICHCH, _Nichach_,\nwritten with a double CH. And all these things are said concerning\nMicroprosopus.\n\n\n\n\nChapter XVI: Concerning the Ears of Microprosopus\n\n\nThere are two ears for hearing the good and the evil, and these two can be\nreduced into one.\n\nAs it is written, 2 Kings xix. 18, \u201cIncline, O Tetragrammaton, Thine ear,\nand hear.\u201d\n\nThe ear from within dependeth upon certain curves which are therein\nformed, so that the speech may be made clearer before its entrance into\nthe brain.\n\nAnd the brain examineth it, but not with haste. For every matter which is\naccomplished in haste cometh not from perfect wisdom.\n\nFrom those ears depend all the Lords of Wings who receive the Voice of the\nUniverse; and all those are called thus, the Ears of Tetragrammaton.\n\nConcerning whom it is written, Eccles. x. 20, \u201cFor a bird of the air shall\ncarry the voice,\u201d etc.\n\n\u201cFor a bird of the air shall carry the voice.\u201d This text hath a difficult\n(meaning). And now (for so much is expressed) whence is the voice?\n\nFor in the beginning of the verse it is written: \u201cCurse not the King even\nin thy thought.\u201d Where it is written concerning even the (unexpressed)\nthought, and concerning the secret thoughts of thy couch.\n\nWherefore? Because \u201ca bird of the air shall carry the voice.\u201d Which\n(voice) as yet is unexpressed.\n\nAssuredly this is the true meaning. Whatsoever a man thinketh and\nmeditateth in his heart, he maketh not a word until he bringeth it forth\nwith his lips. (What the text intendeth is) if any man attendeth not\nhereunto.\n\nFor that voice sent forward (from inconsiderate thought) cleaveth the air,\nand it goeth forth and ascendeth, and is carried around through the\nuniverse; and therefore is the voice.\n\nAnd the Lords of Wings receive the voice and bear it on unto the King\n(Microprosopus), so that it may enter into His ears.\n\nThis is that which standeth written, Deut. v. 28, \u201cAnd Tetragrammaton hath\nheard the voice of your words.\u201d Again, Num. xi. 1, \u201cAnd Tetragrammaton\nheard, and His wrath was kindled.\u201d\n\nHence every prayer and petition which a man poureth forth before God the\nMost Holy One\u2014blessed be He!\u2014requireth this, that he pronounce the words\nwith his lips.\n\nFor if he pronounce them not, his prayer is no prayer, and his petition is\nno petition.\n\nBut as far as the words go forth, they cleave the air asunder, and ascend,\nand fly on, and from them is the voice made; and that which receiveth the\none receiveth also the other, and beareth it into the Holy Place in the\nhead of the King (otherwise, beneath Kether, the Crown).\n\nFrom the three cavities (of the brain of Microprosopus) distilleth a\ncertain distillation, and it is called the Brook. As it is said in 1 Kings\nxvii. 3, \u201cThe brook Kherith,\u201d as it were an excavation or channel of the\nears.\n\nAnd the voice entereth into that curved passage, and remaineth in that\nbrook of that distillation.\n\nAnd then is it therein detained, and examined, whether it be good or\nwhether it be evil. This is the same which is said, Job xxxiv. 3, \u201cBecause\nthe ear examineth the words.\u201d\n\nFor what cause doth the ear examine the words? Because the voice is\ndetained in that brook distilling into the curved passage of the ears, and\ndoth not swiftly enter into the body, and thereunto is an examination\ninstituted between the good and the evil.\n\n\u201cAs the palate tasteth meat.\u201d Wherefore can the palate taste meat? Because\nin the same manner it causeth it to delay, and (the meat) doth not enter\nso rapidly into the body. And hence (the palate) proveth and tasteth it\n(to discern) whether it be sweet and pleasant.\n\nFrom this opening of the ears depend other openings, (namely) the opening\nof the eye, the opening of the mouth, the opening of the nose.\n\nFrom that voice which entereth into the opening of the ears, if it be\nnecessary (a certain part) entereth into the opening of the eyes, and\nthese pour forth tears.\n\nFrom that voice, if it be necessary (a certain part) entereth into the\nopening of the nose, and from that voice it produceth smoke and fire.\n\nThis is that which is written, Num. xi. 1, \u201cAnd Tetragrammaton heard, and\nHis wrath was kindled, and the fire of Tetragrammaton turned against\nthem.\u201d\n\nAnd if it be necessary that voice goeth forth into the opening of the\nmouth, and it speaketh, and determineth certain things.\n\nFrom that voice are all things; from that voice (a certain part) entereth\ninto the whole body, and by it are all things affected. Whence doth this\nmatter depend? From that ear.\n\nBlessed is he who observeth his words. Therefore is it written, Ps. xxxiv.\n13, \u201cKeep thy tongue from evil, and thy lips from speaking guile.\u201d\n\nUnto this ear is attributed hearing, and under (the idea of) hearing are\nthose brains comprehended.(865)\n\nChokmah is contained therein, as it is written, 1 Kings iii. 9, \u201cAnd wilt\nThou give unto Thy servant a hearing heart.\u201d\n\nBinah also, as it is written, 1 Sam. iii. 9, \u201cSpeak, for Thy servant\nheareth.\u201d Also 2 Kings xviii. 26, \u201cBecause we have heard.\u201d And hencefrom\nall things depend.\n\nD\u00e4ath also, as it is said, Prov. iv. 10, \u201cHear, O my son, and receive My\nsayings.\u201d And again, _ibid._ ii. 1, \u201cThou shalt hide My sayings with\nthee.\u201d And thereunto all things depend from the ears.\n\nFrom these ears depend prayers and petitions, and the opening of the eyes.\n\nThis is the same which standeth written, 2 Kings xix. 16, \u201cIncline, O\nTetragrammaton, Thine ear, and hear; open Thine eyes, and see.\u201d Thus all\nthings depend hencefrom.\n\nFrom this ear depend the highest Arcana, which go not forth without, and\ntherefore is (this ear) curved in the interior parts, and the Arcana of\nArcana are concealed therein. Woe unto him who revealeth the Arcana!\n\nAnd because the Arcana come into contact with this ear, and follow the\ncurvings of that region, hence the Arcana are not revealed unto those who\nwalk in crooked paths, but unto those (who walk in) those which are not\ncrooked.\n\nHence is it written, Ps. xxv. 14, \u201cThe SVD IHVH, _Sod Tetragrammaton_,\nSecret of Tetragrammaton, is with them that fear Him, and He will show\nthem His covenant\u201d; namely, unto such as keep their path and thus receive\nHis words.\n\nBut they who are perverse in their ways receive certain words, and quickly\nintroduce the same into themselves, but in them is no place where they can\nbe detained (for examination).\n\nAnd all the other openings are opened therein, until those words can issue\nforth from the opening of the mouth.\n\nAnd such men are called the sinners of their generation, hating God the\nMost Holy One\u2014blessed be He.\n\nIn Mischna, or our tradition, we have taught that such men are like unto\nmurderers and idolaters.\n\nAnd all these things are contained in one saying, where it is written,\nLev. xix. 16, \u201cThou shalt not go up and down as a tale-bearer among thy\npeople, neither shalt thou stand against the blood of thy neighbor: ANI\nIHVH, I am Tetragrammaton.\u201d\n\nTherefore he who transgresseth the first part of that verse doth the same\nas if he were to transgress the whole.\n\nBlessed is the portion of the just, concerning whom it is said, Prov. xi.\n13, \u201cA tale-bearer revealeth secrets, but he that is of a faithful spirit\nconcealeth the matter.\u201d\n\n\u201cSpirit, RVCH, _Ruach_,\u201d properly (is used here) for the Ruach of such is\nextracted from the Supernal Holy Place.\n\nNow we have said that this is a symbol. Whosoever revealeth Arcana with\nfixed purpose of mind, he is not of the body of the Most Holy King.\n\nAnd therefore to such a man nothing is an Arcanum, neither is from the\nplace of the Arcanum.\n\nAnd whensoever his soul departeth, the same adhereth not unto the body of\nthe King, for it is not his place. Woe unto that man! woe unto himself!\nwoe unto his Neschamah!(866)\n\nBut blessed is the portion of the just who conceal secrets, and much more\nthe Supernal Arcana of God the Most Holy One\u2014blessed be He!\u2014the highest\nArcana of the Most Holy King.\n\nConcerning them it is written, Isa. lx. 21, \u201cThy people also shall be all\nrighteous; they shall inherit the land forever.\u201d\n\n\n\n\nChapter XVII: Concerning the Countenance of Microprosopus\n\n\nHis countenance is as two abodes of fragrance, and all that I have before\nsaid is His testimony.\n\nFor the testimony, SHDVTHA, _Sahedutha_, dependeth from Him, and in all\nHis testimony dependeth.\n\nBut these places of fragrance are white and red; the testimony of Ab the\nFather, and Aima the Mother; the testimony of the inheritance which He\nhath taken by right and obtained.\n\nAnd in our tradition we have also established by how many thousand degrees\nthe whiteness differeth from the redness.\n\nBut yet at once they agree together in Him in one,(867) under the general\nform of the whiteness; for whensoever it is illuminated from the light of\nthe white brilliance of the Ancient One, then that white brilliance\novercloudeth the redness, and all things are found to be in light.\n\nBut whensoever judgments ascend (otherwise, threaten) in the universe, and\nsinners are many, leprosy is found in all things (otherwise, throughout\nthe universe), and the redness spreadeth over the countenance, and\novercloudeth all the whiteness.\n\nAnd then all things are found in judgment, and then (He putteth on) the\nvestments of zeal, which are called \u201cthe garments of vengeance\u201d (Isa. lix.\n17), and all things depend herefrom.\n\nAnd because the testimony existeth in all things, hence so many Lords of\nShields are enshrouded by those colors, and attend upon those colors.\n\nWhen those colors are resplendent, the worlds all and singular exist in\njoy.\n\nIn that time when the white brilliance shineth all things appear in this\ncolor; and when He appeareth in redness, similarly all things appear in\nthat color.\n\n\n\n\nChapter XVIII: Concerning the Beard of Microprosopus\n\n\nIn those abodes (otherwise forms) of fragrance the beard beginneth to\nappear from the top of the ears, and it descendeth and ascendeth in the\nplace of fragrance.\n\nThe hairs of the beard are black, and beautiful in form as in (that of) a\nrobust youth.\n\nThe oil of dignity of the supernal beard of the Ancient One (floweth down)\nin this beard of Microprosopus.\n\nThe beautiful arrangement of this beard is divided into nine parts. But\nwhen the most holy oil of dignity of the Most Holy Ancient One sendeth\ndown rays into this beard, its parts are found to be twenty-two.(868)\n\nAnd then all things exist in benediction, and thence Israel the patriarch\n(_i.e._, Jacob) took his blessing. And the symbol of this is to be found\nin these words, Gen. xlviii. 20, \u201cBK, with the twenty-two shall Israel\nbless.\u201d (The real translation of BK is \u201cin thee,\u201d but the numerical value\nof BK is twenty-two; hence the symbolism here rendered.)\n\nWe have described the conformations of the beard already, in the Conclave\nof the Assembly. Here also I desire to enter upon this matter in all\nhumility.\n\nNow we thus examined all the parts of the beard, that in the Conclave of\nthe Assembly (we found) that they were all disposed from the parts of the\nbeard of the Most Holy Ancient One.\n\nSix there are; nine they are called. For the first conformation goeth\nforth through that Spark of the most refulgent Light-bearer,(869) and\ngoeth down beneath the hair of the head, assuredly beneath those locks\nwhich overhang the ears.\n\nAnd it descendeth before the opening of the ears unto the beginning of the\nmouth.\n\nBut this arrangement is not found in the Most Holy Ancient One. But when\nthat fountain of Wisdom, CHKMTHA, _Chokmatha_, floweth down from MZLA,\n_Mezla_, the Influence of the Most Holy Ancient One, and dependeth from\nHim, and when Aima, the Mother, ariseth, and is included in that subtle\nether, then She, Aima, assumeth that white brilliance.(870)\n\nAnd the Scintilla entereth and departeth, and together mutually are They\nbound, and thence cometh the One Form.\n\nAnd when there is need, One ariseth above the Other, and the Other again\nis concealed in the presence of Its Companion.\n\nAnd therefore there is need of all things; of one thing for performing\nvengeance, of another for showing forth mercy.\n\nAnd therefore David the king hath sought out this beard, as we have shown\nalready.\n\nIn this beard nine conformations are found, (among which are) six myriads\nwhich depend among them, and are extended throughout the whole body.\n\nAnd those six which depend hang in the locks which are beneath the abodes\nof fragrance, three on this side and three on that.\n\nAnd in the ornamentation of the beard hang the three remaining\n(conformations); one above the lips, and two in those locks which hang\ndown upon the chest.\n\nAnd all those six (other conformations), three on this side and three on\nthat side, go forth, and all depend from those locks which hang down, and\nthey are extended throughout the whole body.\n\nBut on account of those three (conformations), which are more connected\nwith the ornament of the beard than all the others, the Holy Name is\nwritten in its purity.\n\nWhen it is written thus, Ps. cxviii. 5: \u201cI invoked IH, _Yah_, in my\ntrouble: IH, _Yah_, heard me at large: Tetragrammaton is with me,\ntherefore I will not fear.\u201d\n\nBut that which we have already laid down in the Conclave of the Assembly\nconcerning these words, \u201cIn my trouble I invoked IH, _Yah_,\u201d that this is\nto be referred to that place where the beard beginneth to be extended,\nwhich place is more remote, and before the ears, is also correct.\n\nAnd in the book of the dissertation of the school of Rav Yeyeva the Elder\nit is thus said and established, that the beginning of the beard cometh\nfrom the supernal CHSD, _Chesed_, Mercy.\n\nConcerning which it is written, \u201cLK IHVH HGDVLH VHGBVRH VHTHPARTH, _Leka,\nTetragrammaton; Ha-Gedulah, Ve-Ha-Geburah, Ve-Ha-Tiphereth_, Thine, O\nTetragrammaton, Gedulah, (another name for Chesed), Geburah, and Tiphereth\n(the names of the fourth, fifth, and sixth Sephiroth, which Protestants\nusually add to the end of the Lord\u2019s Prayer, substituting, however,\nMalkuth for Gedulah), Thine, O Tetragrammaton, are the Mercy, the Power,\nand the Glory (or Beauty).\u201d And all these are so, and thus it (the beard)\ncommenceth.\n\nTherefore the nine (conformations) arise from and depend from the beard;\nand thus it commenceth from before the ears. But (the conformations)\nremain not in permanence save through another cause, as we have before\nlaid down.\n\nFor whensoever the universe hath need of mercy, the Influence, Mezla, of\nthe Ancient One is uncovered; and all those conformations which exist in\nthe most adorned beard of Microprosopus are found to be entirely mercies,\nyet so that they can exercise vengeance against the haters of the\nIsraelites, and against those who afflict them.\n\nBut the whole ornament of the beard consisteth in those locks which hang\ndown, because all things depend thencefrom.\n\nAll those hairs which are in the beard of Microprosopus are hard and\nrigid, because they all subject the judgments when the Most Holy Influence\nis manifested.\n\nAnd when there is to be contention, then He appeareth like unto a brave\nhero, victorious in war. And then that becometh bare of hair which is bare\nof hair, and that becometh bald which is bald.\n\nMoses commemorated these nine conformations a second time, Num. xiv. 17,\nwhen there was need to convert them all into mercy.\n\nFor although he recite not now the thirteen conformations (of the beard of\nMacroprosopus), yet from this idea the thing depended; for he did not\nallow himself to enter into those conformations simply that he might\nenumerate them.\n\nBut unto the Influence directed he his meditation, and made mention\nthereof. As it is written, Num. xiv. 17, \u201cAnd now, I beseech thee, let\nKCH, _Kach_, the Power of Tetragrammaton, be great!\u201d\n\nWhat is to be understood by KCH, IHVH, _Kach Tetragrammaton_, the Power of\nTetragrammaton? Thus is MZLA QDISHA, _Mezla_, _Qadisha_, the Holy\nInfluence, called, even the Concealed with all Concealments. And from the\nInfluence that Strength and that Light depend.\n\nAnd since of this (Influence) Moses was speaking, and this (Influence) he\nwas commemorating, and concerning this (Influence) he was meditating, he\nthen immediately recited those nine conformations which belong unto\nMicroprosopus.\n\nSo that they all might exist in light, and that judgment might not be\nfound therein. And therefore this whole judgment (otherwise, this whole\nbeard) dependeth from the Influence.\n\nWhen the hairs begin to be restrained He Himself is as the hero of an army\nvictorious in war.\n\nIn this beard (of Microprosopus) floweth down the oil of dignity from the\nConcealed Ancient One, as it is said, Ps. cxxxiii. 2, \u201cLike excellent oil\nupon the head, descending upon the beard, the beard of Aaron.\u201d\n\n\n\n\nChapter XIX: Concerning the Lips and Mouth of Microprosopus\n\n\nThose hairs cover not the lips, and the entire lips are red and rosy. As\nit is written, Cant. v. 13, \u201cHis lips as roses.\u201d (In the ordinary version\nSHVSHNIM, _Shushanim_, is translated \u201clilies,\u201d not \u201croses.\u201d\n\nHis lips murmur Geburah, Severity, but they also murmur _Chokmah_, Wisdom.\n\nFrom those lips alike depend good and evil, life and death.\n\nFrom these lips depend the Lord of Vigilance. For when those lips murmur,\nthey all are excited to bring forth secret things, as well as the Lords of\nJudgment in all the tribunals wherein they have their abiding-place.\n\nAnd therefore are these called the Watchers; as it is written, Dan. iv.\n17, \u201cThis matter is by the decree of the Watchers, and the demand by the\nword of the Holy Ones.\u201d\n\nWhat is a Watcher? In the book of the dissertation that is explained from\nthis passage, 1 Sam. xxviii. 16, \u201cAnd is become thine enemy.\u201d\n\nSeeing that judgments are stirred up against those who obtain not mercy\nfrom the Supernals.\n\nHence are those stirred up who are the lords of the enmity of all things.\n\nAnd, nevertheless, in each case are there mercy and judgment. And\ntherefore is it said, Dan. iv. 13, \u201cA watcher and a holy one\u201d; judgment\nand mercy.\n\nAnd between those lips when they are opened is the mouth disclosed.\n\nBy that RVCH, _Ruach_, breath, which goeth forth from His mouth, many\nthousands and myriads are enshrouded; and when it is extended by the same\nare the true prophets enfolded, and all are called the mouth of\nTetragrammaton.\n\nWhen forth from His mouth the words proceed through His lips, the same are\nmuttered through the whole circuit of 18,000 worlds,(871) until they are\nall bound together at once in the twelve paths and the known ways. And one\nthing ever expecteth another.\n\nBy the tongue is the vocal expression of the sublime spoken, in the middle\nnexus of the utterance.\n\nAnd therefore is it written, Cant. v. 16, \u201cHis mouth is most sweet.\u201d And\nthis same palate of His conveyeth a sweet taste; wherefore He smileth when\nHe tasteth food (which is pleasant).(872)\n\n\u201cAnd He is altogether the desirablenesses (or delights)\u201d (of the powers\nof) fire and (the powers of) water, because the fire and water are\ncounterchanged with each other mutually (otherwise, are conformed\ntogether), and are beautiful in his conformation.(873)\n\nFor the colors are mutually associated together.\n\nIn His palate are the (guttural) letters (of the Hebrew Alphabet\u2014namely,\nA, H, CH, O) formed and constructed; in the circuit of His (mouth) are\nthey condensed (into the palatals G, I, K, Q).(874)\n\nThe letter A, _Aleph_, which cast forth the kings and constituted the\nkings(875) (_i.e._, that guttural letter which is referred to the First\nSephira, Kether, the Crown, becometh the palatal letter G, _Ghimel_).\n\nThe letter CH, _Cheth_, which goeth forth and descendeth and ascendeth,\nand is crowned in the head (referring to the Second Sephira, _Chokmah_,\nWisdom), and is fire condensed in ether (_i.e._, developeth in the palatal\nletter I, _Yod_).\n\nThe letter H, _He_, the golden-yellow color (otherwise, germinating power)\nof the Mother, Aima, having been connected with the Female Power, is\nextended in the Greater Female Potency into the desire of the Holy City,\nwhich two (otherwise, for these places) are mutually bound together the\none unto the other (these two are Aima, the supernal H of IHVH, and the\nHoly City, the Bride, as She is called in the Apocalypse, the final H of\nIHVH). (And the guttural letter H, _He_, formeth the palatal letter _K_,\n_Kaph_, which is referred unto the Queen.) As it is written, Cant. iv. 6,\n\u201cUnto the mountain of myrrh, unto the hill of frankincense.\u201d\n\nThe letter O, _Ayin_ (which denoteth the seven Inferiors which were\ndestroyed) is the medium of splendor of mediation (_i.e._, the internal\nLight of the broken vessels), hath been formed forth in His lips by\nrevolution therein (and it hath been condensed in Q, _Qoph_, which goeth\nforth from the middle of the palate unto the lips). For the branches (of\nthe Tree of Life, namely) are connected in Him (Microprosopus) in the\nspirits (such as they were in the prior world) formed forth (such as they\nare in the restored world).\n\nFor in the mysteries of the letters of Solomon the King, those four\nletters, A, H, CH, O, are surrounded by GIKQ.\n\nBut it is written in Job. vi. 6, \u201cCan that which is unsavory be eaten\nwithout salt?\u201d etc.\n\nAlso it is written, Is. xxxii. 17, \u201cAnd the work of TZDQ, _Tzedeq_,\nRighteousness (or Justice), shall be peace.\u201d Also, Ps. xix. 10, \u201cMore to\nbe desired are they than gold, yea, than much fine gold,\u201d etc.\n\nBut King David saith, _ibid._, 11, \u201cAlso by them is thy servant warned.\u201d\n\nI affirm concerning myself, that I have been every day cautious concerning\nthem, so that concerning them I might not err (_i.e._, concerning the\njudgments, Meshephath, referred to in verse 9).\n\nExcepting a certain day when I was binding together the Crowns of the\nKing(876) in the Cave of Maran\u00e6a, I beheld a Splendor of devouring Fire\nflashing from His wrathful Countenance of Flame, and with terror I\ntrembled at the sight.\n\nFrom that day forth I ever acted with caution in my meditations concerning\nthem, neither have I omitted that all the days of my life.\n\nBlessed is his portion who is prudent regarding Him who is more ancient\nthan (otherwise, concerning the gentleness of) the King, so that he may\ntaste thereof, as is fitting.\n\nTherefore is it written, Ps. xxxiv. 9, \u201cTaste and see that Tetragrammaton\nis good,\u201d etc.\n\nAlso it is written, Prov. ix. 5, \u201cCome, eat of my bread,\u201d etc.\n\n\n\n\nChapter XX: Concerning the Body of Microprosopus\n\n\nThe masculine power is extended through D\u00e4ath; and the Assemblies and\nConclaves are filled.\n\nIt commenceth from the beginning of the skull, and it is extended\nthroughout the whole body, through the breast, and through the arms, and\nthrough all the other parts.\n\n\n\n\nChapter XXI: Concerning the Bride of Microprosopus\n\n\nUnto His back adhereth closely a Ray of most vehement Splendor, and it\nflameth forth and formeth a certain skull, concealed on every side.\n\nAnd thus descendeth the Light of the two brains, and is figured forth\ntherein.\n\nAnd She (the Bride) adhereth unto the side of the Male; wherefore also She\nis called, Cant. v. 2, \u201cMy dove, my perfect one.\u201d Read not, \u201cTHMTHI,\n_Thamathi_, My perfect one\u201d; but \u201cTHAVMTHI, _Theomathi_, My twin sister,\u201d\nmore applicably.\n\nThe hairs of the Woman contain colors upon colors, as it is written, Cant.\nvii. 5, \u201cThe hair of Thy head like purple.\u201d\n\nBut herewith is Geburah, Severity, connected in the five Severities\n(_i.e._, which are symbolized in the numerical value, 5, of the letter H\nfinal of IHVH, which is the Bride), and the Woman is extended on Her side,\nand is applied unto the side of the Male.\n\nUntil She is separated from His side, and cometh unto Him so that She may\nbe conjoined with Him, face to face.\n\nAnd when They are conjoined together, They appear to be only one body.\n\nHence we learn that the Masculine, taken alone appeareth to be only half\nthe body, so that all the mercies are half; and thus also is it with the\nFeminine.\n\nBut when They are joined together, the (two together) appear to form only\none whole body. And it is so.\n\nSo also here. When the Male is joined with the Female, They both\nconstitute one complete body, and all the Universe is in a state of\nhappiness, because all things receive blessing from Their perfect body.\nAnd this is an Arcanum.\n\nAnd therefore it is said, Gen. ii. 3, \u201cTetragrammaton blessed the seventh\nday and hallowed it.\u201d For then all things are found (to exist) in the one\nperfect Body, for MTRVNITHA, _Matronitha_, the Mother (_i.e._, the\nInferior Mother) is joined unto the King, and is found to form the one\nBody with Him.\n\nAnd therefore are there found to be blessings upon this day.\n\nAnd hence that which is not both Male and Female together is called half a\nbody. Now, no blessing can rest upon a mutilated and defective being, but\nonly upon a perfect place and upon a perfect being, and not at all in an\nincomplete being.(877)\n\nAnd a semi-complete being cannot live forever, neither can it receive\nblessing forever.\n\nThe Beauty of the Female is completed by the Beauty of the Male. And now\nhave we established these facts (concerning the perfect equality of Male\nand Female), and they are made known unto the Companions.\n\nWith this Woman (the inferior H) are connected all those things which are\nbelow; from Her do they receive their nourishment, and from Her do they\nreceive blessing; and She is called the Mother of them all.\n\nIt is written, Prov. vii. 4, \u201cSay unto Chokmah, Thou art my sister.\u201d(878)\nFor there is given one Chokmah (Male), and there is also given another\nChokmah (Female).\n\nAnd this Woman is called the Lesser Chokmah in respect of the other.\n\nAnd therefore is it written, Cant. viii. 8, \u201cWe have a little sister and\nshe hath no breasts.\u201d\n\nFor in this exile (_i.e._, separated from the King) She appeareth unto us\nto be \u201cour little sister.\u201d At first, indeed, she is small, but she\nbecometh great and greater, until she becometh the Spouse whom the King\ntaketh unto Himself.\n\nAs it is written, Cant. viii. 10, \u201cI am a wall, and my breasts are like\ntowers.\u201d\n\n\u201cAnd my breasts,\u201d etc., since they are full with the nourishment of all\nthings;(879) \u201clike towers,\u201d because they are the great rivers which flow\nforth from Aima the Supernal.\n\n\n\n\n\nHEBREW MELODIES\n\n\n                      Translated by Mrs. Henry Lucas\n\n\n\n\nOde To Zion\n\n\n    Art thou not, Zion, fain\n    To send forth greetings from thy sacred rock\n    Unto thy captive train,\n    Who greet thee as the remnants of thy flock?\n    Take thou on every side\u2014\n    East, west, and south, and north\u2014their greetings multiplied.\n    Sadly he greets thee still,\n    The prisoner of hope, who, day and night,\n    Sheds ceaseless tears, like dew on Hermon\u2019s hill\u2014\n    Would that they fell upon thy mountain\u2019s height!\n\n    Harsh is my voice when I bewail thy woes,\n    But when in fancy\u2019s dream\n    I see thy freedom, forth its cadence flows\n    Sweet as the harps that hung by Babel\u2019s stream.\n    My heart is sore distressed\n    For Bethel ever blessed,\n    For Peniel, and each ancient, sacred place.\n    The holy presence there\n    To thee is present where\n    Thy Maker opes thy gates, the gates of heaven to face.\n\n    The glory of the Lord will ever be\n    Thy sole and perfect light;\n    No need hast thou, then, to illumine thee,\n    Of sun by day, or moon and stars by night.\n    I would that, where God\u2019s Spirit was of yore\n    Poured out unto thy holy ones, I might\n    There too my soul outpour!\n    The house of kings and throne of God wert thou,\n    How comes it then that now\n    Slaves fill the throne where sat thy kings before?\n\n    Oh! who will lead me on\n    To seek the posts where, in far-distant years,\n    The angels in their glory dawned upon\n    Thy messengers and seers?\n    Oh! who will give me wings\n    That I may fly away,\n    And there, at rest from all my wanderings,\n    The ruins of my heart among thy ruins lay?\n    I\u2019ll bend my face unto thy soil, and hold\n    Thy stones as precious gold.\n    And when in Hebron I have stood beside\n    My fathers\u2019 tombs, then will I pass in turn\n    Thy plains and forest wide,\n    Until I stand on Gilead and discern\n    Mount Hor and Mount Abarim, \u2019neath whose crest\n    Thy luminaries twain, thy guides and beacons rest.\n\n    Thy air is life unto my soul, thy grains\n    Of dust are myrrh, thy streams with honey flow;\n    Naked and barefoot, to thy ruined fanes\n    How gladly would I go;\n    To where the ark was treasured, and in dim\n    Recesses dwelt the holy cherubim.\n\n    I rend the beauty of my locks, and cry\n    In bitter wrath against the cruel fate\n    That bids thy holy Nazarites to lie\n    In earth contaminate.\n    How can I make or meat or drink my care,\n    How can mine eyes enjoy\n    The light of day, when I see ravens tear\n    Thy eagles\u2019 flesh, and dogs thy lions\u2019 whelps destroy?\n    Away! thou cup of sorrow\u2019s poisoned gall!\n    Scarce can my soul thy bitterness sustain.\n    When I Ahola unto mind recall,\n    I taste thy venom; and when once again\n    Upon Aholiba I muse, thy dregs I drain.\n\n    Perfect in beauty, Zion! how in thee\n    Do love and grace unite!\n    The souls of thy companions tenderly\n    Turn unto thee; thy joy was their delight,\n    And, weeping, they lament thy ruin now.\n    In distant exile, for thy sacred height\n    They long, and toward thy gates in prayer they bow.\n    Thy flocks are scattered o\u2019er the barren waste,\n    Yet do they not forget thy sheltering fold,\n    Unto thy garments\u2019 fringe they cling, and haste\n    The branches of thy palms to seize and hold.\n    Shinar and Pathros! come they near to thee?\n    Naught are they by thy Light and Right divine.\n    To what can be compared the majesty\n    Of thy anointed line?\n    To what the singers, seers, and Levites thine?\n    The rule of idols fails and is cast down,\n    Thy power eternal is, from age to age thy crown.\n\n    The Lord desires thee for his dwelling-place\n    Eternally; and blest\n    Is he whom God has chosen for the grace\n    Within thy courts to rest.\n    Happy is he that watches, drawing near,\n    Until he sees thy glorious lights arise,\n    And over whom thy dawn breaks full and clear\n    Set in the orient skies.\n    But happiest he, who, with exultant eyes,\n    The bliss of thy redeemed ones shall behold,\n    And see thy youth renewed as in the days of old.\n\n    JEHUDA HALEVI.\n\n\n\n\nGod, Whom Shall I Compare To Thee?\n\n\n    God! whom shall I compare to Thee,\n    When Thou to none canst likened be?\n    Under what image shall I dare\n    To picture Thee, when ev\u2019rywhere\n    All Nature\u2019s forms Thine impress bear?\n\n    Greater, O Lord! Thy glories are\n    Than all the heavenly chariot far.\n    Whose mind can grasp Thy world\u2019s design?\n    Whose word can fitly Thee define?\n    Whose tongue set forth Thy powers divine?\n\n    Can heart approach, can eye behold\n    Thee in Thy righteousness untold?\n    Whom didst Thou to Thy counsel call,\n    When there was none to speak withal\n    Since Thou wast first and Lord of all?\n\n    Thy world eternal witness bears\n    That none its Maker\u2019s glory shares.\n    Thy wisdom is made manifest\n    In all things formed by Thy behest,\n    All with Thy seal\u2019s clear mark imprest.\n\n    Before the pillars of the sky\n    Were raised, before the mountains high\n    Were wrought, ere hills and dales were known,\n    Thou in Thy majesty alone\n    Didst sit, O God! upon Thy throne!\n\n    Hearts, seeking Thee, from search refrain,\n    And weary tongues their praise restrain.\n    Thyself unbound by time and place,\n    Thou dost pervade, support, embrace\n    The world and all created space.\n\n    The sages\u2019 minds bewildered grow,\n    The lightning speed of thought is slow.\n    \u201cAwful in praises\u201d art Thou named;\n    Thou fillest, strong in strength proclaimed,\n    This universe Thy hand has framed.\n\n    Deep, deep beyond all fathoming,\n    Far, far beyond all measuring,\n    We can but seek Thy deeds alone;\n    When bow Thy saints before Thy throne\n    Then is Thy faithfulness made known.\n\n    Thy righteousness we can discern,\n    Thy holy law proclaim and learn.\n    Is not Thy presence near alway\n    To them who penitently pray,\n    But far from those who sinning stray?\n\n    Pure souls behold Thee, and no need\n    Have they of light: they hear and heed\n    Thee with the mind\u2019s keen ear, although\n    The ear of flesh be dull and slow.\n    Their voices answer to and fro.\n\n    Thy holiness forever they proclaim:\n    The Lord of Hosts! thrice holy is His name!\n\n    JEHUDA HALEVI.\n\n\n\n\nServant Of God\n\n\n    Oh! would that I might be\n    A servant unto Thee,\n    Thou God by all adored:\n    Then, though by friends out-cast,\n    Thy hand would hold me fast,\n    And draw me near to Thee, my King and Lord!\n\n    Spirit and flesh are Thine,\n    O Heavenly Shepherd mine!\n    My hopes, my thoughts, my fears, Thou seest all,\n    Thou measurest my path, my steps dost know.\n    When Thou upholdest, who can make me fall?\n    When Thou restrainest, who can bid me go?\n    Oh! would that I might be\n    A servant unto Thee,\n    Thou God, by all adored.\n    Then, though by friends out-cast,\n    Thy hand would hold me fast,\n    And draw me near to Thee, my King and Lord!\n\n    Fain would my heart come nigh\n    To Thee, O God! on high,\n    But evil thoughts have led me far astray\n    From the pure path of righteous government.\n\n    Guide Thou me back into Thy holy way,\n    And count me not as one impenitent.\n    Oh! would that I might be\n    A servant unto Thee,\n    Thou God, by all adored.\n    Then, though by friends out-cast,\n    Thy hand would hold me fast,\n    And draw me near to Thee, my King and Lord!\n\n    If in my youth I still\n    Fail to perform Thy will,\n    What can I hope when age shall chill my breast?\n    Heal me, O Lord! with Thee is healing found\u2014\n    Cast me not off, by weight of years opprest,\n    Forsake me not when age my strength has bound.\n    Oh! would that I might be\n    A servant unto Thee,\n    Thou God, by all adored.\n    Then, though by friends out-cast,\n    Thy hand would hold me fast,\n    And draw me near to Thee, my King and Lord!\n\n    Contrite and full of dread,\n    I mourn each moment fled\n    Midst idle follies roaming desolate;\n    I sink beneath transgressions manifold,\n    That from Thy presence keep me separate;\n    Nor can sin-darkened eyes Thy light behold.\n    Oh! would that I might be\n    A servant unto Thee,\n    Thou God, by all adored.\n    Then, though by friends out-cast,\n    Thy hand would hold me fast,\n    And draw me near to Thee, my King and Lord!\n\n    So lead me that I may\n    Thy sovereign will obey.\n    Make pure my heart to seek Thy truth divine;\n    When burns my wound, be Thou with healing near!\n    Answer me, Lord! for sore distress is mine,\n    And say unto Thy servant, I am here!\n\n    Oh! would that I might be\n    A servant unto Thee,\n    Thou God, by all adored!\n    Then, though by friends out-cast,\n    Thy hand would hold me fast,\n    And draw me near to Thee, my King and Lord!\n\n    JEHUDA HALEVI.\n\n\n\n\nMy King\n\n\n    Ere time began, ere age to age had thrilled,\n    I waited in His storehouse, as He willed;\n    He gave me being, but, my years fulfilled,\n      I shall be summoned back before the King.\n\n    He called the hidden to the light of day,\n    To right and left, each side the fountain lay,\n    From out the stream and down the steps, the way\n      That led me to the garden of the King.\n\n    Thou gavest me a light my path to guide,\n    To prove my heart\u2019s recesses still untried;\n    And as I went, Thy voice in warning cried:\n      \u201cChild! fear thou Him Who is Thy God and King!\u201d\n\n    True weight and measure learned my heart from Thee;\n    If blessings follow, then what joy for me!\n    If naught but sin, all mine the shame must be,\n      For that was not determined by the King.\n\n    I hasten, trembling, to confess the whole\n    Of my transgressions, ere I reach the goal\n    Where mine own words must witness \u2019gainst my soul,\n      And who dares doubt the writing of the King?\n\n    Erring, I wandered in the wilderness,\n    In passion\u2019s grave nigh sinking powerless:\n    Now deeply I repent, in sore distress,\n      That I kept not the statutes of the King!\n\n    With worldly longings was my bosom fraught,\n    Earth\u2019s idle toys and follies all I sought;\n    Ah! when He judges joys so dearly bought,\n      How greatly shall I fear my Lord and King!\n\n    Now conscience-stricken, humbled to the dust,\n    Doubting himself, in Thee alone his trust,\n    He shrinks in terror back, for God is just\u2014\n      How can a sinner hope to reach the King?\n\n    Oh! be Thy mercy in the balance laid,\n    To hold Thy servant\u2019s sins more lightly weighed,\n    When, his confession penitently made,\n      He answers for his guilt before the King.\n\n    Thine is the love, O God! and Thine the grace,\n    That folds the sinner in its mild embrace;\n    Thine the forgiveness bridging o\u2019er the space\n      \u2019Twixt man\u2019s works and the task set by the King.\n\n    Unheeding all my sins, I cling to Thee!\n    I know that mercy will Thy footstool be:\n    Before I call, oh! do Thou answer me,\n      For nothing dare I claim of Thee, my King!\n\n    O Thou Who makest guilt to disappear,\n    My help, my hope, my rock, I will not fear;\n    Though Thou the body hold in dungeon drear,\n      The soul has found the palace of the King.\n\n    MOSES B. NACHMAN.\n\n\n\n\nTo The Soul\n\n\n    O thou, who springest gloriously\n      From thy Creator\u2019s fountain blest,\n      Arise, depart, for this is not thy rest!\n    The way is long, thou must prepared be,\n      Thy Maker bids thee seek thy goal\u2014\n      Return then to thy rest, my soul,\n    For bountifully has God dealt with thee.\n\n    Behold! I am a stranger here,\n      My days like fleeting shadows seem.\n      When wilt thou, if not now, thy life redeem?\n    And when thou seek\u2019st thy Maker have no fear,\n      For if thou have but purified\n      Thy heart from stain of sin and pride,\n    Thy righteous deeds to Him shall draw thee near.\n\n    O thou in strength who treadest, learn\n      To know thyself, cast dreams away!\n      The goal is distant far, and short the day.\n    What canst thou plead th\u2019 Almighty\u2019s grace to earn?\n      Would thou the glory of the Lord\n      Behold, O soul? With prompt accord\n    Then to thy Father\u2019s house return, return!\n\n    JEHUDA HALEVI.\n\n\n\n\nSabbath Hymn\n\n\n    Come forth, my friend, the bride to meet,\n    Come, O my friend, the Sabbath greet!\n\n    \u201cObserve ye\u201d and \u201cremember\u201d still\n    The Sabbath\u2014thus His holy will\n    God in one utterance did proclaim.\n    The Lord is one, and one His name\n    To His renown and praise and fame.\n        Come forth, my friend, the bride to meet,\n        Come, O my friend, the Sabbath greet!\n\n    Greet we the Sabbath at our door,\n    Well-spring of blessing evermore,\n    With everlasting gladness fraught,\n    Of old ordained, divinely taught,\n    Last in creation, first in thought.\n        Come forth, my friend, the bride to meet,\n        Come, O my friend, the Sabbath greet!\n\n    Arouse thyself, awake and shine,\n    For, lo! it comes, the light divine.\n    Give forth a song, for over thee\n    The glory of the Lord shall be\n    Revealed in beauty speedily.\n        Come forth, my friend, the bride to meet,\n        Come, O my friend, the Sabbath greet!\n\n    Crown of thy husband, come in peace,\n    Come, bidding toil and trouble cease.\n    With joy and cheerfulness abide\n    Among thy people true and tried,\n    Thy faithful people\u2014come, O bride!\n        Come forth, my friend, the bride to meet,\n        Come, O my friend, the Sabbath greet!\n\n    SHELOMO HALEVI.\n\n\n\n\nO Sleeper! Wake, Arise!\n\n\n    O sleeper! wake, arise!\n      Delusive follies shun,\n    Keep from the ways of men and raise thine eyes\n      To the exalted One.\n    Hasten as haste the starry orbs of gold\n      To serve the Rock of old.\n    O sleeper! rise and call upon thy God!\n\n    Behold the firmament\n      His hands have wrought on high,\n    See how His mighty arms uphold the tent\n      Of His ethereal sky,\n    And mark the host of stars that heaven reveals\u2014\n    His graven rings and seals.\n    Tremble before His majesty and hope\n      For His salvation still,\n    Lest, when for thee the gates of fortune ope,\n      False pride thy spirit fill.\n    O sleeper! rise and call upon thy God!\n\n    Go seek at night abroad\n      Their footsteps, who erewhile\n    Were saints on earth, whose lips with hymns o\u2019erflowed,\n      Whose hearts were free from guilt.\n    Their nights were spent in ceaseless prayer and praise,\n      In pious fast their days.\n    Their souls were paths to God, and by His throne\n      Their place is set anigh.\n    Their road through life was but a stepping-stone\n      Unto the Lord on high.\n    O sleeper! rise and call upon thy God!\n\n    Weep for thy sins, and pause\n      In wrongful deeds, to implore\n    God\u2019s pardoning grace, nor fret thyself because\n      Of evildoers more.\n    Cleave to the right, and of thy substance bring\n      To honor Him, thy King.\n    When saviours then Mount Zion joyfully\n      Ascend with eager feet,\n    And nations shout for gladness, thou wilt be\n      Prepared thy God to meet.\n    O sleeper! rise and call upon thy God!\n\n    Whence does man\u2019s wisdom flow\u2014\n      Man, who of dust is wrought,\n    Whose poor pre-eminence on earth does show\n      Over the beast as naught?\n    Only those gazing with the inward eye\n      Behold God\u2019s majesty:\n    They have the well-spring of their being found,\n      More precious far than wine.\n    Thou also thus, though by earth\u2019s fetters bound,\n      Mayst find thy Rock divine.\n    O sleeper! rise and call upon thy God!\n\n    The Lord is Lord of all,\n      His hands hold life and death,\n    He bids the lowly rise, the lofty fall,\n      The world obeys His breath.\n    Keep judgment, then, and live and cast aside\n      False and rebellious pride,\n    That asketh when and where, and all below\n      And all above would know;\n    But be thou perfect with the Lord thy God!\n    O sleeper! rise and call upon thy God!\n\n    JEHUDA HALEVI.\n\n\n\n\nThe Land Of Peace\n\n\n    Whose works, O Lord, like Thine can be,\n      Who \u2019neath Thy throne of grace,\n    For those pure souls from earth set free,\n      Hast made a dwelling-place?\n\n    There are the sinless spirits bound\n      Up in the bond of life,\n    The weary there new strength have found,\n      The weak have rest from strife.\n\n    Sweet peace and calm their spirits bless,\n      Who reach that heavenly home,\n    And never-ending pleasantness\u2014\n      Such is the world to come.\n\n    There glorious visions manifold\n      Those happy ones delight,\n    And in God\u2019s presence they behold\n      Themselves and Him aright.\n\n    In the King\u2019s palace they abide,\n      And at His table eat,\n    With kingly dainties satisfied,\n      Spiritual food most sweet.\n\n    This is the rest forever sure,\n      This is the heritage,\n    Whose goodness and whose bliss endure\n      Unchanged from age to age.\n\n    This is the land the spirit knows\n      That everlastingly\n    With milk and honey overflows\u2014\n      And such its fruit shall be.\n\n    SOLOMON IBN GEBIROL.\n\n\n\n\nThe Heart\u2019s Desire\n\n\n    Lord! unto Thee are ever manifest\n    My inmost heart\u2019s desires, though unexprest\n    In spoken words. Thy mercy I implore\n    Even for a moment\u2014then to die were blest.\n\n    Oh! if I might but win that grace divine,\n    Into Thy hand, O Lord, I would resign\n    My spirit then, and lay me down in peace\n    To my repose, and sweetest sleep were mine.\n\n    Afar from Thee in midst of life I die,\n    And life in death I find, when Thou art nigh.\n    Alas! I know not how to seek Thy face,\n    Nor how to serve and worship Thee, Most High.\n\n    Oh! lead me in Thy path, and turn again\n    My heart\u2019s captivity, and break in twain\n    The yoke of folly: teach me to afflict\n    My soul, the while I yet life\u2019s strength retain.\n\n    Despise not Thou my lowly penitence,\n    Ere comes the day, when, deadened every sense,\n    My limbs too feeble grown to bear my weight,\n    A burden to myself, I journey hence.\n\n    When to the all-consuming moth a prey,\n    My wasted form sinks slowly to decay,\n    And I shall seek the place my fathers sought,\n    And find my rest there where at rest are they.\n\n    I am on earth a sojourner, a guest,\n    And my inheritance is in her breast,\n    My youth has sought as yet its own desires,\n    When will my soul\u2019s true welfare be my quest?\n\n    The world is too much with me, and its din\n    Prevents my search eternal peace to win.\n    How can I serve my Maker when my heart\n    Is passion\u2019s captive, is a slave to sin?\n\n    But should I strive to scale ambition\u2019s height,\n    Who with the worm may sleep ere fall of night?\n    Or can I joy in happiness to-day\n    Who know not what may chance by morning\u2019s light?\n\n    My days and nights will soon, with restless speed,\n    Consume life\u2019s remnant yet to me decreed;\n    Then half my body shall the winds disperse,\n    Half will return to dust, as dust indeed.\n\n    What more can I allege? From youth to age\n    Passion pursues me still at every stage.\n    If Thou art not my portion, what is mine?\n    Lacking Thy favor, what my heritage?\n\n    Bare of good deeds, scorched by temptation\u2019s fire,\n    Yet to Thy mercy dares my soul aspire;\n    But wherefore speech prolong, since unto Thee,\n    O Lord, is manifest my heart\u2019s desire?\n\n    JEHUDA HALEVI.\n\n\n\n\nO Soul, With Storms Beset!\n\n\n        O soul, with storms beset!\n        Thy griefs and cares forget.\n        Why dread earth\u2019s transient woe,\n    When soon thy body in the grave unseen\n        Shall be laid low,\n    And all will be forgotten then, as though\n        It had not been?\n\n        Wherefore, my soul, be still!\n        Adore God\u2019s holy will,\n        Fear death\u2019s supreme decree.\n    Thus mayst thou save thyself, and win high aid\n        To profit thee,\n    When thou, returning to thy Lord, shalt see\n        Thy deeds repaid.\n\n        Why muse, O troubled soul,\n        O\u2019er life\u2019s poor earthly goal?\n        When thou hast fled, the clay\n    Lies mute, nor bear\u2019st thou aught of wealth, or might\n        With thee that day,\n    But, like a bird, unto thy nest away,\n        Thou wilt take flight.\n\n        Why for a land lament\n        In which a lifetime spent\n        Is as a hurried breath?\n    Where splendor turns to gloom, and honors show\n        A faded wreath,\n    Where health and healing soon must sink beneath\n        The fatal bow?\n\n        What seemeth good and fair\n        Is often falsehood there.\n        Gold melts like shifting sands,\n    Thy hoarded riches pass to other men\n        And strangers\u2019 hands,\n    And what will all thy treasured wealth and lands\n        Avail thee then?\n\n        Life is a vine, whose crown\n        The reaper Death cuts down.\n        His ever-watchful eyes\n    Mark every step until night\u2019s shadows fall,\n        And swiftly flies\n    The passing day, and ah! how distant lies\n        The goal of all.\n\n        Therefore, rebellious soul,\n        Thy base desires control;\n        With scantly given bread\n    Content thyself, nor let thy memory stray\n        To splendors fled,\n    But call to mind affliction\u2019s weight, and dread\n        The judgment-day.\n\n        Prostrate and humbled go,\n        Like to the dove laid low,\n        Remember evermore\n    The peace of heaven, the Lord\u2019s eternal rest.\n        When burdened sore\n    With sorrow\u2019s load, at every step implore\n        His succor blest.\n\n        Before God\u2019s mercy-seat\n        His pardoning love entreat.\n        Make pure thy thoughts from sin,\n    And bring a contrite heart as sacrifice\n        His grace to win\u2014\n    Then will His angels come and lead thee in\n        To Paradise.\n\n    SOLOMON IBN GEBIROL.\n\n\n\n\nSanctification\n\n\n    The sixfold wing\u00e8d angels cry\n    To Him, Who hates iniquity:\n      Holy art Thou, O Lord!\n          Holy art Thou!\n\n    The mighty ones of earth do call\n    To Him, Who has created all:\n      Blessed art Thou, O Lord!\n          Blessed art Thou!\n\n    They, who in radiance shine, proclaim\n    Of Him, Who wrought them out of flame:\n      Holy art Thou, O Lord!\n          Holy art Thou!\n\n    Those doubly tried by flood and fire\n    United chant in frequent choir:\n      Blessed art Thou, O Lord!\n          Holy and blest!\n\n    Pure spheres celestial echoing round,\n    With voice of sweetest song resound:\n      Holy art Thou, O Lord!\n          Holy art Thou!\n\n    All those redeem\u00e8d not by gold,\n    Repeat in faith and joy untold:\n      Blessed art Thou, O Lord!\n          Blessed art Thou!\n\n    They who pass swiftly to and fro\n    Make answer, as they come and go:\n      Holy art Thou, O Lord!\n          Holy art Thou!\n\n    Who seek His law, and testify\n    That there is none beside Him, cry:\n      Blessed art Thou, O Lord!\n          Holy and blest!\n\n    The hosts of radiant seraphs call\n    To Him, most glorious of them all:\n      Holy art Thou, O Lord!\n          Holy art Thou!\n\n    The sons of mighty men declare\n    His majesty beyond compare:\n      Blessed art Thou, O Lord!\n          Blessed art Thou!\n\n    All they who glorify His name,\n    With every morn anew proclaim:\n      Holy art Thou, O Lord!\n          Holy art Thou!\n\n    Israel, His people, ceaselessly\n    Cry as they bend and bow the knee:\n      Blessed art Thou, O Lord!\n          Holy and blest.\n\n    Those shining as a crystal spring,\n    Chant in the presence of their King:\n      Holy art Thou, O Lord!\n          Holy art Thou!\n\n    The stranger\u2019s children evermore\n    The mighty Lord of lords adore.\n      Blessed art Thou, O Lord!\n          Blessed art Thou!\n\n    Those who of fire are fashioned, crowd\n    On crowd unnumbered, chant aloud:\n      Holy art Thou, O Lord!\n          Holy art Thou!\n\n    They cry, whom He has freed from thrall,\n    And His inheritance does call:\n      Blessed art Thou, O Lord!\n          Holy and blest.\n\n    Pure visions, bathed in endless light,\n    Declare \u2019midst radiance infinite:\n      Holy art Thou, O Lord!\n          Holy art Thou!\n\n    Who to the covenant adhere,\n    The remnant saved, cry loud and clear:\n      Blessed art Thou, O Lord!\n          Blessed art Thou!\n\n    \u2019Neath folded wings, in cadence meet,\n    The glorious ones each hour repeat:\n      Holy art Thou, O Lord!\n          Holy art Thou!\n\n    She, who among the nations dwells,\n    Chosen, apart, His glory tells:\n      Holy art Thou, O Lord!\n          Holy and blest!\n\n    The high exalted ones make known\n    Of Him, Who fills the heavenly throne:\n      Holy art Thou, O Lord!\n          Holy art Thou!\n\n    They who their God each day proclaim\n    \u201cAwful in deeds,\u201d exalt His name:\n      Blessed art Thou, O Lord!\n          Blessed art Thou!\n\n    Those who are awe-inspiring say\n    Of Him more awful far than they:\n      Holy art Thou, O Lord!\n          Holy art Thou!\n\n    To all creation\u2019s King of kings,\n    From earth, from heaven, responsive rings:\n      Holy art Thou, O Lord!\n          Holy and blest!\n\n    JOSEPH IBN ABITUR.\n\n\n\n\nHymn Of Praise\n\n\n    O God of earth and heaven,\n      Spirit and flesh are Thine!\n    Thou hast in wisdom given\n      Man\u2019s inward light divine,\n    And unto him Thy grace accords\n      The gift of spoken words.\n    The world was fashioned by Thy will,\n    Nor didst Thou toil at it, for still\n    Thy breath did Thy design fulfil.\n\n    My times are in Thy hand,\n      Thou knowest what is best,\n    And where I fear to stand\n      Thy strength brings succor blest.\n    Thy loving-kindness, as within\n      A mantle, hides my sin.\n    Thy mercies are my sure defence,\n    And for Thy bounteous providence\n    Thou dost demand no recompense.\n\n    For all the sons of men\n      Thou hast a book prepared,\n    Where, without hand or pen,\n      Their deeds are all declared:\n    Yet for the pure in heart shall be\n      A pardon found with Thee.\n    The life and soul Thou didst create\n    Thou hast redeemed from evil strait,\n    Thou hast not left me desolate.\n\n    The heavens Thou badest be,\n      Thy bright, celestial throne,\n    Are witnesses to Thee,\n      O Thou the Lord alone.\n    One, indivisible, Thy name\n      Upholds creation\u2019s frame.\n    Thou madest all\u2014the depth, the height,\n    Thou rulest all in power and might,\n    Supreme, eternal, infinite!\n\n    ABRAHAM IBN EZRA.\n\n\n\n\nPassover Hymn\n\n\n    When as a wall the sea\n      In heaps uplifted lay,\n    A new song unto Thee\n      Sang the redeemed that day.\n\n    Thou didst in his deceit\n      O\u2019erwhelm the Egyptian\u2019s feet,\n    While Israel\u2019s footsteps fleet\n      How beautiful were they!\n\n    Jeshurun! all who see\n      Thy glory cry to thee:\n    \u201cWho like thy God can be?\u201d\n      Thus even our foes did say.\n\n    Oh! let thy banner soar\n      The scattered remnant o\u2019er,\n    And gather them once more\n      Like corn on harvest-day.\n\n    Who bear through all their line\n      Thy covenant\u2019s holy sign,\n    And to Thy name divine\n      Are sanctified alway.\n\n    Let all the world behold\n      Their token, prized of old,\n    Who on their garment\u2019s fold\n      The thread of blue display.\n\n    Be then the truth made known\n      For whom, and whom alone,\n    The twisted fringe is shown,\n      The covenant kept this day.\n\n    Oh! let them, sanctified,\n      Once more with Thee abide,\n    Their sun shine far and wide,\n      And chase the clouds away.\n\n    The well-beloved declare\n      Thy praise in song and prayer:\n    \u201cWho can with Thee compare,\n      O Lord of Hosts?\u201d they say.\n\n    When as a wall the sea\n      In heaps uplifted lay,\n    A new song unto Thee\n      Sang the redeemed that day.\n\n    JEHUDA HALEVI.\n\n\n\n\nMorning Prayer\n\n\n    O Lord! my life was known to Thee\n    Ere Thou hadst caused me yet to be,\n    Thy Spirit ever dwells in me.\n\n    Could I, cast down by Thee, have gained\n    A standing place, or, if restrained\n    By Thee, go forth with feet unchained?\n\n    Hear me, Almighty, while I pray,\n    My thoughts are in Thy hand alway,\n    Be to my helplessness a stay!\n\n    Oh! may this hour Thy favor yield,\n    And may I tread life\u2019s battle-field\n    Encompassed by Thy mercy\u2019s shield.\n\n    Wake me at dawn Thy name to bless,\n    And in Thy sanctuary\u2019s recess\n    To praise and laud Thy holiness.\n\n    JEHUDA HALEVI.\n\n\n\n\nJudgment And Mercy\n\n\n    By the faithful of His children in their conclaves\n      Shall His name be sanctified,\n    Awe-inspiring are the praises of His angels,\n    And the voices in His temple spread His glory\n              Far and wide.\n\n    Those who keep His law shall yet again be gathered\n      To the stronghold of His might,\n    Those who fear Him commune, praying, with each other\u2014\n    He will hear and in the book of their memorial\n              He will write.\n\n    Let your deeds be fair and righteous\u2014then unbroken\n      He the covenant will hold.\n    He who maketh bright the heavens, He will heed you\n    And will count your prayers more precious than the off\u2019rings\n              Brought of old.\n\n    May the tribes of those who worship and proclaim Him\n      Be uplifted as of yore,\n    When He pruneth, may He cut the straggling branches,\n    For to Him belong the sov\u2019reignty and kingdom\n              Evermore.\n\n    May He lead us once again unto the mountain\n      Of His sanctuary\u2019s shrine,\n    There to glorify Him ever in His temple,\n    For our God will not forget His word, the holy\n              And divine.\n\n    At His name shall heaven and earth break forth in praises\n      With a joy that shall not cease,\n    And the woods shall shout and clap their hands in gladness,\n    For the Lord our God has visited His people,\n              Bringing peace.\n\n    From each band of angels mighty in their splendor,\n      From each shining, circling star,\n    Hymns and praises evermore declare His glory,\n    Saying, \u201cPraise Him with the sound of joyful trumpets,\n              The Shophar!\u201d\n\n    All the creatures of the universe together,\n      Heaven above and earth below,\n    Shall proclaim, \u201cThe Lord in all His works is mighty,\n    He is king o\u2019er all the earth, and His salvation\n              All shall know.\u201d\n\n    ANON.\n\n\n\n\nGrace After Meals\n\n\n    Our Rock with loving care,\n      According to His word,\n    Bids all His bounty share,\n      Then let us bless the Lord.\n\n    His flock our Shepherd feeds\n    With graciousness divine,\n    He satisfies our needs\n    With gifts of bread and wine.\n    Therefore with one accord\n    We will His name adore,\n    Proclaiming evermore\n    None holy as the Lord.\n          Our Rock, etc.\n\n    The land desired so long,\n    Our fathers\u2019 heritage,\n    Inspires our grateful song\n    To God from age to age;\n    His bounteous gifts afford\n    Us sustenance each day,\n    His mercy is our stay,\n    For faithful is the Lord.\n          Our Rock, etc.\n\n    Oh! be Thy mercy moved,\n    Our Rock, to dwell with us,\n    With Zion, Thy beloved,\n    Our temple glorious.\n    May we, redeemed, restored,\n    Be led there every one,\n    By David\u2019s holy son,\n    The anointed of the Lord.\n          Our Rock, etc.\n\n    Thy city fill once more,\n    Thy temple-walls upraise,\n    There will we Thee adore\n    With joyful songs of praise,\n    Thee, merciful, adored,\n    We bless and sanctify,\n    With wine-cups filled up high,\n    By blessings of the Lord.\n          Our Rock, etc.\n\n    ANON.\n\n\n\n\nLord Of The Universe\n\n\n    Lord of the universe, Who reigned\n      Ere earth and heaven\u2019s fashioning,\n    When to create the world He deigned,\n      Then was His name proclaimed King.\n\n    And at the end of days shall He,\n      The Dreaded One, still reign alone,\n    Who was, Who is, and still will be\n      Unchanged upon His glorious throne.\n\n    And He is one, His powers transcend,\n      Supreme, unfathomed, depth and height,\n    Without beginning, without end,\n      His are dominion, power, and might.\n\n    My God and my Redeemer He,\n      My rock in sorrow\u2019s darkest day,\n    A help and refuge unto me,\n      My cup\u2019s full portion, when I pray.\n\n    My soul into His hand divine\n      Do I commend: I will not fear,\n    My body with it I resign,\n      I dread no evil: God is near.\n\n    ANON.\n\n\n\n\nHymn For The Conclusion Of The Sabbath\n\n\n    May He Who sets the holy and profane\n    Apart, blot out our sins before His sight,\n    And make our numbers as the sand again,\n      And as the stars of night.\n\n    The day declineth like the palm-tree\u2019s shade,\n    I call on God, Who leadeth me aright,\n    The morning cometh\u2014thus the watchman said\u2014\n      Although it now be night.\n\n    Thy righteousness is like Mount Tabor vast,\n    Oh! let my sins be wholly put to flight,\n    Be they as yesterday, forever past,\n      And as a watch at night.\n\n    The peaceful season of my prayers is o\u2019er,\n    Would that again had rest my soul contrite,\n    Weary am I of groaning evermore,\n      I melt in tears each night.\n\n    Hear Thou my voice: be it not vainly sped,\n    Open to me the gates of lofty height,\n    For with the evening dew is filled my head,\n      My locks with drops of night.\n\n    Oh! grant me Thy redemption, while I pray,\n    Be Thou entreated, Lord of power and might,\n    In twilight, in the evening of the day,\n      Yea, in the gloom of night.\n\n    Save me, O Lord my God! I call on Thee:\n    Make me to know the path of life aright,\n    From sore and wasting sickness snatch Thou me,\n      Lead me from day to night.\n\n    We are like clay within Thy hand, O Lord!\n    Forgive us all our sins, both grave and light,\n    And day shall unto day pour forth the word\n      And night declare to night.\n\n    May He Who sets the holy and profane\n    Apart, blot out our sins before His sight,\n    And make our numbers as the sand again,\n      And as the stars of night.\n\n    ANON.\n\n\n\n\nGod And Man\n\n\n    O Lord! I will declare\n    Thy holy name, Thy glories past compare:\n    My tongue shall not conceal, O Lord!\n    Thy righteousness made known to me:\n    I heard and I believed Thy word,\n    I will not ask presumptuously.\n    For should the vase of clay\n    \u201cWhat doest thou?\u201d unto its maker say?\n    Him have I sought and known,\n    A rock of strength, a tower of might,\n    Resplendent as the glorious light,\n    Without or veil or covering, radiant shown:\n    Exalted, magnified,\n              Extolled and glorified.\n\n    The heavens from hour to hour\n    Declare Thy wondrous works, proclaim Thy power\n    Sunrise and sunset, still the same,\n    Prostrate in awe eternally.\n    The angels pass through flood and flame\n    As unto Thee they testify;\n    Thy praise they celebrate,\n    O Thou, the fruit of lips who dost create.\n    For Thou uphold\u2019st alone,\n    Unwearied and invisible,\n    The depths, the heights, where move and dwell\n    The living creatures and the heavenly throne:\n    Exalted, magnified,\n              Extolled and glorified.\n\n    Who has the glory praised\n    Fitly of Him, Whose word the heavens upraised?\n    The Eternal One, Who dwells concealed\n    In His exalted heights, but yet\n    In Zion\u2019s temple, full revealed,\n    Did erst His glorious presence set,\n    And He showed visions then\n    To cause His image to be seen of men;\n    Yet past all measuring\n    His wisdom is, past depth and height\n    He flashes on His prophet\u2019s sight\n    In visions only as the heavenly king:\n    Exalted, magnified,\n              Extolled and glorified.\n\n    His power, exceeding great,\n    Is without end: who can His praise narrate?\n    Happy the man, who testifies\n    Unto His greatness manifold,\n    Whose faith in God unshaken lies,\n    In God, whose arms the world uphold,\n    Who, fearing God, can trust\n    In Him, acknowledging His deeds are just,\n    That for himself has He\n    Made all His works, His creatures all,\n    And that His awful day will call\n    All men, the judgment of their deeds to see:\n    Exalted, magnified,\n              Extolled and glorified.\n\n    Do thou then heed and learn,\n    Prepare thyself thy nature to discern.\n    See whence thou comest, what thou art,\n    And who created thee and taught\n    Thee knowledge, and in every part\n    Of thee the power of motion wrought.\n    Mark then God\u2019s might untold,\n    And rouse thyself His wonders to behold.\n    But to Himself concealed\n    Dare not to stretch thy hand, for then\n    Thou seekest, with presumptuous ken,\n    The first and last, the hidden and revealed:\n    Exalted, magnified,\n              Extolled and glorified.\n\n    JEHUDA HALEVI.\n\n\n\n\nHymn For Tabernacles\n\n\n    Thy praise, O Lord! will I proclaim\n    In hymns unto Thy glorious name.\n    O thou Redeemer, Lord and King,\n    Redemption to Thy faithful bring!\n    Before Thine altar they rejoice\n    With branch of palm and myrtle stem,\n    To Thee they raise the prayful voice\u2014\n    Have mercy, save and prosper them.\n\n    Mayst Thou, in mercy manifold,\n    Dear unto Thee Thy people hold,\n    When at Thy gate they bend the knee,\n    And worship and acknowledge Thee.\n    Do Thou their heart\u2019s desire fulfil,\n    Rejoice with them in love this day,\n    Forgive their sins and thoughts of ill,\n    And their transgressions cast away.\n\n    They overflow with prayer and praise\n    To Him, Who knows the future days.\n    Have mercy Thou, and hear the prayer\n    Of those who palms and myrtles bear.\n    Thee day and night they sanctify,\n    And in perpetual song adore;\n    Like to the heavenly hosts they cry:\n    \u201cBlessed art Thou for evermore.\u201d\n\n    ELEAZAR B. JACOB KALIR.\n\n\n\n\nHymn For Pentecost\n\n\n    When Thou didst descend upon Sinai\u2019s mountain,\n    It trembled and shook \u2019neath Thy mighty hand,\n    And the rocks were moved by Thy power and splendor;\n    How then can my spirit before Thee stand\n    On the day when darkness o\u2019erspread the heavens,\n    And the sun was hidden at Thy command?\n    The angels of God for Thy great name\u2019s worship,\n    Are ranged before Thee, a shining band,\n    And the children of men are waiting ever\n    Thy mercies unnumbered as grains of sand;\n    The law they received from the mouth of Thy glory,\n    They learn and consider and understand.\n    Oh! accept Thou their song and rejoice in their gladness,\n    Who proclaim Thy glory in every land.\n\n    JEHUDA HALEVI.\n\n\n\n\nHymn Of Glory\n\n\n    Sweet hymns and songs will I indite\n    To sing of Thee by day and night,\n    Of Thee, Who art my soul\u2019s delight.\n\n    How doth my soul within me yearn\n    Beneath Thy shadow to return,\n    Thy secret mysteries to learn.\n\n    And even while yet Thy glory fires\n    My words, and hymns of praise inspires,\n    Thy love it is my heart desires.\n\n    Therefore I will of Thee relate\n    All glorious things, and celebrate\n    In songs of love Thy name most great.\n\n    Thy glory shall my discourse be,\n    In images I picture Thee,\n    Although Thyself I cannot see.\n\n    In mystic utterances alone,\n    By prophet and by seer made known,\n    Hast Thou Thy radiant glory shown.\n\n    Thy might and greatness they portrayed,\n    According to the power displayed\n    In all the works Thy hand has made.\n\n    In images of Thee they told\n    Of Thy great wonders wrought of old,\n    Thy essence they could not behold.\n\n    In signs and visions seen of yore\n    They pictured Thee in ancient lore,\n    But Thou art One for evermore.\n\n    They saw in Thee both youth and age,\n    The man of war, the hoary sage,\n    But ever Israel\u2019s heritage.\n\n    O Thou Whose word is truth alway\n    Thy people seek Thy face this day,\n    Oh! be Thou near them when they pray.\n\n    May these, my songs and musings, be\n    Acceptable, O Lord, to Thee,\n    And do Thou hear them graciously.\n\n    Oh! let my praises, heavenward sped,\n    Be as a crown unto Thy head,\n    My prayer as incense offered.\n\n    Oh! may my words of blessing rise\n    To Thee, Who, throned above the skies,\n    Art just and mighty, great and wise.\n\n    And when Thy glory I declare,\n    Do Thou incline Thee to my prayer,\n    As though sweet spice my offering were.\n\n    My meditation day and night\n    May it be pleasant in Thy sight,\n    For Thou art all my soul\u2019s delight.\n\n\n\n\nHymn Of Unity For The Seven Days Of The Week(880)\n\n\n    I\n\n    Eternal King, the heavens and earth are Thine,\n    Thine are the seas and every living thing.\n    Thy hand upholds creation\u2019s vast design,\n              Eternal King!\n\n    The mighty waters with Thy glory ring,\n    Unnumbered lands to chant Thy praise combine,\n    And Kings of earth to Thee their worship bring.\n\n    Thy people Israel, for Thy love benign,\n    Blesses Thy name and joys Thy praise to sing.\n    Thou art the God of truth, the one, divine,\n              Eternal King!\n\n    II\n\n    I worship Thee for all Thy boundless store\n    Of righteousness and mercy shown to me,\n    And for Thy holy book of sacred lore\n              I worship Thee.\n\n    To Thee alone our fathers bent the knee,\n    And Thee alone do we this day adore,\n    Bearing our witness to Thy unity.\n\n    Thou art our God, Thy favor we implore,\n    Thou art our shepherd, and Thy flock are we.\n    Therefore I bless Thy name and evermore\n              I worship Thee.\n\n    III\n\n    I know it well: Thou art all-good, all-wise.\n    Thou slayest, but Thy touch death\u2019s power can quell;\n    Thou woundest, but Thy hand the balm supplies:\n              I know it well.\n\n    Nor sin nor grief can in Thy presence dwell,\n    Slumber and sleep come not unto Thine eyes,\n    Great God, eternal and unchangeable!\n\n    The soul of all mankind before Thee lies;\n    Thou searchest all their hearts, their thoughts canst tell;\n    Thou hearest graciously their prayerful cries:\n              I know it well.\n\n    IV\n\n    We will extol the Lord of lords, whose name\n    Is evermore and everywhere adored.\n    In songs and hymns our lips His praise shall frame,\n              We will extol the Lord!\n\n    He is the hope of Israel, His word\n    A lamp unto our feet, a guiding flame\n    To those who trust in Him with full accord.\n\n    He is through countless ages still the same,\n    The shield of our salvation and our sword,\n    And generations, each to each, proclaim:\n              We will extol the Lord!\n\n    V\n\n    Who shall narrate Thy wonders wrought of old?\n    The utterance of the lips Thou didst create,\n    But all Thy majesty and power untold\n              Who shall narrate?\n\n    Thy ways on earth in song we celebrate.\n    Though none may Thy similitude behold,\n    Yet know we by Thy works that Thou are great.\n\n    Thousands of angels, by Thy word controlled,\n    To do Thy bidding Thy commands await:\n    Yet of them all, Thy wonders manifold\n              Who shall narrate?\n\n    VI\n\n    Alone didst Thou, O Lord, the heaven\u2019s wide tent\n    Uprear, and bid the earth beneath be shown;\n    Thy word the oceans in their boundaries pent\n              Alone.\n\n    No aid or counsel hadst Thou save Thine own\n    When Thou with lights didst hang the firmament\n    And call the hosts celestial round Thy throne.\n\n    Thy works, in universal cadence blent,\n    Give praise to Thee, and make Thy glory known.\n    Thou madest all, great God beneficent,\n              Alone!\n\n    VII\n\n    Of old Thou didst the Sabbath bless and praise,\n    Because thereon Thou didst Thy work behold\n    Completed in the sun\u2019s new-kindled rays\n              Of old.\n\n    Bless Thou, this day, with mercies manifold\n    Thy people, that in love and awe obeys\n    Thy word, and chants Thy righteousness untold.\n\n    Lord, we desire to do Thy will always!\n    Make pure our hearts like thrice-refin\u00e8d gold,\n    And these, our prayers, accept as in the days\n              Of old.\n\n    ANON.\n\n\n\n\nPenitential Prayer\n\n\n    Forth flies my soul, upborne by hope untiring,\n    The land of rest, the spring of life desiring,\n    Unto the heavenly dwelling-place aspiring,\n      To seek its peace by day and night.\n\n    My spirit does God\u2019s majesty adore,\n    And without wings shall to His presence soar,\n    There to behold His glory evermore,\n      At dawn, at noonday, and at night.\n\n    On all His works mine eye in wonder gazes,\n    And heavenward an eager look upraises;\n    Day unto day proclaims its Maker\u2019s praises,\n      And night declares them unto night.\n\n    Thy loving-kindness is my lifelong guide,\n    But often from Thy path I\u2019ve turned aside.\n    O Lord, how hast Thou searched my heart and tried\n      My inmost thoughts at dead of night!\n\n    Sleepless upon my bed the hours I number,\n    And, rising, seek the house of God, while slumber\n    Lies heavy on men\u2019s eyes, and dreams encumber\n      Their souls in visions of the night.\n\n    In sin and folly passed my early years,\n    Wherefore I am ashamed, and life\u2019s arrears\n    Now strive to pay, the while my bitter tears\n      Have been my food by day and night.\n\n    Pent in the body\u2019s cage, pure child of heaven,\n    Bethink thee, life but as a bridge is given.\n    Awake, arise, to praise God gladly, even\n      In the first hours of the night.\n\n    Haste then, pure heart, to break sin\u2019s deadly sway,\n    And seek the path of righteousness alway;\n    For all our years are but as yesterday\u2014\n      Soon past, and as a watch at night.\n\n    Short is man\u2019s life, and full of care and sorrow,\n    This way and that he turns some ease to borrow,\n    Like to a flower he blooms, and on the morrow\n      Is gone\u2014a vision of the night.\n\n    How does the weight of sin my soul oppress!\n    Because God\u2019s law too often I transgress;\n    I mourn and sigh: with tears of bitterness\n      My bed I water all the night.\n\n    I rise at dawn and still the salt stream flows,\n    My heart\u2019s blood would I shed to find repose;\n    But when my soul is downcast with my woes,\n      I will recall my prayer at night.\n\n    My youth wanes like a shadow that is cast,\n    Swifter than eagles\u2019 wings my years fly fast,\n    And I remember not my gladness past,\n      Either by day or yet by night.\n\n    Proclaim we then a fast, a holy day,\n    Make pure our hearts from sin, God\u2019s will obey,\n    And unto Him, with humble spirits, pray\n      Unceasingly, by day and night.\n\n    May we yet hear His words: \u201cThou art my own,\n    My grace is thine, the shelter of My throne,\n    For I am thy Redeemer, I alone!\n      Endure but patiently this night.\u201d\n\n    MOSES IBN EZRA.\n\n\n\n\nThe Living God We Praise\n\n\n    The living God we praise, exalt, adore!\n    He was, He is, He will be evermore.\n\n    No unity like unto His can be,\n    Eternal, inconceivable, is He.\n\n    No form or shape has th\u2019 Incorporeal One,\n    Most holy beyond all comparison.\n\n    He was, ere aught was made in heaven or earth,\n    But His existence has no date or birth.\n\n    Lord of the Universe is He proclaimed,\n    Teaching His power to all His hand has framed.\n\n    He gave His gift of prophecy to those\n    In whom He gloried, whom He loved and chose.\n\n    No prophet ever yet has filled the place\n    Of Moses, who beheld God face to face.\n\n    Through him (the faithful in his house) the Lord\n    The law of truth to Israel did accord.\n\n    This law God will not alter, will not change\n    For any other through time\u2019s utmost range.\n\n    He knows and heeds the secret thoughts of man,\n    He saw the end of all ere aught began.\n\n    With love and grace doth He the righteous bless,\n    He metes out evil unto wickedness.\n\n    He at the last will His anointed send,\n    Those to redeem, who hope and wait the end.\n\n    God will the dead to life again restore,\n    Praised be His glorious name for evermore.\n\n    ANON.\n\n\n\n\n\n\nFOOTNOTES\n\n\n    1 Exod. xxiv. 12.\n\n    2 So named from its situation at the mouth (\u201cPum\u201d) of the Bedaitha, a\n      canal between the Tigris and the Euphrates.\n\n    3 The Cherem was most fearful. The excommunicate was cursed with the\n      curse of Joshua against Jericho, and the curse of Elisha against\n      those that mocked him, and the curse of fiends of deadly power: \u201cLet\n      nothing good come out of him, let his end be sudden, let all\n      creatures become his enemy, let the whirlwind crush him, the fever\n      and every other malady, and the edge of the sword smite him; let his\n      death be unforeseen and drive him into outer darkness,\u201d etc. There\n      were three degrees of excommunication. The first was \u201cthe casting\n      out of the synagogue.\u201d The second \u201cthe delivering over to Satan.\u201d\n      And the third was the anathema proclaimed by priests with the\n      sounding of trumpets.\n\n    4 Some think he died twelve years B.C.\n\n    5 The Jews say that the Holy Spirit spake to the Israelites during the\n      Tabernacle by Urim and Thummim, and under the first Temple by the\n      Prophets, and under the second by Bath Kol. The Bath Kol, which\n      signifies \u201cdaughter voice\u201d or \u201cdaughter of a voice,\u201d was a kind of\n      divine intimation, which was as inferior to the oracular voice\n      proceeding from the Mercy Seat as a daughter is supposed to be\n      inferior to her mother. It was said to be preceded by a clap of\n      thunder. This, however, was not always the case. The Talmud relates\n      that \u201cRabbis Jochanan and Simeon ben Lachish wished to see the face\n      of Rabbi Samuel, a Babylon Rabbi. \u2018Let us follow,\u2019 said they, \u2018the\n      hearing of Bath Kol.\u2019 They journeyed near a school, and as they were\n      passing it they heard a boy reading from the book of Samuel the\n      words, \u2018And Samuel died.\u2019 Observing this, they concluded that their\n      friend was dead. And it so happened that news was soon brought to\n      them that Rabbi Samuel of Babylon had died.\u201d The Bath Kol seems to\n      have been a sort of divination practised with the words of\n      Scripture, like the Sortes Virgilian\u00e6 among the heathen.\n\n    6 The Rabbis make two changes in this verse\u2014they change \u201ckings\u201d into\n      \u201cangels,\u201d and \u201cfled\u201d into \u201cled.\u201d\n\n    7 The expression \u201cthey\u201d is often used in the phraseology of the Talmud\n      to denote either certain officials or else the sages and men of\n      authority. The exact reference can only be gathered from the\n      context. So again with the use of \u201che.\u201d In such cases the expression\n      \u201che\u201d generally refers to the decision on a particular occasion.\n\n    8 \u201cHear, O Israel, the Lord our God is one Lord,\u201d etc. (Deut. vi. 4-9,\n      xi. 13-21; Num. xv. 37-41). Evening prayer might be said after 12.30\n      P.M. (Acts x. 9.) It is abundantly evident from the Zohar that the\n      ancient Jews understood that in the Shemah there was a confession of\n      the doctrine of the Trinity in unity\u2014three Persons in One God.\n      \u201cHear, O Israel: Jehovah our God is one Jehovah. By the first name\n      in this sentence, Jehovah, is signified God the Father, the Head of\n      all things. By the next words, our God, is signified God the Son,\n      the fountain of all knowledge; and by the second Jehovah, is\n      signified God the Holy Ghost, proceeding of them both; to all which\n      is added the word One, to signify that these three are Indivisible.\n      But this mystery shall not be revealed until the coming of Messiah.\u201d\n      The Zohar gives also an imperfect illustration of this great Truth,\n      by saying that the Trinity in unity is like \u201cthe human voice, which\n      is composed of three elements\u2014warmth, air, and vapor.\u201d\n\n    9 Priests who were legally unclean. (Lev. xxii. 7.)\n\n   10 The Mishna begins the night at 6 P.M., and divides it into three\n      watches of four hours each.\n\n   11 The Mishna begins the day at 6 A.M. The third hour is 9 A.M.\n\n   12 Deut. vi. 7.\n\n   13 Ibid.\n\n   14 A long blessing begins and ends with \u201cBlessed art Thou, O Lord\u201d; a\n      short blessing only ends with these words.\n\n   15 Deut. xvi. 3.\n\n   16 Deut. xi. 13-21.\n\n   17 Num. xv. 37-41.\n\n   18 Because in Jer. x. 10 it is written, \u201cBut the Lord is the true God,\u201d\n      etc.\n\n   19 Deut. xi. 19.\n\n   20 Because it says, \u201cthat ye may look upon it,\u201d _i.e._, the fringe.\n      Num. xv. 39.\n\n   21 When the expressions \u201cfree\u201d or \u201cnot free\u201d are used, they refer to\n      the decisions of the Levitical Law. So also is it with the\n      expressions \u201cclean\u201d or \u201cunclean.\u201d\n\n_   22 I.e._, the eighteen blessings called \u201cAmidah.\u201d\n\n   23 Phylacteries consist of texts of Scripture (Exod. xiii. 2-10, 11-17;\n      Deut. vi. 4-9, 13-22) written on parchment and inclosed in a leather\n      box. They are bound by thongs round the left arm and forehead.\n\n   24 Lev. xv. 16.\n\n   25 Or transgression.\n\n   26 Called Musaph.\n\n   27 Prayer called \u201cHabdelah.\u201d\n\n   28 Called \u201cChonen hada\u2019ath.\u201d\n\n   29 As if there were two gods.\n\n   30 Mentioned Deut. viii. 8. The Jews make a distinction between\n      Biccurim, the fruits of the soil in their natural state, and\n      Therumoth, the fruits in a prepared state, such as oil, flour, and\n      wine. The first fruits were always brought to Jerusalem with great\n      pomp and display. The Talmud says that all the cities which were of\n      the same course of priests gathered together into one of the cities\n      which was a priestly station, and they lodged in the streets. In the\n      morning he who was chief among them said, \u201cArise, let us go up to\n      Zion to the House of the Lord our God.\u201d An ox went before them with\n      gilded horns, and an olive crown was on his head. This ox was\n      intended for a peace offering to be eaten by the priests in the\n      court of the sanctuary. The pipe played before the procession until\n      it approached Jerusalem. When they drew near to the holy city, the\n      first fruits were \u201ccrowned\u201d and exposed to view with great\n      ostentation. Then the chief men and the high officers and the\n      treasurers of the temple came out to meet them and receive them with\n      honor. And all the workmen in Jerusalem rose up in their shops, and\n      thus they saluted them: \u201cO our brethren, inhabitants of such a city,\n      ye are welcome.\u201d The pipe played before them till they came to the\n      Temple Mount. Everyone, even King Agrippa himself, took his basket\n      upon his shoulder, and went forward till he came to the court. Then\n      the Levites sang, \u201cI will exalt thee, O Lord, because thou hast\n      lifted me up, and hast not made my foes to rejoice over me.\u201d (Ps.\n      xxx. 1). While the basket is still on his shoulder, he says, \u201cI\n      profess this day to the Lord my God.\u201d And when he repeats the\n      passage, \u201cA Syrian ready to perish was my father\u201d (Deut. xxvi. 3-5),\n      he casts the basket down from his shoulder, and keeps silent while\n      the priest waves it hither and thither at the southwest corner of\n      the altar. The whole passage of Scripture being then recited as far\n      as the tenth verse, he places the basket before the altar\u2014he\n      worships\u2014and goes out. The baskets of the rich were of gold or\n      silver. The baskets of the poor were of peeled willow. These latter,\n      together with their contents, were presented to the priests in\n      service. The more valuable baskets were returned to their owners.\n      They used to hang turtle doves and young pigeons round their\n      baskets, which were adorned with flowers. These were sacrificed for\n      burnt offerings. The parties who brought the first fruits were\n      obliged to lodge in Jerusalem all the night after they brought them,\n      and the next morning they were allowed to return home. The first\n      fruits were forbidden to be offered before the feast of Pentecost,\n      and after the feast of Dedication.\n\n   31 Ps. lxviii. 26.\n\n   32 Lest it be a blessing used on Mount Gerizim.\n\n   33 Deut. vi. 5.\n\n   34 Ruth ii. 4.\n\n   35 Judges vi. 12.\n\n   36 Prov. xxiii. 22.\n\n   37 Psalm cxix. 126.\n\n   38 It has been a subject of dispute when the Sabbatical year\n      began\u2014whether in Nisan or Tishri. The weight of evidence is,\n      however, in favor of the civil New Year\u2019s Day, which fell in Tishri\n      (September).\n\n   39 An Italian mina perhaps; a denarius. If so, the heap would be worth\n      about \u00a31 17s. 6d.\n\n   40 Exod. xxxiv. 21.\n\n   41 Lev. xxiii. 10. The omer or \u201cwave sheaf\u201d at the Passover, and the\n      two wave loaves, at Pentecost, were to be made from grain grown in\n      the field during the Sabbatical year. It was also allowed to till\n      sufficient land to pay taxes.\n\n   42 Lev. xix. 23-25.\n\n   43 Grain or corn field.\n\n   44 With a pointed instrument covered with oil.\n\n   45 Linseed.\n\n   46 Rain-field means a field irrigated with rain water.\n\n   47 Some suppose the meaning to be, the permission to sprinkle with\n      water a \u201cwhite\u201d or corn field in which the gourds are growing.\n\n   48 The word translated \u201cfertility\u201d means literally \u201csweetness.\u201d Some\n      apply these words to the dung out of which the moisture has \u201cdried\n      out,\u201d and it is then only reckoned as earth. Others apply them to\n      the ground which has lost its fertility (sweetness) for want of rain\n      (Job xxi. 33). The meaning is that no advantage must be gained from\n      it in the approaching Sabbatical year.\n\n   49 About thirty-six and one-half gallons.\n\n_   50 I.e._, Stones lying on the top of other stones.\n\n   51 The removal of stones \u201ctouching\u201d the earth might loosen it, and\n      become a kind of cultivation.\n\n_   52 I.e._, From the outside of the boundary wall, as in like manner his\n      ears of corn might be plucked. An answer to envious remarks that he\n      was preparing for cultivation (Jer. Tal.).\n\n   53 Twice ploughed implies the payment of tribute when the land was\n      under foreign rule. Its cultivation was allowed for this purpose\n      during the Sabbatical year. So long as a foe could be resisted, it\n      was not cultivated (1 Mac. vi. 49).\n\n   54 Jer. xxix. 7.\n\n   55 A log held the contents of six eggshells.\n\n   56 A seah held about the third of a bushel.\n\n   57 Literally, \u201cdaughters of the pit.\u201d \u201cAdam\u2019s apples,\u201d (Jer. Tal.).\n      Supposed to be the fruit which tempted Eve. The decision in the text\n      assumes that the trees began to bud in the Sabbatical year, and that\n      the fruit would not be ripe for three years.\n\n   58 Twelve cabs.\n\n   59 To prevent their growth.\n\n   60 \u201cPuah, for dyeing red\u201d(?).\n\n   61 This permission has reference to certain laws with regard to legal\n      cleanness.\n\n   62 Achzib; Ecdippa, near Acca.\n\n   63 Some consider this to be the Abana: others read Amnum, and try to\n      identify it with Mount Hor.\n\n   64 Rabbi Judah the Holy, called only Rabbi by way of eminence.\n\n_   65 I.e._, Defiled oil of the heave-offering, etc.\n\n_   66 I.e._, They become common property, and are to be depastured by\n      cattle (Lev. xxv. 7).\n\n   67 Perhaps \u201cthe star of Bethlehem.\u201d\n\n   68 A spiral grass growing on the palm tree(?).\n\n   69 Arabic, F\u00fbst\u00fbk. Pistachio nuts.\n\n   70 See Chap. ix. 6.\n\n   71 This refers to the examples already given of a rose in oil, or\n      locust fruit in wine.\n\n   72 Aisar, a coin worth 3-1/10 farthings.\n\n   73 Pundion, a coin worth 1-1/2d.\n\n   74 Of the fruits of the Sabbatical year.\n\n   75 Of the fruits of the Sabbatical year.\n\n   76 Of the fruits of the Sabbatical year.\n\n   77 Of the fruits of the Sabbatical year.\n\n   78 There are various Rabbis of this name, spelled in different ways,\n      mentioned in the Talmud.\n\n   79 The king\u2019s mountain is perhaps Mount Ephraim, or the mountain range\n      over the plain of Sharon. It is also suggested that it might have\n      been the mountains round Kirjathjearim (Abu Goosh?). It contained\n      Cephar Bish, Cephar Sheclaim, Cephar Dikraia, etc.\n\n   80 Others read \u201cand the decision is as his word.\u201d\n\n   81 The second or the \u201clatter\u201d rain (Joel ii. 23), called Malkosh, falls\n      in spring chiefly during the months of March and April.\n\n   82 Lev. xxiii. 22; Deut. xxiv. 19.\n\n   83 Deut. xv. 1.\n\n   84 This decision supposes the case of the month Elul having thirty\n      days, and the last day to be in the Sabbatical year; consequently it\n      would not be one of the two feast days of the new year, which it\n      should have been if the month had been the usual lunar month.\n\n   85 \u201cThe defence,\u201d called Pruzbul, was a legal document constituted to\n      encourage loans to the poor, and to protect the interests of the\n      lender.\n\n   86 Deut. xv. 9.\n\n   87 Deut. xv. 2.\n\n   88 Deut. xix. 4.\n\n_   89 I.e._, They are well pleased with him.\n\n   90 Money owing to Jewish proselytes was generally repaid, but it was\n      not obligatory to pay it to their heirs, as the persons from whom\n      the proselytes came were no longer in a religious sense their next\n      of kin.\n\n   91 From private to public property.\n\n   92 Of death.\n\n   93 On Friday evening.\n\n   94 Deut. vi. 4.\n\n   95 On Friday evening.\n\n   96 Though by their weight they continue to press out oil or wine on the\n      Sabbath.\n\n   97 When the eve of the passover and the eve of the Sabbath coincided.\n\n   98 In the temple. See tract on Measurements, c. 1.\n\n   99 Num. xix. 18.\n\n  100 Num. xv. 20.\n\n_  101 I.e._, Have you so joined houses that are apart that they may be\n      counted as one on the Sabbath for carrying articles, etc. It is done\n      by persons blessing a piece of dough which is common property.\n\n  102 When three stars are seen, it is dark.\n\n  103 As that would involve \u201clabor.\u201d\n\n  104 The point to be decided is the difference between what is necessary\n      and what is a burden.\n\n  105 Others think \u201cLybian\u201d asses.\n\n  106 Through fear of linen and woollen being mixed. Deut. xxii. 11.\n\n  107 Ladder-shaped piece of wood to prevent it rubbing its throat if it\n      have a sore.\n\n  108 Wood discovered by one John, which when put into sheep\u2019s nostrils,\n      caused them to sneeze and the maggots to fall off.\n\n  109 To prevent her being sucked by reptiles.\n\n  110 The Gemara says, the cow was his neighbor\u2019s, but as he did not\n      object, the blame was laid on him.\n\n  111 Once a number of Jews took refuge in a cave, and hearing some\n      persons pass, whom they supposed to be enemies, they fell on each\n      other with their hobnailed sandals, and beat each other to death.\n\n  112 Isaiah xi. 4; Micah iv. 3.\n\n  113 These anklets were a kind of chain used to prevent members of\n      certain families in Jerusalem taking too wide strides in walking.\n\n  114 To cure toothache.\n\n  115 Others translate \u201cmasks.\u201d\n\n  116 To cure ear-ache.\n\n  117 To cure one who did not sleep enough they used a tooth of a dead\n      fox. For one who slept too much, they used a tooth of a living fox.\n\n  118 To cure ague.\n\n  119 Lev. xviii. 3.\n\n  120 Works are divided into principal and secondary, or in Rabbinic\n      language fathers and children. And if a man does one principal work\n      and twenty secondary works, they regarded them as one sin, and\n      consequently deserving one punishment.\n\n_  121 I.e._, one part wine and three parts water.\n\n_  122 E.g._, foul water.\n\n  123 Henna dust for women\u2019s eyes.\n\n  124 Isaiah xxx. 14.\n\n  125 Isaiah xxx. 14.\n\n  126 Nisan nearly corresponds with the month of March.\n\n_  127 I.e._, 11 o\u2019clock A.M. To obtain our computation of time, six must\n      be added to the hours mentioned in the Mishna.\n\n  128 When uncleanness is mentioned, it is to be understood of legal\n      uncleanness.\n\n  129 Exod. xiii. 7.\n\n_  130 I.e._, he is to be put to death forthwith.\n\n  131 Fruit-sauce; a mixture of dates, raisins, and other fruits, to\n      recall the memory of the mortar from which the bricks in Egypt were\n      made.\n\n  132 Fragments of chickens and dough left to ferment.\n\n  133 A compound of barley, wild saffron, and salt, one-third of each.\n\n  134 A dough or unripe grain lid put over the liquid to absorb the dregs\n      from the foam of fermentation.\n\n  135 Literally, \u201cdeaf\u201d; that is, dough which does not rise, or that\n      sounds dull when it is struck.\n\n  136 Exod. xi. 19.\n\n  137 An eminence from which there was a clear view of the temple.\n\n  138 The burden means that the man is forbidden to work.\n\n  139 See treatise on the Sabbatical year, ix. 5, etc.\n\n  140 Lest the Gentiles should set them to work on the Sabbath.\n\n  141 Part of July and August. The ninth of Ab is the anniversary of the\n      threefold destruction of the Temple.\n\n  142 Deut. vi. 4.\n\n  143 Lev. xxiii. 15.\n\n  144 Lev. xix. 9, 10.\n\n  145 Because the poor might eat them untithed, thinking they were Peah.\n\n  146 To show his abhorrence of his father\u2019s idolatry.\n\n  147 2 Kings xviii. 4.\n\n  148 Lest the people should substitute medicine for God.\n\n  149 2 Kings xviii. 16.\n\n  150 2 Chron. xxxii. 4.\n\n_  151 I.e._, 2.30 P.M.\n\n  152 Exod. xii. 6.\n\n  153 To prevent its coagulating.\n\n  154 Exod. xxiii. 18.\n\n  155 Josephus mentions the number of lambs slain at a particular passover\n      to have been numbered by the high priest, and they were found to\n      have been 256,500. Allowing not less than ten persons to the eating\n      of each lamb, he computes those present at the feast to have been\n      2,700,200 persons.\u2014Josephus\u2019 \u201cWars,\u201d vi. 9, 3.\n\n  156 Exod. xii. 6.\n\n  157 Psalms cxiii.-cxviii.\n\n  158 They washed the court indirectly by stopping a canal of water which\n      overflowed the court; they afterward opened it, when all flowed off\n      again.\n\n  159 Taken from the intermingled blood of the many offerings.\n\n  160 See \u201cMeasurements,\u201d ii. 3.\n\n  161 The following subtle discussion arises out of the distinction\n      between \u201cwork\u201d forbidden by the law of God and \u201cresting from work\u201d\n      enjoined by tradition.\n\n  162 The sprinkling of a person unclean from touching a dead body when\n      the passover fell on a Sabbath.\n\n  163 This refers to the second chagigah\u2014the feast-offering of individuals\n      on the 15th of Nisan. It is called by the general name passover,\n      John xviii. 28. Want of acquaintance with this subject has led some\n      commentators to suppose that there is a discrepancy between the\n      account of the last passover of our Lord as related in the\n      Synoptical Gospels, and as recorded by St. John.\n\n  164 Jer. Tal. reads \u201csell.\u201d\n\n  165 Lev. xxiii. 11.\n\n  166 Lev. xxiii. 17.\n\n  167 Exod. xxv. 30.\n\n  168 Lev. xxiii. 19.\n\n  169 Num. xxviii. 15.\n\n  170 Exod. xxviii. 36-38.\n\n  171 1 Chron. xxix. 19.\n\n  172 It remained uneaten overnight, and therefore must be burned, in\n      accordance with Exod. xii. 10.\n\n  173 From the need of a boiler it appears that the wine used at the\n      passover was mixed with hot water. The wine itself was always red.\n\n  174 If one observed the issue three times on the same day, he could not\n      be considered clean before he brought a sacrifice.\n\n  175 In which there is a dead body.\n\n  176 The mourner might be too sorrowful to eat, the sick too ill to eat,\n      and the prisoner might be detained in prison, etc.\n\n  177 Numbers ix. 10.\n\n  178 About fifteen miles from Jerusalem. Modiim or Modin was the city of\n      the Maccabees.\n\n  179 Psalms cxiii.-cxviii.\n\n  180 Exod. xii. 3.\n\n  181 The substitute refers to one animal changed for another, which had\n      been intended for the passover-offering.\n\n  182 The following rules are founded on two principles; firstly, that\n      every lamb must have its own numbered company of eaters; and\n      secondly, that no person could be numbered with two companies.\n\n  183 It was after the first cup of wine was drunk that our Lord washed\n      the disciples\u2019 feet (John xiii. 5; Luke xxii. 17).\n\n  184 Deut. xxvi. 5-11.\n\n  185 Exod. xiii. 8.\n\n  186 Psalm cxiii. 9.\n\n  187 Psalm cxiv. 8.\n\n  188 The third cup was called the \u201ccup of blessing\u201d (1 Cor. x. 16). It\n      was the one used by our Lord for the institution of the holy\n      sacrament.\n\n  189 Psalm cxxxvi.\n\n  190 They may have been overcome with wine (1 Cor. xi. 21).\n\n  191 This is explained in the treatise \u201cHands.\u201d\n\n  192 Where the counsellors sat.\n\n  193 Called Sagan (suffragan) (2 Kings xxv. 18; Jer. lii. 24).\n\n  194 Lev. xvi. 6.\n\n  195 As might occur from the frequent changes during the second Temple.\n\n  196 That he would incense \u201cwithin\u201d the vail (Lev. xvi. 12, 13), in\n      opposition to the Sadducees, who maintained that the incense should\n      be burned \u201cwithout.\u201d\n\n  197 That such an oath was necessary.\n\n  198 Or the \u201cindex\u201d finger; other trans. the \u201cmiddle\u201d finger.\n\n  199 Or change thyself.\n\n  200 Singing to him \u201cUnless the Lord build the house, they labor but in\n      vain that build it,\u201d etc. (Psalm cxxvii.).\n\n  201 The Jews think that the day of atonement was the day on which Adam\n      sinned, on which Abraham was circumcised, and on which Moses offered\n      atonement for the sin of the golden calf.\n\n_  202 I.e._, cast lots, which was done by placing the priests in a row,\n      and bidding them to hold up their fingers. After fixing on a certain\n      number, the cap of one of them was taken off. With this priest the\n      reckoning began, and proceeded till the prearranged number fell on\n      some one of them; and his was the lot. Particular care was taken to\n      count the fingers which were held up, and not to number their\n      persons, as this was considered unlawful. (1 Chron. xxi. 1.)\n\n  203 The third lot for burning incense was the most important. It was\n      always done by a fresh man, so that a priest might burn incense only\n      once during his lifetime. (Luke i. 9; Rev. viii. 3, 4.)\n\n  204 Or, as you wish.\n\n  205 The Gemara says it was so called because Parva, a magician, built\n      this room and digged through from it to see the service of the High\n      Priest on the day of atonement; or else because it was used for\n      storing \u201cbullock-hides.\u201d\n\n  206 Literally, between the evenings.\n\n  207 The mina of the sanctuary was worth about \u00a35 14s., consequently the\n      morning dress cost about \u00a368 8s.\n\n  208 The zuz was worth about 6-1/2d., consequently the evening dress cost\n      about \u00a321 13s. 4d.\n\n  209 Literally, \u201ccover over\u201d; _i.e._, \u201catone for.\u201d\n\n  210 King of Adiabene, a proselyte to Judaism about A.D. 45.\n\n  211 The accused woman.\n\n  212 See Treatise on \u201cMeasurements,\u201d ii. 3, note.\n\n  213 A. V. \u201cScapegoat,\u201d or for the \u201cdevil.\u201d Others translate \u201cwholly put\n      away\u201d in reference to the sins of the people, or for \u201cthe hard\n      mountain,\u201d and others the \u201cdemon of dry places.\u201d Some, however,\n      think Azazel to be the fallen angel mentioned in the Book of Enoch,\n      and identical with Sammael, the angel of death. Symmachus translates\n      \u201cthe goat that departs.\u201d Theodotion translates \u201cthe goat sent away.\u201d\n      Aquila, \u201cthe goat set free.\u201d The LXX. and Josephus understand by the\n      term \u201cthe averter of ills,\u201d and the Vulgate \u201ccaper emissarius.\u201d\n\n  214 A tongue-shaped piece of scarlet wool.\n\n  215 A cab contained 2.8333 pints.\n\n  216 A seah contained one peck and one pint.\n\n  217 On the altar.\n\n  218 The size of the priest\u2019s hands was proportionate to his stature.\n\n  219 That he had been struck dead.\n\n  220 Supposed by some to be the SUKHRAH in the present Mosque of OMAR.\n      From its position, however, it seems more probably to have been the\n      foundation of the altar of burnt-offerings. This sacred rock is\n      sixty feet across and five feet high. It is pierced quite through,\n      to allow, as some think, the blood of the sacrifices to flow off\n      into the \u201cNoble Cave\u201d and the canals beneath it.\n\n  221 A priest continued to stir the blood to prevent its coagulation.\n\n  222 Or, \u201cas a thrasher.\u201d\n\n  223 Or, \u201cas a thrasher.\u201d\n\n  224 Or, \u201cthe clean place.\u201d\n\n_  225 I.e._, the gardeners became liable for a trespass-offering.\n\n  226 R. Judah addresses in imagination the goat.\n\n  227 It seems, according to the Talmud, that there was no \u201claying on of\n      hands\u201d on either the morning or evening sacrifice; or on any other\n      public sacrifice, excepting the scapegoat and the bullock, when the\n      congregation had sinned through ignorance.\n\n  228 Lev. xvi. 30.\n\n  229 Or viaduct, or causeway.\n\n  230 Supposed to be Alexandrine Jews, so called from hatred to the\n      Babylonians.\n\n  231 Zuk is supposed by Lieutenant Conder of the Palestine Exploration\n      Fund to be the modern el M\u00fbnt\u00e2r, about six and a half miles east of\n      Jerusalem in the direction of the Dead Sea, and on the way to the\n      ruins of Mird (Mons Mardes). A well near the place is still called\n      Bir es S\u00fbk.\n\n_  232 I.e._, broken to pieces.\n\n  233 Maimonides says that those connected with the red heifer and\n      scapegoat were rendered unclean because these animals were\n      \u201csin-bearing\u201d animals. All that Israelites now have to offer on the\n      day of atonement is for males a white cock (because gever in Hebrew\n      signifies a man and a cock), and for females a hen. And they pray,\n      \u201cLet this be my substitute\u2014this my atonement. This cock goeth to\n      death, but may I be gathered and enter into a long and happy life,\n      and into peace.\u201d\n\n  234 \u201cPlace of the hollow.\u201d\n\n  235 Bereitha, or External Traditions.\n\n  236 Isaiah i. 18.\n\n  237 Lev. xvi.\n\n  238 Lev. xxiii. 27.\n\n  239 Num. xxix. 7.\n\n  240 Num. xxix. 7.\n\n  241 Urim and Thummin (lights and perfections), the Jews think, gave\n      answer by the divine illumination of the suitable letters composing\n      the names of the tribes which were graven on the breastplate of the\n      High Priest.\n\n  242 Sandals were, however, allowed where there was fear of serpents and\n      scorpions. Woollen socks might be used.\n\n_  243 I.e._, God omnipresent. The Jews in a spirit of reverence use the\n      words \u201cPlace\u201d and the \u201cName\u201d to denote God. In reading they do not\n      now pronounce the word Jehovah, but substitute Adonai for it; and\n      when Jehovah is followed by the word Adonai they then use the word\n      Elohim. The true pronunciation of the Name has been a subject of\n      much contention. It has been variously given, as Yeheveh, Yehveh,\n      Yahveh, Yahavah, Yahaveh, and Yehovah. When it was uttered on the\n      Day of Atonement the worshippers \u201cfell on their faces\u201d in reverence\n      for it (vi. 2). It was spoken for the last time in the Temple by the\n      mouth of Simon the Just. Henceforward, the Gemara says whoever\n      attempts to pronounce it shall have no part in the world to come.\n\n  244 According to Maimonides, we have in this treatise proof that it is\n      coeval with the laws of Moses on the same subject.\n\n  245 The cloth would change it into a tent.\n\n  246 But he may go up on the middle days of the feast.\n\n  247 Lest he should render the food legally unclean with his unwashed\n      hands. Mark vii. 2, 5.\n\n  248 Eccles. i. 15.\n\n  249 He lived about eighty years before the destruction of the Temple.\n\n  250 Deut. xiii. 13.\n\n  251 Supposed to be the mountain east of the Dead Sea, above Callirrhoe.\n\n  252 Lev. xix. 23.\n\n  253 Num. xviii. 11, 12.\n\n  254 Ps. cxviii. 1.\n\n  255 Ps. cxviii. 25.\n\n  256 Ps. cxviii. 25.\n\n  257 Ps. cxiii. to cxviii. inclusive.\n\n  258 These not being legally bound to this duty cannot act as deputies\n      for another.\n\n  259 His ignorance of reading.\n\n  260 \u201cI will praise thee,\u201d etc.\u2014Ps. cxviii. 21 to end.\n\n  261 Lev. xxiii. 10, 11.\n\n  262 Permission arising out of his intention to fulfil the law.\n\n  263 Means a place exempt from taxation called Colonin, perhaps the\n      modern Colonia. Some, however, say it was a place in the Kedron\n      Valley.\n\n  264 Deut. xxxii. 39.\n\n  265 The seventh day on which they used the willows.\n\n  266 A log is about half a pint.\n\n  267 He is said to have been a Sadducee who rejected tradition. Alexander\n      Jann\u00e6us, to show his contempt for the Pharisees, poured the water on\n      the ground. The people became excited, and pelted him with their\n      ethrogs or citrons till his body-guard interfered, and, as fighting\n      took place, some six thousand Jews were killed in the Temple.\n      Josephus, \u201cAntiq.,\u201d book xiii. chap. xiii. 5.\n\n  268 Isa. xii. 3; John vii. 37, 38.\n\n  269 Galleries were erected for the women, and the men stood below them.\n\n  270 Ps. cxx. to cxxxiv. inclusive.\n\n  271 The signal for drawing water.\n\n  272 The orthodox worshippers in the Temple looked toward the west, or\n      Holy of Holies. The Baal or Sun worshippers turned toward the east,\n      and used the eastward position. Under the Christian dispensation\n      believers are directed to look to Jesus, who promises to be in their\n      midst (Matt. xviii. 20).\n\n  273 Ezek. viii. 16.\n\n  274 This is one of the very few specimens of Hebrew poetry, apart from\n      Scripture (dating prior to the destruction of the temple), which\n      have come down to us.\n\n  275 The priesthood was divided into twenty-four courses (1 Chron. xxiv.\n      7-19). During the feast all the courses ministered, and, as each day\n      the number of bullocks was decreased by one, the lambs were\n      redistributed so as to supply an offering for every course.\n\n  276 In the feast of weeks there were two leavened wave loaves (Lev.\n      xxiii. 17).\n\n  277 Those priests who were slow in attendance, as they were obliged to\n      share their perquisites with the whole priesthood.\n\n  278 The course Bilgah was fifteenth (1 Chron. xxiv. 14). Each course had\n      a ring to which the heads of the victims were tied, and also a\n      closet for stores. These were taken from the course Bilgah as a mark\n      of disgrace. During the persecution of Antiochus, Miriam, a daughter\n      of Bilgah, married a Syro-Grecian husband. When the Greeks took the\n      Temple, she struck the altar with her shoe, exclaiming, \u201cO wolf,\n      wolf, how long art thou to consume the wealth of Israel, and canst\n      not preserve them in their hour of need!\u201d It was supposed that she\n      must have learned something evil in her father\u2019s house, and the\n      whole course was therefore degraded. The Rabbis say that the courses\n      of the priests were first ordained by Moses, and that he established\n      eight of them. Four courses he assigned to the line of Eleazar, and\n      four he assigned to the line of Ithamar. Samuel is said to have\n      added eight courses more, and the remaining eight were added by\n      David. The Scriptures, however, assert that David arranged the whole\n      twenty-four courses. This arrangement continued till the captivity.\n      After the captivity only four courses returned\u2014namely Jedaiah,\n      Harim, Pashur, and Immer. The Babylon Talmud mentions Jojarib\n      instead of Harim. To restore again the number of courses,\n      twenty-four lots were cast into a box, and each head of the four\n      courses, which returned, drew six lots\u2014one for himself, and five for\n      the courses which they wished to revive. The restored order of\n      courses continued as of old, except in the case of Jojarib, who\n      yielded the first rank to Jedaiah, as Jedaiah was of the family of\n      the High-priest Joshua, the son of Jozedek. They soon increased in\n      numbers, and we read that each course kept a station of 2,400\n      priests at Jerusalem, and half a station at Jericho. The lesser\n      number was stationed at Jericho to give honor to Jerusalem.\n\n  279 Nisan answered to part of March and April. The reign of kings was\n      counted from this month, so that if a king began to reign in Adar\n      (February and March), in the following Nisan he would be reckoned to\n      have reigned two years.\n\n  280 The passover was the first of the three feasts, beyond which one\n      could not neglect a vow.\n\n  281 Part of August and September.\n\n  282 Part of September and October.\n\n  283 Lev. xix. 23-25.\n\n  284 Ps. xxxiii. 15.\n\n  285 Part of July and August.\n\n  286 Part of November and December.\n\n  287 Part of February and March.\n\n  288 Part of April and May.\n\n  289 That is, for the new moon observances.\n\n  290 The Talmud states that when the sun and moon were first created they\n      were of equal size. The moon became jealous of the sun, and she was\n      reduced in bulk. The moon then appealed to God, and she was consoled\n      by the promise that Jacob, Samuel, and David were to be likewise\n      small. As, however, some injustice seemed to have been committed,\n      God ordained \u201ca sin-offering\u201d on every new moon, because the moon\n      had become less than the sun!\n\n  291 The Sanhedrin treated gamblers and usurers as thieves.\n\n  292 Those who bred pigeons, to bet on their quickness of flight, or to\n      entice their neighbors\u2019 pigeons to their dovecotes.\n\n  293 Lev. xxiii. 4.\n\n  294 Literally, Bithosin, the followers of Biothos, who, with Zadok, the\n      founder of the Sadducees, was a scholar of Antigonus of Socho.\n\n  295 Babylon.\n\n  296 So called in the Mishna. It means \u201cthe place fenced in.\u201d The Gemara\n      reads, Beth Yazak, \u201cthe place of chains.\u201d\n\n_  297 I.e._, the Sabbath, when they could only go four cubits.\n\n  298 To carry money on the day of atonement was unlawful, but according\n      to R. Joshua\u2019s reckoning it would have been a day too late.\n\n  299 Lev. xxiii. 4.\n\n  300 Exod. xxiv. 9.\n\n  301 Not to remind God of the sin of the golden calf.\n\n  302 Deut. xxxiii. 17.\n\n  303 Josh. vi. 5.\n\n  304 Num. x.\n\n  305 From the obligation of hearing or sounding.\n\n  306 Exod. xvii. 11.\n\n  307 Num. xxi. 8.\n\n  308 There is a supposed hiatus in the Mishna text to the following\n      effect: \u201cIn Jerusalem they sounded through the whole city during the\n      session of the Sanhedrin (_i.e._, till noon); but in Jamnia they did\n      not sound in the city, but only before the tribunal of justice. And\n      again,\u201d etc.\n\n_  309 I.e._, of the sheaf of the first-fruits. Lev. xxiii. 10.\n\n  310 The titles or the headings of the blessings which were used in the\n      services of the Temple and of the synagogues out of Jerusalem.\n\n  311 Three were read from the Law, three from the Psalms, and three from\n      the Prophets\u2014such passages as Exod. xv. 18, Ps. xxiv., Ezek. xx. 33,\n      Zech. xiv. 9, etc.\n\n_  312 I.e._, they would not read such passages as Ps. lxxviii. 39.\n\n_  313 I.e._, to improve its tone.\n\n  314 To clear its tone.\n\n_  315 I.e._, the Chazan that prays Musaph.\n\n  316 Nisan corresponded partly to March and April.\n\n  317 Joel ii. 23.\n\n  318 Marchesvan corresponded partly to October and November.\n\n  319 Part of November and part of December.\n\n  320 The fast-days of strict Pharisees were Mondays and Thursdays,\n      because on a Thursday Moses went up to Mount Sinai, and returned on\n      a Monday with the second Tables of the Law.\n\n  321 1 Sam. xii. 17.\n\n  322 Jonah iii. 10.\n\n  323 Joel ii. 13.\n\n  324 Prayers for the New Year.\n\n  325 Prayers for the New Year.\n\n  326 Ps. cxx. 1.\n\n  327 Ps. cxxi. 1.\n\n  328 Ps. cxxx.\n\n  329 Ps. cii.\n\n  330 1 Kings viii. 37.\n\n  331 Jer. xiv. 1.\n\n  332 Some understand the priests ministering in their course, others\n      explain this expression by Deut. xviii. 8. The priests were divided\n      into twenty-four Watches. Each Watch ministered for a week in the\n      Temple. These Watches were again subdivided into seven \u201cFather\u2019s\n      Houses,\u201d and each \u201cFather\u2019s House\u201d officiated for a day in the\n      Temple. A dispensation from fasting was granted to the priests on\n      duty, that they might not be weak in the service of the Sanctuary.\n\n  333 This means the officiating priests.\n\n  334 The delegates were the representatives of the congregation, who\n      attended at the public sacrifices, and prayed on their behalf.\n\n  335 This was a book written in Chaldee, as is proved by the quotations\n      from it.\n\n  336 Amos iv. 7.\n\n  337 A stone on which lost property was deposited, and publication of it\n      was made, so that its owner might reclaim it.\n\n  338 Prov. xxiii. 25.\n\n  339 Ps. cxxxvi.\n\n  340 Num. xxviii. 2.\n\n  341 Gen. i. 6, etc.\n\n  342 Deut. vi. 4, etc.\n\n  343 Part of March and April.\n\n  344 Part of June and July.\n\n  345 Part of July and August.\n\n_  346 I.e._, \u201cthieves of the pestle and dried figs\u201d; because when\n      forbidden by Jeroboam to go up to the Temple with the first-fruits\n      and wood, they deceived the watchers by saying they were only going\n      to press figs.\u2014Jer. Tal.\n\n  347 Part of August and September.\n\n  348 Part of December and January.\n\n  349 Antiochus Epiphanes.\n\n  350 Prov. xxxi. 30, 31.\n\n  351 Sol. Song, iii. 11.\n\n  352 The feast-offering (\u201cchagiga\u201d) was the offering of individual\n      worshippers, and was quite distinct from the sacrifices of the whole\n      congregation. See \u201cTreatise on the Passover,\u201d vi. 4, note.\n\n  353 Exod. xxiii. 14.\n\n  354 Worth perhaps 3d.\n\n  355 Jer. Tal. says \u201cTabernacles.\u201d\n\n  356 Deut. xvi. 17.\n\n  357 Eccl. i. 15.\n\n  358 From motives of delicacy.\n\n  359 This must be done only by one (Deut. iv. 32).\n\n  360 Ezek. x.; Isa. vi.\n\n  361 This decision is for private sacrifices, but for public sacrifices\n      there seems (according to the Talmud) to have been no \u201claying on of\n      hands,\u201d except in the case of the scapegoat and the bullock, when\n      the congregation had sinned through ignorance.\n\n_  362 I.e._, the Sadducees (Lev. xxiii. 15).\n\n  363 There are reckoned six degrees of uncleanness: The father of\n      fathers, the fathers, the first, second, third, and fourth children\n      of defilement. There are altogether twenty-nine fathers of\n      uncleanness, of which eleven arise from contact with a dead body.\n\n  364 A city about fifteen miles from Jerusalem.\n\n  365 Toward Jerusalem.\n\n  366 This decision refers to the case of a dealer whose wine or flour\n      might become legally defiled by contact with the common people.\n\n  367 The Tosephta relates, that when the Pharisees were baptizing the\n      candlestick, the Sadducees used to mock them by saying, they were\n      baptizing the sun.\n\n  368 The Jewish year is composed of twelve lunar months. It is adapted to\n      the solar year by the use of an intercalary month called Veaddar\u2014the\n      additional Addar. Every nineteen years there are seven occasions on\n      which this embolismic month must be introduced to prevent the\n      various feasts revolving over the four seasons of the year, like the\n      Moslem fast of Ramadhan. Formerly the Sanhedrin arranged this\n      intercalary month to suit the harvest, so that if it were late, the\n      wave sheaf and other observances should still be kept according to\n      their proper dates. When, however, the Sanhedrin was suppressed by\n      the Emperor Constantine, Hillel II of Tiberias ruled that an\n      intercalary month of twenty-nine days should be added in the 3d,\n      6th, 8th, 11th, 13th, 17th, and 19th years of the Metonic Cycle.\n      This decision has since remained the Jewish standard for reckoning\n      time.\n\n  369 Deut. xxi. 4.\n\n  370 Deut. xx. 5, 9.\n\n  371 Lev. xix. 24.\n\n  372 Deut. xiv. 22-25.\n\n  373 Exod. xxi. 29.\n\n  374 Num. xi. 17.\n\n  375 Num. xxxv. 24, 25. A congregation, or \u201cminyan,\u201d must not be less\n      than ten men. If there be 10,000 women they cannot form a minyan.\n      The Lord Jesus more mercifully promises His presence to \u201ctwo or\n      three gathered together.\u201d Matt. xviii. 20.\n\n  376 Num. xiv. 27.\n\n  377 Exod. xxiii. 2.\n\n  378 Exod. xxiii. 2.\n\n  379 The Great Sanhedrin could whip a high-priest for certain offences,\n      and afterward restore him to his office.\n\n  380 Deut. xxv. 9.\n\n  381 Lev. xxi. 12.\n\n  382 2 Sam. iii. 35.\n\n  383 2 Sam. xii. 8.\n\n  384 2 Sam. iii. 31.\n\n  385 Deut. xvii. 19.\n\n  386 Deut. xvii. 15.\n\n  387 Lev. xix. 16.\n\n  388 Prov. xi. 13.\n\n  389 Lev. xxiv. 22.\n\n  390 This rule was violated in the case of our Lord Jesus Christ. Matt.\n      xxvi. xxvii.; Mark xiv.; Luke xxii. xxiii.; John xix.\n\n  391 Gen. iv. 10.\n\n  392 Lev. v. 1.\n\n  393 Prov. xi. 10.\n\n  394 Before executing a criminal, a quantity of frankincense in a cup of\n      wine was given to him to stupefy him and render him insensible to\n      pain. The compassionate ladies of Jerusalem generally provided this\n      draught at their own cost. This custom was in obedience to Prov.\n      xxxi. 6, \u201cGive strong drink unto him that is ready to perish, and\n      wine unto those that be of heavy hearts.\u201d\n\n  395 Lev. xxiv. 14.\n\n  396 Josh. vii. 19, 20, 25\n\n  397 Deut. xvii. 7.\n\n  398 Deut. xxi. 23.\n\n  399 This supposes a man sorrowful, because he is obliged to punish his\n      own son.\n\n_  400 I.e._, the Divine Presence. The luminous cloud of glory in the Holy\n      of Holies.\n\n  401 The words in the original, \u201cBaal Aob,\u201d are supposed by some to\n      denote a ventriloquist from \u201cAob,\u201d meaning a \u201cbottle\u201d or \u201cstomach.\u201d\n      \u201cAob\u201d seems, however, much more likely to be allied to the Coptic\n      word for \u201ca serpent\u201d or \u201cPython.\u201d Acts xvi. 16.\n\n  402 Matt. xxvi. 65.\n\n  403 The image of Molech was made of brass. It was hollow within and\n      heated with fire outside. It stood in the valley of Hinnom without\n      the walls of Jerusalem. Kimchi says the image of Molech contained\n      seven chapels. These chapels are supposed by some to represent the\n      seven planets. In the first chapel flowers were offered; in the\n      second, turtle doves or young pigeons; in the third, lambs; in the\n      fourth, rams; in the fifth, calves; in the sixth, oxen; \u201cbut\n      whosoever offered his son, they opened to him the seventh chapel.\u201d\n      The face of Molech was like the face of a calf, and the image\n      stretched forth its hands \u201cas a man who opens his hands to receive\n      something of his neighbor.\u201d \u201cThey kindled the image with fire, and\n      the priests took the babe and put it into the hands of Molech, and\n      the babe gave up the ghost.\u201d They called it Tophet; because they\n      made a noise with drums (\u201ctophim\u201d), that the father might not hear\n      the screams of his child and have pity upon him. And they called it\n      Hinnom, because the child roared (\u201cmenahem\u201d) in his anguish. Others\n      say it was called Hinnom, because the priests used to say, \u201cMay it\n      profit thee\u2014may it be sweet to thee.\u201d\n\n  404 Cutting off is generally supposed to have extended to the family as\n      well as the guilty person. It seems to have included the future as\n      well as the present life.\n\n  405 Deut. xxi. 18.\n\n  406 Deut. xxi. 20.\n\n  407 Prov. xxiii. 20.\n\n  408 Deut. xxi. 19, 20.\n\n_  409 I.e._, they are saved from crime by immediately depriving them of\n      life. This summary mode of procedure was called \u201cthe rebel\u2019s\n      beating.\u201d It was a kind of lynch law inflicted by the people at\n      once. John viii. 59.\n\n  410 As the former class of intending criminals could at once be killed,\n      so this latter class must be guilty of the act, and they are then\n      judged for it.\n\n  411 Isa. xxx. 20.\n\n  412 Isa. lx. 21.\n\n  413 Literally, outside.\n\n  414 Exod. xv. 26.\n\n_  415 I.e._, to meditate with the intention to mutter JEHOVAH over a\n      wound.\n\n  416 2 Chron. xxxiii. 13.\n\n  417 Gen. vi. 3.\n\n  418 Gen. xi. 8.\n\n  419 Gen. xiii. 13.\n\n  420 Ps. i. 5.\n\n  421 Num. xiv. 37.\n\n  422 Num. xiv. 35.\n\n  423 Ps. l. 5.\n\n  424 Num. xvi. 33.\n\n  425 1 Sam. ii. 6.\n\n  426 Deut. xxix. 28.\n\n  427 Deut. xiii. 13.\n\n  428 Deut. xiii. 15.\n\n  429 Deut. xiii. 16.\n\n  430 Deut. xiii. 17.\n\n  431 Deut. xxiv. 7.\n\n  432 Deut. xvii. 8.\n\n  433 Deut. xvii. 10.\n\n  434 Deut. xvii. 12.\n\n  435 Now called Yebna.\n\n  436 Deut. xvii. 13.\n\n  437 Deut. xviii. 19.\n\n  438 Literally, strange worship. It chiefly means the worship of the\n      stars and other heavenly bodies.\n\n  439 Jer. xxxiv. 5.\n\n  440 Or sugar-cane.\n\n  441 For executions.\n\n  442 For races.\n\n  443 Where harangues were delivered involving life and death.\n\n  444 Nor graves.\n\n  445 Deut. vii. 26.\n\n  446 Hadrian\u2019s mixture was balls of clay saturated with wine and taken on\n      military expeditions. When the soldiers wished to drink, they soaked\n      them in water so that it had a taste of wine, and the mud settled at\n      the bottom of the vessel.\n\n  447 The heart torn out of the animal when alive to be offered in\n      idolatrous worship.\n\n  448 A village where calves were offered in idolatry. Consequently the\n      rennet was forbidden, and the cheese made from their rennet was also\n      forbidden.\n\n  449 Sol. Song, i. 2. The question is, whether the friendship sprang from\n      the wine or not, and his conclusion is that as the savor is\n      connected with the oil, so is the friendship with the wine, and so\n      is the cheese connected with idolatry.\n\n_  450 I.e._, for legal defilement.\n\n  451 The locusts might be mixed in the basket with wine or liquor, which\n      would cause legal defilement.\n\n  452 The Salt Sea generally means in the Talmud the Dead Sea. It is now\n      called by the Arabs \u201cBahr-L\u00fbt,\u201d _i.e._, the Sea of Lot.\n\n  453 Deut. xiii. 17.\n\n  454 The modern Akka (Acre).\n\n  455 Deut. vii. 25.\n\n  456 Deut. vii. 26.\n\n  457 Lest the lettuce might derive profit from the shade of the\n      idolatrous grove.\n\n  458 These stones must be arranged as two on the ground, and one over\n      them, and not more than four ells distant from the image, to fulfil\n      the conditions of being an idolatrous offering. If the stones did\n      not fulfil these conditions, an Israelite might use them for\n      building purposes.\n\n  459 If the idol be disregarded in time of peace, the heathen have ceased\n      to esteem it as a god, and Israelites might use it for some purpose.\n      But if the heathen neglected it during the confusion of war, there\n      was no proof that they would not worship it at another time.\n\n_  460 I.e._, triumphal arches with statues upon them.\n\n  461 Because the idolater might have made an idolatrous libation from\n      both flasks.\n\n  462 Exod. xxi. 29.\n\n  463 Deut. xxi. 4.\n\n  464 Num. vi. 18.\n\n  465 This refers to the killing or slaughtering of cattle and fowls for\n      profane or domestic purposes. They were called profane to\n      distinguish them from the holy sacrifices.\n\n  466 Num. xxxi. 23.\n\n  467 The men of the great synagogue were the \u201cScribes\u201d who flourished\n      from the return out of Babylon till the Gr\u00e6co-Syrian persecution,\n      220 B.C. Their object was to preserve the sacred text with\n      scrupulous minuteness, and make a \u201cfence\u201d for the law. They added\n      numberless directions for the better observance of the old precepts.\n      The Scribes were succeeded by the \u201clearners,\u201d the \u201crepeaters,\u201d and\n      the \u201cmaster builders,\u201d who continued from 220 B.C. till 220 A.D. In\n      their time fall the Maccab\u00e6an revolution, the birth of Christ, the\n      overthrow of the Temple by Titus, the rebellion of Barchochba, the\n      complete destruction of Jerusalem, and the dispersion of the Jews.\n\n  468 Supposed by some to be the Sameas and Pollio of Josephus. Though\n      others try to identify Sameas with Simon, son of Shetach.\u2014\u201cAntiq.\u201d\n      xiv. ix. 4, etc.\n\n  469 Ps. xxxvii. 21.\n\n  470 Deut. vi. 4, etc.\n\n  471 Joel ii. 13.\n\n  472 Ps. i. 1.\n\n  473 Mal. iii. 16.\n\n  474 Lam. iii. 28.\n\n  475 Isa. xxviii. 8.\n\n  476 Ezek. xli. 22.\n\n  477 Ps. lxxxii. 1.\n\n  478 Amos ix. 6.\n\n  479 Ps. lxxxii. 1.\n\n  480 Mal. iii. 16.\n\n  481 Exod. xx. 24.\n\n  482 1 Chron. xxix. 14.\n\n  483 Deut. iv. 9.\n\n  484 Deut. iv. 9.\n\n  485 Gen. ix. 6.\n\n  486 Deut. xiv. 1.\n\n  487 Prov. iv. 2.\n\n  488 Jer. xvii. 6.\n\n  489 Jer. xvii. 8.\n\n  490 Ps. cxix. 99.\n\n  491 Prov. xvi. 32.\n\n  492 Ps. cxxviii. 2.\n\n  493 1 Sam. ii. 30.\n\n  494 The Rabbis reckon that the expression \u201cGod said\u201d is used nine times\n      in the first chapter of Genesis, and that the tenth expression is to\n      be found in the first verse, \u201cIn the beginning God created the\n      heaven and the earth.\u201d\n\n  495 Num. xiv. 22.\n\n  496 The shameer is the worm which knows how to hew stones, and helped\n      Solomon to build the Temple.\n\n  497 Num. xv. 20.\n\n  498 Deut. xxxiii. 21.\n\n  499 1 Kings xiv. 16.\n\n  500 Prov. viii. 21.\n\n  501 Ps. lv. 23.\n\n  502 Or, perhaps, \u201cfor meditation.\u201d\n\n  503 Prov. viii. 14.\n\n  504 Prov. xi. 22.\n\n  505 Ex. xxxii. 16.\n\n  506 Num. xxi. 19.\n\n  507 Ps. lv. 13.\n\n  508 Prov. iii. 35.\n\n  509 Prov. iv. 2.\n\n  510 Esther ii. 22.\n\n  511 Prov. iv. 22.\n\n  512 Prov. iii. 8.\n\n  513 Prov. iii. 18.\n\n  514 Prov. i. 9.\n\n  515 Prov. iv. 9.\n\n  516 Prov. iii. 16.\n\n  517 Prov. iii. 2.\n\n  518 Prov. xvi. 31.\n\n  519 Prov. xvii. 6.\n\n  520 Isa. xxiv. 23.\n\n  521 Prov. vi. 22.\n\n  522 Ps. cxix. 72.\n\n  523 Hag. ii. 8.\n\n  524 Prov. viii. 22.\n\n  525 Isa. lxvi. 1.\n\n  526 Ps. civ. 24.\n\n  527 Gen. xiv. 19.\n\n  528 Exod. xv. 16.\n\n  529 Ps. xvi. 3.\n\n  530 Exod. xv. 17.\n\n  531 Ps. lxxviii. 54.\n\n  532 Isa. xliii. 7.\n\n  533 Isa. xlii. 21.\n\n  534 See the treatise on \u201cMeasurements,\u201d chap. i.\n\n  535 Membranes over the fat.\n\n  536 In the form of an apple.\n\n  537 A cor was equal, according to the Rabbis, to 44.286 gallons, but\n      Josephus reckons it to have been 86.696 gallons.\n\n  538 A seah, according to the Rabbis, was 1.4762 gallon.\n\n  539 Or, of \u201cthe treasurers.\u201d\n\n  540 In this chamber were kept the \u201cseals\u201d or \u201ctokens\u201d given to those\n      persons who bought their offerings from the Levites. These \u201cseals\u201d\n      were of four sorts, and were respectively inscribed with \u201ccalf\u201d or\n      \u201ckid,\u201d according to the offerings to be presented; and with the word\n      \u201cmale\u201d when the offering was to be a ram; and \u201csinner\u201d when it was\n      to be a sin-offering.\n\n  541 Others read \u201ca basket.\u201d\n\n  542 Or jug.\n\n  543 Ezek. xliv. 2.\n\n  544 Jericho is about eighteen miles distant from Jerusalem.\n\n  545 Perhaps \u201ca gong\u201d or \u201ca bell.\u201d Some think it to have been a \u201cmusical\n      instrument,\u201d and others consider it to have been \u201can organ.\u201d\n\n  546 Some think \u201cMach\u00e6rus\u201d on the east of the Dead Sea, about fifty miles\n      distant from Jerusalem.\n\n  547 In each act of sprinkling, the priest, standing before a corner,\n      sprinkled the blood on two sides of the altar. And thus, in two acts\n      of sprinkling, he put the blood on its four sides.\n\n  548 Called the Shema. It consisted of the following three passages of\n      Scripture, as given in the next footnotes.\n\n  549 Deut. vi. 4-9.\n\n  550 Deut. xi. 13-21.\n\n  551 Num. xv. 37-41.\n\n  552 The lot for the incense was always arranged for a new man who had\n      never burned it before. It might come to a priest once in his\n      lifetime, and never again afterward. Luke i. 9.\n\n  553 The chambers for vestments had separate rooms for each of the\n      twenty-four courses, and separate wardrobes for each of the four\n      kinds of vestments.\n\n  554 About 37-1/2 gallons.\n\n  555 See note 5, chap. iii. 8.\n\n  556 The Delegates were appointed to represent the whole congregation of\n      Israel in the temple services.\n\n  557 Jehovah.\n\n  558 That is by substituting for the Name (Jehovah) the word \u201cAdonai,\u201d\n      except where \u201cAdonai\u201d and \u201cJehovah\u201d come together. In such cases\n      \u201cElohim\u201d is substituted for \u201cJehovah.\u201d\n\n  559 Lev. ix. 22.\n\n  560 Who had charge of the channels from the altar.\n\n  561 Ps. xxiv. 1.\n\n  562 Ps. xlviii. 1.\n\n  563 Ps. lxxxii. 1.\n\n  564 Ps. xciv.\n\n  565 Ps. lxxxi.\n\n  566 Ps. xciii.\n\n  567 A famous maker of incense.\n\n  568 Sparkling.\n\n  569 Burning. The watch at certain gates seems to have been hereditary in\n      certain families. Just as at the present time the custody of\n      Rachel\u2019s tomb is the privilege of a certain family in Jerusalem.\n      Each guard consisted of ten men, so that there were 210 Levites in\n      the twenty-one stations. The three more important places contained\n      guards of both Levites and Priests, thirty of each. There were\n      therefore 240 Levites on guard each night.\n\n  570 He rolled up his overcoat and laid it down for a cushion.\n\n  571 Rev. xvi. 15.\n\n  572 Obscurity.\n\n  573 Platform or rampart.\n\n  574 1 Mac. ii. 25.\n\n  575 So called either because Nicanor, a Pharisee, had the gate made in\n      Alexandria, and though it was thrown overboard from a ship in a\n      storm, it yet came safe to land; or because Nicanor, a Greek prince,\n      was slain there in the time of the Asmoneans.\n\n  576 Ezek. xlvi. 2.\n\n  577 Ezek. xliii. 16.\n\n  578 As this corner would have been in the tribe of Judah, it was not\n      added, that the whole altar might remain in the tribe of Benjamin.\n      Gen. xlix. 27.\n\n  579 This sloping ascent to the altar was strewn with salt. This salt was\n      brought from the mountain of Sodom at the south of the Dead Sea. The\n      salt was intended to keep the priests from slipping and falling,\n      which might easily happen, as they were obliged to minister\n      barefooted. The coldness of the pavement in winter, and eating so\n      much flesh of the sacrifices, brought various diseases on the\n      priests.\n\n  580 House of the vineyard.\n\n  581 Deut. xxvii. 5.\n\n  582 Zech. vi. 14.\n\n  583 The Rabbis say that \u201cthe world is like an eye. The ocean is the\n      white of the eye. The pupil is Jerusalem. And the image in the pupil\n      is the Sanctuary.\u201d\n\n  584 Ezek. xli. 23.\n\n  585 Ezek. xli. 24.\n\n  586 Ezek. xliv. 2.\n\n  587 1 Kings vi. 6.\n\n  588 Curiously graven and gilt.\n\n  589 Is. xxix. 1.\n\n  590 \u201cThe king only, and no man else (remarks Maimonides) might sit in\n      the court of the Temple in any place; and even this privilege was\n      confined to a king of the family of David.\u201d Cun\u0153us further observes,\n      that the king was esteemed nearer to God than the priests\n      themselves, and a greater president of religion.\n\n  591 The Temple services were arranged by the council of fourteen. This\n      council was composed of the High Priest, the Sagan (the deputy or\n      Suffragan of the High Priest), two Katholikin, who had charge of the\n      treasuries, three Gizbarim, who were assistants of the Katholikin,\n      and seven Ammarcalin, who had charge of the gates.\n\n  592 The Nethinim, or the \u201cgiven ones,\u201d were added, it is supposed, from\n      among the Gibeonites to fill up the deficiencies in the number of\n      Levites who returned from the captivity in Babylon. They were held\n      in low estimation, and were forbidden to intermarry with Israelites.\n\n  593 Exod. xxxviii. 27.\n\n  594 Exod. xxvi. 31-33.\n\n  595 Exod. xxvi. 19.\n\n  596 Exod. xxvi. 17.\n\n  597 Exod. xvi. 24\n\n  598 Exod. xxvi. 28.\n\n  599 Exod. xxvi. 29.\n\n  600 Exod. xxvi. 29.\n\n  601 Exod. xxvi. 1.\n\n  602 Exod. xxvi. 3.\n\n  603 Exod. xxvi. 4.\n\n  604 Exod. xxvi. 6.\n\n  605 Exod. xxvi. 2.\n\n  606 Exod. xxvi. 2.\n\n  607 Exod. xxvi. 7, 8.\n\n  608 Exod. xxvi. 9.\n\n  609 Exod. xxxvi. 17.\n\n  610 Exod. xxvi. 11.\n\n  611 Exod. xxvi. 8.\n\n  612 Exod. xxvi. 9.\n\n  613 Exod. xxvi. 12.\n\n  614 Some commentators explain these to be \u201cskins of seals\u201d or\n      \u201cdolphins,\u201d and others understand the meaning to be a \u201cblue color.\u201d\n      Exod. xxvi. 14.\n\n  615 Num. iv. 25.\n\n  616 Exod. xxvi. 33.\n\n  617 Exod. xxvi. 35.\n\n  618 Or, in the \u201cHouse of dispensations.\u201d\n\n  619 Exod. xxxix. 3.\n\n  620 Exod. xxvi. 31.\n\n  621 Exod. xxvi. 36.\n\n  622 Exod. xxx. 6.\n\n  623 Exod. xxvii. 9.\n\n  624 Exod. xxvii. 11.\n\n  625 Exod. xxvii. 12.\n\n  626 Exod. xxvii. 13.\n\n  627 Exod. xxxviii. 14, 15.\n\n  628 Exod. xxvii. 18.\n\n  629 Exod. xxvii. 18.\n\n  630 Exod. xxvii. 19.\n\n  631 Num. iv. 26.\n\n  632 Exod. xxvii. 18.\n\n  633 Some explain this to mean \u201cmultiply fifty with 100\u201d (Aruch); others\n      think that the measurement is to be made with a rope of fifty cubits\n      (Eruvin).\n\n  634 Some read \u201cin the name of,\u201d etc.\n\n  635 Exod. xxv. 10.\n\n  636 Sol. Song, iii. 9, 10.\n\n  637 Deut. xxxi. 26.\n\n  638 1 Sam. vi. 8.\n\n  639 Num. x. 33.\n\n  640 Num. xiv. 44.\n\n  641 1 Sam. xiv. 18.\n\n  642 2 Sam. xi. 11.\n\n  643 1 Sam. iv. 4.\n\n  644 1 Kings viii. 9.\n\n  645 Exod. xxv. 11.\n\n  646 Exod. xxv. 21.\n\n  647 Exod. xxv. 15.\n\n  648 1 Kings viii. 3.\n\n  649 1 Kings viii. 8.\n\n  650 1 Kings viii. 8.\n\n  651 1 Kings viii. 7, 8.\n\n  652 1 Kings viii. 8.\n\n  653 2 Chron. xxxv. 3.\n\n  654 2 Kings xx. 17.\n\n  655 Ezek. xli. 23.\n\n  656 Some commentators interpret \u201cTraksin\u201d to mean \u201cplace of doubting,\u201d\n      as zealots continually disputed the exact division between the Holy\n      Place and the Holy of Holies.\n\n  657 Exod. xxv. 23.\n\n  658 Lev. xxiv. 7.\n\n  659 Num. ii. 20. The Hebrew letters Ayin and Lamed therefore means \u201cby\u201d\n      or \u201cnext,\u201d as well as \u201cupon.\u201d\n\n  660 2 Chron. iv. 8.\n\n  661 1 Kings vii. 48.\n\n  662 2 Chron. iv. 19.\n\n  663 Exod. xxv. 31.\n\n  664 Exod. xxv. 39.\n\n  665 Num. x. 2.\n\n  666 Exod. xxv. 32.\n\n  667 Exod. xxv. 34.\n\n  668 Gen. iv. 7.\n\n  669 Gen. xlix. 7.\n\n  670 Exod. xvii. 9.\n\n  671 Exod. xxv. 34.\n\n  672 Deut. xxxi. 16.\n\n  673 Exod. xxv. 33.\n\n  674 Or, \u201cegg-shaped, oval.\u201d\n\n  675 Exod. xxv. 40.\n\n  676 2 Chron. iv. 7.\n\n  677 2 Chron. xiii. 11.\n\n  678 2 Chron iv. 20, 21\n\n  679 Num. viii. 2.\n\n  680 Lev. xxiv. 4.\n\n  681 Exod. xxx. 1.\n\n  682 Exod. xxx. 3.\n\n  683 Exod. xxxviii. 1.\n\n  684 Num. iv. 26.\n\n  685 Lev. ix. 5.\n\n  686 Exod. xxx. 18.\n\n  687 2 Chron. iv. 6.\n\n  688 1 Kings vii. 23, 26.\n\n  689 2 Chron. iv. 5.\n\n  690 Ezek. xlv. 11, 14.\n\n  691 Lev. xv. 13.\n\n  692 2 Chron. iv. 2.\n\n  693 2 Chron. iv. 4.\n\n  694 2 Chron. iv. 3.\n\n  695 The Jerusalem Talmud states that the water poured through the feet\n      of the oxen, and that this was the well of Etham.\n\n  696 Num. iii. 29.\n\n  697 Num. iii. 31.\n\n  698 Num. iii. 23.\n\n  699 Num. iv. 25.\n\n  700 Num. iii. 35.\n\n  701 Num. iii. 36.\n\n  702 Num. iii. 38.\n\n  703 Num. ii. 17.\n\n  704 Num. x. 14.\n\n  705 Num. iv. 5.\n\n  706 Num. x. 21.\n\n  707 Num. iv. 15.\n\n  708 Num. x. 22.\n\n  709 Num. ii. 17.\n\n  710 Num. ix. 18.\n\n  711 Num. ix. 23.\n\n  712 Num. x. 2.\n\n  713 Exod. xl. 34.\n\n  714 Exod. xl. 38.\n\n  715 Isa. lx. 1, 19, 20.\n\n  716 Exod. xxx. 6.\n\n  717 Exod. xxx. 36.\n\n  718 Exod. xxix. 42.\n\n  719 The Jews say that Solomon, who understood all the commands of God,\n      could not comprehend the full meaning of the Red Heifer.\n\n  720 The meaning is that he who spends as much time in a leprous house as\n      is sufficient for eating a loaf of such a size, becomes defiled in\n      his garments. See \u201cLeprosy,\u201d xiii. 10.\n\n  721 Num. viii. 8.\n\n  722 The age of the lamb was reckoned from its birthday in Elul of last\n      year till the first day of Elul in the current year.\n\n  723 Lev. xxiii. 10, 17. The omer or wave-sheaf of barley was always cut\n      on the evening of the 15th Nisan, even though it were a Sabbath. It\n      must always have been gathered from a fresh harvest cultivated even\n      in the Sabbatical year. The reapers asked these questions three\n      times of those who were witnesses, \u201cHas the sun gone down?\u201d \u201cWith\n      this sickle?\u201d \u201cInto this basket?\u201d \u201cOn this Sabbath [first day of the\n      Passover]?\u201d \u201cShall I reap?\u201d After the witnesses answered these\n      questions the sheaf was reaped. It was finally ground into flour,\n      and a handful of it mixed with frankincense was burned on the altar.\n      The remainder belonged to the priests.\n\n  724 Num. xxviii. The two wave-loaves of wheaten flour were always\n      offered on the Jewish Pentecost.\n\n  725 Deut. xxiii. 18.\n\n  726 Nehem. ii. 8. 1 Chron. xxix. 1.\n\n  727 According to Jewish tradition a dead body covered in with earth\n      conveyed legal uncleanness to everyone who walked over it; but if a\n      vault was over the body, or if air intervened between the corpse and\n      the surface of the ground, it was regarded as a non-conductor. There\n      are reckoned six degrees of uncleanness\u2014the father of fathers, the\n      fathers, the first, second, third, and fourth children of\n      defilement. There are altogether twenty-nine fathers of uncleanness,\n      of which eleven arise from contact with a dead body.\n\n  728 Some commentators explain that \u201ceach heifer requires a fresh lad.\u201d\n\n  729 Num. xix. 3.\n\n  730 The Pharisees asserted that a priest might be defiled, and that\n      after washing he was legally clean for burning the red heifer. But\n      the Sadducees maintained that he was not legally clean before\n      sunset. Num. xix. 9, 10.\n\n  731 Lev. xxii. 7.\n\n  732 The cedar, hyssop, and scarlet wool were laid parallel to each\n      other, and whatever portion of the scarlet wool remained too long\n      was wrapped round the bundle.\n\n  733 Num. xix. 9.\n\n  734 Or thick parts of straw.\n\n  735 If the vessels had been in the first row, someone might have touched\n      them, or some vessel might have come in contact with them, so as to\n      render them unclean.\n\n  736 Num. xix. 15.\n\n  737 It does not disallow the purifying pool if water flowed through a\n      crevice in the rock into the pool.\n\n  738 The principle laid down in this mishna is that if one merely carried\n      the rope for drawing the water, it was allowed to him to do so. But\n      if he used the rope for any work advantageous to himself it was\n      disallowed.\n\n  739 The modern Yebna (Jamnia).\n\n  740 The water is disallowed, because the man gained something for\n      himself during the act of drawing it. His intention was not\n      single-minded and pure.\n\n  741 Lev. iv. 12, 21.\n\n  742 Primary uncleanness arises from touching a dead body, leprosy, etc.\n      Secondary uncleanness arises from touching one who had primary\n      uncleanness.\n\n  743 A tertiary uncleanness follows from contact with secondary\n      uncleanness.\n\n  744 That is one over whom evening had not yet come, nor was his offering\n      yet made. Lev. xxii. 6, 7.\n\n  745 Gen. i. 10.\n\n  746 Isa. lviii. 11.\n\n  747 The river Jarmuk is the Hieromax of the Greeks. It falls into the\n      Jordan about four miles below the Lake of Tiberias. The Arabs now\n      call it the Sheriat el Mandh\u00fbr.\n\n  748 The well of Ahab is supposed by some to be the source of a river\n      near Beirut. This supposition is, however, very doubtful.\n\n  749 The modern Banias, one of the sources of the Jordan. It is situated\n      under Mount Hermon, close to the remains of the ancient C\u00e6sarea\n      Philippi.\n\n  750 Literally, \u201cfrom time to time.\u201d\n\n  751 The meaning is, that if the greater part of the ashes be legal,\n      purification would follow; but if the greater part be ordinary\n      ashes, there would be no purification.\n\n  752 The dispute is now about what constitutes \u201ca clean place.\u201d\n\n  753 Heb. ix. 13, 14.\n\n  754 Num. xix. 15.\n\n  755 Maimonides translates \u201clattice-work.\u201d\n\n  756 Or trelliswork.\n\n  757 This doctrine of intention has also been adopted into the system of\n      Romanism. The Council of Trent (Session vii. Canon xi.) teaches that\n      \u201cWhoever shall affirm that when ministers perform and confer a\n      sacrament, it is not necessary that they should have at least the\n      intention to do what the Church does; let him be accursed.\u201d It\n      follows, that if, for example, in the sacrament of orders, any\n      bishop in any age failed in due intention, all the orders which\n      flowed from him are invalid.\n\n  758 Chap. ix. 9; viii. 5.\n\n  759 Another rendering is, \u201cin his garment.\u201d\n\n  760 A log is about half a pint.\n\n  761 Before eating ordinary food the hands must be washed once. Before\n      eating consecrated food they must be washed twice.\n\n  762 Num. xix. 15.\n\n_  763 I.e._, from the uncleanness of a dead reptile.\n\n  764 And consequently does not purify the place covered by the splinter\n      or stone, which remained unwashed by the first water.\n\n  765 Those that were legally clean continue clean, and those legally\n      unclean continue unclean.\n\n  766 His hands render unclean what they touch.\n\n  767 His hands render sacred things unclean.\n\n_  768 I.e._, the putting his hands into a house infected with leprosy.\n\n  769 Literally \u201cfather of uncleanness,\u201d such as a corpse or dead reptile,\n      etc.\n\n_  770 I.e._, uncleanness not containing the principle of uncleanness.\n\n  771 An object unclean in the secondary degree cannot make another\n      unclean in the same degree.\n\n  772 Num. x. 35, 36. The rabbis count these verses a distinct book of the\n      law.\n\n  773 When R. Eleazar, the son of Azariah, was made president of the\n      school in Jamnia.\n\n  774 A cab is about three pints.\n\n  775 And could not contain water enough to wash one foot.\n\n  776 Of an unclean person.\n\n  777 It continues as long as its name, and as such cannot become unclean\n      from pressure.\n\n_  778 I.e._, with Israelites dwelling there.\n\n  779 Tithe for the poor could be eaten anywhere.\n\n  780 Second tithes could only be eaten in Jerusalem. Deut. xiv. 22, 23.\n\n  781 The sixth year was fixed for the tithe to the poor, consequently in\n      countries outside the land of Israel, and not subject to the\n      Sabbatical rest, Israelites should pay the second tithe.\n\n  782 Mal. iii. 8. It is assumed that the prophet means the consecrated\n      second tithe, and not the unconsecrated tithe for the poor.\n\n  783 Ps. xxv. 10.\n\n  784 Deut. xxiii. 3.\n\n  785 Isa. x. 13.\n\n  786 Jer. xlix. 6.\n\n  787 Amos ix. 14.\n\n  788 The ancient Hebrew letters are now called Samaritan. They are still\n      used for writing by the small community of Samaritans who dwell in\n      Nablus, in the Holy Land. The Jews now use the Chaldee characters;\n      and the Talmud therefore errs in calling the old national letters\n      Assyrian.\n\n  789 Some suppose the writings of Homer are meant; others think that\n      these were books against revealed religion.\n\n  790 Exod. v. 2. The name of Pharaoh cannot be considered an insult to\n      Moses, since it precedes the name of God.\n\n  791 Exod. ix. 27. This is merely added to avoid ending with Pharaoh\u2019s\n      blasphemy.\n\n  792 That is, who had formed part of the Greater Holy Assembly\n\n  793 Meaning that the Greater Holy Assembly had been as it were the\n      reflection of the conclave of the Sephiroth above. The word used for\n      \u201cchariot\u201d is not \u201cMercavah,\u201d but \u201cRethikh.\u201d\n\n_  794 I.e._, the Paradise above.\n\n  795 In the original both this and the foregoing section, apparently by\n      an oversight, have the number thirty-three attached to them.\n\n  796 Carrying on the simile of the lantern and its rays.\n\n  797 The Sephiroth.\n\n  798 Which is the number of Th, the last letter of the Hebrew alphabet,\n      which includes the symbology of the cross.\n\n  799 That is to say, which will hardly admit even of so vague a\n      definition, seeing it is the Indefinite Absolute in Kether.\n\n  800 We must be most careful not to misapprehend the meaning intended to\n      be conveyed in this passage. Kether, the Ancient One, Macroprosopus,\n      is not in the more restricted sense of the first Sephira, the AIN,\n      but that that idea links back from Him must be manifest on\n      consideration. Yet even He, the Vast Countenance, is hidden and\n      concealed; how much more, then, the AIN! From Negative to Positive,\n      through Potential Existence, eternally vibrates the Divine Absolute\n      of the Hidden Unity of processional form masked in the Eternal Abyss\n      of the Unknowable, the synthetical hieroglyph of an illimitable\n      pastless futureless Present. To the uttermost bounds of space rushes\n      the Voice of Ages, unheard save in the concentrated unity of the\n      thought-formulated Abstract, and eternally that Voice formulates a\n      Word which is glyphed in the vast ocean of limitless life.\n\n  801 The thirteen conformations of the beard of Macroprosopus.\n\n  802 The Trinity completed by the Quaternary.\n\n  803 Kether, the first Sephira, from which all the other Sephiroth\n      proceed, namely, those which are summed up in the Tetragrammaton.\n\n_  804 I.e._, his manifestation is triune.\n\n  805 This refers to the Triads in the Sephiroth, when the Autz Chaiim is\n      formed. (See Introduction.) It will be found that in this\n      arrangement of the ten Sephiroth there are ten Triads, viz.:\n\n      (1) Kether, Chokmah, Binah.\n\n      (2) Chesed, Geburah, Tiphereth.\n\n      (3) Netzach, Hod, Yesod.\n\n      (4) Chokmah, Chesed, Netzach.\n\n      (5) Tiphereth, Yesod, Malkuth.\n\n      (6) Binah, Geburah, Hod.\n\n      (7) Chokmah, Tiphereth, Hod.\n\n      (8) Binah, Tiphereth, Netzach.\n\n      (9) Chesed, Tiphereth, Hod.\n\n      (10) Geburah, Tiphereth, Netzach.\n\n      Wherein Kether and Malkuth are each repeated once; Chokmah, Binah,\n      Chesed, and Geburah, thrice; Tiphereth, six times; Netzach and Hod\n      each four times; and Yesod twice.\n\n  806 In many of the ancient mysteries a \u201cfeast\u201d was part of the ceremony,\n      analogous to our Eucharist. Verbum sapientibus.\n\n  807 That is, the greatest triad of the Sephiroth, the Crown, King, and\n      Queen; which finds a parallel in the Osiris, Isis, and Horus; the\n      Axieros, Axiochersos, and Axiochersa of Lemnos and Samothrace, etc.\n\n  808 Described in other places as the Supernal Eden and the Inferior\n      Eden.\n\n  809 The Duad equated in the Monad. Compare what I have previously\n      remarked concerning the profile symbolism of Macroprosopus.\n\n  810 The student will observe throughout the Qabalah that great stress is\n      laid on the power of names, which arises from the fact that each\n      qabalistical name is the synthesis of a power. Hence to \u201cpronounce\n      that name\u201d is to use that power.\n\n  811 The word I have translated \u201cMaternal\u201d is AMH, Amah, with a double\n      Kametz point. Rosenroth renders it, \u201cYod Membri.\u201d\n\n  812 Speaking of the unity, the \u201cSepher Yetzirah\u201d says: \u201cOne is She, the\n      Spirit of the Elohim of life (blessed and more than blessed be His\n      name who is the life of ages), Voice, and Spirit, and Word\u2014this is\n      She, the Spirit of holiness.\u201d\n\n  813 The word is OVTRA. Rosenroth translates it by \u201cAporrhea.\u201d It may\n      also be translated \u201cvapor,\u201d or \u201cnebula.\u201d\n\n  814 The ten numbers and twenty-two letters.\n\n  815 MZL = 40 x 7 x 30 = 77, which is OZ, Strength or Vigor. This\n      Gematria is worthy of note as giving the idea of foundational power.\n\n_  816 I.e._, the containing power.\n\n  817 Daath is the conjunction of Chokmah and Binah. (See \u201cBook of\n      Concealed Mystery,\u201d chap. i. \u00a7 40.)\n\n  818 This is analogous to the teaching of the \u201cSepher Yetzirah,\u201d that the\n      Three Mothers, A, M, Sh, radiate into three paternal forms of the\n      same. A, M, and Sh symbolize the potencies of Air, Water, and Fire.\n\n  819 For \u201ccommencement\u201d denotes end, and end denotes \u201ccommencement\u201d; how,\n      then, in the Absolute can there be either? Nevertheless, in the\n      Absolute must we seek for the hypothetical starting-point of life.\n\n  820 Let the student carefully note that this is the second Sephira, the\n      I of IHVH, the Father proceeding from Macroprosopus, Kether, as He\n      proceedeth from Ain Soph.\n\n  821 The Sephiroth, or numbers.\n\n  822 \u201cChokmoth\u201d is plural of \u201cChokmah,\u201d Wisdom.\n\n  823 Chokmah is the second and Binah is the third of the Sephiroth. This\n      section is a sufficient condemnation of all those who wish to make\n      out that woman is inferior to man.\n\n  824 This clause refers to the \u201cUnwritten Qabalah.\u201d\n\n  825 Chokmah, the second Sephira, which, however, is as it were the\n      repetition of Kether.\n\n  826 That is, the letter I, Yod, in HIVH, which is said in the \u201cBook of\n      Concealed Mystery\u201d to symbolize Macroprosopus only in its highest\n      point.\n\n  827 See \u201cBook of Concealed Mystery,\u201d chap. ii. \u00a7 37; chap. iv. \u00a7 11.\n\n  828 See \u201cBook of Concealed Mystery,\u201d chap. ii. \u00a7 37.\n\n  829 The amount of occult symbolism in this section is enormous, and the\n      key of it is the name of the letter I, which is IVD, Yod. This is a\n      trinity of letters, and their numerical value is I = 10, V = 6, D =\n      4, total 20, equivalent to double I; but for reasons given in the\n      \u201cBook of Concealed Mystery\u201d the second I is reproduced by a Hexad\n      and a Tetrad\u2014namely, V and D. I = 10, the decimal scale of\n      Sephirotic notation, the key of processional creation; V = 6 =\n      Tiphereth, and Microprosopus the Son united to D = 4, the Cross.\n      Here is the mystery of the crucifixion of the Son on the tree of\n      life; and again the Qabalah agrees with Christian symbolism.\n\n  830 \u201cBe Ama,\u201d \u201cwith the Mother;\u201d here Ama, AMA, Mother = 42. Be Aima, in\n      the Mother; here Aima, AIMA = 52 = BN, Ben, Son. This Gematria is\n      most important, because, be it noted, Aima, AIMA, is the letter I,\n      Yod, which we have just been told represents Chokmah, joined to AMA,\n      Mother, which is Binah, BINH, which again is BN IH by Metathesis,\n      Ben Yod He\u2014_i.e._, son of IH, eternally conjoined in Briah.\n\n  831 The number answering to the \u201cfifty gates of Binah.\u201d See \u201cBook of\n      Concealed Mystery,\u201d chap. i. \u00a7 46.\n\n  832 Compare this with the Egyptian Horus, the son of Isis and Osiris.\n      Also notice the interchange of symbols between Amen, Kneph, and\n      Khom. The name of the great Egyptian God Amen is noticeable when we\n      compare it with the qabalistic name AMN.\n\n  833 Compare with this the alchemical symbolism of Duenech, the King of\n      Earth, after being overwhelmed by the waters, rising again,\n      glorified and crowned with the triple crown of silver, iron, and\n      gold\u2014Chesed, Geburah, and Tiphereth, in the alchemic Sephiroth of\n      the metals.\n\n  834 The meaning is, that Father and Mother are contained in the Son; for\n      these are the second, third, and sixth Sephiroth\u2014_i.e._, 2, 3, and\n      6; and both 2 and 3 are contained in 6, for 2 x 3 = 6.\n\n  835 The reflexive essence of Kether, the Crown, which operates in\n      Chokmah and Binah.\n\n  836 Plural of \u201cD\u00e4ath.\u201d\n\n  837 By Metathesis.\n\n  838 Meaning the period of revealing these matters, not exactly a day of\n      twenty-four hours: day in the scriptural and qabalistical sense.\n\n  839 In other words, where there is unbalanced force, there is the origin\n      of evil.\n\n  840 Because in those severities, and behind them, he can see the\n      Countenance of God.\n\n  841 Chokmah.\n\n  842 Binah.\n\n  843 See Introduction concerning the parts of the soul, Chiah, Neschamah,\n      Ruach, and Nephesch.\n\n  844 See \u201cGreater Holy Assembly,\u201d ch. xlii. \u00a7\u00a7 984-996; ch. xxvi. \u00a7\u00a7\n      513-532.\n\n  845 See \u201cBook of Concealed Mystery,\u201d chap. i. \u00a7\u00a7 2, 3, 4 et. seq.\n\n  846 Compare this with Mi\u00f6lner, the hammer of Thor, of Scandinavian\n      mythology.\n\n  847 Chokmah and Binah, included in Kether.\n\n  848 It is to be noted that this word is MNA, Manna, and is a Metathesis\n      of the letters of AMN, Amen, which has been shown in the \u201cBook of\n      Concealed Mystery\u201d to be equal by Gematria to IHVH ADNI.\n\n  849 Astral Light.\n\n  850 Right and left; while in Macroprosopus \u201call is right.\u201d\n\n  851 At first sight this seems a contradiction, but on careful\n      examination the difficulty disappears. A triangle is a fit\n      expression of the number 3. It has three angles, it has three sides;\n      but there is the whole figure itself also, which is the synthesis of\n      the sides and the angles. So there are the three angles and the\n      whole figure itself which contains them, and thus completes the\n      Trinity by the Quaternary: in the Tetragrammaton, IHV, and H final,\n      which forms the synthesis.\n\n  852 Thus rigidly following out the rule of the symbolism before given,\n      that Chokmah and Binah are contained in Kether. In this is the key\n      of all religions.\n\n  853 BCHKMTHA, Be-Chokmatha; CHKMTHA is the emphatic Chaldee form of\n      CHKMA, which is Chaldee for Hebrew CHKMH.\n\n  854 That is, the locks which have their origin in the influence of the\n      Great Mother are interwoven mutually with those which originate from\n      Chokmah.\n\n  855 Meaning, let him supplicate Macroprosopus, developed in the forms of\n      Chokmah and Binah, which are summed up in Aima the Great Mother, to\n      incline Microprosopus to be favorable. This is identical with the\n      Catholic custom of invoking the intercession of the Virgin with her\n      Son; for Mary = Mare = Sea;and the great Sea is Binah.\n\n  856 The word translated \u201cforehead\u201d is MTZCH, Metzach; now if a\n      metathesis be formed of this word by placing the last letter between\n      the first and second letters, we get MCHTZ, \u201che shall smite.\u201d Hence\n      the first form symbolizes Mercy, and the second Severity.\n\n  857 And therefore is the divine name of Tzabaoth, or hosts, attributed\n      both to Netzach and to Hod, the seventh and eighth Sephiroth.\n\n  858 And 20 is H, He, in the four worlds, for H = 5, which multiplied by\n      4 = 20.\n\n  859 The simple meaning of this and the preceding section is, that the\n      eyes can only see when the upper eyelashes are separated from the\n      lower ones by the lids being raised.\n\n  860 Moses, in this passage of Deuteronomy.\n\n  861 That is, MRSHITH, instead of MRASHITH.\n\n  862 That is, irrevocably, so that the word would cease to bear the same\n      meaning were A not there. In other words, were A a radical letter of\n      it.\n\n  863 The first, RASHVN, Rashon, where this word, derived from the same\n      root as RASHITH, is spelt with A.\n\n  864 The Hebrew idiom for having mercy always refers to the nose, as \u201cto\n      defer anger\u201d is in Hebrew \u201cto lengthen the nose,\u201d etc.\n\n  865 The three divisions of the Brain of Microprosopus.\n\n  866 See Introduction concerning the names of the parts of the Soul.\n\n_  867 I.e._, the various degrees of the whiteness.\n\n  868 Answering to the number of the letters of the Hebrew alphabet, which\n      together with the ten Sephiroth form the thirty-two paths of wisdom\n      of the \u201cSepher Yetzirah.\u201d\n\n  869 See \u201cBook of Concealed Mystery,\u201d chap. ii. \u00a7\u00a7 31, 40, etc.\n\n  870 In the \u201cBook of Concealed Mystery,\u201d chap. i. \u00a7 31, HVA and ALHIM are\n      shown to be interchangeable, and they both are feminine. And now we\n      come to the \u201cThree Mothers,\u201d of the \u201cSepher Yetzirah,\u201d the Great\n      Supernal Feminine Triad, which is even before the triune father. I\n      may say no more here; in fact, I have almost revealed too much. Let\n      the reader carefully meditate on \u00a7 651, for there the indicible\n      Arcanum is shadowed.\n\n  871 That is the number 18 on the plane of Asiah. And 18 is the fourth\n      part of 72. And 72 is the number of the Schemahamphorasch (see\n      ante), and the number of the Quinaries or sets of five degrees in\n      the 360 degrees of the Zodiac. And there are six such sets in the\n      thirty degrees of each sign. And thus we return to the twelve signs\n      of the Zodiac, and these are operated on from the ten Sephiroth\n      through the \u201cseven paths of the Queen,\u201d and these again depend from\n      the first three Sephiroth, and these again from Kether, and Kether\n      is Macroprosopus, from whom backward depend the Negative Existences\n      in their Veils; and Macroprosopus is called HVA, Hoa, which = 12,\n      and finds its expression in \u201cAima Elohim.\u201d Thus rusheth through the\n      Universe the Flux and Reflux of the Eternal Word.\n\n  872 I am doubtful as to whether this is the best translation of the last\n      clause; Rosenroth has not translated it at all. The Chaldee is\n      MMTHQIM VDAI MAI CHKV KDA VCHIK ITOVM LAKVL, Mamthaqim Vadeai Maai\n      Chiko Kedea Vecheik Yitauom Leakol.\n\n  873 This whole section requires comment. I must first observe that Knorr\n      de Rosenroth in his Latin version has supposed that in the word\n      \u201cMCHMDIM,\u201d Machemadim, fire and water (ASH and MIM) are hidden as in\n      a sort of anagram. Now while it is true that \u201cMIM\u201d can be thus\n      extracted, \u201cASH\u201d cannot, for the remaining letters, CHMD, will by no\n      exegetical rule I know of form a word signifying fire. The following\n      I take to be the real meaning of the passage. Chokmah is the fire,\n      I, and Binah is the water, H, the Father and Mother Who, conjoined,\n      produce the Son. Now the fire is symbolized by a triangle with the\n      apex uppermost, and water by a triangle with the apex reversed;\n      these two together united form the sign of the Macrocosm, the\n      external symbol of Vau, V, Microprosopus. And He inherits the double\n      qualities of the Father and the Mother, shown by the word \u201cdelights\u201d\n      (\u201cMachemadim\u201d) being written in the plural.\n\n  874 The letters of the Hebrew alphabet are usually classed in the\n      following manner:\n\n      Gutturals = A, H, Ch, O (R by some).\n\n      Palatals = G, I, K, Q.\n\n      Linguals = D, Th, T, L, N.\n\n      Dentals = Z, S, Sh, Tz (R by others).\n\n      Labials = B, V, M, P.\n\n      The \u201cSepher Yetzirah\u201d further classes them as\u2014\n\n      3 Mothers (Primitives) = A, M, Sh.\n\n      7 Duplicated = B, G, D, K, P, R, Th.\n\n      12 Simples = H, V, Z, Ch, T, I, L, N, S, O, Tz, Q.\n\n      In the above classification it classes R as a dental.\n\n  875 This section contains references to the Edomite kings and their\n      symbology; namely, as denoting the primal worlds which were\n      destroyed. (See \u201cThe Book of Concealed Mystery,\u201d chap. i. \u00a7 3; \u201cThe\n      Greater Holy Assembly,\u201d chap. ii. and chap. xxvi.; and \u201cThe Lesser\n      Holy Assembly,\u201d chap. x.\n\n_  876 I.e._, tracing out the properties, etc., of the Sephiroth which\n      form the King, Microprosopus, and, as appears from the latter part\n      of this section, those only in their aspect of Judgment and Wrath.\n\n  877 This section is another all-sufficient proof of the teachings\n      maintained throughout the Qabalah, namely, that Man and Woman are\n      from the creation coequal and coexistent, perfectly equal one with\n      the other. This fact the translators of the Bible have been at great\n      pains to conceal by carefully suppressing every reference to the\n      Feminine portion of the Deity, and by constantly translating\n      feminine nouns by masculine. And this is the work of so-called\n      religious men!\n\n  878 Chokmah, Wisdom, the second Sephirah, is Male in respect of Binah,\n      but Female in respect of Kether. This is somewhat analogous to the\n      Greek idea of the birth of Athen\u00e9, Wisdom, from the brain of Zeus.\n\n  879 Compare the symbolism of the many breasts of the Ephesian Diana.\n\n  880 The original of the \u201cHymn of Unity\u201d is in seven very long parts.\n      These short ones merely give the leading idea in each of the\n      original parts.","title":"Hebrew Literature","tradition":"scripture-revelation","translated_text":null,"word_count":149457}